Epicurus's morals collected partly out of his owne Greek text, in Diogenes Laertius, and partly out of the rhapsodies of Marcus Antoninus, Plutarch, Cicero, & Seneca ; and faithfully Englished.
         Selections. English
         Epicurus.
      
       
         
           1656
        
      
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             Epicurus's morals collected partly out of his owne Greek text, in Diogenes Laertius, and partly out of the rhapsodies of Marcus Antoninus, Plutarch, Cicero, & Seneca ; and faithfully Englished.
             Selections. English
             Epicurus.
             Charleton, Walter, 1619-1707.
          
           [43], 184 p. : port.
           
             Printed by W. Wilson for Henry Herringman, and are to be sold at his shop ...,
             London :
             1656.
          
           
             "An apology for Epicurus" (p. [4]-[40]) is written by Walter Charleton who was also the translator.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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           Ethics, Ancient.
        
      
    
     
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               EPICVRI
               EFFIGIES
               .
            
             portrait
             
               Ex
               Cimel
               .
               Cl.
               Vivi
               Eviel
               Putearij
               .
            
          
        
      
       
         
         
           EPICVRVS
           '
           s
           MORALS
           ,
           Collected
           Partly
           out
           of
           his
           owne
           Greek
           Text
           ,
           in
           
             DIOGENES
             LAERTIVS
          
           ,
           And
           Partly
           out
           of
           the
           Rhapsodies
           of
           
             MARCVS
             ANTONINVS
             ,
             PLVTARCH
             ,
             CICERO
             ,
          
           &
           SENECA
           .
           And
           faithfully
           Englished
           .
        
         
           Mea
           quidem
           ista
           sententia
           est
           (
           invitis
           hoc
           nostris
           popularibus
           dicam
           )
           Epicurum
           ,
           &
           recta
           praecipere
           ,
           &
           ,
           si
           propiùs
           accesseris
           ,
           tristia
           .
        
         
         
           Seneca
           lib.
           de
           vita
           beata
           cap.
           13.
           
        
         
           LONDON
           ,
           Printed
           by
           
             W.
             Wilson
          
           ,
           for
           
             Henry
             Herringman
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           shop
           ,
           at
           the
           Anchor
           in
           the
           Lower
           walke
           in
           the
           New
           Exchange
           .
           1656.
           
        
      
       
         
         
         
           AN
           APOLOGIE
           FOR
           EPICVRVS
           ,
           As
           to
           the
           three
           Capitall
           Crimes
           whereof
           he
           is
           accused
           .
        
         
           Written
           in
           a
           Letter
           ,
           to
           a
           Person
           of
           Honour
           .
        
         
           
             SIR
             ,
          
        
         
           YOur
           beloved
           EPICVRVS
           ,
           having
           lately
           learn'd
           English
           ,
           on
           purpose
           to
           converse
           more
           familiarly
           with
           you
           ;
           comes
           now
           at
           length
           to
           waite
           upon
           you
           ,
           and
           at
           your
           vacant
           houres
           to
           entertaine
           you
           with
           grave
           discourses
           ,
           touching
           the
           Happinesse
           of
           Man's
           life
           ,
           and
           the
           right
           meanes
           of
           attaining
           it
           ,
           Wisdome
           ,
           I
           have
           no
           reason
           to
           doubt
           of
           his
           welcome
           &
           kind
           reception
           
           by
           you
           ,
           considering
           that
           he
           comes
           not
           ,
           but
           upon
           your
           frequent
           ,
           and
           (
           I
           am
           confident
           )
           hearty
           invitations
           of
           him
           ;
           your
           owne
           ingenious
           and
           commendable
           desire
           to
           be
           intimately
           acquainted
           with
           his
           Principles
           ,
           and
           Doctrine
           of
           Morality
           ,
           and
           to
           heare
           him
           speake
           his
           owne
           Thoughts
           purely
           and
           sincerely
           ,
           having
           beene
           the
           only
           occasion
           and
           motive
           to
           my
           assistance
           of
           him
           in
           his
           Travells
           from
           Greece
           into
           this
           Country
           ,
           and
           my
           accommodation
           of
           him
           with
           such
           an
           equipage
           ,
           as
           might
           be
           exactly
           sutable
           as
           well
           to
           your
           wishes
           ,
           as
           to
           his
           owne
           minde
           .
           Nay
           more
           ,
           I
           have
           reason
           to
           presume
           ,
           that
           a
           few
           dayes
           conversation
           will
           create
           in
           you
           a
           very
           great
           dearenesse
           towards
           him
           ,
           as
           well
           because
           I
           am
           assur'd
           you
           will
           soone
           finde
           him
           what
           you
           expect
           ,
           a
           sublime
           Witt
           ,
           a
           profound
           Iudgement
           ,
           and
           a
           great
           Master
           of
           Temperance
           ,
           Sobriety
           ,
           Continence
           ,
           Fortitude
           and
           all
           other
           Vertues
           ,
           not
           a
           Patron
           of
           Impiety
           ,
           Gluttony
           ,
           Drunkennesse
           ,
           Luxury
           and
           all
           kinds
           of
           Intemperance
           ,
           as
           the
           common
           people
           (
           being
           mis-informed
           by
           such
           learned
           men
           as
           either
           did
           not
           rightly
           understand
           ,
           or
           would
           not
           rightly
           represent
           his
           opinions
           )
           generally
           
           conceive
           him
           to
           be
           ;
           as
           because
           I
           have
           perceived
           him
           not
           only
           to
           give
           strong
           and
           lively
           hints
           to
           sundry
           of
           those
           sublime
           speculations
           ,
           wherewith
           your
           thoughts
           are
           sometimes
           delightfully
           imployed
           ;
           but
           also
           solidly
           to
           assert
           many
           of
           those
           Tenents
           ,
           which
           I
           have
           often
           heard
           you
           defend
           ,
           with
           the
           like
           Reasons
           ,
           and
           which
           indeed
           nothing
           but
           the
           voluntary
           and
           affected
           Ignorance
           of
           Superstition
           will
           deny
           .
           So
           that
           ,
           if
           the
           Rule
           hold
           ,
           that
           Similitude
           of
           Opinions
           ,
           is
           an
           argument
           of
           Similitude
           in
           Affectons
           ,
           and
           Similitude
           of
           Affections
           the
           ground
           of
           Love
           and
           friendship
           ,
           certainely
           I
           am
           not
           altogether
           destitute
           of
           support
           for
           my
           conjecture
           ,
           and
           consequently
           that
           you
           will
           soone
           admitt
           him
           into
           your
           bosome
           ,
           and
           treat
           him
           withall
           the
           demonstrations
           of
           respect
           due
           to
           so
           excellent
           a
           Companion
           .
        
         
           But
           ,
           as
           there
           is
           no
           Beauty
           without
           some
           moles
           ,
           no
           Chrystall
           without
           some
           specks
           ;
           so
           is
           not
           our
           EPICVRVS
           without
           his
           imperfections
           ,
           and
           you
           will
           discover
           in
           him
           some
           things
           which
           cannot
           escape
           your
           reprehension
           ;
           and
           yet
           I
           expect
           ,
           that
           your
           censure
           of
           him
           should
           be
           much
           more
           moderate
           and
           charitable
           ,
           
           then
           that
           of
           the
           ignorant
           and
           scarce
           humane
           Multitude
           hath
           been
           for
           many
           ages
           together
           .
           And
           therefore
           I
           aske
           leave
           to
           state
           the
           Nature
           of
           his
           guilt
           unto
           you
           ,
           and
           afterwards
           to
           give
           you
           my
           Iudgement
           thereupon
           ;
           in
           the
           meane
           time
           humbly
           leaving
           you
           to
           the
           Liberty
           of
           your
           owne
           more
           judicious
           sentiments
           of
           both
           the
           one
           and
           the
           other
           .
           For
           ,
           my
           designe
           therein
           ,
           is
           not
           to
           possesse
           your
           brest
           with
           my
           thoughts
           concerning
           the
           crimes
           usually
           charged
           upon
           this
           Philosopher
           ,
           but
           to
           dispossesse
           it
           of
           an
           opinion
           that
           I
           might
           have
           the
           same
           indignation
           against
           him
           in
           respect
           of
           some
           unjustifiable
           positions
           of
           his
           ,
           as
           not
           only
           the
           common
           people
           ,
           but
           even
           the
           greatest
           number
           of
           Schollers
           ,
           have
           for
           many
           hundred
           of
           years
           ,
           entertain'd
           .
           And
           what
           I
           shall
           say
           to
           that
           purpose
           I
           humbly
           desire
           you
           will
           be
           pleas'd
           to
           understand
           to
           be
           intended
           as
           an
           Exercitation
           ,
           to
           take
           off
           from
           his
           memory
           the
           greatest
           part
           of
           that
           unjust
           Odium
           ,
           and
           Infamy
           which
           envy
           and
           Malice
           on
           one
           hand
           ,
           and
           Ignorance
           and
           Inhumanity
           on
           the
           other
           ,
           have
           cast
           upon
           it
           ,
           to
           the
           eclipsing
           even
           of
           all
           his
           excellent
           meritts
           from
           the
           Commonwealth
           of
           Philosophy
           ,
           
           and
           not
           as
           a
           defence
           of
           any
           unreasonable
           or
           dangerous
           Errour
           ,
           whereof
           he
           is
           found
           really
           guilty
           .
           Which
           was
           more
           perhaps
           then
           was
           needfull
           for
           me
           to
           advertise
           you
           of
           ,
           who
           wel
           understand
           the
           difference
           betwixt
           a
           Vindication
           and
           an
           Excusation
           ;
           that
           it
           is
           one
           thing
           to
           mitigate
           a
           too
           severe
           and
           rash
           sentence
           ,
           and
           another
           to
           justifie
           the
           Offendour
           .
           And
           therefore
           without
           any
           further
           Apologizing
           for
           my
           short
           Apologie
           for
           EPICVRVS
           ,
           I
           directly
           addresse
           to
           my
           Province
           .
        
         
           The
           Opinions
           ,
           which
           ,
           being
           asserted
           by
           him
           in
           this
           Treatise
           concerning
           Ethicks
           ,
           have
           so
           much
           incens'd
           the
           world
           against
           him
           ,
           are
           principally
           these
           three
           .
           
             (
             1
             )
             That
             the
             Souls
             of
             Men
             are
             mortall
             ,
             &
             so
             uncapable
             of
             all
             either
             happiness
             or
             misery
             after
             death
             .
             (
             2
             )
             That
             Man
             is
             not
             obliged
             to
             honour
             ,
             revere
             ,
             and
             worship
             God
             ,
             in
             respect
             of
             his
             beneficence
             ,
             or
             out
             of
             the
             hope
             of
             any
             Good
             or
             feare
             of
             any
             evill
             at
             his
             hands
             ,
             but
             meerely
             in
             respect
             of
             the
             transcendent
             Excellencies
             of
             his
             Nature
             ,
             Immortality
             ,
             and
             Beatitude
             .
             (
             3
             )
             That
             Selfe-homicide
             is
             an
             Act
             of
             
             Heroick
             Fortitude
             in
             case
             of
             intollerable
             or
             otherwise
             inevitable
             Calamity
             .
          
           These
           ,
           I
           confesse
           ,
           are
           Positions
           to
           be
           rather
           wholly
           condemned
           and
           abominated
           ,
           then
           in
           the
           least
           measure
           patroniz'd
           by
           us
           Christians
           ,
           whose
           understandings
           (
           thanks
           be
           to
           the
           mercy
           of
           the
           fountaine
           of
           Wisdome
           )
           are
           illuminated
           by
           a
           brighter
           light
           then
           that
           of
           Nature
           ;
           and
           yet
           notwithstanding
           when
           I
           remember
           ,
           that
           our
           Philosopher
           was
           a
           meere
           naturalist
           ,
           borne
           and
           educated
           in
           times
           of
           no
           small
           Pagan
           darkenesse
           ,
           and
           consider
           that
           neither
           of
           these
           Tenents
           will
           be
           found
           upon
           due
           Examination
           so
           destitute
           of
           all
           support
           of
           Reason
           ,
           as
           rash
           and
           unexamining
           heads
           have
           apprehended
           ,
           I
           professe
           I
           cannot
           but
           thinke
           it
           an
           argument
           of
           much
           more
           inhumanity
           then
           judicious
           zeale
           in
           any
           man
           ,
           upon
           this
           accompt
           alone
           ,
           to
           invade
           him
           with
           the
           crimination
           of
           superlative
           
             Impiety
             ,
             Blasphemy
          
           ,
           and
           absolute
           Atheisme
           .
           For.
           
        
         
           As
           to
           the
           FIRST
           ,
           viz.
           That
           the
           humane
           soule
           doth
           not
           survive
           the
           funerals
           of
           the
           body
           ,
           but
           absolutely
           perish
           in
           the
           instant
           of
           death
           ,
           as
           I
           need
           not
           tell
           you
           ,
           how
           uncomfortable
           
           an
           Opinion
           it
           is
           to
           all
           Vertuous
           persons
           ,
           and
           how
           manifestly
           repugnant
           to
           Christianisme
           ,
           and
           indeed
           to
           the
           fundamentall
           Reason
           of
           all
           Religions
           beside
           (
           if
           I
           may
           be
           admitted
           to
           use
           that
           improper
           phrase
           of
           the
           vulgar
           ,
           while
           I
           well
           know
           that
           there
           can
           be
           but
           one
           Religion
           truely
           so
           called
           ,
           and
           that
           all
           the
           rest
           are
           more
           properly
           called
           Superstitions
           )
           so
           I
           neede
           not
           advertise
           you
           how
           highly
           difficult
           it
           is
           to
           refute
           it
           ,
           by
           satisfactory
           and
           convincing
           Arguments
           defumable
           from
           meer
           reason
           .
           For
           ,
           to
           suspect
           the
           light
           of
           Nature
           ,
           is
           scarce
           strong
           enough
           by
           its
           own
           single
           force
           ,
           to
           dispell
           all
           those
           thick
           mists
           of
           difficulties
           ,
           that
           hinder
           our
           discernment
           of
           the
           full
           nature
           of
           the
           human
           soul
           ,
           and
           scarce
           bright
           enough
           clearly
           to
           demonstrate
           the
           immortality
           of
           that
           noble
           Essence
           ,
           so
           ,
           as
           to
           leave
           no
           room
           for
           diffidence
           or
           contradiction
           ▪
           I
           hope
           it
           can
           be
           no
           Heresie
           in
           any
           man
           ,
           because
           no
           disparagement
           to
           either
           his
           Faith
           or
           Reason
           .
           You
           have
           ,
           Sir
           ,
           I
           presume
           ,
           attentively
           perused
           that
           so
           worthily
           commended
           discourse
           of
           Plato
           ,
           touching
           the
           immortality
           of
           mans
           soul
           ,
           and
           acquainted
           
           your selfe
           moreover
           with
           all
           those
           mighty
           Arguments
           ,
           alledged
           by
           Saint
           
             Thomas
             ,
             Pomponatius
          
           (
           who
           will
           hardly
           be
           out-done
           in
           subtlety
           ,
           touching
           the
           same
           Theam
           ,
           by
           any
           that
           comes
           after
           him
           ,
           and
           yet
           he
           was
           forc'd
           to
           conclude
           himselfe
           a
           Sceptick
           ,
           and
           leave
           the
           Question
           to
           the
           decision
           of
           some
           other
           bolder
           Pen
           )
           
             Des
             Cartes
          
           ,
           our
           noble
           friend
           Sir
           
             Kenelme
             Digby
          
           ,
           and
           divers
           other
           great
           Clerks
           ,
           to
           prove
           the
           Soul
           of
           Man
           to
           be
           a
           substance
           distinct
           from
           ,
           and
           independent
           upon
           that
           of
           the
           body
           ,
           and
           to
           have
           eternall
           existence
           
             à
             parte
             post
          
           ;
           and
           yet
           if
           I
           were
           not
           assured
           ,
           that
           your
           perswasion
           of
           its
           immortality
           is
           founded
           upon
           a
           much
           more
           firm
           basis
           ,
           then
           that
           of
           the
           most
           seemingly
           apodicticall
           of
           all
           their
           Reasons
           ,
           I
           might
           well
           doubt
           of
           the
           impregnability
           thereof
           ▪
           And
           this
           I
           may
           say
           somewhat
           the
           more
           freely
           and
           boldly
           ,
           both
           because
           I
           my selfe
           ,
           having
           with
           all
           possible
           attention
           ,
           and
           equity
           of
           minde
           ,
           examined
           the
           validity
           of
           most
           of
           those
           Arguments
           ,
           for
           the
           immortality
           of
           mens
           souls
           ,
           which
           their
           Authors
           have
           presented
           as
           perfect
           Demonstrations
           thereof
           ,
           cannot
           
           finde
           any
           of
           them
           to
           make
           good
           that
           glorious
           Title
           ,
           or
           satisfie
           expectation
           to
           the
           full
           ;
           and
           because
           I
           have
           observed
           many
           learned
           men
           ,
           Divines
           ,
           and
           others
           ,
           who
           have
           long
           laboured
           their
           thoughts
           in
           the
           same
           Disquisition
           ,
           to
           concurre
           with
           me
           in
           opinion
           ,
           
             That
             to
             believe
             the
             soul
             of
             Man
             to
             be
             immortall
             ,
             upon
             Principles
             supernaturall
             ,
             is
             much
             more
             easie
             ,
             then
             to
             demonstrate
             the
             same
             by
             Reasons
             purely
             Naturall
             .
          
           Now
           ,
           if
           for
           the
           most
           sublime
           witts
           ,
           even
           of
           our
           times
           (
           wherein
           the
           Metaphysicks
           have
           ,
           doubtlesse
           ,
           received
           a
           very
           great
           encrease
           of
           clearnesse
           ,
           and
           mens
           speculations
           seem
           to
           be
           highly
           refined
           ,
           in
           regard
           of
           sundry
           lively
           and
           fruitfull
           hints
           ,
           that
           are
           inspersed
           upon
           the
           leaves
           of
           sacred
           writt
           ,
           concerning
           as
           well
           the
           Originall
           and
           Nature
           of
           the
           Soul
           ,
           as
           the
           state
           of
           it
           after
           death
           )
           it
           be
           so
           hard
           a
           task
           to
           erect
           a
           firme
           perswasion
           of
           the
           immortality
           of
           the
           human
           soul
           ,
           upon
           a
           foundation
           of
           Naturall
           Reason
           alone
           ;
           I
           appeal
           to
           every
           imprejudicate
           man
           ,
           with
           what
           justice
           our
           EPICVRVS
           is
           so
           highly
           condemned
           ,
           for
           being
           ignorant
           of
           that
           unattainable
           
           Truth
           ,
           when
           he
           could
           steer
           the
           course
           of
           his
           judgment
           and
           beliefe
           by
           no
           other
           Starre
           ,
           but
           that
           remote
           and
           pale
           one
           of
           the
           Light
           of
           Nature
           ;
           that
           bright
           North-Starre
           of
           Holy
           Scripture
           appearing
           not
           at
           all
           to
           the
           Horizon
           of
           Greece
           ,
           till
           many
           Ages
           after
           his
           death
           .
        
         
           Again
           ,
           EPICVRVS
           is
           not
           the
           only
           man
           amongst
           the
           Antients
           that
           is
           to
           be
           accused
           ,
           for
           entertaining
           and
           divulging
           erroneous
           conceptions
           of
           the
           nature
           and
           condition
           of
           the
           reasonable
           soul
           after
           death
           ,
           it
           being
           well
           known
           ,
           that
           most
           of
           the
           Grecian
           Philosophers
           did
           indubitate
           the
           incorruptibility
           thereof
           ,
           either
           implicitely
           and
           upon
           consequence
           ,
           or
           immediately
           ,
           and
           in
           direct
           terms
           .
           This
           perhaps
           may
           seem
           a
           Parodox
           to
           you
           ,
           and
           therefore
           I
           ask
           leave
           to
           make
           it
           good
           .
           The
           Grecian
           Scholiarchs
           may
           all
           be
           divided
           into
           two
           Classes
           ,
           in
           reference
           to
           this
           subject
           ;
           the
           first
           consisting
           of
           those
           who
           asserted
           ,
           the
           other
           of
           such
           as
           expresly
           denied
           the
           Immortality
           of
           Man's
           Soule
           ,
           the
           former
           containing
           the
           greater
           ,
           the
           latter
           the
           lesser
           number
           .
           And
           among
           all
           those
           that
           are
           
           on
           the
           affirmative
           part
           ,
           you
           shall
           not
           finde
           one
           that
           is
           not
           (
           more
           or
           lesse
           )
           tainted
           with
           that
           so
           common
           Errour
           ,
           of
           the
           
             Refusion
             of
             all
             mens
             souls
             after
             death
             ,
             into
             the
          
           Anima
           Mundi
           ,
           
             or
             generall
             Soul
             of
             the
             Universe
             ,
          
           which
           is
           upon
           consequence
           ,
           That
           ,
           
             they
             cease
             to
             exist
             ,
             per
             se
             ,
             or
             to
             be
             what
             they
             were
             before
             ,
             so
             soon
             as
             they
             are
             separated
             from
             the
             body
             .
          
           For
           your
           further
           satisfaction
           of
           this
           unfrequent
           Truth
           ,
           be
           pleased
           to
           observe
           ,
           that
           ,
           as
           they
           generally
           conceived
           the
           soul
           of
           every
           individuall
           man
           ,
           to
           be
           a
           certain
           particle
           of
           the
           Mundan
           ,
           or
           universall
           soul
           ,
           immitted
           into
           the
           body
           at
           its
           conception
           ,
           and
           therein
           contained
           ,
           during
           life
           ,
           as
           a
           drop
           of
           water
           is
           contained
           in
           a
           glasse
           Phiall
           ;
           so
           did
           they
           also
           conceive
           ,
           that
           the
           same
           soul
           ,
           upon
           the
           breaking
           of
           the
           glasse
           ,
           or
           dissolution
           of
           the
           body
           ,
           doth
           flow
           forth
           ,
           and
           again
           return
           and
           unite
           it selfe
           to
           the
           universall
           soul
           ,
           front
           whence
           it
           was
           at
           first
           desumed
           .
           Thus
           
             Plutarch
             (
             4
             Placit
             .
             9.
             )
          
           expresly
           tells
           us
           ,
           that
           Pythagoras
           and
           Plato
           maintained
           ,
           that
           Mans
           soul
           having
           taken
           its
           farewell
           of
           the
           body
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
           
             in
             congeniam
             sibi
             animam
             Mundi
             concedere
             ,
          
           doth
           return
           to
           the
           soul
           of
           the
           world
           ,
           which
           is
           of
           the
           same
           substance
           and
           nature
           with
           it
           .
           Now
           by
           this
           common
           soul
           of
           the
           world
           ,
           it
           is
           manifest
           ,
           that
           they
           sometimes
           meant
           God
           ,
           in
           respect
           they
           acknowledged
           him
           to
           be
           the
           supream
           Intelligence
           ,
           or
           Minde
           ,
           which
           disposeth
           and
           ordereth
           all
           parts
           of
           the
           body
           ;
           and
           sometimes
           the
           Heavens
           ,
           because
           as
           Heaven
           is
           the
           most
           pure
           and
           noble
           part
           of
           the
           Vniverse
           ,
           so
           is
           the
           soul
           the
           most
           pure
           and
           noble
           part
           of
           Man.
           
        
         
           This
           considered
           ,
           you
           have
           here
           an
           opportunity
           (
           at
           least
           ,
           if
           a
           short
           and
           pertinent
           digression
           may
           be
           opportune
           )
           of
           taking
           notice
           in
           what
           sence
           we
           are
           to
           understand
           some
           remarkable
           passages
           in
           their
           writings
           ,
           touching
           the
           buman
           soul
           ,
           which
           are
           often
           mentioned
           ,
           but
           seldome
           rightly
           interpreted
           .
        
         
           First
           ,
           we
           may
           hence
           collect
           what
           their
           true
           meaning
           was
           ,
           when
           they
           said
           ,
           
             Animam
             esse
             divinae
             aurae
             Particulam
          
           ,
           that
           the
           Soul
           is
           a
           particle
           of
           Divine
           breath
           ,
           or
           as
           Cicero
           speaks
           (
           in
           
             Cato
             Major
             )
             Ex
             
             Divina
             mente
             universa
             delibutos
             animos
             habemus
             :
          
           We
           have
           our
           soules
           derived
           from
           the
           universall
           divine
           minde
           ;
           And
           again
           ,
           when
           they
           affirmed
           ,
           that
           our
           Soules
           were
           taken
           from
           Heaven
           ,
           and
           to
           return
           thither
           again
           after
           their
           emancipation
           from
           the
           body
           :
           All
           which
           the
           Prince
           of
           Poets
           elegantly
           insinuateth
           in
           these
           Verses
        
         
           
             —
             Deum
             namque
             ire
             per
             omnes
          
           
             Terrasque
             tractusque
             maris
             ,
             coelumque
             profundum
             ;
          
           
             Heinc
             homines
             ,
             armenta
             ,
             viros
             ,
             genus
             omne
             ferarum
             ,
          
           
             Quemque
             sibi
             tenues
             nascentem
             arcessere
             vitas
             ,
          
           
             Scilicer
             huc
             reddi
             deinde
             ae
             resoluta
             referri
          
           
             Omnia
             ,
             nec
             morti
             esse
             locum
             ;
             sed
             viva
             evolare
          
           
             Sideris
             in
             numerum
             ,
             atque
             alto
             succedere
             coelo
             .
          
        
         
           Secondly
           ,
           we
           may
           hence
           learn
           the
           sence
           of
           Empedocles
           ,
           as
           well
           in
           that
           saying
           quoted
           by
           
             Plutarch
             (
             de
             exilio
             )
             Praesentem
             vitam
             esse
             exilium
             ,
             è
             quo
             tandem
             animus
             sit
             in
             pristinam
             sedem
             demigraturus
             ,
          
           That
           this
           present
           li●e
           is
           a
           banishment
           of
           the
           soul
           ,
           
           from
           which
           it
           is
           at
           length
           to
           be
           recall'd
           to
           its
           primitive
           place
           ;
           as
           in
           that
           mentioned
           by
           
             Clem.
             Alexandrinus
             (
             Lib.
             4.
             
             Stromat
             .
             2.
             hypotypos
             .
             24.
             )
             Animos
             sapientum
             Deos
             fieri
             ,
          
           That
           the
           soules
           of
           Wise-men
           become
           Gods.
           
        
         
           Thirdly
           ,
           we
           may
           hence
           know
           how
           to
           understand
           the
           true
           sence
           of
           Plato's
           opinion
           ,
           
             that
             all
             learning
             is
             only
             Reminiscence
             .
          
           For
           supposing
           the
           Soul
           of
           the
           Vniverse
           to
           be
           omniscient
           ,
           and
           each
           particle
           thereof
           to
           be
           of
           the
           same
           nature
           and
           faculties
           with
           the
           whole
           ;
           he
           thereupon
           inferrs
           ,
           that
           the
           soul
           of
           each
           man
           being
           a
           particle
           of
           that
           universall
           and
           omniscient
           soul
           ,
           must
           be
           likewise
           omniscient
           ,
           though
           in
           the
           moment
           ,
           when
           it
           is
           immers'd
           into
           the
           body
           ,
           it
           becomes
           dim
           and
           beclouded
           ,
           so
           that
           as
           if
           it
           had
           been
           made
           drunk
           with
           Lethe
           ,
           or
           the
           Waters
           of
           Oblivion
           ,
           it
           forgets
           all
           its
           Originall
           knowledge
           ,
           and
           must
           recollect
           and
           call
           to
           minde
           the
           notions
           of
           particular
           things
           ,
           by
           the
           help
           and
           mediation
           of
           the
           senses
           .
        
         
           Lastly
           ,
           why
           Pythagoras
           and
           Plato
           ,
           to
           this
           opinion
           of
           the
           soules
           Remigration
           to
           
           the
           Vniversall
           Soul
           ,
           connected
           that
           their
           other
           so
           famous
           one
           of
           the
           Transmigration
           of
           soules
           from
           body
           to
           body
           successively
           .
           For
           ,
           having
           imbibed
           this
           latter
           errour
           of
           the
           souls
           transmigration
           ,
           in
           their
           conversation
           with
           some
           Egyptian
           Priests
           ,
           as
           Stobaeus
           informs
           us
           
             (
             in
             Eccl.
             Physic.
          
           )
           they
           strived
           to
           accomodate
           the
           same
           to
           their
           own
           former
           opinion
           ,
           of
           the
           souls
           being
           a
           particle
           of
           the
           
             Anima
             mundi
          
           ;
           insomuch
           as
           it
           might
           thence
           follow
           ,
           that
           the
           soul
           being
           exhal'd
           from
           its
           first
           body
           ,
           and
           wandring
           up
           and
           down
           in
           quest
           of
           its
           fountain
           ,
           the
           universall
           soul
           ,
           might
           probably
           enough
           light
           upon
           some
           other
           body
           then
           in
           the
           act
           of
           Conception
           ,
           and
           being
           united
           thereunto
           ,
           animate
           it
           ;
           or
           ,
           being
           by
           inspiration
           attracted
           into
           some
           living
           creature
           ,
           unite
           it selfe
           to
           the
           soul
           praeexistent
           therein
           ,
           and
           so
           become
           one
           with
           it
           ,
           especially
           if
           the
           body
           it
           meet
           with
           be
           of
           the
           same
           ,
           or
           like
           conditions
           and
           affections
           with
           the
           former
           ,
           which
           it
           hath
           so
           lately
           forsaken
           .
           True
           it
           is
           ,
           neverthelesse
           ,
           that
           they
           delivered
           this
           Doctriue
           of
           the
           Transmigration
           of
           soules
           ,
           very
           obscurely
           ,
           and
           wrapt
           up
           in
           Fables
           and
           Allegories
           ,
           
           but
           their
           design
           herein
           was
           to
           make
           men
           more
           mansuete
           and
           milde
           in
           their
           dispositions
           ,
           by
           bringing
           them
           to
           put
           a
           greater
           value
           upon
           the
           lives
           of
           Animals
           (
           for
           ,
           according
           to
           this
           Doctrine
           ,
           who
           would
           kill
           a
           Beast
           ,
           when
           for
           ought
           he
           knew
           ,
           his
           Fathers
           Soul
           might
           animate
           that
           Beast
           )
           and
           a
           greater
           degree
           of
           horrour
           against
           shedding
           of
           Blood
           ,
           that
           so
           having
           devested
           them
           of
           all
           savagenesse
           and
           cruelty
           ,
           they
           might
           have
           a
           greater
           detestation
           against
           Homicide
           ,
           and
           preserving
           the
           peace
           and
           safety
           of
           Societies
           .
        
         
           Nor
           can
           the
           Stoicks
           be
           exempted
           from
           the
           same
           Errour
           ,
           of
           the
           Refusion
           of
           all
           soules
           into
           the
           universall
           one
           ;
           insomuch
           as
           it
           was
           their
           constant
           tenent
           ,
           that
           the
           world
           was
           animated
           by
           a
           certain
           fire
           ,
           which
           they
           call'd
           Jupiter
           ;
           that
           mens
           soules
           were
           particles
           derived
           from
           that
           fire
           ,
           and
           should
           again
           be
           reunited
           thereunto
           ,
           some
           sooner
           ,
           others
           latter
           ,
           but
           all
           in
           that
           generall
           Conflagration
           of
           the
           Vniverse
           ,
           when
           all
           things
           shall
           be
           (
           as
           they
           dreamt
           )
           sublimed
           into
           Jove
           again
           .
        
         
           Now
           if
           we
           look
           narrowly
           into
           the
           businesse
           ,
           
           we
           shall
           discover
           even
           Aristotle
           himselfe
           to
           be
           in
           some
           measure
           guilty
           of
           the
           very
           same
           delusion
           ,
           as
           well
           in
           respect
           of
           his
           
             Animall
             Heat
          
           ,
           which
           ,
           discoursing
           of
           the
           Generation
           of
           Animals
           
             (
             Lib.
             2
             Cap.
             3.
          
           )
           he
           affirms
           to
           be
           respondent
           in
           some
           proportion
           to
           the
           Element
           of
           Celestiall
           bodies
           ,
           and
           wherewith
           all
           things
           in
           the
           world
           are
           impraegnated
           ;
           as
           of
           his
           
             Intellectus
             Agens
          
           ,
           which
           he
           teacheth
           to
           be
           diffused
           through
           the
           whole
           world
           ,
           after
           the
           same
           manner
           as
           the
           light
           of
           the
           Sun
           is
           diffus'd
           through
           the
           Aire
           ,
           and
           so
           apply'd
           and
           conjoyned
           to
           the
           
             Intellectus
             Patiens
          
           ,
           or
           proper
           soule
           of
           every
           man
           ,
           as
           the
           externall
           light
           is
           applyed
           and
           conjoyned
           to
           the
           eye
           ,
           and
           as
           the
           eye
           by
           the
           conjunction
           of
           externall
           light
           comes
           to
           see
           visible
           objects
           ,
           so
           doth
           the
           proper
           passive
           Intellect
           of
           every
           man
           ,
           by
           the
           illustration
           of
           the
           generall
           active
           Intellect
           ,
           come
           to
           understand
           intelligible
           Objects
           .
           Adding
           thereunto
           ,
           that
           the
           Intellect
           passive
           is
           separable
           ,
           corruptible
           ,
           and
           capable
           of
           utter
           dissolution
           ;
           but
           the
           Active
           ,
           inseparable
           ,
           incorruptible
           ,
           immortall
           .
           For
           ,
           thus
           much
           may
           be
           collected
           from
           severall
           
           places
           of
           his
           Books
           
             de
             Anima
          
           ,
           and
           thus
           are
           those
           places
           explained
           by
           the
           best
           of
           his
           Greek
           interpreters
           ,
           Alexander
           ,
           and
           the
           best
           of
           the
           Arabians
           ,
           Averrhoes
           ,
           whose
           opinion
           of
           the
           
             Unity
             of
             the
             Intellect
          
           in
           all
           the
           world
           ,
           is
           sufficiently
           known
           .
        
         
           And
           thus
           much
           of
           the
           Philosophers
           of
           the
           former
           Classis
           ,
           who
           though
           they
           seem
           to
           affirm
           ,
           do
           yet
           in
           reality
           ,
           upon
           naturall
           consequence
           ,
           deny
           the
           Immortality
           of
           the
           Humane
           Soul
           ,
           in
           that
           they
           all
           concur
           in
           that
           contradictory
           Errour
           of
           the
           Refusion
           thereof
           into
           the
           
             Anima
             mundi
          
           .
           For
           ,
           the
           proper
           Notion
           of
           Immortality
           ,
           is
           ,
           
             the
             eternall
             existence
             of
             a
             thing
             in
             the
             selfe
             same
             nature
             ,
             and
             perse
          
           ;
           and
           therefore
           ,
           if
           a
           thing
           be
           devested
           of
           its
           own
           proper
           nature
           ,
           so
           ,
           as
           to
           become
           invested
           with
           that
           of
           another
           ,
           and
           to
           have
           no
           existence
           or
           subsistence
           ,
           but
           what
           is
           dependent
           upon
           its
           union
           with
           that
           other
           ,
           to
           which
           it
           is
           assimilated
           and
           indentified
           ;
           for
           my
           part
           ,
           truly
           ,
           I
           cannot
           understand
           how
           it
           can
           be
           said
           to
           be
           immortall
           without
           manifest
           contradiction
           .
           And
           whether
           it
           be
           not
           as
           grosse
           an
           absurdity
           to
           say
           ,
           that
           the
           soul
           of
           a
           man
           
           shall
           be
           for
           ever
           the
           same
           
             (
             i.
             e.
          
           )
           the
           soul
           of
           a
           man
           ,
           and
           yet
           that
           it
           shall
           be
           identified
           ,
           or
           made
           the
           same
           with
           the
           soul
           of
           the
           world
           ;
           as
           to
           say
           ,
           that
           such
           a
           thing
           shall
           before
           ever
           the
           same
           ,
           and
           not
           the
           same
           ,
           is
           no
           hard
           matter
           to
           determine
           .
        
         
           As
           for
           those
           of
           the
           latter
           ,
           who
           in
           down
           right
           termes
           denyed
           the
           Immortality
           of
           the
           soul
           ,
           they
           subdivide
           themselves
           into
           two
           different
           Sects
           ,
           some
           having
           contended
           for
           the
           totall
           destruction
           ,
           or
           
             absolute
             Annihilation
          
           ,
           and
           others
           for
           only
           the
           exsolution
           and
           dispersion
           of
           it
           into
           the
           matter
           or
           principles
           of
           which
           it
           was
           composed
           .
        
         
           To
           the
           former
           of
           these
           Sects
           we
           may
           justly
           annumerate
           all
           such
           ,
           who
           conceived
           the
           soule
           of
           man
           to
           be
           only
           a
           certain
           harmony
           ,
           not
           of
           Musicall
           sounds
           ,
           but
           a
           contemperation
           of
           parts
           ,
           humours
           ,
           and
           qualities
           ,
           and
           consequently
           ,
           that
           as
           of
           Musicall
           Harmony
           ,
           nothing
           can
           remain
           after
           the
           sounds
           are
           vanished
           ,
           so
           of
           the
           soul
           nothing
           can
           remain
           ,
           after
           death
           hath
           once
           destroyed
           that
           harmonious
           Contemperation
           of
           parts
           ,
           hunours
           ,
           and
           qualities
           ,
           from
           whence
           it
           did
           result
           .
           And
           this
           
           purely
           was
           the
           opinion
           of
           not
           only
           those
           antienter
           Greeks
           ,
           
             Dicaearchus
             ,
             Aristoxenus
             ,
             Andraeas
          
           ,
           and
           Asclepiades
           ,
           all
           which
           are
           thereof
           strongly
           accused
           by
           
             Plato
             (
             in
             Phaed
          
           )
           and
           
             Aristotle
             (
             Lib.
             1.
             de
             Anima
             Cap.
             5.
             )
          
           but
           also
           our
           Master
           Galen
           ,
           who
           was
           positive
           and
           plain
           in
           his
           definition
           of
           the
           soul
           ,
           to
           be
           a
           certain
           Temperament
           of
           Elementary
           Qualities
           .
           In
           the
           same
           list
           may
           we
           also
           inscribe
           the
           names
           of
           all
           those
           ,
           who
           imagining
           the
           soul
           to
           be
           nothing
           else
           but
           a
           certain
           Act
           ,
           or
           Form
           ,
           or
           Quality
           inseparable
           
             (
             i.
             e.
          
           )
           a
           certain
           speciall
           Modification
           of
           Matter
           ,
           have
           accordingly
           concluded
           ,
           that
           as
           the
           Figure
           ,
           or
           speciall
           Mode
           of
           a
           thing
           must
           inevitably
           vanish
           ,
           immediately
           upon
           the
           immutation
           or
           change
           of
           the
           thing
           figurate
           ,
           so
           must
           the
           soul
           ,
           being
           only
           a
           speciall
           Mode
           of
           the
           Matter
           ,
           necessarily
           vanish
           immediately
           upon
           the
           immutation
           of
           that
           Mode
           by
           death
           .
           Which
           
             Origen
             ,
             Iustine
             ,
             Theodoret
          
           ,
           and
           some
           other
           Fathers
           ,
           understanding
           to
           have
           been
           the
           Tenent
           of
           Aristotle
           ,
           have
           written
           sharp
           invectives
           against
           him
           ,
           as
           an
           assertor
           of
           the
           soules
           mortality
           ,
           and
           this
           so
           
           justly
           ,
           that
           if
           his
           Zealous
           Disciple
           ,
           honest
           Mr.
           
             Alexander
             Rosse
          
           ,
           were
           alive
           again
           ,
           he
           would
           never
           be
           able
           to
           discredit
           that
           their
           charge
           .
        
         
           To
           the
           latter
           we
           are
           to
           refer
           all
           such
           ,
           as
           held
           the
           soul
           to
           be
           Corporeall
           .
           For
           ,
           as
           they
           would
           have
           it
           to
           be
           composed
           of
           materiall
           principles
           ,
           so
           would
           they
           also
           have
           it
           to
           be
           ,
           by
           death
           ,
           again
           resolved
           into
           the
           same
           materiall
           principles
           ;
           so
           that
           in
           their
           sence
           ,
           the
           extinction
           of
           the
           soul
           is
           no
           other
           ,
           but
           the
           dissipation
           thereof
           into
           those
           very
           corporeall
           particles
           ,
           of
           which
           it
           was
           composed
           .
           And
           this
           seemes
           to
           be
           the
           true
           meaning
           of
           Demonax
           in
           Lucian
           ,
           when
           being
           interrogated
           whether
           he
           thought
           the
           soul
           to
           be
           immortall
           ,
           he
           answered
           ,
           
             mihi
             videtur
             ,
             sed
             ut
             omnia
          
           ;
           it
           seemes
           to
           me
           to
           be
           immortall
           ,
           but
           no
           otherwise
           than
           all
           things
           are
           immortall
           ,
           
             (
             i.
             e.
          
           )
           as
           to
           the
           matter
           only
           ,
           or
           component
           Principles
           of
           it
           ,
           which
           are
           incapable
           of
           Annihilation
           .
           In
           this
           Catalogue
           we
           may
           worthily
           place
           
             Marcus
             Antoninus
          
           ,
           in
           regard
           of
           his
           saying
           
             (
             Lib.
             4.
             )
             Animas
             hominm
             dispergi
             in
             auras
             ,
          
           that
           mens
           souls
           are
           dispersed
           into
           
           Aer
           :
           and
           Seneca
           ,
           for
           his
           
             Animam
             hominis
             magno
             pondere
             extriti
             permeare
             non
             posse
             ,
             et
             statim
             dispergi
             ,
             quia
             non
             fuerit
             illi
             exitus
             liber
          
           ;
           as
           also
           Democritus
           and
           Epicurus
           ,
           who
           equally
           contested
           ,
           that
           the
           soul
           was
           nothing
           but
           very
           Atoms
           ,
           in
           such
           a
           speciall
           order
           ,
           in
           such
           a
           speciall
           position
           ,
           &c.
           contemperated
           ,
           and
           Death
           nothing
           but
           a
           discomposure
           of
           that
           determinate
           Contexture
           ,
           and
           a
           Resolution
           of
           the
           soul
           into
           separated
           Atoms
           again
           ;
           and
           therefore
           are
           they
           alwaies
           conjoyned
           by
           the
           good
           
             Lactantius
             (
             Lib.
             3.
             cap.
             7.
             &
             lib.
             9.
             cap.
             8.
             
             &
             13.
             )
          
           as
           confederates
           in
           the
           Doctrine
           of
           the
           Dissolution
           of
           soules
           .
        
         
           And
           thus
           ,
           Sir
           ,
           you
           may
           at
           once
           plainly
           perceive
           the
           justice
           of
           my
           Attainder
           of
           the
           most
           ,
           and
           most
           eniment
           of
           the
           antient
           Grecian
           Philosophers
           ,
           with
           the
           guilt
           of
           having
           been
           (
           either
           obliquely
           or
           directly
           )
           Impugners
           of
           the
           Soules
           Immortality
           ;
           and
           the
           great
           Injustice
           of
           their
           Sentence
           ,
           who
           more
           particularly
           condemne
           Epicurus
           for
           the
           same
           Error
           ,
           when
           so
           many
           others
           were
           equally
           culpable
           with
           him
           therein
           .
        
         
         
           As
           to
           the
           SECOND
           ,
           viz.
           
             That
             man
             is
             not
             obliged
             to
             honour
             ,
             revere
             ,
             and
             worship
             God
             upon
             the
             motive
             of
             his
             Beneficence
             ,
             or
             upon
             the
             accompt
             of
             either
             Good
             of
             Evill
             expected
             from
             him
             ;
             but
             only
             out
             of
             a
             sentiment
             of
             the
             superlative
             Excellencies
             of
             his
             Nature
             ,
             and
             chiefly
             of
             his
             Immortality
             and
             Beatitude
             .
          
           I
           might
           well
           plead
           for
           him
           ,
           that
           living
           in
           a
           time
           ,
           when
           there
           was
           scarce
           any
           Religion
           ,
           but
           sottish
           Idolatry
           ,
           when
           there
           were
           more
           Gods
           then
           Nations
           ,
           yea
           ,
           then
           Temples
           ;
           and
           when
           all
           Devotion
           was
           absurd
           and
           ridiculous
           Superstition
           :
           He
           seems
           rather
           to
           be
           honour'd
           ,
           for
           that
           he
           came
           so
           neer
           to
           the
           knowledge
           of
           the
           true
           God
           ,
           then
           condemned
           for
           comming
           no
           neerer
           ;
           rather
           to
           be
           admir'd
           for
           having
           so
           clear
           and
           genuine
           an
           apprehension
           of
           some
           of
           the
           Divine
           Attributes
           ,
           then
           reproached
           for
           not
           comprehending
           them
           all
           .
           Especially
           ,
           when
           I
           should
           not
           infringe
           the
           Law
           of
           charity
           ,
           to
           doubt
           ,
           that
           among
           us
           Christians
           ,
           and
           even
           such
           as
           think
           themselves
           not
           a
           little
           vers'd
           in
           Theologie
           ,
           there
           may
           be
           some
           ,
           who
           ,
           if
           they
           were
           
           put
           to
           give
           but
           an
           Adumbration
           of
           that
           mysterious
           piece
           ,
           the
           Divine
           Nature
           ,
           would
           discover
           themselves
           to
           have
           as
           imperfect
           an
           Idaea
           thereof
           ,
           as
           EPICVRVS
           had
           .
           But
           this
           excuse
           would
           be
           too
           generall
           for
           his
           particular
           vindication
           ,
           from
           the
           imputed
           crime
           of
           perfect
           Atheisme
           ,
           and
           therefore
           we
           shall
           fix
           only
           on
           such
           Reasons
           as
           are
           more
           properly
           accomodate
           to
           that
           purpose
           .
        
         
           First
           ,
           I
           dare
           say
           ,
           his
           Piety
           ,
           in
           deriding
           the
           incompetency
           of
           those
           Conceptions
           ,
           that
           men
           in
           his
           time
           commonly
           entertained
           of
           the
           supream
           Essence
           (
           for
           they
           ascribed
           generally
           unto
           it
           ,
           all
           the
           selfe
           same
           passions
           and
           affections
           ,
           which
           they
           perceived
           to
           be
           in
           themselves
           ,
           and
           so
           copied
           out
           an
           imperfect
           Divinity
           ,
           by
           the
           infinitely
           disproportionate
           Originall
           of
           Humanity
           )
           was
           much
           greater
           then
           his
           Impiety
           could
           be
           ,
           in
           teaching
           ,
           that
           the
           Deity
           was
           of
           so
           transcendently
           excellent
           a
           nature
           ,
           as
           to
           be
           wholly
           unconcern'd
           in
           any
           thing
           but
           it selfe
           ,
           and
           far
           above
           all
           sentiments
           whatever
           ,
           besides
           those
           of
           its
           own
           eternall
           and
           compleat
           Felicity
           ;
           and
           consequently
           ,
           that
           it
           was
           to
           be
           reverenc'd
           and
           
           worshiped
           solely
           and
           purely
           for
           its
           own
           sake
           ,
           without
           the
           least
           mixture
           of
           selfe-Reflections
           .
           For
           ,
           as
           by
           the
           one
           ,
           he
           judiciously
           attempted
           to
           subvert
           the
           false
           and
           unreasonable
           Religion
           ,
           or
           (
           rather
           )
           Superstition
           ,
           in
           the
           worship
           of
           Bacchus
           ,
           and
           other
           the
           Imaginary
           Deities
           ,
           wherewith
           his
           Country
           swarmed
           in
           his
           daies
           (
           there
           being
           no
           better
           way
           to
           alienate
           mens
           minds
           from
           the
           Veneration
           of
           False
           Gods
           ,
           then
           to
           acquaint
           them
           with
           notions
           comprehending
           the
           Essentiall
           and
           Incommunicable
           attributes
           of
           the
           true
           God
           )
           so
           by
           the
           other
           ,
           he
           seems
           to
           have
           laid
           a
           very
           firm
           foundation
           for
           the
           true
           Religion
           ,
           in
           that
           he
           would
           have
           the
           Right
           or
           Iustice
           of
           all
           Divine
           worship
           to
           be
           founded
           wholly
           and
           entirely
           upon
           the
           Excellency
           of
           the
           Divine
           Nature
           .
           How
           far
           therefore
           he
           was
           from
           being
           a
           Professor
           and
           Seminary
           of
           down-right
           Atheisme
           ,
           as
           some
           (
           whose
           zeal
           may
           well
           be
           thought
           to
           have
           been
           much
           greater
           then
           their
           knowledge
           ,
           as
           to
           that
           particular
           )
           have
           represented
           him
           to
           the
           World
           ;
           every
           man
           ,
           who
           hath
           but
           so
           much
           reason
           ,
           as
           to
           understand
           ,
           that
           Polytheisme
           is
           the
           greatest
           
           Atheisme
           ,
           may
           easily
           judge
           .
        
         
           In
           the
           next
           place
           ,
           I
           can
           hardly
           allow
           him
           to
           deserve
           the
           odious
           Epithete
           of
           ,
           
             most
             highly
             Impious
          
           ,
           which
           most
           men
           brand
           him
           withall
           ,
           upon
           the
           account
           of
           this
           latter
           Doctrine
           only
           ,
           because
           I
           meet
           with
           not
           a
           few
           ,
           nor
           contemptible
           Reasons
           ,
           that
           encline
           my
           judgment
           to
           more
           moderation
           .
           In
           particular
           ,
           you
           well
           know
           ,
           Sir
           ,
           how
           highly
           unreasonable
           it
           is
           ,
           for
           any
           man
           to
           expect
           ,
           from
           EPICVRVS
           ,
           the
           knowledge
           of
           the
           true
           and
           legitimate
           worship
           of
           God
           ,
           when
           that
           was
           by
           God
           himselfe
           praescribed
           only
           to
           the
           antient
           Hebrewes
           ,
           and
           professed
           only
           by
           their
           Posterity
           ,
           and
           no
           other
           Nation
           in
           the
           World
           ;
           if
           so
           ,
           why
           should
           more
           be
           expected
           from
           Him
           ,
           then
           from
           
             Plato
             ,
             Zeno
             ,
             Socrates
             ,
             Aristotle
             ,
          
           or
           any
           other
           of
           the
           elder
           Graecian
           Philosophers
           ,
           they
           being
           all
           equally
           benighted
           with
           Paganisme
           ?
           Why
           should
           he
           be
           so
           severely
           sentenc'd
           ,
           and
           all
           the
           rest
           passe
           unquestioned
           ,
           one
           and
           the
           same
           charge
           of
           invincible
           Ignorance
           of
           the
           true
           Religion
           lying
           against
           each
           of
           them
           ?
           Besides
           ,
           Human
           Iustice
           will
           hardly
           permit
           ,
           that
           any
           
           man
           should
           suffer
           meerly
           for
           wanting
           that
           ,
           which
           ,
           without
           supernaturall
           means
           ,
           was
           impossible
           for
           him
           to
           obtain
           ;
           and
           he
           that
           will
           adventure
           to
           determine
           ,
           whether
           or
           no
           ,
           at
           the
           Tribunall
           of
           Divine
           Iustice
           ,
           any
           one
           shall
           be
           condemned
           simply
           upon
           that
           score
           ,
           must
           have
           dived
           very
           deep
           into
           that
           fathomlesse
           gulfe
           of
           Praedestination
           .
        
         
           You
           likewise
           know
           ,
           that
           our
           Christian
           Doctors
           assigne
           only
           
             Two
             causes
          
           ,
           or
           
             Fundamentall
             Consideration
          
           ,
           why
           men
           should
           worship
           God
           :
           The
           one
           they
           teach
           to
           be
           the
           transcendent
           Excellency
           of
           the
           Nature
           of
           God
           ,
           which
           singly
           ,
           and
           without
           any
           respect
           to
           our
           own
           Vtility
           or
           Advantage
           ,
           doth
           justly
           claim
           the
           highest
           veneration
           of
           our
           minds
           .
           The
           other
           ,
           they
           admit
           to
           be
           the
           benefits
           ,
           we
           either
           have
           received
           ,
           or
           (
           which
           is
           the
           stronger
           motive
           of
           the
           two
           )
           hope
           to
           receive
           at
           his
           hands
           .
           Hereupon
           ,
           if
           any
           man
           be
           induced
           to
           revere
           and
           worship
           the
           Divine
           Majesty
           solely
           and
           simply
           upon
           the
           former
           motive
           ,
           they
           say
           that
           he
           bears
           a
           Filiall
           respect
           and
           affection
           to
           God
           ;
           and
           if
           only
           by
           the
           latter
           ,
           a
           meer
           servile
           or
           mercenary
           .
           
           Now
           though
           the
           servile
           or
           mercenary
           love
           of
           God
           ,
           be
           not
           altogether
           to
           be
           disliked
           ,
           in
           regard
           it
           is
           a
           kind
           of
           gratitude
           due
           to
           him
           as
           a
           Benefactor
           ;
           yet
           I
           conceive
           no
           man
           will
           gainsay
           ,
           but
           the
           filiall
           and
           free
           love
           is
           much
           the
           nobler
           and
           more
           acceptable
           ,
           insomuch
           as
           it
           hath
           no
           other
           then
           the
           noblest
           of
           Objects
           ,
           God
           Himselfe
           .
           And
           sure
           I
           am
           (
           however
           )
           that
           the
           most
           Learned
           ,
           most
           Pious
           ,
           and
           most
           Religious
           of
           our
           School
           Divines
           ,
           have
           been
           earnest
           in
           their
           advisoes
           to
           us
           ,
           to
           extract
           all
           selfenesse
           from
           our
           love
           of
           God
           ,
           and
           (
           as
           much
           as
           our
           frailties
           will
           admit
           of
           )
           to
           fix
           all
           our
           affections
           entirely
           upon
           Him
           ,
           as
           he
           is
           infinitely
           Good
           ,
           and
           Amiable
           in
           Himselfe
           .
        
         
           Moreover
           ,
           you
           may
           remember
           ,
           Sir
           ,
           that
           Cicero
           in
           his
           Book
           touching
           the
           nature
           of
           the
           Gods
           ,
           hath
           these
           very
           words
           ,
           
             Quid
             est
             cur
             Deos
             ab
             hominibus
             colendos
             dicas
             ,
             cum
             dii
             ipsi
             non
             modo
             homines
             non
             colant
             ,
             sed
             omnino
             nihil
             curent
             ?
             Et
             quae
             porrò
             Pietas
             ei
             debetur
             ,
             à
             quo
             nihil
             acceperis
             ?
             Aut
             quid
             omnino
             ,
             cujus
             nullum
             meritum
             fit
             ,
             ei
             deberi
             potest
             ?
          
           By
           which
           
           it
           is
           evident
           ,
           that
           he
           would
           exclude
           all
           other
           inducements
           to
           Religion
           ,
           besides
           a
           meer
           mercenary
           and
           servile
           respect
           :
           And
           yet
           I
           dare
           say
           ,
           that
           you
           do
           not
           remember
           ,
           that
           ever
           you
           heard
           him
           accounted
           Impious
           for
           that
           opinion
           .
           Why
           therefore
           should
           EPICVRVS
           have
           such
           hard
           measure
           ,
           as
           to
           be
           stigmatiz'd
           with
           the
           name
           of
           
             Atheist
             ,
             Impious
             wretch
             ,
             Secretary
             of
             Hell
             ,
             Enemy
             to
             all
             Religion
             ,
          
           &
           c
           ?
           and
           all
           for
           asserting
           ,
           that
           man
           ought
           to
           be
           induc'd
           to
           a
           reverence
           and
           veneration
           of
           the
           Divine
           Majesty
           ,
           only
           by
           the
           Sentiments
           of
           a
           Filiall
           Piety
           (
           not
           supernaturall
           Piety
           ,
           arising
           from
           Grace
           justifying
           ,
           and
           by
           which
           we
           are
           made
           the
           Sons
           of
           God
           ,
           but
           a
           pure
           Naturall
           one
           )
           such
           as
           
             Right
             Reason
          
           had
           suggested
           unto
           him
           ?
           Certainly
           ,
           of
           the
           two
           opinions
           ,
           Epicurus's
           will
           appear
           much
           more
           veniall
           ,
           to
           an
           Equitable
           Arbiter
           .
           Sundry
           other
           arguments
           there
           are
           ,
           which
           might
           be
           advantagiously-alledged
           on
           our
           Authors
           behalfe
           ,
           in
           this
           case
           .
           But
           ,
           considering
           that
           these
           few
           already
           urged
           ,
           are
           of
           importance
           enough
           ,
           to
           evince
           the
           temerity
           of
           his
           Accusers
           
           judgment
           ,
           and
           that
           the
           prolixity
           of
           this
           discourse
           ,
           hath
           long
           since
           ,
           given
           you
           just
           occasion
           to
           question
           ,
           by
           what
           right
           I
           call
           it
           a
           Letter
           ;
           I
           perceive
           my selfe
           obliged
           in
           good
           manners
           ,
           no
           longer
           to
           exercise
           your
           patience
           ,
           then
           ,
           while
           I
           briefly
           expresse
           my
           sentiments
           of
           the
           LAST
           Article
           of
           his
           Charge
           .
        
         
           Which
           is
           ,
           His
           asserting
           of
           
             Selfe-Homicide
             ,
             in
             case
             of
             intolerable
             ,
             and
             otherwise
             inevitable
             Calamity
             .
          
           This
           ,
           as
           a
           Christian
           ,
           I
           hold
           to
           be
           a
           bloody
           and
           detestable
           opinion
           ,
           because
           expresly
           repugnant
           to
           the
           Law
           of
           God
           ;
           and
           yet
           in
           the
           person
           of
           a
           meer
           Philosopher
           ,
           I
           might
           ,
           without
           being
           unreasonably
           Paradoxicall
           ,
           adventure
           to
           dispute
           ,
           whether
           it
           be
           so
           highly
           repugnant
           to
           the
           Law
           of
           Nature
           ,
           as
           men
           have
           generally
           conceived
           .
           For
        
         
           First
           ,
           if
           all
           the
           praecepts
           of
           the
           Law
           of
           Nature
           concenter
           in
           this
           one
           point
           ;
           
             Flie
             Evill
             ,
             pursue
             Good
          
           ;
           as
           those
           who
           have
           most
           labour'd
           to
           conduct
           our
           understanding
           out
           of
           that
           intricate
           Labyrinth
           ,
           the
           ambiguous
           Sence
           of
           the
           word
           ,
           
             Law
             of
             Nature
          
           ,
           
           have
           unanimously
           determined
           ;
           certainly
           ,
           that
           man
           assumes
           no
           very
           easie
           task
           ,
           who
           undertakes
           to
           prove
           ,
           that
           in
           case
           of
           insupportable
           distresse
           ,
           and
           where
           all
           other
           hopes
           of
           evading
           ,
           or
           ending
           that
           misery
           (
           then
           which
           there
           can
           be
           no
           greater
           Evill
           )
           for
           a
           man
           to
           free
           himselfe
           from
           that
           extremity
           of
           Evill
           ,
           and
           seek
           the
           Good
           of
           ease
           and
           quiet
           ,
           by
           taking
           away
           his
           own
           life
           ,
           which
           chiefly
           makes
           him
           subject
           to
           ,
           and
           only
           sensible
           of
           that
           misery
           ,
           is
           an
           infringment
           of
           the
           Law
           of
           Nature
           .
        
         
           Again
           ,
           if
           we
           understand
           Selfe-praeservation
           (
           which
           all
           men
           allow
           to
           be
           the
           foundation
           of
           Naturall
           Law
           in
           Generall
           )
           to
           be
           no
           other
           ,
           but
           an
           innate
           Love
           ,
           or
           Naturall
           affection
           to
           Life
           ,
           as
           a
           Good
           ,
           when
           life
           ceaseth
           to
           be
           a
           Good
           ,
           &
           degenerates
           into
           an
           Evill
           ,
           as
           commonly
           it
           doth
           to
           men
           ,
           in
           cruell
           torments
           of
           the
           body
           ,
           or
           high
           discontent
           of
           minde
           ,
           (
           the
           more
           desperate
           affliction
           of
           the
           two
           by
           much
           )
           &
           when
           all
           the
           Stars
           of
           hope
           and
           comfort
           are
           set
           in
           the
           West
           of
           black
           desperation
           ,
           why
           should
           not
           the
           force
           or
           obligation
           of
           that
           Law
           also
           ,
           cease
           at
           the
           same
           
           time
           ?
           Or
           rather
           ,
           why
           should
           not
           self-homicid
           ,
           in
           such
           cases
           ,
           be
           an
           absolute
           accomplishment
           of
           the
           Law
           of
           Self-praeservation
           ,
           it
           being
           manifest
           ,
           that
           we
           are
           by
           the
           tenour
           of
           that
           Law
           ,
           obliged
           to
           use
           such
           means
           ,
           as
           conduce
           to
           our
           praeservation
           from
           the
           greatest
           Evill
           ;
           and
           as
           manifest
           ,
           that
           to
           free
           ones-selfe
           from
           misery
           ,
           which
           cannot
           otherwise
           be
           avoided
           ,
           but
           by
           breaking
           as
           under
           the
           Ligaments
           of
           Life
           ,
           is
           a
           pursuance
           of
           the
           only
           means
           we
           can
           discover
           ,
           to
           beconducible
           to
           our
           end
           :
           that
           is
           ,
           to
           preservation
           from
           more
           sufferings
           ,
           and
           to
           Indolency
           ,
           which
           in
           Death
           we
           propose
           to
           our selves
           as
           a
           Good
           ?
        
         
           But
           lest
           we
           seem
           to
           give
           any
           encouragement
           to
           that
           ,
           which
           God
           ,
           the
           Church
           ,
           and
           the
           Civill
           Power
           so
           highly
           condemn
           ;
           let
           us
           grant
           ,
           that
           Selfe-murther
           ,
           in
           whatsoever
           case
           ,
           is
           a
           violation
           of
           the
           Law
           of
           Nature
           ,
           and
           yet
           we
           shall
           have
           one
           consideration
           left
           ,
           that
           seemes
           strong
           enought
           to
           refract
           the
           violence
           of
           their
           malice
           ,
           who
           exclaim
           against
           EPICVRVS
           ,
           as
           the
           grand
           abettor
           of
           selfe-assasination
           ;
           and
           that
           
           is
           ,
           that
           he
           was
           not
           single
           ,
           nor
           most
           vehement
           in
           the
           justification
           of
           it
           .
           For
           ,
           if
           we
           look
           upon
           the
           Doctrine
           of
           other
           Philosophers
           ,
           we
           shall
           soon
           perceive
           ,
           that
           the
           Stoicks
           generally
           ,
           not
           only
           approved
           thereof
           ,
           but
           strictly
           enjoyned
           men
           to
           embrace
           death
           voluntarily
           ,
           and
           from
           their
           own
           hands
           ;
           That
           Cicero
           doth
           
             (
             Lib.
             de
             Legibus
          
           )
           implicitely
           allow
           of
           it
           in
           these
           words
           ,
           
             Eum
             damnandum
             esse
             censeo
             qui
             seipsum
             interficit
             ,
             si
             neque
             ex
             decreto
             Civitatis
             fecerit
             ,
             neque
             ullo
             Fortunae
             casu
             intolerabili
             inevitabilique
             coactus
             ,
             neque
             obrutus
             ullâ
             pauperis
             ,
             miseraeque
             vitae
             ignominiâ
          
           ;
           and
           expresly
           confirms
           it
           
             (
             in
             2
             Tusculan
             .
          
           )
           in
           these
           ,
           
             Eam
             in
             vita
             servandam
             Legem
             quae
             in
             Graecorum
             conviviis
             obtinet
             ,
             Aut
             bibat
             ,
             aut
             abeat
             ;
             quoniam
             ut
             oportet
             aliquis
             fruatur
             pariter
             cum
             aliis
             voluptate
             potandi
             ,
             aut
             ne
             sobrius
             in
             violentiam
             vinolentorum
             incidat
             ,
             ante
             discedat
             ;
             sic
             injurias
             Fortunae
             quas
             ferre
             nequeas
             ,
             defugiendo
             relinquas
             .
          
           And
           if
           their
           Practise
           ,
           we
           
           shall
           assoon
           finde
           many
           of
           them
           to
           have
           laid
           violent
           hands
           upon
           themselves
           ,
           and
           that
           in
           cases
           offar
           lesse
           moment
           ,
           then
           that
           of
           insupportable
           and
           inevitable
           Calamity
           ,
           to
           which
           only
           Epicurus's
           praecept
           is
           limited
           ;
           while
           He
           ,
           leaving
           others
           to
           become
           examples
           of
           that
           Rule
           ,
           with
           admirable
           patience
           ,
           and
           invincible
           magnanimity
           ,
           endured
           the
           tortures
           of
           the
           Stone
           in
           the
           Bladder
           ,
           and
           other
           most
           excruciating
           Diseases
           ,
           for
           mamy
           years
           together
           ,
           and
           awaited
           ,
           till
           extream
           old
           age
           gently
           put
           out
           the
           Taper
           of
           his
           life
           .
           Thus
           Zeno
           ,
           a
           man
           of
           the
           most
           spotlesse
           fame
           of
           any
           Philosopher
           among
           the
           antients
           ,
           having
           by
           a
           fall
           bruised
           one
           of
           his
           fingers
           against
           the
           ground
           ,
           and
           interpreting
           that
           to
           be
           a
           summons
           of
           him
           to
           the
           earth
           ,
           went
           presently
           home
           and
           hang'd
           himselfe
           ,
           and
           was
           therefore
           by
           
             Diogenes
             Laertius
          
           honour'd
           with
           this
           Elogie
           ;
           
             Mirâ
             felicitate
             vir
             ,
             qui
             incolumis
             ,
             integer
             ,
             sine
             morbo
             è
             vivis
             excessit
             .
          
           Thus
           Demosthenes
           ,
           you
           know
           ,
           to
           prevent
           his
           being
           beholding
           to
           any
           man
           but
           himselfe
           
           either
           for
           his
           life
           or
           death
           ,
           drank
           mortall
           poison
           out
           of
           his
           own
           quill
           ,
           which
           had
           given
           him
           immortality
           long
           before
           .
           Thus
           also
           Democles
           ,
           to
           praevent
           his
           pollution
           ,
           by
           the
           unnaturall
           heat
           of
           a
           certain
           lustfull
           Greek
           Tyrant
           ,
           who
           attempted
           to
           force
           him
           ,
           leaped
           into
           a
           Furnace
           of
           boyling
           Water
           .
           And
           thus
           
             Cleanthes
             ,
             Chrysippus
          
           ,
           and
           Empedocles
           ,
           all
           brake
           open
           the
           gates
           of
           death
           ,
           and
           forc'd
           themselves
           into
           the
           other
           world
           .
           To
           these
           you
           may
           please
           to
           add
           the
           memorable
           Examples
           of
           that
           Prince
           of
           Romane
           wisdome
           (
           as
           Lactanrius
           calls
           him
           )
           Cato
           ,
           who
           with
           his
           own
           hands
           and
           sword
           ,
           opened
           a
           flood-gate
           in
           his
           bowells
           ,
           to
           let
           his
           life
           flow
           forth
           ,
           having
           all
           the
           night
           before
           prepar'd
           himselfe
           to
           fall
           boldly
           ,
           with
           the
           Lecture
           of
           Plato's
           discourse
           ,
           of
           the
           Immortality
           of
           the
           Soul
           ;
           and
           of
           the
           famous
           Cleombrotus
           ,
           who
           ,
           upon
           no
           other
           incitement
           ,
           but
           Plato's
           reasons
           in
           the
           same
           discourse
           ,
           threw
           himselfe
           from
           a
           precipice
           ,
           as
           if
           he
           
           went
           instantly
           to
           experiment
           the
           truth
           of
           what
           he
           had
           newly
           read
           ;
           and
           though
           Aristotle
           would
           not
           admit
           ,
           that
           he
           did
           it
           upon
           any
           other
           account
           ,
           but
           that
           of
           Pusillanimity
           and
           Fear
           ,
           yet
           Saint
           
             Augustine
             (
             De
             Civit.
             Dei.
             Lib.
             1.
             cap.
             22.
             )
          
           ascribes
           it
           altogether
           unto
           
             Greatnesse
             of
             minde
          
           ,
           his
           words
           being
           these
           ;
           
             When
             no
             Calamity
             urged
             him
             ,
             no
             Crime
             ,
             either
             true
             or
             imputed
             ,
             nothing
             but
             greatnesse
             of
             minde
             moved
             him
             to
             embrace
             death
             ,
             and
             dissolve
             the
             sweet
             bonds
             of
             life
             .
          
           And
           Lactantius
           ,
           who
           was
           severe
           enough
           in
           his
           censure
           ,
           both
           of
           the
           Act
           ,
           and
           the
           Book
           that
           occasion'd
           it
           ,
           sayes
           of
           him
           ;
           
             Praecipitem
             se
             dedit
             nullam
             aliam
             ob
             causam
             nisi
             quod
          
           Platoni
           credidit
           .
        
         
           SIR
           ,
           By
           this
           time
           you
           are
           satisfied
           ,
           both
           of
           the
           injuries
           done
           to
           the
           memory
           of
           the
           
             Temperate
             ,
             Good
          
           ,
           and
           Pious
           EPICVRVS
           ,
           and
           of
           my
           willingnesse
           and
           devoir
           to
           redresse
           them
           .
           And
           my
           dull
           and
           
           unequall
           Apologie
           for
           him
           being
           now
           ended
           ,
           I
           should
           begin
           another
           for
           my selfe
           ,
           in
           that
           I
           have
           rather
           disturbed
           ,
           then
           either
           delighted
           or
           informed
           you
           .
           But
           this
           being
           much
           the
           greater
           difficulty
           of
           the
           two
           ,
           I
           think
           it
           safer
           for
           me
           ,
           to
           put
           my selfe
           upon
           your
           mercy
           for
           an
           absolute
           forgivenesse
           ,
           then
           to
           trust
           to
           my
           own
           wit
           ,
           to
           make
           excuses
           for
           my
           failings
           herein
           ;
           especially
           ,
           since
           your
           patience
           cannot
           but
           be
           already
           overcome
           by
           the
           Tediousnesse
           of
        
         
           
             Your
             very
             Humble
             Servant
             ,
             W.
             CHARLETON
             .
          
        
      
       
         
         
           The
           Contents
           .
        
         
           
             
               Chap.
               1.
               
               INtroduction
               .
               Fol.
               1.
               
            
             
               Chap.
               2.
               
               Of
               Felicity
               ,
               or
               the
               Supream
               Good
               ,
               so
               far
               forth
               ,
               as
               Man
               is
               capable
               thereof
               .
               Fol.
               7.
               
            
             
               Chap.
               3.
               
               That
               pleasure
               (
               without
               which
               ,
               there
               can
               be
               no
               Notion
               of
               Felicity
               )
               is
               a
               reall
               Good
               ,
               in
               it selfe
               .
               Fol.
               12.
               
            
             
               Chap.
               4.
               
               That
               Felicity
               doth
               consist
               generally
               in
               Pleasure
               Fol.
               17.
               
            
             
               Chap.
               5.
               
               That
               the
               Pleasure
               wherein
               Felicity
               doth
               consist
               ,
               is
               the
               Indolency
               of
               the
               Body
               ,
               and
               Tranquillity
               of
               the
               Minde
               .
               Fol.
               22.
               
            
             
               Chap.
               6.
               
               Of
               the
               Means
               to
               attain
               this
               Felicity
               .
               Fol.
               29.
               
            
             
               Chap.
               7.
               
               Of
               Right
               Reason
               ,
               and
               Free
               Will
               ;
               from
               whence
               all
               the
               Praise
               of
               the
               Vertues
               is
               derived
               .
               Fol.
               33.
               
            
             
               Chap.
               8.
               
               Of
               the
               Vertues
               in
               Generall
               .
               Fol.
               38.
               
            
             
               Chap.
               9.
               
               Of
               Prudence
               Generall
               .
               Fol.
               44.
               
            
             
               Chap.
               10.
               
               Of
               Prudence
               Private
               .
               Fol.
               48.
               
            
             
               Chap.
               11.
               
               Of
               Prudence
               Domestick
               .
               Fol.
               55.
               
            
             
               Chap.
               12.
               
               Of
               Prudence
               Civill
               .
               Fol.
               60.
               
            
             
               Chap.
               13.
               
               Of
               Temperance
               in
               Generall
               .
               Fol.
               66.
               
            
             
               Chap.
               14.
               
               Of
               Sobriety
               ,
               opposed
               to
               Gluttony
               .
               Fol.
               71.
               
            
             
               Chap.
               15.
               
               Of
               Continence
               ,
               opposed
               to
               Lust.
               Fol.
               79.
               
            
             
               Chap.
               16.
               
               Of
               Lenity
               ,
               opposed
               to
               Anger
               .
               Fol.
               86.
               
            
             
               Chap.
               17.
               
               Of
               Modesty
               ,
               opposed
               to
               Ambition
               .
               Fol.
               92.
               
            
             
               Chap.
               18.
               
               Of
               Moderation
               ,
               opposed
               to
               Avarice
               .
               Fol.
               97.
               
            
             
               
               Chap.
               19.
               
               Of
               Mediocrity
               ,
               betwixt
               Hope
               and
               Despair
               of
               the
               Future
               .
               Fol.
               104.
               
            
             
               Chap.
               20.
               
               Of
               Fortitude
               ,
               in
               Generall
               .
               Fol.
               109.
               
            
             
               Chap.
               21.
               
               Of
               Fortitude
               ,
               opposed
               to
               the
               Fear
               of
               the
               Gods.
               Fol.
               114.
               
            
             
               Chap.
               22.
               
               Of
               Fortitude
               ,
               opposed
               to
               the
               Fear
               of
               Death
               .
               Fol.
               118.
               
            
             
               Chap.
               23.
               
               Of
               Fortitude
               ,
               against
               Pain
               of
               the
               Body
               Fol.
               128.
               
            
             
               Chap.
               24.
               
               Of
               Fortitude
               ,
               against
               Discontent
               of
               Minde
               .
               Fol.
               133.
               
            
             
               Chap.
               25.
               
               Of
               Iustice
               ,
               in
               Generall
               .
               Fol.
               139.
               
            
             
               Chap.
               26.
               
               Of
               Right
               ,
               or
               Iust
               ;
               from
               whence
               Iustice
               is
               denominated
               .
               Fol.
               143.
               
            
             
               Chap.
               27.
               
               Of
               the
               Originall
               of
               Right
               and
               Iustice
               Fol.
               149.
               
            
             
               Chap.
               28.
               
               Between
               whom
               Iustice
               is
               to
               be
               exercised
               .
               Fol.
               159.
               
            
             
               Chap.
               29.
               
               How
               rightfully
               Iustice
               is
               to
               be
               exercised
               .
               Fol.
               167.
               
            
             
               Chap.
               30.
               
               Of
               Beneficence
               ,
               Gratitude
               ,
               Piety
               ,
               Observance
               .
               Fol.
               172.
               
            
             
               Chap.
               31.
               
               Of
               Friendship
               .
               Fol.
               178.
               
            
          
        
      
       
         
         
           
             
               EPICURVS
               in
               this
               Treatise
               discourseth
               of
               the
            
             
               1.
               
               
                 Summum
                 Bonum
              
               of
               mans
               life
               ,
               which
               is
               PLEASVRE
               ,
               consisting
               in
               the
               Indolency
               of
               the
               Body
               ,
               &
               Tranquillity
               of
               the
               Mind
               .
            
             
               2.
               
               Means
               to
               attain
               it
               ,
               viz.
               Honesty
               ,
               which
               comprehends
               all
               the
               Virtues
               ,
               namely
               ,
               
                 
                   1.
                   
                   Prudence
                   or
                   the
                   Dictamen
                   of
                   right
                   Reason
                   ;
                   and
                   that
                   
                     
                       1.
                       
                       Generall
                       ,
                       which
                       teacheth
                       to
                       order
                       all
                       ones
                       Actions
                       and
                       desires
                       to
                       the
                       attainement
                       of
                       Pleasure
                       .
                    
                     
                       2.
                       
                       Particular
                       ,
                       which
                       divides
                       it selfe
                       into
                       
                         
                           1.
                           
                           Prudence
                           Private
                           ,
                           which
                           admonisheth
                           us
                           to
                           elect
                           (
                           if
                           it
                           be
                           in
                           our
                           own
                           choyce
                           )
                           that
                           course
                           of
                           life
                           ,
                           which
                           is
                           most
                           agreeable
                           to
                           the
                           inclination
                           of
                           our
                           Genius
                           ,
                           and
                           such
                           as
                           may
                           make
                           our
                           Condition
                           rather
                           Mean
                           ,
                           then
                           either
                           High
                           ,
                           or
                           Lowe
                           .
                        
                         
                           2.
                           
                           Prudence
                           Domestick
                           which
                           concernes
                           a
                           man
                           as
                           a
                           
                             
                               Husband
                               .
                            
                             
                               Father
                               .
                            
                             
                               Master
                               of
                               Servants
                               .
                            
                             
                               Possessor
                               of
                               Goods
                               &
                               estate
                            
                          
                        
                         
                           3.
                           
                           Prudence
                           Civill
                           ,
                           which
                           concerns
                           a
                           man
                           as
                           he
                           is
                           the
                           Member
                           of
                           a
                           Society
                           :
                           which
                           adviseth
                           to
                           Affect
                           privacy
                           ,
                           and
                           yet
                           not
                           to
                           decline
                           publick
                           imployments
                           ,
                           in
                           case
                           the
                           present
                           Necessity
                           of
                           the
                           Cōmon
                           Wealth
                           ,
                           or
                           the
                           Command
                           of
                           Superiors
                           shall
                           call
                           thereunto
                           .
                        
                      
                    
                     
                       2.
                       Temperance
                       
                         
                           1.
                           
                           General
                           ,
                           consisting
                           in
                           the
                           Moderation
                           of
                           all
                           Cupidities
                           .
                        
                         
                           2.
                           
                           Particular
                           which
                           is
                           either
                           
                             
                               1.
                               Sobriety
                            
                             
                               2
                               ,
                               Continence
                            
                             
                               3.
                               Lenity
                            
                             
                               4.
                               Modesty
                            
                             
                               5.
                               Moderation
                            
                             
                               6.
                               
                               Mediocrity
                               betwixt
                               Hope
                               and
                               despaire
                               of
                               the
                               Future
                               .
                            
                          
                        
                         
                           opposed
                           to
                           
                             
                               Gluttony
                               .
                            
                             
                               Lust.
                               
                            
                             
                               Anger
                               .
                            
                             
                               Ambition
                               .
                            
                             
                               Avarice
                               .
                            
                          
                        
                         
                           3.
                           Fortitude
                        
                      
                    
                  
                   
                     
                       1.
                       
                       General
                       ,
                       consisting
                       in
                       the
                       prevention
                       of
                       all
                       Fear
                       .
                    
                     
                       2.
                       
                       Particular
                       against
                       
                         
                           The
                           Fear
                           of
                           the
                           Gods.
                           
                        
                         
                           The
                           Feare
                           of
                           Death
                           .
                        
                         
                           Paines
                           of
                           the
                           Body
                           .
                        
                         
                           Discontent
                           of
                           Mind
                           .
                        
                      
                    
                     
                       4.
                       
                       Iustice
                       ,
                       whereof
                       there
                       are
                       five
                       .
                       branches
                       ,
                       viz.
                       
                       
                         
                           1.
                           
                           Beneficence
                           to
                           All.
                           
                        
                         
                           2.
                           
                           Gratitude
                           to
                           Benefactors
                           .
                        
                         
                           Piety
                           towards
                           
                             
                               Parents
                               .
                            
                             
                               Kinsfolks
                               .
                            
                             
                               Country
                               .
                            
                             
                               Governours
                               .
                            
                          
                        
                      
                    
                     
                       Observance
                       of
                       
                         
                           All
                           Superiors
                           in
                           (
                           1
                           )
                           Nature
                           ,
                           as
                           the
                           Gods.
                           (
                           2
                           )
                           Power
                           ,
                           as
                           Princes
                           and
                           Magistrates
                           .
                           (
                           3
                           )
                           Learning
                           .
                           (
                           4
                           )
                           Uirtue
                           .
                           (
                           5
                           )
                           Obligations
                           .
                        
                      
                    
                     
                       5.
                       
                       Frendship
                       ,
                       which
                       extends
                       to
                       the
                       mutuall
                       Participation
                       ,
                       not
                       Community
                       of
                       Saints
                       ,
                       and
                       to
                       Death
                       it self
                       .
                    
                  
                
              
            
          
        
      
    
     
       
         
         
           EPICVRVS'S
           MORALS
           .
        
         
           
             CHAPTER
             1.
             
          
           
             
               Introduction
               .
            
             
               IF
               Action
               be
               the
               end
               of
               Speculalation
               ,
               and
               the
               knowledge
               of
               Nature
               ,
               but
               the
               way
               that
               leads
               Man
               to
               the
               knowledge
               of
               himself
               ;
               and
               the
               best
               of
               mans
               knowledge
               bee
               that
               which
               teacheth
               him
               how
               to
               order
               his
               Mind
               ,
               and
               regulate
               his
               Actions
               ,
               
               so
               as
               that
               he
               may
               assuredly
               attain
               to
               the
               highest
               degree
               of
               Happinesse
               ,
               of
               which
               his
               Nature
               is
               capable
               ,
               during
               life
               :
               then
               ,
               certainly
               ,
               must
               ETHICKS
               or
               MORAL
               PHILOSOPHY
               be
               the
               noblest
               part
               of
               all
               Human
               Learning
               ,
               the
               Crown
               and
               perfection
               of
               all
               our
               studies
               ;
               insomuch
               as
               it
               is
               that
               alone
               ,
               
               which
               both
               gives
               us
               the
               infallible
               Tokens
               ,
               by
               which
               we
               may
               know
               what
               is
               truly
               the
               
                 summum
                 Bonum
              
               of
               life
               ,
               and
               prescribes
               us
               most
               plain
               and
               certain
               Rules
               for
               the
               Acquisition
               of
               it
               .
            
          
           
             
               II.
               
            
             
               By
               Ethicks
               ,
               or
               Morals
               ,
               we
               understand
               that
               part
               of
               Philosophy
               ,
               which
               hath
               for
               its
               proper
               Object
               the
               End
               ,
               or
               Finall
               and
               main
               scope
               of
               Mans
               Life
               ;
               containing
               certain
               Directions
               and
               Precepts
               ,
               for
               the
               right
               information
               of
               his
               Understanding
               ,
               and
               (
               consequently
               )
               the
               conduct
               of
               his
               Will
               ,
               in
               the
               Election
               of
               real
               Good
               ,
               and
               Avoidance
               of
               Evill
               ,
               in
               order
               to
               his
               attaining
               the
               true
               End
               of
               his
               life
               ,
               the
               Supream
               Good
               ,
               or
               Felicity
               .
            
          
           
             
               III.
               
            
             
               That
               the
               End
               of
               Man's
               Life
               is
               Felicity
               ;
               all
               men
               most
               readily
               allow
               :
               and
               ,
               if
               you
               ask
               him
               ,
               no
               man
               will
               deny
               ,
               that
               he
               aimes
               at
               that
               End.
               But
               ,
               seeing
               it
               is
               too
               certain
               ,
               that
               most
               men
               miss
               of
               that
               end
               ;
               it
               cannot
               be
               doubted
               ,
               that
               the
               Frustration
               of
               their
               Hopes
               and
               Endeavours
               doth
               of
               necessity
               proceed
               from
               hence
               :
               either
               that
               they
               doe
               not
               propose
               to
               themselves
               that
               Felicity
               ,
               which
               they
               ought
               ;
               or
               doe
               not
               use
               such
               Means
               ,
               or
               pursue
               such
               Courses
               ,
               as
               to
               conduce
               thereunto
               .
            
          
           
             
               IV.
               
            
             
               We
               cannot
               but
               observe
               ,
               that
               there
               are
               Myriads
               of
               men
               ,
               who
               though
               their
               propitious
               Fortunes
               have
               abundantly
               accommodated
               them
               with
               all
               things
               necessary
               for
               the
               uses
               of
               life
               ,
               
               (
               for
               ,
               their
               exchequers
               overflow
               with
               treasure
               ,
               their
               bodies
               enjoy
               perfect
               health
               and
               vigour
               ,
               their
               titles
               swell
               with
               attributes
               of
               honour
               ,
               their
               fair
               ,
               chast
               and
               fruitfull
               Wiues
               furnish
               them
               with
               troops
               of
               beautiful
               and
               ingenious
               Children
               ,
               in
               a
               word
               ,
               they
               possesse
               all
               things
               ,
               that
               all
               that
               are
               below
               them
               usually
               measure
               happiness
               by
               :
               )
               do
               yet
               live
               full
               of
               Anxiety
               and
               Complainings
               ,
               having
               their
               minds
               perpetually
               on
               the
               rack
               of
               cares
               ,
               sollicitude
               ,
               and
               fears
               :
               so
               as
               they
               cannot
               but
               confesse
               ,
               that
               they
               lead
               lives
               truly
               miserable
               .
               Considering
               this
               ,
               we
               may
               from
               thence
               safely
               conclude
               ,
               that
               these
               men
               are
               wholly
               ignorant
               wherein
               true
               Felicity
               doth
               consist
               ,
               and
               whence
               or
               how
               it
               is
               to
               be
               attained
               :
               and
               therefore
               ,
               that
               the
               Heart
               of
               every
               such
               person
               may
               be
               fitly
               compared
               to
               a
               vessel
               ,
               which
               being
               in
               some
               part
               full
               of
               holes
               ,
               can
               never
               be
               filled
               ;
               and
               in
               other
               parts
               deeply
               imbued
               with
               some
               evil
               tincture
               ,
               doth
               deprave
               and
               corrupt
               the
               most
               wholsom
               and
               cordiall
               Liquor
               that
               is
               poured
               into
               it
               .
            
          
           
             
               V.
               
            
             
               Well
               worth
               our
               labour
               ,
               therefore
               ,
               is
               it
               ,
               by
               the
               help
               of
               this
               Philosophy
               (
               which
               teacheth
               the
               nature
               of
               ,
               and
               way
               unto
               Felicity
               )
               to
               cleanse
               and
               make
               sound
               that
               Vessell
               ,
               the
               Heart
               of
               man
               ;
               that
               so
               it
               may
               be
               easily
               filled
               with
               a
               few
               things
               ,
               and
               find
               a
               sweetnesse
               and
               comfort
               in
               every
               the
               smallest
               thing
               that
               ocurrs
               unto
               it
               .
               And
               to
               
               this
               (a)
               Philosophy
               we
               are
               to
               addict
               our selves
               betimes
               ,
               as
               soon
               as
               possible
               ,
               even
               this
               very
               day
               ;
               not
               to
               defer
               it
               so
               much
               as
               till
               to
               morrow
               :
               because
               it
               highly
               concerns
               us
               to
               liue
               happily
               to
               day
               ;
               and
               Folly
               hath
               this
               evil
               alwaies
               annexed
               unto
               it
               ,
               that
               it
               doth
               alwaies
               begin
               to
               live
               ,
               or
               purpose
               to
               begin
               to
               live
               ,
               but
               in
               the
               mean
               time
               never
               doth
               live
               .
            
          
           
             
               VI.
               
            
             
               Once
               we
               were
               ,
               twice
               we
               cannot
               be
               born
               :
               and
               our
               Age
               must
               have
               a
               period
               ;
               but
               when
               we
               know
               not
               .
               If
               so
               ,
               is
               it
               prudence
               ,
               or
               folly
               in
               thee
               ,
               O
               man
               !
               when
               thou
               hast
               not
               To
               morrow
               in
               thy
               power
               ,
               to
               (b)
               procrastinate
               thy
               making
               thy self
               happy
               till
               the
               Future
               ,
               and
               in
               the
               mean
               time
               lose
               the
               opportunity
               of
               the
               present
               ,
               of
               which
               onely
               thou
               art
               certain
               ?
               By
               such
               delay
               is
               it
               ,
               that
               the
               Lives
               of
               most
               men
               are
               lost
               :
               and
               hence
               comes
               it
               ,
               that
               every
               one
               (c)
               dies
               in
               the
               Immaturity
               ,
               if
               not
               the
               Beginning
               of
               his
               Designes
               .
               Every
               man
               so
               goes
               out
               of
               the
               World
               ,
               as
               if
               he
               had
               but
               newly
               entred
               into
               it
               :
               and
               therefore
               (d)
               old
               men
               may
               justly
               be
               affirmed
               ,
               not
               to
               have
               survived
               the
               rawness
               and
               folly
               
               of
               their
               Infancy
               :
               because
               trifling
               away
               their
               years
               in
               business
               that
               concerns
               them
               not
               ,
               they
               have
               scarce
               known
               that
               they
               have
               lived
               at
               all
               ,
               and
               in
               the
               chief
               Harvest
               of
               life
               ,
               they
               have
               never
               reaped
               the
               Fruits
               of
               it
               .
            
          
           
             
               VII
               .
            
             
               Let
               us
               ,
               therefore
               ,
               endeavour
               so
               to
               live
               ,
               as
               that
               we
               need
               not
               repent
               us
               of
               our
               time
               past
               :
               and
               so
               enjoy
               the
               present
               day
               ,
               as
               if
               we
               were
               nothing
               concerned
               in
               To-morrow
               .
               
               For
               ,
               He
               ariues
               most
               sweetly
               at
               To-morrow
               ,
               who
               doth
               ,
               the
               least
               need
               ,
               or
               desire
               it
               :
               and
               an
               hour
               comes
               most
               grateful
               to
               him
               ,
               who
               had
               the
               least
               expectation
               of
               it
               .
               Since
               it
               is
               troublesome
               ,
               alwaies
               to
               begin
               to
               live
               :
               let
               us
               make
               every
               moment
               ,
               the
               Total
               snmme
               of
               life
               ;
               as
               if
               no
               part
               of
               it
               remained
               behind
               .
               The
               life
               of
               a
               fool
               is
               unpleasant
               ,
               and
               full
               of
               Fears
               ,
               and
               depends
               wholly
               upon
               the
               Future
               :
               but
               it
               become's
               us
               so
               to
               order
               our
               Minds
               and
               Actions
               ,
               as
               that
               Ours
               may
               be
               pleasant
               ,
               secure
               ,
               and
               sixt
               in
               the
               safety
               of
               the
               present
               .
            
          
           
             
               VIII
               .
            
             
               Certainly
               ,
               the
               way
               ,
               at
               length
               ,
               to
               avoid
               Foolishness
               ,
               is
               for
               a
               man
               to
               advance
               himself
               into
               the
               Arsenall
               ,
               or
               Fortress
               of
               Wise
               men
               ,
               from
               whence
               ,
               as
               from
               a
               Watch-Tower
               ,
               hee
               may
               look
               down
               upon
               the
               swarms
               of
               other
               men
               ,
               led
               ,
               by
               their
               passions
               ,
               wandring
               up
               and
               down
               in
               a
               Wilderness
               of
               Errors
               ;
               and
               uncessantly
               afflicting
               themselves
               in
               the
               pursuit
               of
               such
               things
               ,
               which
               ,
               being
               found
               ,
               encrease
               
               their
               miserable
               Deviations
               .
               If
               you
               account
               it
               a
               pleasure
               ,
               to
               stand
               upon
               a
               safe
               Rock
               ,
               and
               behold
               Mariners
               at
               Sea
               distractedly
               striving
               with
               a
               Tempest
               ;
               or
               ,
               from
               a
               secure
               Castle
               to
               look
               upon
               two
               Armies
               maintaining
               a
               long
               and
               fierce
               Battail
               :
               assuredly
               ,
               it
               must
               be
               much
               more
               delightful
               ,
               from
               the
               serene
               Tower
               of
               Wisdom
               ,
               to
               contemplate
               the
               Tumults
               ,
               Hurries
               ,
               and
               Contentions
               of
               the
               foolish
               Multitude
               below
               .
               Not
               that
               it
               is
               delightful
               ,
               to
               see
               others
               afflicted
               with
               Evils
               ;
               but
               ,
               to
               see
               our selves
               not
               to
               be
               involved
               in
               those
               Evills
               .
            
          
           
             
               IX
               .
            
             
               Now
               that
               we
               may
               ,
               to
               the
               utmost
               of
               our
               power
               ,
               afford
               assistance
               to
               those
               ,
               who
               desire
               to
               arive
               at
               this
               height
               of
               Wisdom
               ;
               we
               conceive
               our selves
               obliged
               ,
               in
               humanity
               ,
               so
               to
               collect
               and
               compile
               such
               Notions
               ,
               concerning
               these
               things
               ,
               which
               our
               frequent
               Meditations
               have
               brought
               unto
               our
               mind
               :
               that
               we
               may
               discourse
               first
               of
               Felicity
               ,
               which
               is
               Mans
               
                 Chiefest
                 Good
              
               ;
               and
               afterward
               ,
               of
               such
               Means
               ,
               as
               certainly
               conduce
               to
               the
               Creation
               and
               Conservation
               thereof
               ,
               and
               which
               ,
               indeed
               ,
               are
               no
               other
               but
               the
               Vertues
               themselves
               .
            
          
        
         
           
           
             CHAP.
             II.
             
          
           
             
               Of
               Felicity
               ,
               or
               the
               Supreme
               Good
               ;
               as
               far
               as
               Man
               is
               capable
               thereof
               .
            
             
               FElicity
               is
               therefore
               called
               the
               
                 End
                 ,
                 Extreme
              
               ,
               and
               Heighest
               of
               Goods
               ,
               because
               there
               are
               some
               things
               named
               Goods
               ,
               which
               invite
               the
               Appetite
               to
               prosecute
               them
               immediately
               for
               themselves
               ;
               and
               others
               againe
               which
               are
               desireable
               mediately
               or
               in
               relation
               to
               others
               ,
               that
               are
               Superior
               :
               but
               ,
               as
               for
               Felicity
               ,
               it
               is
               that
               Good
               ,
               to
               which
               all
               other
               Goods
               ought
               to
               be
               referred
               ,
               and
               cannot
               it self
               be
               referred
               to
               any
               thing
               .
            
          
           
             
               II.
               
            
             
               Nor
               doth
               it
               hinder
               ,
               since
               felicity
               and
               Beatitude
               ,
               or
               a
               Blisful
               Life
               ,
               
               are
               one
               and
               the
               same
               ;
               that
               it
               is
               sometimes
               stiled
               the
               End
               of
               a
               blisfull
               life
               :
               for
               in
               that
               we
               speak
               the
               phrase
               of
               the
               Gentiles
               ,
               which
               accept
               the
               End
               of
               a
               blisful
               life
               ,
               and
               a
               blisfull
               life
               it self
               ,
               for
               the
               very
               same
               thing
               ;
               not
               that
               we
               thereby
               intend
               ,
               that
               there
               is
               any
               further
               End
               ,
               to
               which
               a
               blisfull
               life
               may
               be
               conceived
               referrible
               .
            
          
           
             
               III.
               
            
             
               This
               premised
               ,
               it
               behoves
               us
               to
               Distinguish
               Felicity
               into
               Supreme
               ,
               viz.
               that
               which
               is
               incapable
               of
               intention
               and
               remission
               ,
               or
               Flouds
               and
               Ebbs
               of
               pleasure
               :
               and
               Subalterne
               or
               Graduall
               ,
               
               viz.
               such
               as
               is
               subject
               to
               Addition
               and
               Detraction
               ,
               or
               Encrease
               and
               Decrease
               of
               pleasures
               .
            
          
           
             
               IV.
               
            
             
               The
               Former
               ,
               we
               conceive
               to
               be
               a
               certain
               State
               ,
               than
               which
               none
               can
               be
               thought
               more
               sweet
               ,
               more
               desireable
               ,
               more
               perfect
               ;
               wherein
               there
               is
               no
               Evil
               to
               be
               feared
               ,
               no
               Good
               ,
               which
               is
               not
               fully
               enjoyed
               ;
               wherein
               is
               nothing
               to
               which
               the
               Will
               can
               have
               an
               inclination
               ,
               and
               may
               not
               possess
               it
               ;
               finally
               ,
               which
               is
               more
               Constant
               than
               ever
               to
               be
               lost
               .
            
          
           
             
               V.
               
            
             
               The
               Later
               ,
               we
               understand
               to
               be
               a
               certain
               state
               ,
               in
               which
               a
               man
               may
               be
               as
               Happy
               as
               the
               Frailty
               of
               his
               Nature
               will
               permit
               ;
               or
               such
               ,
               wherein
               he
               may
               enjoy
               very
               much
               of
               necessary
               Goods
               ,
               and
               suffer
               very
               little
               of
               Evils
               :
               and
               consequently
               ,
               wherein
               He
               may
               spend
               his
               daies
               pleasantly
               ,
               calmly
               ,
               and
               permanently
               ,
               so
               far
               forth
               as
               the
               Condition
               of
               his
               Country
               ,
               Society
               ,
               Course
               of
               life
               ,
               Constitution
               ,
               Age
               ,
               and
               other
               Circumstances
               shall
               give
               leave
               .
            
          
           
             
               VI.
               
            
             
               Nor
               is
               it
               without
               good
               reason
               ,
               that
               we
               thus
               Distinguish
               ,
               and
               define
               Felicity
               .
               Because
               ,
               though
               it
               be
               manifest
               ,
               that
               the
               Former
               ,
               or
               Supream
               Felicity
               is
               competent
               only
               to
               the
               
                 Divine
                 Nature
              
               :
               yet
               there
               have
               bin
               some
               ,
               *
               who
               thinking
               overhighly
               of
               themselves
               ,
               and
               speaking
               magnificently
               of
               their
               own
               Wisdom
               ,
               have
               so
               far
               dared
               to
               promise
               and
               arrogate
               to
               themselves
               
               this
               perfect
               Felicity
               ,
               as
               to
               affirm
               themselves
               to
               be
               ,
               in
               that
               respect
               ,
               equall
               to
               God
               ,
               and
               account
               the
               expression
               modest
               ,
               when
               they
               said
               they
               were
               inferior
               onely
               to
               Iupiter
               himself
               .
            
          
           
             
               VII
               .
            
             
               These
               ,
               truly
               ,
               may
               be
               judged
               to
               have
               been
               forgetfull
               both
               of
               the
               Mortality
               and
               Imbecility
               of
               their
               Nature
               ;
               when
               all
               that
               are
               conscious
               or
               mindfull
               of
               either
               ,
               must
               soon
               acknowledge
               ,
               that
               Men
               are
               capable
               onely
               of
               the
               Latter
               ,
               or
               imperfect
               Felicity
               :
               and
               that
               Wisdom
               doth
               perform
               a
               very
               high
               work
               upon
               a
               man
               ,
               if
               ,
               while
               most
               others
               remain
               surrounded
               with
               diverse
               Miseries
               ,
               it
               advance
               him
               to
               such
               a
               condition
               ,
               as
               renders
               him
               the
               least
               miserable
               of
               all
               men
               ;
               or
               ,
               if
               ,
               among
               those
               various
               Degrees
               of
               miseries
               ,
               to
               which
               his
               Birth
               hath
               made
               him
               obnoxious
               ,
               it
               place
               him
               in
               such
               a
               state
               ,
               wherein
               hee
               may
               have
               the
               least
               share
               of
               those
               miseries
               .
               For
               ,
               to
               be
               happy
               ,
               in
               this
               life
               ,
               it
               is
               sufficient
               to
               be
               exempted
               from
               those
               miseries
               ,
               by
               which
               one
               might
               have
               been
               afflicted
               :
               and
               in
               the
               mean
               time
               ,
               to
               enjoy
               such
               Goods
               ,
               as
               that
               the
               condition
               of
               our
               Nature
               is
               not
               capable
               of
               greater
               .
            
          
           
             
               VIII
               .
            
             
               And
               this
               ,
               seriously
               ,
               is
               the
               Reason
               ,
               why
               we
               conceive
               ;
               that
               a
               Wise
               man
               ,
               though
               he
               be
               deprived
               of
               the
               two
               best
               of
               his
               Sences
               ,
               his
               Sight
               and
               Hearing
               ,
               may
               yet
               partake
               of
               a
               happy
               life
               :
               forasmuch
               as
               he
               may
               neverthelesse
               continue
               in
               
               the
               fruition
               of
               such
               and
               so
               many
               Goods
               ,
               as
               his
               maimed
               nature
               is
               capable
               of
               ;
               and
               want
               those
               Evills
               ,
               if
               not
               of
               his
               Body
               ,
               yet
               at
               least
               of
               his
               mind
               ,
               which
               might
               otherwise
               have
               vexed
               him
               .
            
          
           
             
               IX
               .
            
             
               Nay
               upon
               the
               same
               ground
               we
               further
               profess
               ,
               that
               a
               Wise
               man
               may
               be
               Tormented
               most
               cruelly
               ,
               and
               yet
               continue
               the
               possession
               of
               his
               Happiness
               .
               For
               ,
               still
               he
               may
               enjoy
               ,
               not
               that
               Divine
               ,
               but
               this
               Human
               Felicity
               ;
               since
               in
               a
               Wiseman
               it
               is
               alwaies
               as
               Great
               ,
               as
               the
               Condition
               of
               the
               present
               time
               wil
               permit
               him
               to
               make
               it
               .
            
          
           
             
               X.
               
            
             
               We
               confess
               ,
               that
               in
               the
               midst
               of
               his
               torments
               ,
               he
               cannot
               but
               be
               sensible
               of
               pains
               ;
               and
               may
               somtimes
               ,
               by
               the
               violence
               of
               them
               ,
               be
               forced
               to
               groan
               and
               roar
               out
               :
               but
               ,
               in
               the
               mean
               while
               ,
               because
               calmly
               submitting
               to
               the
               necessity
               of
               his
               suffering
               them
               ,
               he
               doth
               not
               exasperate
               or
               encrease
               his
               pains
               ,
               either
               by
               his
               Impatience
               ,
               or
               Desperation
               ,
               but
               rather
               mitigates
               and
               lessens
               them
               ,
               by
               as
               great
               Constancy
               of
               mind
               ,
               as
               his
               generous
               resolutions
               can
               fortifie
               him
               withall
               :
               in
               that
               respect
               ,
               doubtless
               ,
               he
               must
               be
               much
               more
               happy
               ,
               than
               if
               he
               had
               ,
               with
               pusillanimity
               ,
               fear
               ,
               reluctancy
               ,
               and
               despair
               ,
               entertained
               them
               ;
               or
               than
               another
               man
               ,
               who
               being
               under
               the
               same
               torments
               ,
               doth
               not
               endure
               them
               with
               equall
               courage
               and
               constancy
               ,
               as
               not
               having
               the
               like
               encouragements
               and
               supplies
               
               from
               Wisdom
               :
               (
               which
               adfers
               ,
               at
               least
               ,
               Innocence
               of
               life
               ,
               and
               security
               of
               Conscience
               )
               by
               which
               those
               torments
               might
               be
               lightned
               .
            
          
           
             
               XI
               .
            
             
               Wherefore
               ,
               there
               is
               no
               reason
               neither
               ,
               why
               any
               man
               should
               ,
               by
               way
               of
               Cavill
               ,
               object
               unto
               us
               ;
               that
               according
               to
               this
               Assertion
               ,
               Phalaris
               Bul
               ,
               and
               a
               bed
               of
               Roses
               must
               be
               all
               one
               to
               us
               ;
               and
               consequently
               ,
               that
               a
               Wise
               man
               ought
               ,
               while
               he
               is
               in
               the
               flames
               of
               that
               Brazen
               Engine
               of
               torture
               ,
               to
               smile
               ,
               and
               cry
               out
               ,
               
                 O
                 how
                 pleasant
                 this
                 is
                 !
                 O
                 how
                 much
                 am
                 I
                 above
                 these
                 torments
                 !
                 how
                 little
                 do
                 I
                 fear
                 or
                 care
                 for
                 them
                 !
              
               Forasmuch
               as
               we
               do
               not
               gainsay
               ,
               but
               there
               are
               some
               things
               ,
               which
               a
               wise
               man
               had
               rather
               should
               happen
               to
               him
               ,
               as
               the
               health
               of
               his
               Body
               ,
               exemption
               from
               all
               incommodity
               ,
               and
               freedom
               of
               his
               Mind
               ,
               that
               so
               he
               might
               solace
               himself
               in
               the
               contemplation
               of
               his
               Goods
               :
               and
               other
               things
               ,
               which
               though
               he
               would
               not
               ,
               they
               should
               befall
               him
               ;
               yet
               when
               they
               do
               befall
               him
               ,
               he
               doth
               not
               only
               constantly
               and
               bravely
               endure
               ,
               but
               also
               welcoms
               and
               commends
               them
               ,
               insomuch
               as
               they
               give
               him
               an
               opportunity
               to
               experiment
               and
               gratulate
               his
               Virtue
               ,
               and
               with
               internall
               alacrity
               ,
               to
               exclame
               ,
               
                 I
                 am
                 burned
                 ,
                 but
                 not
                 overcome
                 ;
                 why
                 should
                 it
                 not
                 be
                 more
                 desirable
                 ,
                 not
                 to
                 have
                 the
                 fire
                 overcome
                 my
                 Constancy
                 ,
                 than
                 not
                 to
                 have
                 it
                 consume
                 my
                 Body
                 ?
              
               And
               this
               we
               say
               ,
               in
               regard
               it
               is
               not
               to
               be
               expected
               ,
               but
               that
               a
               Wise
               man
               may
               also
               be
               obnoxious
               ,
               as
               to
               the
               pains
               of
               Diseases
               ,
               so
               also
               to
               
               the
               tortures
               of
               Tyrants
               :
               though
               he
               neither
               incurre
               those
               ,
               nor
               provoke
               these
               willingly
               ,
               so
               far
               forth
               as
               he
               can
               ,
               with
               safety
               of
               his
               Virtues
               ,
               avoid
               it
               .
            
          
        
         
           
             CHAP.
             III.
             
          
           
             That
             pleasure
             (
             without
             which
             there
             is
             no
             Notion
             of
             Felicity
             )
             is
             a
             Good
             ,
             of
             its
             own
             Nature
             .
          
           
             
               FOrasmuch
               as
               it
               's
               sweet
               ,
               or
               pleasant
               ,
               for
               a
               man
               to
               live
               without
               pain
               ;
               and
               sweet
               ,
               or
               pleasant
               likewise
               ,
               to
               enjoy
               Good
               things
               ,
               and
               be
               recreated
               by
               them
               :
               it
               is
               an
               evident
               truth
               ,
               that
               without
               both
               these
               sweetnesses
               or
               Pleasures
               ,
               or
               one
               of
               them
               at
               least
               ,
               Felicity
               cannot
               be
               understood
               (
               for
               ,
               we
               accept
               Pleasure
               ,
               Suavity
               ,
               Jucundity
               ,
               and
               other
               Terms
               of
               the
               like
               importance
               ,
               for
               one
               and
               the
               same
               thing
               :
               )
               though
               there
               have
               not
               wanted
               some
               ,
               who
               with
               great
               pomp
               and
               ostentation
               ,
               have
               so
               discoursed
               of
               Pleasure
               ,
               as
               if
               it
               were
               a
               certain
               Evill
               ,
               in
               its
               own
               nature
               ;
               and
               upon
               consequence
               ,
               concluded
               it
               to
               be
               not
               onely
               inconsistent
               with
               ,
               but
               wholly
               Alien
               from
               wisdom
               and
               Happiness
               .
               And
               therefore
               ,
               before
               we
               come
               to
               enquire
               ,
               whether
               
                 Felicity
                 doth
                 consist
                 in
                 Pleasure
              
               ,
               or
               not
               ;
               requisite
               it
               is
               ,
               that
               we
               remonstrate
               ,
               that
               
                 Pleasure
                 is
                 a
                 reall
                 good
                 ,
                 in
                 it self
              
               ;
               and
               that
               its
               Contrary
               ,
               
                 Pain
                 ,
                 is
                 a
                 reall
                 Evill
                 ,
                 in
                 it self
                 .
              
            
          
           
             
             
               II.
               
            
             
               Since
               that
               is
               Good
               ,
               which
               helpeth
               ,
               which
               pleaseth
               ,
               which
               is
               amiable
               and
               inviting
               to
               the
               Appetite
               ;
               and
               on
               the
               contrary
               ,
               that
               is
               Evill
               ,
               which
               harmeth
               ,
               which
               displeaseth
               ,
               which
               is
               ungratefull
               ,
               and
               so
               inciteth
               the
               Appetite
               to
               an
               odium
               and
               aversion
               :
               certainly
               there
               is
               nothing
               ,
               which
               doth
               more
               please
               ,
               more
               delight
               ,
               is
               more
               amiable
               ,
               more
               desiderable
               ,
               than
               Pleasure
               ;
               and
               on
               the
               contrary
               ,
               nothing
               that
               doth
               more
               incommode
               ,
               more
               offend
               ,
               is
               more
               to
               be
               abhorred
               and
               avoided
               ,
               than
               pain
               :
               Wherefore
               ,
               Pleasure
               seems
               to
               be
               not
               onely
               a
               Good
               ,
               but
               also
               the
               Essentiall
               Reason
               ,
               or
               very
               Root
               of
               Good
               ;
               insomuch
               as
               it
               is
               that
               very
               and
               onely
               thing
               ,
               for
               whose
               sake
               ,
               or
               in
               respect
               whereof
               an
               object
               is
               Good
               or
               Desirable
               :
               as
               on
               the
               reverse
               ;
               pain
               seems
               to
               be
               not
               only
               an
               Evil
               in
               it self
               ,
               but
               also
               the
               Formall
               Reason
               ,
               or
               very
               Root
               of
               Evill
               ;
               insomuch
               as
               it
               is
               that
               alone
               ,
               in
               respect
               whereof
               any
               thing
               is
               Evill
               or
               Hatefull
               .
               For
               ,
               though
               we
               somtimes
               avoid
               Pleasure
               ;
               yet
               is
               it
               not
               the
               pleasure
               it self
               which
               we
               avoid
               ,
               but
               some
               pain
               that
               is
               annexed
               unto
               it
               ,
               or
               impendent
               on
               it
               :
               as
               likewise
               if
               we
               somtimes
               court
               and
               pursue
               a
               pain
               ,
               it
               is
               not
               the
               pain
               it self
               ,
               that
               wee
               pursue
               ,
               but
               some
               pleasure
               that
               is
               conjoyned
               unto
               it
               .
            
          
           
             
               III.
               
            
             
               To
               speak
               more
               expressly
               ;
               No
               man
               doth
               
               neglect
               ,
               hate
               ,
               or
               decline
               pleasure
               ,
               as
               it
               is
               pleasure
               ,
               but
               ,
               because
               usually
               very
               great
               pains
               follow
               and
               overtake
               such
               ,
               who
               know
               not
               to
               follow
               Pleasure
               with
               Reason
               and
               Moderation
               ;
               nor
               is
               there
               any
               man
               ,
               that
               loves
               ,
               desires
               ,
               and
               pursues
               Pain
               ,
               simply
               as
               it
               is
               pain
               ;
               but
               because
               he
               expects
               some
               very
               great
               pleasure
               to
               accrew
               to
               him
               thereupon
               ;
               and
               such
               frequently
               may
               be
               the
               constitution
               of
               the
               time
               ,
               as
               that
               he
               hath
               no
               other
               way
               that
               leads
               him
               to
               the
               pleasure
               he
               aims
               at
               ,
               but
               what
               lies
               in
               the
               rough
               tract
               of
               Labour
               and
               Pain
               .
            
          
           
             
               IV.
               
            
             
               To
               instance
               in
               very
               small
               things
               ;
               who
               is
               there
               among
               us
               ,
               that
               undertakes
               and
               endures
               any
               laborious
               exercise
               of
               the
               body
               ,
               unlesse
               to
               the
               end
               ,
               that
               he
               may
               thereby
               acquire
               some
               commodity
               or
               benefit
               ?
               And
               who
               can
               justly
               reprehend
               him
               who
               desires
               and
               endeavours
               to
               enjoy
               that
               pleasure
               ,
               upon
               which
               nothing
               of
               trouble
               or
               discommodity
               doth
               attend
               ?
               Or
               him
               ,
               who
               endeavours
               to
               eschew
               that
               Paine
               ,
               by
               which
               no
               pleasure
               can
               be
               procured
               ?
               But
               ,
               we
               may
               justly
               accuse
               ,
               and
               esteem
               those
               persons
               worthy
               of
               contempt
               ,
               who
               being
               intricated
               and
               corrupted
               with
               the
               blandishments
               of
               present
               pleasures
               ,
               do
               not
               foresee
               nor
               provide
               against
               those
               pains
               and
               troubles
               ,
               that
               must
               ensue
               ,
               as
               being
               inevitably
               impendent
               upon
               all
               heads
               that
               are
               blinded
               with
               cupidities
               .
               The
               like
               blame
               is
               due
               also
               to
               those
               who
               forsake
               
               their
               stations
               ,
               and
               desert
               the
               duties
               of
               their
               places
               and
               offices
               ,
               out
               of
               a
               certain
               softnesse
               and
               weaknesse
               of
               Minde
               ,
               
                 i.
                 e.
              
               of
               Fear
               ,
               of
               Labour
               ,
               and
               Pains
               .
            
          
           
             
               V.
               
            
             
               Now
               ,
               of
               these
               things
               ,
               the
               Distinction
               is
               easie
               and
               expedite
               .
               For
               ,
               in
               times
               of
               freedome
               ,
               when
               all
               lies
               open
               to
               the
               arbitrary
               disposition
               of
               our
               own
               choice
               ,
               so
               that
               there
               is
               no
               impediment
               ,
               but
               we
               may
               do
               that
               which
               is
               most
               pleasing
               to
               us
               ;
               in
               such
               case
               ,
               it
               is
               lawfull
               for
               us
               to
               pursue
               and
               embrace
               all
               pleasure
               ,
               and
               avoid
               all
               pain
               .
               But
               ,
               such
               frequently
               may
               be
               the
               constitution
               of
               the
               times
               ,
               as
               that
               pleasures
               are
               rather
               to
               be
               repudiated
               ,
               and
               labours
               and
               troubles
               not
               to
               be
               refused
               .
            
          
           
             
               VI.
               
            
             
               So
               ,
               though
               we
               esteem
               all
               pleasures
               to
               be
               a
               reall
               good
               ,
               and
               all
               pain
               to
               be
               a
               reall
               evill
               ;
               yet
               we
               do
               not
               therefore
               affirm
               ,
               that
               we
               ought
               ,
               at
               all
               times
               ,
               to
               pursue
               that
               ,
               and
               avoid
               this
               .
               For
               ,
               it
               is
               good
               for
               us
               ,
               to
               sustain
               some
               pains
               ,
               that
               we
               may
               afterward
               enjoy
               more
               abundant
               pleasures
               ;
               and
               expedient
               to
               abstain
               from
               some
               pleasures
               ,
               that
               we
               may
               not
               by
               them
               incurre
               more
               grievous
               pains
               .
            
          
           
             
               VII
               .
            
             
               Hence
               ,
               as
               from
               a
               fountain
               ,
               was
               it
               ,
               that
               discoursing
               of
               the
               true
               Criteria
               ,
               or
               judges
               of
               good
               
               and
               evill
               ,
               we
               deduced
               severall
               Canons
               ,
               or
               Rules
               ,
               for
               the
               guidance
               and
               regulation
               of
               our
               Affections
               ,
               or
               Passions
               :
               accounting
               Pleasure
               and
               Pain
               ,
               for
               the
               most
               certain
               Criterion
               of
               Election
               and
               Aversion
               .
               And
               this
               upon
               very
               good
               reason
               ;
               seeing
               that
               from
               the
               Benefit
               or
               Harm
               that
               redounds
               unto
               us
               from
               the
               fruition
               of
               them
               ;
               all
               the
               Objects
               of
               our
               Affections
               or
               Passions
               ought
               to
               be
               judged
               Good
               or
               Evill
               ;
               and
               that
               we
               somtimes
               use
               Good
               as
               Evill
               ,
               and
               other
               times
               Evill
               as
               Good.
               
            
          
           
             
               VIII
               .
            
             
               From
               these
               Considerations
               ,
               therefore
               (
               that
               we
               may
               inculcate
               the
               matter
               )
               we
               conclude
               ,
               that
               no
               pleasure
               is
               of
               it self
               Evill
               ;
               but
               some
               things
               there
               are
               ,
               which
               albeit
               they
               afford
               some
               pleasures
               ,
               yet
               they
               are
               such
               ,
               as
               occasion
               and
               induce
               pains
               much
               greater
               than
               themselves
               .
               Whereto
               ,
               by
               way
               of
               Consequence
               ,
               we
               superadd
               this
               ;
               if
               any
               one
               pleasure
               could
               be
               so
               collected
               into
               it self
               ,
               or
               sequestred
               from
               all
               dross
               ,
               as
               that
               it
               should
               neither
               comprehend
               in
               it
               ,
               nor
               leave
               behind
               it
               any
               the
               least
               measure
               of
               pain
               :
               assuredly
               ,
               by
               that
               Collection
               and
               simplicity
               ,
               it
               would
               become
               no
               less
               perfect
               and
               absolute
               ,
               than
               are
               the
               chiefest
               Works
               of
               Nature
               ;
               and
               so
               pleasures
               could
               have
               no
               Difference
               either
               of
               Qualities
               or
               Degrees
               among
               themselves
               ,
               but
               would
               all
               be
               equally
               desireable
               .
            
          
           
             
             
               IX
               .
            
             
               Further
               ,
               if
               those
               very
               things
               ,
               which
               are
               the
               Efficients
               of
               Pleasures
               to
               Luxurious
               men
               ,
               were
               such
               ,
               as
               that
               they
               could
               render
               them
               superior
               to
               the
               terrors
               of
               Meteors
               ,
               Earthquakes
               ,
               Thunder
               and
               Lightning
               ,
               Eclipses
               ,
               and
               other
               the
               like
               accidents
               ,
               caused
               by
               bodies
               superterrestriall
               ;
               and
               free
               them
               from
               the
               base
               fears
               of
               pains
               and
               Death
               :
               truly
               ,
               we
               could
               find
               nothing
               in
               them
               to
               be
               reprehended
               ;
               insomuch
               as
               they
               would
               be
               wholly
               filled
               with
               Pleasures
               ,
               and
               could
               not
               ,
               in
               the
               least
               ,
               know
               any
               thing
               of
               Pain
               ,
               of
               Trouble
               ,
               of
               Sickness
               ,
               
                 i.
                 e.
              
               of
               Evill
               .
            
          
        
         
           
             CHAP.
             IV.
             
          
           
             That
             Felicity
             doth
             consist
             Generally
             in
             Pleasure
             .
          
           
             
               WE
               are
               now
               come
               to
               our
               main
               purpose
               ,
               
                 viz
                 ,
                 That
                 Felicity
                 is
                 rooted
                 in
                 Pleasure
              
               ;
               and
               therefore
               ;
               we
               are
               first
               to
               demonstrate
               it
               to
               be
               so
               in
               the
               Generall
               ,
               that
               we
               may
               afterward
               the
               more
               securely
               determine
               in
               what
               Pleasure
               it
               doth
               consist
               in
               Speciall
               .
            
          
           
             
               II.
               
            
             
               In
               the
               Generall
               ,
               pleasure
               seems
               to
               be
               as
               the
               beginning
               ,
               so
               also
               the
               end
               of
               happy
               life
               ;
               forasmuch
               as
               we
               deprehend
               it
               to
               be
               the
               first
               Good
               ,
               and
               Congenite
               to
               our
               Nature
               ,
               and
               to
               
               all
               other
               Animals
               whatever
               ;
               and
               that
               very
               and
               onely
               thing
               ,
               according
               to
               which
               we
               direct
               our selves
               ,
               in
               the
               Election
               and
               Rejection
               of
               any
               Object
               whatever
               ,
               and
               define
               it
               to
               be
               Good
               or
               Evill
               .
            
          
           
             
               III.
               
            
             
               That
               Pleasure
               is
               the
               
                 First
                 Good
              
               ,
               and
               Congeniall
               ,
               or
               ,
               as
               Philosophers
               speak
               ,
               the
               First
               Aptum
               and
               Accommodatum
               to
               Nature
               ,
               may
               be
               demonstrated
               from
               hence
               ;
               that
               every
               Animal
               ,
               as
               soon
               as
               born
               ,
               doth
               affect
               ,
               pursue
               ,
               and
               delight
               in
               Pleasure
               ,
               as
               its
               chiefest
               Good
               :
               and
               on
               the
               contrary
               ,
               doth
               hate
               ,
               avoid
               ,
               and
               to
               the
               utmost
               of
               its
               power
               ,
               repel
               Pain
               ,
               as
               its
               Chiefest
               Evill
               ;
               provided
               that
               the
               sense
               of
               the
               Animal
               be
               not
               depraved
               ,
               but
               its
               Nature
               remain
               in
               its
               primitive
               perfection
               ,
               so
               as
               to
               enable
               it
               to
               judge
               truly
               .
            
          
           
             
               IV.
               
            
             
               This
               considered
               ,
               there
               is
               no
               further
               need
               of
               any
               Reasoning
               ,
               or
               Disputation
               to
               evince
               ,
               why
               Pleasure
               is
               to
               be
               desired
               ,
               and
               pain
               to
               be
               avoided
               ;
               since
               the
               sence
               alone
               doth
               evidently
               demonstrate
               it
               ,
               no
               lesse
               than
               it
               doth
               that
               Fire
               is
               hot
               ,
               that
               snow
               is
               white
               ,
               that
               Hony
               is
               sweet
               :
               and
               sufficient
               it
               is
               for
               us
               onely
               to
               observe
               it
               .
               For
               ,
               if
               when
               we
               have
               taken
               away
               from
               man
               all
               his
               senses
               ,
               the
               Remainder
               must
               be
               nothing
               ;
               necessary
               it
               is
               ,
               that
               what
               is
               according
               to
               Nature
               ,
               what
               against
               Nature
               ,
               must
               be
               judged
               by
               Nature
               
               it self
               :
               and
               consequently
               ,
               that
               Pleasure
               is
               to
               be
               desired
               for
               it self
               ,
               and
               pain
               to
               be
               avoided
               for
               it self
               .
               For
               ,
               what
               perceives
               ,
               or
               what
               judges
               ,
               that
               it
               may
               either
               pursue
               ,
               or
               avoid
               any
               thing
               ,
               beside
               pleasure
               and
               pain
               ?
            
          
           
             
               V.
               
            
             
               That
               Pleasure
               is
               also
               the
               Last
               or
               
                 Highest
                 of
                 Goods
              
               ,
               or
               the
               end
               of
               all
               desiderable
               things
               ,
               may
               be
               soon
               understood
               even
               from
               hence
               ;
               that
               it
               is
               Pleasure
               alone
               ,
               for
               which
               we
               desire
               all
               other
               things
               :
               and
               never
               desire
               Pleasure
               for
               any
               thing
               but
               it self
               .
               For
               ,
               other
               things
               we
               may
               desire
               ,
               to
               the
               end
               we
               may
               be
               affected
               or
               delighted
               with
               Pleasure
               :
               but
               no
               man
               did
               ever
               require
               a
               reason
               ,
               why
               we
               would
               be
               affected
               and
               delighted
               therewith
               ;
               truly
               ,
               no
               more
               ,
               than
               for
               what
               Cause
               ,
               or
               to
               what
               End
               we
               should
               desire
               to
               be
               happy
               .
               Seeing
               that
               Pleasure
               and
               Felicity
               ought
               to
               be
               reputed
               as
               in
               the
               same
               degree
               ,
               so
               also
               for
               one
               and
               the
               same
               thing
               :
               and
               consequently
               ,
               for
               the
               end
               ,
               Extreme
               ,
               or
               Supreme
               of
               Goods
               ,
               to
               which
               all
               other
               things
               subordinately
               conduce
               ,
               and
               which
               is
               it self
               subordinate
               or
               referrible
               to
               nothing
               .
            
          
           
             
               VI.
               
            
             
               The
               same
               may
               be
               Confirmed
               from
               hence
               ;
               that
               (
               as
               wee
               have
               praemonished
               )
               Felicity
               cannot
               be
               understood
               ,
               unlesse
               it
               be
               conceived
               to
               be
               a
               certain
               state
               wherein
               a
               man
               may
               live
               most
               sweetly
               ,
               most
               pleasantly
               ,
               
                 i.
                 e.
              
               in
               
               the
               greatest
               Pleasure
               ,
               of
               which
               his
               Nature
               is
               capable
               .
               For
               ,
               but
               take
               away
               from
               life
               that
               sweetnesse
               ,
               that
               jucundity
               ;
               and
               pray
               ,
               what
               Notion
               of
               Felicity
               can
               remain
               ?
               wee
               say
               of
               Felicity
               ;
               not
               onely
               such
               as
               we
               termed
               Divine
               ,
               but
               also
               that
               ,
               which
               we
               account
               Human
               ,
               and
               which
               is
               not
               otherwise
               capable
               of
               more
               and
               lesse
               ,
               or
               of
               Intension
               and
               Remission
               ,
               than
               onely
               as
               it
               may
               admit
               of
               more
               and
               lesse
               of
               Pleasure
               .
            
          
           
             
               VII
               .
            
             
               That
               we
               may
               further
               manifest
               this
               Truth
               ,
               by
               a
               Comparation
               of
               Pleasure
               with
               pain
               ;
               let
               us
               suppose
               a
               man
               to
               enjoy
               many
               ,
               great
               ,
               and
               lasting
               pleasures
               both
               in
               mind
               and
               body
               ;
               no
               pain
               molesting
               him
               in
               the
               present
               ,
               nor
               threatning
               him
               in
               the
               future
               :
               and
               then
               what
               state
               can
               bee
               imagined
               more
               desireable
               ,
               more
               happy
               than
               this
               ?
               For
               ,
               in
               him
               ,
               who
               is
               thus
               affected
               ,
               there
               must
               be
               a
               Constancy
               or
               firmnesse
               of
               Mind
               ,
               fearing
               neither
               Death
               ,
               nor
               Pain
               ;
               because
               Death
               is
               insensible
               of
               any
               pain
               ,
               and
               in
               life
               ,
               if
               pain
               be
               long
               ,
               it
               must
               be
               light
               ,
               if
               great
               ,
               it
               cannot
               be
               long
               ;
               so
               that
               the
               Brevity
               is
               a
               comfort
               against
               the
               violence
               thereof
               ,
               and
               the
               Levity
               against
               Diuturnity
               .
               When
               a
               man
               arrives
               at
               such
               a
               Condition
               ,
               as
               that
               he
               doth
               not
               tremble
               at
               the
               thought
               of
               Divinity
               ,
               nor
               suffer
               the
               present
               pleasures
               to
               slip
               away
               unenjoyd
               ,
               while
               his
               mind
               is
               taken
               up
               either
               with
               the
               memory
               of
               past
               Goods
               ,
               or
               expectation
               of
               future
               ;
               and
               doth
               every
               day
               solace
               himself
               with
               the
               assiduous
               recordation
               of
               
               them
               :
               what
               greater
               Good
               is
               there
               ,
               that
               can
               be
               added
               to
               encrease
               the
               Happiness
               of
               this
               mans
               Condition
               ?
            
          
           
             
               VIII
               .
            
             
               Suppose
               again
               ,
               on
               the
               other
               side
               ,
               that
               a
               man
               is
               afflicted
               with
               as
               great
               anguish
               of
               Mind
               ,
               and
               violent
               pains
               of
               Body
               ,
               as
               his
               nature
               can
               receive
               ;
               that
               he
               hath
               lost
               all
               probability
               ,
               all
               hopes
               of
               any
               the
               least
               Extenuation
               of
               his
               Miseries
               ;
               and
               that
               his
               tempestuous
               thoughts
               cannot
               lay
               hold
               of
               any
               comfort
               in
               the
               apprehension
               of
               any
               pleasure
               ,
               past
               ,
               present
               ,
               or
               expected
               :
               and
               what
               can
               be
               imagined
               more
               wretched
               ,
               more
               miserable
               than
               this
               man
               ?
            
          
           
             
               IX
               .
            
             
               If
               ,
               therefore
               ,
               a
               life
               surrounded
               with
               pains
               ,
               be
               most
               chiefly
               to
               be
               avoided
               :
               seriously
               ,
               the
               Highest
               Evill
               ,
               is
               to
               live
               in
               pain
               ;
               and
               of
               necessary
               consequence
               ,
               
                 The
                 Highest
                 Good
                 is
                 to
                 live
                 in
                 Pleasure
                 .
              
               Nor
               ,
               indeed
               ,
               hath
               the
               mind
               of
               Man
               any
               other
               point
               ,
               wherein
               ,
               as
               in
               the
               Centre
               and
               Period
               of
               all
               his
               hopes
               and
               desires
               ,
               he
               may
               consist
               ,
               but
               only
               Pleasure
               .
               And
               all
               Diseases
               ,
               Languors
               and
               Distempers
               are
               referred
               to
               pain
               ,
               nor
               is
               there
               any
               thing
               beside
               pain
               ,
               that
               can
               invade
               Naturein
               her
               Throne
               ,
               eject
               her
               from
               it
               ,
               or
               dissolve
               her
               .
            
          
        
         
           
           
             CHAP.
             V.
             
          
           
             That
             Pleasure
             ,
             wherein
             Felicity
             doth
             consist
             ,
             is
             the
             Indolency
             of
             the
             Body
             ,
             and
             Tranquillity
             of
             Mind
             .
          
           
             
               FOrasmuch
               as
               there
               are
               Two
               kinds
               of
               Pleasures
               ,
               
                 viz.
                 One
              
               ,
               that
               may
               be
               considered
               as
               dependent
               upon
               ,
               or
               radicated
               in
               Quiet
               ;
               and
               so
               is
               nothing
               else
               but
               a
               constant
               placability
               ,
               Calmnesse
               ,
               and
               Vacuity
               or
               Immunity
               from
               all
               perturbation
               and
               dolour
               :
               and
               Another
               ,
               that
               may
               be
               considered
               as
               resident
               in
               Motion
               ;
               and
               so
               consisteth
               only
               in
               a
               certain
               sweet
               affectation
               ,
               or
               pleasant
               titillation
               of
               the
               sense
               ,
               as
               may
               be
               exemplified
               in
               joy
               ,
               hilarity
               ,
               eating
               and
               drinking
               when
               we
               are
               hungry
               and
               thirsty
               ,
               the
               pleasure
               of
               all
               which
               doth
               arise
               only
               from
               a
               pleasant
               motion
               in
               the
               Organs
               :
               therefore
               is
               it
               necessary
               for
               us
               to
               determine
               ,
               
                 Whether
                 Felicity
                 doth
                 consist
                 in
                 both
                 these
                 Kinds
                 of
                 Pleasures
                 conjoyned
                 ;
                 or
                 in
                 one
                 of
                 them
                 alone
                 ;
                 and
                 in
                 which
                 of
                 the
                 Two.
                 
              
            
          
           
             
               II.
               
            
             
               Accordingly
               ,
               therefore
               ,
               we
               affirm
               ;
               that
               the
               Pleasure
               ,
               wherein
               Felicity
               doth
               consist
               ,
               is
               only
               the
               Former
               ,
               
                 i.
                 e.
              
               in
               the
               stable
               kind
               of
               pleasure
               :
               and
               so
               can
               be
               no
               other
               ,
               
                 but
                 the
                 Indolency
                 of
                 Body
                 ,
                 and
                 Tranquillity
                 of
                 the
                 Mind
                 .
              
            
          
           
             
             
               III.
               
            
             
               And
               ,
               therefore
               ,
               when
               we
               say
               ;
               that
               Pleasure
               in
               the
               Generall
               is
               the
               end
               of
               a
               happy
               life
               ,
               or
               the
               Chiefest
               Good
               ;
               we
               are
               very
               far
               from
               understanding
               those
               Pleasures
               ,
               which
               are
               so
               much
               admired
               ,
               courted
               and
               pursued
               by
               men
               wallowing
               in
               Luxury
               ,
               or
               any
               other
               pleasures
               that
               are
               placed
               in
               the
               meer
               motion
               or
               action
               of
               Fruition
               ,
               wereby
               ,
               the
               sense
               is
               pleasantly
               tickled
               ;
               as
               some
               ,
               either
               out
               of
               Ignorance
               of
               the
               right
               ,
               or
               dissent
               of
               opinion
               ,
               or
               praejudice
               and
               Evill
               will
               against
               us
               ,
               have
               wrongfully
               expounded
               our
               words
               :
               but
               onely
               this
               (
               the
               importance
               of
               the
               matter
               will
               excuse
               our
               repetition
               of
               it
               .
               )
               Not
               to
               be
               pained
               in
               Body
               ,
               nor
               perturbed
               in
               Mind
               .
            
          
           
             
               IV.
               
            
             
               For
               ,
               it
               is
               not
               perpetuall
               Feastings
               and
               Drinkings
               ;
               it
               is
               not
               the
               love
               of
               ,
               and
               Familiarity
               with
               beautifull
               boyes
               and
               women
               ;
               it
               is
               not
               the
               Delicacies
               of
               rare
               Fishes
               ,
               sweet
               meats
               ,
               rich
               Wines
               ,
               nor
               any
               other
               Dainties
               of
               the
               Table
               ,
               that
               can
               make
               a
               Happy
               life
               :
               But
               ,
               it
               is
               Reason
               ,
               with
               Sobriety
               ,
               and
               consequently
               a
               serene
               Mind
               ;
               investigating
               the
               Causes
               ,
               why
               this
               Object
               is
               to
               be
               Elected
               ,
               and
               that
               to
               be
               Rejected
               ;
               and
               chasing
               away
               those
               vain
               ,
               superstitious
               and
               deluding
               opinions
               ,
               which
               would
               occasion
               very
               great
               disquiet
               in
               the
               mind
               .
            
          
           
             
             
               V.
               
            
             
               Now
               ,
               that
               you
               may
               the
               more
               clearely
               understand
               ,
               why
               we
               affirme
               this
               kind
               of
               pleasure
               alone
               to
               be
               the
               end
               of
               life
               ,
               or
               chiefest
               good
               ;
               be
               pleased
               to
               observe
               ,
               that
               Nature
               doth
               not
               tend
               to
               any
               other
               pleasure
               ,
               primarily
               ,
               or
               as
               to
               her
               principal
               scope
               ,
               but
               only
               to
               what
               is
               stable
               ;
               which
               followes
               upon
               the
               remove
               of
               all
               paine
               and
               Molestation
               .
               For
               she
               doth
               not
               propose
               to
               her self
               the
               Moveable
               pleasure
               ,
               as
               the
               end
               at
               which
               she
               aimes
               ;
               but
               hath
               provided
               it
               only
               as
               the
               meanes
               conducible
               to
               that
               end
               ,
               that
               it
               might
               be
               as
               it
               were
               a
               Condiment
               to
               sweeten
               that
               Naturall
               operation
               which
               is
               necessary
               to
               the
               Eradication
               of
               all
               Pain
               and
               Molestation
               .
               For
               instance
               ;
               seeing
               that
               Hunger
               and
               Thirst
               are
               things
               troublesome
               and
               incommodious
               ,
               in
               the
               present
               ,
               to
               an
               Animal
               ;
               the
               Primary
               End
               of
               Nature
               ,
               is
               to
               constitute
               the
               Animal
               in
               that
               state
               ,
               in
               which
               it
               may
               be
               free
               from
               that
               trouble
               and
               offence
               :
               and
               because
               that
               cannot
               be
               effected
               ,
               but
               by
               Eating
               and
               Drinking
               ;
               therefore
               hath
               she
               wisely
               provided
               ,
               that
               the
               Action
               of
               Eating
               and
               Drinking
               should
               be
               accompanied
               with
               a
               certain
               pleasantness
               and
               jucundity
               ,
               that
               so
               the
               Animal
               might
               be
               thereby
               invited
               the
               more
               willingly
               and
               readily
               to
               performe
               that
               necessary
               Action
               .
            
          
           
             
             
               VI.
               
            
             
               Most
               men
               ,
               indeed
               ,
               living
               praeposterously
               ,
               and
               being
               carried
               away
               with
               inconsideration
               and
               intemperance
               ,
               propose
               to
               themselves
               ,
               as
               the
               summary
               of
               their
               desires
               ,
               and
               accomplishment
               of
               all
               their
               Hopes
               ,
               that
               meaner
               Pleasure
               ,
               which
               depends
               upon
               Motion
               :
               but
               ,
               Wisdom
               being
               called
               to
               our
               assistance
               ,
               doth
               soon
               reduceall
               Pleasures
               to
               order
               and
               Decorum
               ;
               and
               teacheth
               us
               that
               we
               are
               not
               to
               look
               upon
               any
               pleasure
               ,
               as
               the
               perfection
               and
               End
               of
               our
               lives
               ,
               but
               what
               Nature
               her self
               hath
               ordained
               for
               that
               End
               ,
               and
               which
               can
               be
               no
               other
               ,
               but
               what
               we
               have
               declared
               .
               For
               ▪
               while
               Nature
               is
               our
               guide
               ,
               whatever
               we
               do
               ,
               must
               conduce
               only
               to
               this
               ;
               that
               we
               may
               not
               be
               pained
               in
               body
               nor
               perturbed
               in
               mind
               :
               and
               when
               we
               have
               once
               attained
               to
               that
               state
               ,
               all
               the
               Tempests
               of
               our
               mind
               cease
               ,
               and
               all
               our
               Hopes
               and
               Desires
               are
               lost
               in
               Fruition
               ,
               and
               there
               can
               be
               nothing
               beyond
               it
               ,
               to
               which
               to
               aspire
               ,
               in
               order
               to
               the
               Complement
               of
               our
               Happinesse
               .
               For
               ,
               we
               then
               want
               Pleasure
               ,
               when
               the
               absence
               of
               it
               doth
               produce
               pain
               in
               us
               :
               but
               ,
               when
               wee
               are
               not
               pained
               ,
               then
               doe
               we
               want
               no
               pleasure
               .
            
          
           
             
               VII
               .
            
             
               Hence
               comes
               it
               ,
               that
               the
               Sum
               or
               Height
               of
               all
               Pleasures
               ,
               doth
               consist
               only
               in
               the
               Amotion
               of
               all
               pains
               ,
               or
               in
               that
               state
               which
               followes
               upon
               
               that
               Amotion
               :
               for
               ,
               wherever
               Pleasure
               is
               ,
               there
               can
               be
               nothing
               of
               pain
               ,
               of
               Anxiety
               .
               And
               hereupon
               it
               follows
               also
               ,
               that
               the
               highest
               Pleasure
               terminated
               in
               the
               privation
               of
               pain
               ,
               may
               indeed
               be
               varied
               and
               distinguished
               ;
               but
               can
               never
               be
               Augmented
               or
               Amplified
               ;
               for
               ,
               Nature
               so
               long
               as
               she
               hath
               taken
               away
               all
               pain
               ,
               doth
               encrease
               pleasure
               ;
               but
               ,
               all
               pain
               being
               removed
               ,
               she
               suffers
               not
               pleasure
               to
               be
               encreased
               in
               Magnitude
               ,
               but
               only
               admits
               some
               certain
               Varieties
               thereof
               ,
               that
               are
               not
               then
               at
               all
               necessary
               ,
               as
               being
               such
               ,
               that
               are
               not
               comparated
               to
               this
               ,
               that
               we
               may
               not
               be
               pained
               .
            
          
           
             
               VIII
               .
            
             
               Moreover
               ,
               from
               hence
               it
               appears
               ,
               that
               those
               men
               insult
               without
               cause
               ,
               who
               accuse
               us
               ,
               not
               to
               account
               this
               ,
               
                 To
                 want
                 all
                 Pain
              
               ,
               to
               be
               somthing
               consisting
               in
               the
               middle
               betwixt
               pain
               and
               pleasure
               :
               but
               ,
               so
               to
               confound
               it
               with
               the
               other
               member
               of
               the
               Division
               ,
               as
               to
               make
               it
               not
               only
               a
               Pleasure
               ,
               but
               even
               the
               
                 Highest
                 of
                 all
                 Pleasures
              
               .
               For
               ,
               because
               ,
               when
               we
               are
               Exempted
               from
               pain
               ,
               we
               join
               in
               that
               very
               Exemption
               and
               Vacuity
               from
               all
               molestation
               ,
               and
               every
               thing
               wherein
               we
               joy
               ,
               is
               a
               pleasure
               ;
               as
               every
               thing
               wherewith
               we
               are
               offended
               ,
               is
               a
               pain
               :
               therefore
               is
               the
               privation
               of
               all
               pain
               ,
               by
               us
               ,
               rightly
               named
               a
               Pleasure
               .
               For
               ,
               as
               when
               Hunger
               and
               Thirst
               are
               expelled
               with
               meat
               and
               drink
               ;
               that
               very
               Expulsion
               of
               the
               trouble
               of
               them
               doth
               adferr
               the
               Consequution
               of
               a
               pleasure
               :
               so
               ,
               in
               
               every
               thing
               else
               ,
               the
               very
               Amotion
               of
               pain
               causeth
               the
               succession
               of
               pleasure
               .
            
          
           
             
               IX
               .
            
             
               Hence
               also
               may
               we
               desume
               a
               convincing
               reply
               to
               those
               ,
               who
               urge
               against
               us
               ,
               that
               there
               is
               no
               Reason
               ,
               why
               this
               Middle
               state
               of
               Indolency
               should
               be
               esteemed
               rather
               a
               pleasure
               than
               a
               pain
               .
               For
               ,
               upon
               the
               detraction
               of
               pleasure
               ,
               discontent
               doth
               not
               presently
               ensue
               ,
               unlesse
               perhaps
               some
               pain
               immediately
               succeed
               into
               the
               room
               of
               that
               former
               pleasure
               :
               but
               ,
               on
               the
               contrary
               ,
               we
               alwaies
               conceive
               a
               joy
               upon
               the
               losse
               of
               any
               pain
               ,
               though
               none
               of
               those
               pleasures
               succeed
               ,
               which
               consist
               in
               the
               delightfull
               affection
               of
               the
               Sense
               .
               By
               which
               we
               may
               clearly
               understand
               ,
               how
               great
               a
               pleasure
               it
               is
               ,
               
                 Not
                 to
                 be
                 in
                 Pain
              
               :
               whereof
               if
               any
               man
               doubt
               ,
               let
               him
               ask
               of
               those
               ,
               who
               are
               infested
               with
               those
               sharp
               pains
               of
               the
               Gout
               ,
               Toothach
               ,
               or
               any
               other
               Acute
               disease
               .
            
          
           
             
               X.
               
            
             
               There
               are
               also
               ,
               who
               deride
               this
               our
               opinion
               ,
               Objecting
               ,
               that
               this
               pleasure
               of
               Indolency
               ,
               is
               like
               the
               condition
               of
               a
               sleeping
               man
               ,
               and
               fit
               only
               for
               
                 Slothfull
                 and
                 Unactive
              
               *
               spirits
               .
               But
               ,
               these
               consider
               not
               ,
               that
               this
               Indolent
               constitution
               is
               so
               far
               from
               being
               a
               meer
               Torpor
               ,
               or
               sluggishness
               ,
               as
               that
               it
               is
               the
               only
               state
               ,
               wherein
               we
               can
               perform
               all
               the
               actions
               of
               life
               vigorously
               and
               cheerfully
               .
               And
               ,
               as
               we
               would
               not
               have
               the
               
               life
               of
               a
               wise
               man
               to
               be
               like
               a
               Torrent
               or
               rapid
               River
               ;
               so
               would
               we
               not
               have
               it
               to
               be
               like
               a
               standing
               and
               dead
               Pool
               :
               but
               rather
               as
               a
               cleare
               stream
               sliding
               on
               in
               a
               constant
               silence
               and
               gentlenesse
               .
               Wherefore
               we
               contend
               ;
               that
               a
               Wise
               mans
               pleasure
               is
               not
               that
               ,
               which
               is
               Dul
               ,
               Heavy
               ,
               and
               Unactive
               ;
               but
               that
               which
               Reason
               makes
               Constant
               ,
               Firm
               and
               Sprightfull
               unto
               him
               .
            
          
           
             
               XI
               .
            
             
               But
               ,
               to
               leave
               these
               our
               Opponents
               ,
               and
               return
               to
               our
               Theme
               ;
               there
               are
               two
               good
               things
               ,
               of
               which
               our
               Highest
               Good
               ,
               or
               chiefest
               Felicity
               doth
               consist
               ;
               
                 viz.
                 To
                 have
                 the
                 Mind
                 free
                 from
                 pertubation
                 ,
                 and
                 the
                 Body
                 free
                 from
                 pain
              
               ;
               and
               so
               ,
               that
               these
               goods
               be
               ful
               ,
               and
               above
               the
               capacity
               of
               Encrease
               .
               For
               ,
               how
               can
               that
               which
               is
               full
               ,
               be
               encreased
               ?
               If
               the
               Body
               be
               immune
               from
               all
               pain
               ,
               what
               addition
               can
               be
               made
               to
               that
               Indolency
               ?
               If
               the
               Mind
               be
               constantly
               serene
               and
               Impertubed
               ,
               what
               Addition
               can
               be
               made
               to
               that
               Tranquillity
               ?
               Nor
               do
               those
               Externall
               Blandishments
               of
               the
               Sense
               ,
               in
               any
               measure
               augment
               ;
               but
               only
               serve
               to
               condite
               and
               sweeten
               this
               state
               of
               Highest
               Felicity
               :
               for
               ,
               that
               Consummate
               Good
               of
               Human
               Nature
               ,
               is
               contented
               with
               only
               the
               peace
               of
               mind
               ,
               and
               quiet
               of
               body
               .
            
          
        
         
           
           
             CHAP.
             VI.
             
          
           
             Of
             the
             means
             to
             procure
             this
             Felicity
             .
          
           
             
               NOw
               seeing
               that
               this
               Tranquillity
               of
               mind
               ,
               and
               Indolency
               of
               Body
               ,
               do
               constitute
               the
               chief
               Felicity
               of
               man
               ;
               nothing
               can
               more
               concern
               us
               ,
               than
               to
               consider
               those
               things
               ,
               which
               conduce
               to
               the
               attainment
               and
               conservation
               thereof
               :
               insomuch
               as
               while
               we
               have
               that
               ,
               we
               have
               all
               things
               ;
               and
               while
               we
               want
               it
               ,
               all
               we
               do
               is
               to
               attain
               it
               ,
               though
               (
               for
               the
               Causes
               aforesaid
               )
               we
               seldom
               do
               attain
               it
               .
            
          
           
             
               II.
               
            
             
               In
               the
               first
               place
               ,
               therefore
               ,
               we
               are
               to
               reason
               of
               Felicity
               ,
               no
               otherwise
               than
               of
               Health
               ;
               it
               being
               manifest
               ,
               that
               that
               state
               ,
               in
               which
               the
               mind
               is
               free
               from
               perturrbation
               ,
               and
               the
               body
               from
               pain
               ,
               is
               nothing
               else
               ,
               but
               the
               perfect
               Health
               of
               the
               whole
               man
               :
               and
               naturally
               consequent
               thereupon
               ,
               that
               as
               in
               the
               body
               ,
               so
               also
               in
               the
               mind
               ,
               those
               things
               which
               produce
               and
               conserve
               Health
               ,
               are
               the
               very
               same
               with
               those
               ,
               which
               either
               prevent
               the
               Generation
               of
               Diseases
               ,
               or
               cure
               and
               expell
               them
               when
               they
               are
               generated
               .
            
          
           
             
             
               III.
               
            
             
               As
               for
               the
               Diseases
               of
               the
               Body
               ;
               since
               the
               excellent
               Art
               of
               Medicine
               is
               ordained
               as
               well
               for
               the
               prevention
               ,
               as
               Cure
               of
               them
               ;
               leaving
               the
               praescription
               of
               both
               praeservative
               and
               Curative
               remedies
               to
               the
               learned
               professors
               of
               that
               Art
               ,
               we
               shall
               sufficiently
               discharge
               our
               present
               duty
               ,
               if
               we
               admonish
               you
               of
               only
               two
               things
               .
               The
               one
               is
               ,
               that
               we
               alwaies
               observe
               Temperance
               ,
               and
               live
               soberly
               and
               Continently
               ,
               to
               the
               end
               that
               we
               may
               avert
               all
               diseases
               ,
               or
               at
               least
               make
               them
               more
               gentle
               and
               more
               easily
               curable
               ;
               since
               for
               the
               most
               part
               ,
               the
               Harvest
               of
               Diseases
               doth
               arise
               from
               the
               seeds
               of
               Intemperance
               and
               Incontinence
               .
               The
               other
               ,
               that
               when
               we
               are
               invaded
               with
               Diseases
               ,
               we
               instantly
               have
               recourse
               to
               Fortitude
               ;
               that
               so
               we
               may
               both
               endure
               them
               with
               Constancy
               of
               Mind
               ,
               and
               not
               exasperate
               them
               by
               impatience
               ,
               and
               comfort
               our selves
               with
               this
               ,
               that
               if
               our
               pain
               be
               great
               ,
               it
               must
               be
               short
               ;
               if
               long
               ,
               light
               .
            
          
           
             
               IV.
               
            
             
               And
               as
               for
               the
               Diseases
               of
               the
               Mind
               ,
               against
               them
               Philosophy
               is
               provided
               of
               Remedies
               ;
               being
               ,
               in
               that
               respect
               ,
               justly
               accounted
               the
               Physick
               of
               the
               Mind
               :
               but
               it
               is
               not
               with
               equall
               facility
               consulted
               ,
               nor
               applied
               by
               those
               who
               are
               sick
               in
               Mind
               .
               And
               this
               ,
               because
               we
               judge
               of
               the
               Diseases
               of
               the
               body
               ,
               by
               the
               Mind
               :
               but
               the
               diseases
               of
               the
               Mind
               we
               neither
               feel
               in
               the
               body
               ,
               
               nor
               know
               or
               judge
               of
               them
               as
               we
               ought
               ;
               because
               that
               ,
               wherby
               we
               should
               judge
               ,
               is
               distempered
               .
            
          
           
             
               V.
               
            
             
               Hence
               it
               appears
               ,
               that
               the
               
                 Diseases
                 of
                 the
                 mind
                 are
                 more
                 grievous
                 and
                 dangerous
                 than
                 those
                 of
                 the
                 body
                 :
              
               as
               among
               diseases
               Corporeall
               ,
               those
               are
               most
               dangerous
               ,
               which
               deprive
               us
               of
               our
               senses
               ;
               such
               are
               the
               Apoplexy
               ,
               Lethargy
               ,
               Phrensie
               ,
               &c.
               
               Again
               ,
               that
               the
               Diseases
               of
               the
               Mind
               are
               more
               pernicious
               than
               those
               of
               the
               Body
               ,
               is
               manifest
               from
               the
               same
               reason
               ,
               which
               demonstrateth
               that
               the
               Pleasures
               of
               the
               mind
               are
               much
               better
               than
               those
               of
               the
               Body
               ,
               which
               is
               this
               ,
               that
               wefeel
               in
               the
               body
               nothing
               but
               what
               is
               present
               ,
               bnt
               in
               our
               mind
               we
               are
               sensible
               of
               also
               what
               is
               past
               ,
               and
               what
               's
               to
               come
               .
               For
               ,
               as
               the
               Anxiety
               of
               the
               mind
               ,
               arising
               by
               consent
               from
               the
               pains
               of
               the
               body
               ,
               may
               be
               very
               much
               aggravated
               ,
               if
               we
               have
               possessed
               our selves
               with
               a
               conceipt
               ,
               that
               some
               Eternall
               and
               Infinite
               Evill
               is
               impendent
               over
               us
               :
               so
               may
               it
               be
               very
               much
               mitigated
               ,
               if
               we
               fear
               no
               such
               Evill
               .
               And
               this
               likewise
               is
               manifest
               ;
               that
               the
               greatest
               Pleasure
               ,
               or
               Trouble
               of
               the
               mind
               ,
               doth
               more
               conduce
               to
               an
               happy
               ,
               or
               miserable
               life
               ;
               than
               either
               of
               the
               other
               two
               ,
               though
               it
               should
               be
               equally
               lasting
               in
               the
               body
               .
            
          
           
             
             
               VI.
               
            
             
               Now
               ,
               because
               there
               are
               two
               Capitall
               diseases
               of
               the
               Mind
               ,
               namely
               Cupidity
               and
               Fear
               ,
               with
               their
               severall
               branches
               ,
               and
               with
               discontent
               or
               trouble
               conjoyned
               ,
               after
               the
               same
               manner
               as
               pain
               is
               adjoyned
               to
               the
               diseases
               of
               the
               body
               ;
               therefore
               is
               it
               the
               part
               of
               Philosophy
               to
               apply
               such
               Remedies
               ,
               as
               may
               prevent
               them
               from
               invading
               the
               mind
               ;
               or
               at
               least
               overcome
               and
               expell
               them
               ,
               when
               they
               have
               invaded
               it
               .
               Such
               chiefly
               are
               the
               vain
               Desires
               of
               Wealth
               ,
               of
               Honours
               ,
               of
               Dominion
               ,
               &c.
               and
               the
               Fear
               of
               Coelestiall
               Powers
               ,
               of
               Death
               ,
               &c.
               which
               having
               once
               assaulted
               and
               taken
               possession
               of
               the
               mind
               ,
               they
               leave
               no
               part
               thereof
               sound
               or
               unshaken
               .
            
          
           
             
               VII
               .
            
             
               Now
               the
               Remedies
               ,
               which
               Philosophy
               doth
               apply
               ,
               are
               the
               Vertues
               ,
               which
               being
               derived
               from
               Reason
               ,
               or
               more
               General
               Prudence
               ,
               easily
               drive
               away
               and
               expell
               those
               Desires
               and
               Fears
               .
               We
               say
               ,
               from
               Reason
               ,
               or
               more
               Generall
               Prudence
               ;
               because
               ,
               as
               there
               is
               a
               more
               Speciall
               Prudence
               ,
               inservient
               to
               the
               direction
               of
               all
               the
               particular
               actions
               of
               our
               lives
               :
               so
               also
               is
               there
               a
               more
               Generall
               Prudence
               ,
               which
               is
               nothing
               else
               but
               very
               Reason
               it self
               ,
               or
               the
               Dictamen
               of
               Reason
               ,
               and
               is
               ,
               by
               most
               ,
               accounted
               the
               same
               with
               Sapience
               or
               Wisdom
               :
               and
               Virtue
               is
               onely
               a
               certain
               perfect
               Disposition
               of
               the
               Mind
               ,
               
               which
               Reason
               ,
               or
               prudence
               doth
               create
               ,
               and
               oppose
               to
               the
               Diseases
               of
               the
               Mind
               ,
               
                 i.
                 e.
              
               to
               the
               Vices
               .
            
          
        
         
           
             CHAP.
             VII
             .
          
           
             Of
             Right
             Reason
             ,
             and
             Free
             will
             ,
             from
             whence
             is
             all
             the
             praise
             of
             the
             Virtues
             .
          
           
             
               HEnce
               ,
               we
               are
               to
               advance
               to
               the
               consideration
               of
               Virtue
               ,
               and
               the
               severall
               Species
               thereof
               ;
               but
               ,
               not
               without
               Praemising
               a
               few
               Observables
               ,
               touching
               Reason
               it self
               ,
               and
               that
               which
               doth
               consist
               therein
               ,
               viz
               Free-will
               :
               forasmuch
               as
               all
               the
               praise
               belonging
               to
               Virtue
               ,
               doth
               derive
               its
               right
               only
               from
               thence
               ;
               as
               likewise
               doth
               its
               Opposite
               ,
               Blame
               ,
               which
               is
               due
               to
               Vice.
               
            
          
           
             
               II.
               
            
             
               Since
               Reason
               ,
               in
               the
               Generall
               ,
               is
               nothing
               else
               but
               the
               Faculty
               of
               Ratiocinating
               ,
               or
               judging
               ,
               or
               inferring
               one
               thing
               from
               another
               ;
               we
               do
               here
               understand
               that
               Reason
               ,
               in
               Speciall
               ,
               which
               discourseth
               ,
               judgeth
               and
               determineth
               of
               such
               things
               ,
               as
               fall
               under
               the
               power
               of
               mans
               Election
               ,
               or
               Refusall
               .
            
          
           
             
               III.
               
            
             
               But
               ,
               because
               this
               Reasoning
               or
               judgement
               may
               be
               as
               well
               False
               ,
               as
               True
               ,
               Wrong
               as
               Right
               ;
               
               therefore
               can
               we
               not
               well
               allow
               that
               Reason
               ,
               which
               makes
               a
               false
               judgement
               ,
               to
               be
               called
               Reason
               ,
               but
               rather
               Opinion
               :
               however
               ,
               if
               you
               please
               to
               keep
               constant
               to
               the
               vulgar
               phrase
               ,
               let
               it
               still
               be
               called
               Reason
               ,
               provided
               it
               be
               understood
               to
               be
               Wrong
               ;
               as
               on
               the
               other
               side
               ,
               Right
               Reason
               may
               also
               be
               called
               Opinion
               ,
               provided
               we
               understand
               it
               to
               be
               Right
               .
            
          
           
             
               IV.
               
            
             
               As
               for
               Right
               Reason
               ;
               that
               ariseth
               to
               us
               both
               from
               the
               Goodnesse
               of
               our
               Nature
               ,
               or
               Ingenuity
               ,
               and
               from
               the
               sedulous
               Observation
               or
               frequent
               Experience
               of
               things
               :
               whence
               it
               comes
               ,
               that
               being
               grounded
               upon
               firm
               and
               corrected
               principles
               ,
               our
               Reasoning
               comes
               at
               length
               to
               be
               solid
               ;
               and
               we
               ,
               of
               right
               ,
               appeal
               to
               the
               judgement
               of
               him
               ,
               who
               is
               Expert
               and
               Prudent
               in
               the
               things
               ,
               of
               which
               judgement
               is
               to
               be
               given
               .
            
          
           
             
               V.
               
            
             
               In
               the
               mean
               while
               ,
               when
               we
               say
               ,
               
                 of
                 things
                 which
                 fall
                 under
                 our
                 power
                 of
                 Election
                 or
                 Refusall
              
               ;
               we
               suppose
               ,
               that
               there
               is
               in
               us
               also
               a
               Free
               or
               Arbitrary
               power
               of
               Reason
               ,
               
                 i.
                 e.
              
               a
               Faculty
               of
               Electing
               and
               Prosecuting
               what
               Reason
               it self
               hath
               judged
               to
               be
               Good
               ;
               and
               of
               Refusing
               and
               Avoiding
               what
               it
               hath
               judged
               to
               be
               Evill
               .
            
          
           
             
               VI.
               
            
             
               Now
               ,
               that
               this
               Arbitrary
               Freedom
               of
               our
               Will
               ,
               is
               the
               congeniall
               praerogative
               of
               our
               Nature
               ;
               
               is
               Demonstrated
               unto
               us
               not
               only
               by
               our
               own
               Experience
               ,
               but
               also
               by
               Common
               Sense
               :
               which
               manifesteth
               ,
               that
               nothing
               is
               worthy
               of
               Commendation
               or
               Vituperation
               ,
               of
               Praise
               or
               Blame
               ,
               but
               what
               is
               done
               Freely
               ,
               Voluntarily
               ,
               deliberately
               ,
               and
               of
               Election
               ;
               and
               therefore
               must
               depend
               upon
               somthing
               within
               us
               ,
               which
               is
               above
               all
               Compulsion
               ,
               superintendency
               ,
               command
               ,
               or
               controllment
               ,
               and
               in
               respect
               whereunto
               all
               Rewards
               and
               Punishments
               are
               rightfully
               ordained
               by
               the
               Lawes
               :
               Then
               which
               Laws
               nothing
               can
               be
               more
               unjust
               ,
               if
               the
               actions
               of
               men
               were
               to
               be
               imputed
               to
               that
               rigid
               Necessity
               ,
               which
               some
               have
               derived
               from
               Fate
               ,
               as
               the
               sole
               Commandresse
               of
               all
               things
               ;
               declaring
               ,
               that
               what
               event
               soever
               comes
               to
               pass
               ,
               or
               whatever
               action
               is
               done
               ,
               doth
               inevitably
               flow
               from
               an
               Eternall
               Decree
               ,
               and
               the
               succession
               of
               connected
               Causes
               .
            
          
           
             
               VII
               .
            
             
               Truly
               ,
               it
               is
               much
               better
               ,
               to
               be
               addicted
               to
               that
               false
               Opinion
               ,
               which
               vulgar
               heads
               entertain
               ,
               of
               the
               Government
               of
               the
               Universe
               ,
               and
               all
               things
               in
               it
               ,
               by
               the
               Gods
               ;
               than
               to
               be
               slaves
               to
               the
               belief
               of
               the
               Fate
               of
               some
               Naturalists
               ,
               imposing
               the
               same
               upon
               our
               necks
               ,
               as
               a
               Sempiternall
               Lord
               ,
               or
               Tyrant
               ,
               of
               whom
               we
               are
               to
               be
               afraid
               night
               and
               day
               .
               For
               ,
               that
               opinion
               ,
               that
               the
               Gods
               are
               to
               be
               Revered
               and
               Entreated
               ,
               hath
               the
               Comfort
               of
               Hope
               annexed
               unto
               it
               :
               but
               ,
               the
               other
               of
               Fate
               ,
               imports
               an
               inexorable
               
               Decree
               ,
               and
               indeclinable
               Necessity
               ,
               and
               consequently
               the
               highest
               of
               miseries
               ,
               Despair
               .
            
          
           
             
               VIII
               .
            
             
               Most
               true
               it
               is
               indeed
               ,
               that
               in
               things
               void
               of
               Reason
               some
               Effects
               are
               Necessary
               (
               though
               not
               so
               necessary
               ,
               as
               not
               to
               have
               been
               prevented
               ,
               as
               we
               have
               declared
               in
               our
               Philosopy
               )
               but
               in
               Man
               ,
               endowed
               with
               Reason
               ,
               and
               especially
               so
               far
               forth
               as
               he
               makes
               use
               of
               that
               reason
               ,
               there
               can
               be
               no
               Necessity
               at
               all
               :
               and
               therefore
               was
               it
               ,
               that
               we
               endeavoured
               to
               assert
               the
               Declination
               of
               motions
               in
               Atoms
               ,
               to
               the
               end
               we
               might
               from
               thence
               deduce
               ,
               how
               Fortune
               might
               somtimes
               intervene
               and
               put
               in
               for
               a
               share
               in
               the
               successe
               of
               Human
               affairs
               ,
               and
               yet
               the
               Freedom
               of
               mans
               Will
               remain
               absolute
               and
               Entire
               .
            
          
           
             
               IX
               .
            
             
               And
               requisite
               it
               is
               for
               us
               ,
               to
               turn
               the
               edge
               of
               our
               Wit
               wholly
               against
               Fate
               or
               Necessity
               ;
               that
               we
               may
               by
               all
               means
               possible
               conserve
               our
               Will
               free
               from
               that
               Sempiternall
               Motion
               imagined
               by
               the
               Fatist
               ;
               and
               so
               not
               permit
               Pravity
               or
               Wickedness
               to
               escape
               inculpable
               .
            
          
           
             
             
               X.
               
            
             
               But
               ,
               what
               we
               here
               say
               of
               Fortune
               ,
               doth
               not
               in
               the
               least
               import
               ,
               that
               we
               ought
               to
               ascribe
               any
               Divinity
               thereunto
               ;
               not
               only
               as
               the
               Vulgar
               ,
               but
               those
               Philosophers
               also
               ,
               who
               accounting
               Fortune
               as
               some
               instable
               Cause
               ,
               though
               they
               do
               not
               conceive
               ,
               that
               she
               doth
               distribute
               to
               men
               any
               thing
               of
               Good
               or
               Evill
               ,
               that
               may
               conduce
               to
               an
               happy
               life
               ;
               do
               yet
               think
               ,
               that
               she
               doth
               give
               occasions
               of
               very
               considerable
               Goods
               and
               Evils
               .
               All
               that
               our
               words
               of
               Fortune
               imply
               ,
               is
               only
               this
               ;
               that
               as
               many
               things
               are
               effected
               by
               Necessity
               ,
               and
               Counsell
               ,
               so
               also
               by
               Fortune
               :
               and
               therefore
               ,
               that
               it
               is
               the
               Duty
               of
               a
               Wise
               man
               ,
               to
               arm
               and
               provide
               himself
               against
               Fortune
               .
            
          
           
             
               XI
               .
            
             
               Now
               ,
               seeing
               that
               whatever
               of
               Goodnesse
               ,
               or
               Malice
               there
               is
               in
               Human
               actions
               ,
               hath
               dependence
               upon
               no
               other
               foundation
               ,
               but
               only
               this
               ;
               that
               a
               man
               doth
               those
               Actions
               Knowingly
               and
               Willingly
               ,
               or
               Freely
               :
               therefore
               is
               the
               Mind
               to
               be
               accustomed
               to
               this
               ,
               that
               it
               may
               know
               truly
               ,
               
                 i.
                 e.
              
               use
               Right
               Reason
               ;
               and
               Will
               truly
               ,
               
                 i.
                 e.
              
               that
               the
               Will
               be
               bent
               to
               that
               ,
               which
               is
               truly
               Good
               ,
               and
               averted
               from
               what
               is
               truly
               Evill
               .
               Forasmuch
               as
               this
               Assuefaction
               doth
               beget
               that
               Disposition
               in
               the
               mind
               ,
               which
               we
               have
               defined
               Virtue
               to
               be
               :
               as
               the
               Assuefaction
               
               of
               it
               to
               the
               Contrary
               ,
               doth
               beget
               that
               disposion
               ,
               which
               we
               may
               justly
               define
               Vice
               to
               be
               .
            
          
           
             
               XII
               .
            
             
               We
               insist
               not
               upon
               this
               ;
               that
               that
               is
               
                 truly
                 Good
              
               ,
               which
               produceth
               Pleasure
               ,
               as
               sincere
               ,
               so
               also
               without
               any
               pain
               ,
               trouble
               ,
               or
               repentance
               attending
               and
               ensuing
               thereupon
               :
               and
               that
               
                 truly
                 Evill
              
               ,
               which
               produceth
               pain
               ,
               as
               sincere
               ,
               so
               also
               without
               any
               Pleasure
               or
               Allubescence
               to
               succeed
               upon
               it
               .
               Only
               we
               touch
               upon
               both
               ,
               that
               we
               may
               discriminate
               either
               from
               what
               is
               onely
               Apparent
               and
               Dissembled
               ;
               such
               as
               that
               Good
               ,
               which
               creating
               present
               Pleasure
               ,
               introduceth
               future
               pain
               and
               trouble
               :
               and
               that
               Evill
               ,
               which
               procuring
               pain
               or
               trouble
               in
               the
               present
               ,
               drawes
               on
               pleasure
               and
               content
               in
               the
               future
               .
            
          
        
         
           
             CHAP.
             VIII
             .
          
           
             Of
             the
             Virtues
             ,
             Generally
             .
          
           
             
               FOrasmuch
               as
               Virtue
               is
               either
               Prudence
               it self
               ,
               or
               the
               very
               Dictamen
               of
               Right
               Reason
               ,
               as
               we
               accustom
               our
               minds
               to
               the
               constant
               exercise
               thereof
               ;
               or
               is
               ,
               at
               least
               ,
               regulated
               by
               ,
               and
               dependent
               upon
               Prudence
               ,
               or
               the
               Dictamen
               
               of
               Right
               Reason
               :
               from
               thence
               it
               is
               manifest
               ,
               that
               to
               this
               Latter
               Kind
               belongs
               both
               that
               Virtue
               ,
               whereby
               a
               man
               stands
               affected
               toward
               himself
               ;
               and
               that
               ,
               whereby
               he
               is
               affected
               toward
               others
               ;
               since
               Prudence
               is
               that
               ,
               whereby
               a
               man
               is
               comparated
               and
               enabled
               to
               Govern
               not
               only
               himself
               ,
               but
               others
               also
               .
            
          
           
             
               II.
               
            
             
               That
               Virtue
               ,
               which
               relates
               to
               Others
               ,
               is
               commonly
               called
               by
               the
               name
               Iustice
               :
               and
               that
               ,
               which
               concerns
               only
               a
               mans-self
               ,
               is
               vulgarly
               Distinguished
               into
               two
               branches
               ,
               
                 viz.
                 Temperance
              
               and
               Fortitude
               .
               But
               ,
               we
               use
               to
               comprehend
               both
               under
               the
               simple
               terme
               of
               Honesty
               ;
               as
               when
               we
               say
               ,
               that
               to
               do
               an
               act
               out
               of
               Virtue
               ,
               is
               no
               more
               nor
               lesse
               than
               to
               do
               Prudently
               ,
               Honestly
               ,
               Justly
               :
               and
               this
               ,
               because
               they
               ,
               who
               live
               soberly
               and
               Continently
               ,
               are
               said
               to
               live
               honestly
               ,
               according
               to
               Decorum
               ,
               or
               as
               becomes
               them
               ;
               as
               they
               ,
               who
               behave
               themselves
               Magnanimously
               ,
               or
               Bravely
               ,
               are
               reputed
               to
               behave
               themselves
               honestly
               or
               Becomingly
               .
            
          
           
             
               III.
               
            
             
               Hereupon
               ,
               we
               (
               as
               others
               )
               make
               Virtue
               Fourfold
               ,
               
                 viz.
                 Prudence
                 ,
                 Temperance
                 ,
                 Fortitude
                 ,
              
               and
               Iustice.
               But
               so
               ,
               as
               that
               we
               oppose
               not
               Prudence
               so
               much
               to
               any
               affection
               ,
               as
               to
               
                 Incogitancy
                 ,
                 Ignorance
                 ,
                 Foolishnesse
              
               ;
               unlesse
               it
               be
               by
               accident
               only
               ,
               as
               any
               perturbation
               doth
               eclipse
               Reason
               ,
               and
               make
               a
               man
               do
               imprudently
               :
               nor
               Iustice
               so
               
               much
               to
               any
               Affection
               ,
               as
               to
               Malice
               ,
               whereby
               a
               man
               is
               inclined
               to
               Frauds
               ;
               unlesse
               by
               accident
               only
               ,
               in
               as
               much
               as
               Anger
               ,
               Hate
               ,
               Avarice
               ,
               or
               some
               other
               passion
               may
               cause
               a
               man
               to
               do
               unjustly
               :
               aud
               Temperance
               we
               oppose
               to
               Cupidity
               ,
               and
               Fortitude
               to
               Fear
               .
            
          
           
             
               IV.
               
            
             
               It
               appears
               from
               hence
               ,
               that
               what
               we
               formerly
               said
               
                 [
                 viz.
                 that
                 it
                 is
                 sober
                 and
                 well
                 ordered
                 Reason
                 ,
                 which
                 procures
                 a
                 pleasant
                 or
                 happy
                 life
                 ]
              
               aimed
               at
               this
               ;
               that
               Right
               Reason
               doth
               produce
               a
               pleasant
               or
               happy
               life
               ,
               by
               the
               means
               of
               those
               Vertues
               ,
               which
               it
               ingenerateth
               and
               maintaineth
               .
               Likewise
               ,
               that
               what
               we
               subjoyned
               ,
               as
               the
               Reason
               thereof
               .
               
                 [
                 viz.
                 that
                 Reason
                 doth
                 investigate
                 the
                 true
                 Causes
                 ,
                 why
                 things
                 are
                 to
                 be
                 elected
                 ,
                 or
                 Rejected
                 ,
                 or
                 chaseth
                 away
                 such
                 opinions
                 ,
                 as
                 might
                 occasion
                 very
                 great
                 Perturbations
                 of
                 mind
                 ]
              
               was
               intended
               only
               to
               teach
               ,
               that
               Right
               Reason
               is
               the
               very
               same
               with
               more
               Generall
               Prudence
               ,
               the
               Principle
               upon
               which
               we
               ground
               all
               our
               Elections
               and
               Avoydances
               ,
               and
               so
               a
               very
               great
               Good
               ;
               because
               the
               Virtues
               ,
               arising
               from
               that
               Reason
               or
               Prudence
               ,
               are
               able
               to
               appease
               and
               prevent
               all
               Perturbations
               ,
               and
               this
               by
               convincing
               ,
               that
               no
               man
               can
               live
               pleasantly
               or
               happily
               ,
               but
               he
               that
               lives
               Prudently
               ,
               Honestly
               ,
               Justly
               ;
               as
               
                 (
                 è
                 converso
              
               )
               that
               to
               live
               Prudently
               ,
               Honestly
               ,
               Justly
               ,
               is
               to
               live
               pleasantly
               or
               happily
               .
            
          
           
             
             
               V.
               
            
             
               By
               this
               you
               may
               perceive
               the
               Ground
               of
               our
               Assertion
               ,
               That
               
                 Happiness
                 and
                 Virtue
                 are
                 Convertible
              
               ;
               or
               ,
               that
               the
               Virtues
               are
               Congenite
               and
               Essentiall
               to
               a
               happy
               life
               ,
               so
               as
               it
               is
               impossible
               to
               separate
               these
               from
               that
               .
               For
               ,
               all
               other
               things
               ,
               as
               being
               caduce
               and
               mortall
               ,
               may
               be
               abstracted
               from
               germane
               and
               constant
               pleasure
               :
               but
               ,
               Virtue
               alone
               ,
               being
               a
               perpetuall
               and
               immortall
               Good
               ,
               can
               never
               be
               separated
               from
               it
               .
            
          
           
             
               VI.
               
            
             
               From
               these
               things
               we
               may
               further
               understand
               ,
               
                 that
                 all
                 the
                 Virtues
                 are
                 connected
                 together
              
               ;
               and
               that
               by
               a
               twofold
               relation
               :
               the
               First
               ,
               because
               all
               the
               other
               Virtues
               are
               conjoyned
               to
               ,
               and
               dependent
               upon
               their
               Princess
               ,
               Prudence
               ,
               as
               the
               members
               of
               the
               body
               are
               conjoyned
               to
               the
               Head
               ;
               or
               as
               the
               streams
               are
               conjoyned
               to
               the
               Fountain
               ,
               from
               which
               they
               flow
               ;
               the
               other
               ,
               because
               as
               well
               Prudence
               ,
               as
               all
               the
               others
               concurr
               and
               unite
               in
               the
               point
               of
               a
               happy
               life
               ;
               being
               that
               a
               happy
               life
               cannot
               consist
               without
               the
               Virtues
               ,
               nor
               the
               Virtues
               without
               a
               happy
               life
               .
            
          
           
             
               VII
               .
            
             
               However
               ,
               though
               the
               Virtues
               be
               all
               Connected
               thus
               together
               ;
               yet
               are
               not
               they
               therefore
               all
               Equall
               ;
               as
               some
               *
               have
               conceived
               ,
               who
               
               contend
               that
               all
               Vices
               and
               Faults
               ,
               or
               Crimes
               are
               also
               Equall
               .
               For
               ,
               a
               man
               may
               be
               comparated
               more
               to
               Justice
               than
               to
               Temperance
               ;
               and
               Temperance
               may
               be
               more
               perfect
               in
               one
               man
               ,
               than
               in
               another
               :
               as
               may
               be
               exemplified
               in
               My self
               (
               without
               envy
               be
               it
               spoken
               )
               who
               have
               attained
               to
               so
               high
               a
               degree
               of
               sobriety
               ,
               that
               I
               make
               a
               sufficient
               meal
               usually
               for
               lesse
               then
               an
               half-penny
               ;
               and
               Metrodorus
               ,
               *
               my
               Friend
               and
               Companion
               ,
               who
               cannot
               satisfie
               himself
               with
               altogether
               so
               course
               and
               spare
               a
               diet
               .
               Besides
               ,
               experience
               assures
               ,
               that
               one
               man
               is
               Wiser
               than
               another
               :
               and
               all
               that
               walk
               in
               the
               waies
               of
               Virtue
               ,
               have
               not
               the
               like
               Rewards
               alottetd
               to
               them
               ;
               nor
               all
               Delinquents
               the
               like
               Punishments
               .
               Lastly
               ,
               we
               appeal
               to
               Common
               sense
               ,
               whether
               or
               no
               they
               are
               in
               the
               right
               ,
               who
               make
               all
               Virtues
               ,
               and
               all
               Vices
               Equall
               ;
               that
               he
               offends
               as
               highly
               ,
               who
               beats
               his
               servant
               without
               Cause
               ,
               as
               he
               who
               beats
               his
               Father
               ;
               that
               it
               is
               all
               one
               ,
               for
               to
               eate
               a
               Bean
               ,
               or
               ones
               Fathers
               Head.
               
            
          
           
             
               VIII
               .
            
             
               Others
               there
               are
               ,
               who
               condemn
               and
               bitterly
               inveigh
               against
               us
               ,
               for
               affirming
               ,
               that
               the
               End
               of
               all
               the
               Virtues
               is
               Pleasure
               ;
               as
               if
               we
               meant
               that
               kind
               of
               Pleasure
               ,
               which
               is
               obscaene
               and
               infamous
               :
               but
               ,
               let
               these
               men
               rail
               upon
               us
               as
               they
               please
               ,
               we
               are
               wholly
               unconcerned
               in
               
               their
               malice
               .
               For
               ,
               as
               they
               ,
               so
               likewise
               do
               wee
               make
               Virtue
               the
               
                 Summum
                 Bonum
              
               ;
               at
               least
               ,
               if
               the
               discourse
               be
               touching
               the
               Means
               that
               conduce
               to
               an
               happy
               life
               :
               nor
               is
               there
               ought
               doth
               so
               much
               conduce
               thereunto
               ,
               as
               Virtue
               :
               but
               ,
               if
               the
               discourse
               be
               touching
               Happinesse
               it self
               ,
               why
               should
               not
               Happinesse
               or
               Pleasure
               be
               a
               greater
               Good
               than
               Virtue
               ,
               since
               it
               is
               the
               End
               ,
               to
               the
               attainment
               whereof
               Virtue
               is
               but
               inservient
               ?
            
          
           
             
               IX
               .
            
             
               They
               cry
               out
               upon
               us
               again
               ,
               for
               making
               Virtue
               Enervous
               and
               Ineffectuall
               ,
               while
               we
               seem
               not
               to
               allow
               it
               to
               have
               so
               much
               power
               ,
               as
               to
               render
               a
               Wise
               man
               Superior
               to
               all
               Passion
               or
               affection
               whatever
               ,
               but
               leave
               him
               obnoxious
               to
               sundry
               vexations
               ,
               as
               (
               for
               instance
               )
               to
               lament
               ,
               weep
               ,
               sigh
               ,
               and
               with
               all
               the
               expressions
               of
               sorrow
               to
               deplore
               the
               death
               of
               a
               friend
               :
               but
               ,
               seeing
               we
               put
               a
               very
               high
               value
               upon
               Virtue
               ,
               in
               that
               it
               is
               able
               to
               exempt
               us
               from
               vain
               Terrors
               ,
               and
               superfluous
               desires
               ,
               which
               are
               the
               Heads
               or
               Fountains
               of
               all
               Grievous
               Percurbations
               ;
               manifest
               it
               is
               ,
               that
               we
               grant
               it
               to
               be
               of
               such
               excellent
               use
               ,
               as
               to
               moderate
               all
               subordinate
               affections
               ,
               insomuch
               as
               it
               refracts
               and
               reduceth
               them
               all
               to
               such
               a
               mediocrity
               ,
               in
               which
               there
               remains
               some
               sense
               of
               Humanity
               .
            
          
           
             
             
               X.
               
            
             
               Certainly
               ,
               that
               Totall
               Exemption
               from
               Grief
               and
               sorrow
               ,
               which
               these
               men
               so
               much
               boast
               of
               ;
               must
               proceed
               from
               some
               Greater
               Evill
               ,
               viz.
               from
               Immanity
               ,
               immoderate
               ambition
               of
               vain
               Glory
               ,
               and
               in
               a
               manner
               down-right
               madnesse
               .
               So
               that
               it
               seems
               much
               better
               ,
               to
               feel
               some
               Passion
               ,
               to
               be
               affected
               with
               some
               Griefe
               ,
               to
               shed
               such
               tears
               ,
               as
               are
               to
               distill
               from
               their
               eyes
               ,
               who
               professe
               Love
               and
               tender
               affection
               :
               than
               to
               Grinn
               ,
               and
               declare
               a
               Brutish
               insensibility
               ,
               according
               to
               the
               rigid
               rules
               of
               that
               inhuman
               Wisdom
               ,
               to
               which
               these
               so
               much
               pretend
               .
            
          
        
         
           
             CHAP.
             IX
             .
          
           
             Of
             Prudence
             Generall
             .
          
           
             
               THus
               far
               of
               the
               Virtues
               in
               Generall
               ;
               we
               now
               come
               to
               treat
               briefly
               of
               Each
               in
               Particular
               .
               Which
               that
               we
               may
               do
               the
               more
               methodically
               ,
               let
               us
               begin
               at
               Prudence
               :
               whose
               office
               being
               to
               Govern
               a
               mans
               life
               ,
               and
               so
               to
               provide
               ,
               as
               that
               all
               Occurrents
               may
               be
               directed
               only
               to
               Happinesse
               ;
               well
               may
               we
               allow
               it
               to
               comprehend
               the
               offices
               ,
               or
               Duties
               of
               all
               the
               other
               Virtues
               .
            
          
           
             
             
               II.
               
            
             
               And
               ,
               that
               it
               is
               the
               Office
               ,
               or
               Duty
               of
               Prudence
               ,
               to
               order
               and
               compose
               all
               the
               accidents
               and
               actions
               of
               a
               mans
               life
               ,
               so
               as
               that
               they
               may
               conduce
               only
               to
               Felicity
               ,
               or
               the
               Pleasure
               formerly
               described
               :
               is
               more
               than
               manifest
               .
               For
               ,
               as
               we
               esteem
               the
               Knowledg
               of
               Physicians
               ,
               not
               for
               the
               art
               of
               Physick
               it self
               ,
               but
               the
               End
               of
               it
               ,
               Health
               ;
               and
               as
               the
               skill
               of
               a
               Pilot
               is
               not
               liked
               of
               and
               commended
               for
               the
               ingenuity
               ,
               but
               Utility
               of
               it
               :
               even
               so
               Prudence
               ,
               which
               is
               the
               art
               of
               Living
               well
               ,
               would
               never
               be
               considered
               nor
               desired
               ,
               if
               it
               were
               of
               no
               use
               or
               benefit
               in
               a
               mans
               life
               ;
               and
               it
               is
               studied
               and
               desired
               ,
               as
               the
               sole
               art
               ,
               by
               which
               Happinesse
               ,
               or
               pleasure
               is
               to
               be
               acquired
               .
            
          
           
             
               III.
               
            
             
               For
               ,
               it
               is
               Prudence
               (
               or
               if
               you
               please
               Sapience
               )
               alone
               ,
               which
               doth
               not
               only
               prevent
               the
               incidence
               of
               any
               thing
               ,
               that
               may
               cause
               Pain
               in
               the
               Body
               ;
               but
               also
               above
               all
               things
               doth
               expell
               sadnesse
               from
               the
               mind
               ,
               and
               suffers
               us
               not
               to
               startle
               at
               those
               things
               ,
               at
               the
               very
               mention
               whereof
               the
               multitude
               usually
               trembles
               with
               fear
               :
               and
               which
               being
               our
               Directresse
               ,
               conducts
               us
               to
               tranquillity
               ,
               by
               extinguishing
               the
               arder
               of
               all
               cupidities
               .
               For
               ,
               cupidities
               are
               insatiable
               ,
               subverting
               not
               only
               single
               persons
               ,
               but
               also
               numerous
               and
               opulent
               Families
               ;
               yea
               somtimes
               the
               
               most
               potent
               and
               flourishing
               Common-wealths
               .
               From
               Cupidities
               arise
               Hatred
               ,
               Dissentions
               ,
               Seditions
               ,
               Warrs
               ;
               nor
               do
               they
               only
               diffuse
               themselves
               abroad
               ,
               or
               invade
               others
               with
               blind
               fury
               :
               but
               being
               included
               in
               private
               breasts
               ,
               they
               cause
               intestine
               mutinies
               therein
               ,
               and
               totally
               evert
               the
               oeconomy
               and
               peace
               thereof
               .
               So
               that
               it
               follows
               ,
               that
               they
               must
               of
               necessity
               make
               life
               most
               irksom
               and
               bitter
               ;
               and
               that
               none
               but
               the
               Wise
               ,
               or
               Prudent
               man
               ,
               who
               have
               cut
               off
               all
               Inanity
               and
               Error
               ,
               and
               circumscribed
               his
               desires
               with
               the
               modest
               boundaries
               of
               Nature
               ;
               can
               live
               without
               sollicitude
               ,
               without
               Discontent
               ,
               without
               Fears
               .
            
          
           
             
               IV.
               
            
             
               It
               being
               evident
               ,
               therefore
               ,
               that
               all
               the
               Perturbations
               of
               our
               life
               arise
               originally
               from
               Error
               and
               Indiscretion
               ;
               and
               that
               it
               is
               Prudence
               alone
               ,
               which
               vindicates
               us
               from
               the
               violence
               of
               Lusts
               and
               Fears
               ,
               and
               teacheth
               us
               gently
               to
               bear
               the
               injuries
               of
               Fortune
               ,
               and
               pointeth
               out
               unto
               us
               all
               the
               waies
               ,
               that
               lead
               to
               Quiet
               and
               Tranquillity
               :
               pray
               what
               reason
               is
               there
               to
               discourage
               us
               from
               affirming
               ,
               that
               Prudence
               is
               to
               be
               sought
               after
               ,
               in
               respect
               of
               Pleasure
               ;
               and
               Imprudence
               to
               be
               avoided
               ,
               for
               the
               prevention
               of
               Troubles
               ?
            
          
           
             
             
               V.
               
            
             
               Now
               the
               Reason
               ,
               why
               we
               say
               ,
               
                 that
                 a
                 Prudent
                 man
                 doth
                 temperately
                 bear
                 the
                 injuries
                 of
                 Fortune
                 ,
              
               is
               this
               ;
               that
               albeit
               he
               doth
               not
               previse
               and
               provide
               against
               any
               injurie
               in
               particular
               ,
               yet
               doth
               he
               foresee
               and
               provide
               against
               all
               in
               Generall
               .
               Nor
               doth
               he
               ,
               if
               any
               infortune
               intervene
               crosse
               to
               his
               Hopes
               ,
               or
               Councells
               ,
               therefore
               afflict
               himself
               :
               because
               he
               well
               knows
               it
               not
               to
               be
               in
               the
               power
               of
               Human
               Reason
               ,
               Sagacity
               ,
               or
               Policy
               ,
               either
               to
               praevise
               ,
               or
               praevent
               the
               intervention
               of
               every
               adverse
               and
               troublesome
               Accident
               .
               Yea
               ,
               he
               holds
               it
               much
               better
               ,
               to
               be
               Infortunate
               with
               Reason
               and
               sage
               advice
               (
               such
               as
               Human
               frailty
               will
               admit
               )
               than
               to
               be
               Fortunate
               with
               Inconsideration
               and
               Temerity
               :
               and
               thinks
               nothing
               more
               gratefull
               ,
               than
               ,
               if
               Fortune
               bring
               about
               any
               thing
               fairly
               and
               prosperously
               unto
               him
               ,
               that
               he
               did
               not
               enterprise
               it
               without
               judgement
               and
               deliberation
               .
            
          
           
             
               VI.
               
            
             
               He
               moreover
               so
               deports
               himself
               ,
               as
               that
               cutting
               off
               all
               vain
               Cupidities
               ,
               he
               contracts
               his
               desires
               to
               only
               Necessaries
               ;
               which
               are
               indeed
               ,
               so
               few
               and
               small
               ,
               
               as
               scarce
               any
               unkindnesse
               of
               Fortune
               can
               rob
               him
               of
               them
               :
               so
               that
               since
               very
               little
               of
               Fortune
               can
               intervene
               to
               a
               wise
               man
               ;
               he
               may
               well
               say
               to
               her
               ,
               
                 I
                 have
                 prevented
                 
                 thee
                 ,
                 O
                 Fortune
                 ,
                 and
                 so
                 barrocadoed
                 all
                 thy
                 waies
                 of
                 accesse
                 ,
                 as
                 that
                 thou
                 canst
                 not
                 approachme
                 !
              
            
          
           
             
               VII
               .
            
             
               But
               ,
               concerning
               the
               way
               of
               Cutting
               off
               all
               Cupidities
               ,
               hereafter
               ;
               in
               present
               ,
               forasmuch
               as
               Prudence
               may
               be
               considered
               ,
               either
               as
               a
               man
               doth
               thereby
               govern
               himself
               ,
               or
               order
               his
               Family
               ,
               or
               govern
               a
               City
               or
               a
               Common-wealth
               ;
               and
               so
               as
               it
               is
               distinguished
               into
               
                 Private
                 ,
                 Domestique
                 ,
                 Civile
              
               :
               it
               is
               convenient
               ,
               that
               we
               speak
               somwhat
               of
               each
               .
            
          
        
         
           
             CHAP.
             X.
             
          
           
             Of
             Prudence
             Private
             .
          
           
             
               OF
               Private
               Prudence
               the
               whole
               sum
               consisteth
               in
               no
               more
               but
               this
               ,
               that
               a
               man
               well
               understand
               his
               own
               Genius
               ,
               and
               enterprising
               nothing
               ,
               to
               which
               Nature
               hath
               a
               repugnancy
               ,
               he
               looks
               well
               into
               the
               conditions
               of
               that
               state
               ,
               in
               which
               he
               is
               to
               spend
               his
               whole
               life
               ,
               and
               to
               which
               he
               is
               so
               to
               accommodate
               all
               his
               actions
               ,
               as
               that
               ,
               as
               much
               as
               possible
               ,
               he
               may
               live
               in
               Indolency
               and
               Tranquillity
               .
            
          
           
             
             
               II.
               
            
             
               For
               ,
               it
               behoves
               him
               to
               have
               the
               eye
               of
               his
               mind
               constantly
               and
               immoveably
               fixt
               upon
               this
               end
               ,
               or
               scope
               of
               his
               life
               ;
               and
               consulting
               with
               right
               reason
               ,
               to
               proceede
               according
               to
               the
               evidence
               of
               those
               Criteria
               ,
               by
               which
               we
               are
               wont
               ,
               when
               we
               perpend
               the
               Good
               or
               Evill
               of
               objects
               ,
               to
               erect
               our
               determinations
               .
               Since
               otherwise
               ,
               all
               things
               will
               be
               full
               of
               indiscreet
               temerity
               and
               confusion
               ,
               and
               late
               Repentance
               will
               attend
               upon
               all
               his
               undertakings
               .
            
          
           
             
               III.
               
            
             
               Moreover
               ,
               in
               case
               you
               doe
               not
               direct
               every
               one
               of
               your
               Actions
               ,
               upon
               what
               occasion
               soever
               ,
               as
               to
               this
               grand
               scope
               ,
               so
               also
               to
               that
               very
               end
               of
               Nature
               which
               you
               proposed
               to
               your self
               in
               the
               designment
               of
               it
               :
               but
               turn
               aside
               to
               any
               other
               sinister
               purpose
               ,
               either
               in
               the
               prosecution
               or
               avoidance
               of
               any
               Object
               whatsoeever
               :
               then
               ,
               certainly
               ,
               shall
               not
               the
               Actions
               of
               your
               life
               be
               consentaneous
               to
               your
               discourses
               ;
               but
               extolling
               Tranquillity
               (
               for
               instance
               )
               in
               your
               words
               ,
               you
               shall
               betray
               your self
               to
               be
               really
               addicted
               to
               multiplicity
               of
               business
               ,
               and
               obnoxious
               to
               very
               much
               trouble
               .
            
          
           
             
             
               IV.
               
            
             
               Now
               ,
               that
               man
               doth
               clearly
               understand
               the
               Ends
               prescribed
               by
               Nature
               ,
               in
               the
               course
               of
               life
               to
               be
               instituted
               and
               undertaken
               ;
               who
               well
               knows
               ,
               how
               easily
               that
               is
               procurable
               ,
               which
               is
               necessary
               to
               life
               ,
               or
               what
               is
               sufficient
               to
               the
               detraction
               of
               all
               ,
               that
               can
               ,
               by
               indigence
               ,
               cause
               pain
               in
               the
               Body
               .
               For
               ,
               from
               thence
               he
               so
               well
               knows
               how
               to
               order
               the
               whole
               series
               of
               his
               life
               ,
               as
               alwaies
               to
               be
               above
               the
               want
               of
               such
               things
               ,
               as
               are
               full
               of
               businesse
               ,
               and
               Contention
               ,
               and
               consequently
               of
               Chance
               and
               Danger
               .
            
          
           
             
               V.
               
            
             
               Hereupon
               a
               Wise
               man
               hath
               no
               reason
               to
               be
               much
               afraid
               of
               Poverty
               ;
               because
               it
               is
               very
               rare
               to
               find
               a
               man
               so
               poor
               ,
               as
               to
               be
               in
               want
               of
               those
               things
               ,
               which
               are
               necessary
               to
               life
               .
               But
               in
               case
               our
               Wise
               man
               should
               be
               reduced
               to
               such
               a
               low
               ebb
               of
               Fortune
               ,
               as
               to
               want
               things
               necessary
               to
               the
               sustenance
               of
               his
               life
               :
               yet
               will
               he
               not
               ,
               with
               the
               Cynicks
               ,
               betake
               himself
               to
               the
               shamefull
               refuge
               of
               Begging
               ;
               
               but
               ,
               rather
               undertake
               the
               Erudition
               of
               some
               others
               in
               Wisdom
               ,
               that
               so
               he
               may
               both
               take
               a
               course
               beseeming
               the
               dignity
               of
               his
               Prudence
               ,
               and
               at
               the
               same
               time
               deservedly
               accommodate
               himself
               with
               necessaries
               ,
               from
               those
               ,
               who
               have
               abundance
               .
            
          
           
             
             
               VI.
               
            
             
               And
               while
               he
               is
               constrained
               ,
               to
               take
               this
               ,
               or
               some
               other
               honest
               and
               beseeming
               course
               ,
               that
               by
               an
               acquired
               confidence
               of
               mind
               ,
               he
               may
               generously
               receive
               those
               things
               ,
               which
               happen
               to
               him
               for
               the
               instant
               day
               ,
               he
               is
               to
               have
               recourse
               to
               the
               Oracle
               of
               his
               own
               Wisdom
               ,
               and
               call
               Philosophy
               to
               his
               relief
               :
               for
               we
               then
               resign
               the
               arbitration
               of
               those
               things
               ,
               that
               so
               neerly
               concern
               us
               ,
               to
               an
               Evill
               Councellour
               ;
               when
               we
               measure
               and
               provide
               against
               indigence
               ,
               by
               any
               other
               proportion
               but
               the
               simple
               necessities
               of
               Nature
               ,
               and
               the
               rules
               of
               Philosophy
               .
            
          
           
             
               VII
               .
            
             
               Wherefore
               ,
               it
               behoves
               a
               Philosopher
               to
               provide
               for
               such
               competent
               means
               ,
               as
               may
               supply
               his
               necessities
               ;
               and
               so
               long
               to
               apply
               himself
               to
               that
               provision
               ,
               as
               till
               his
               diligent
               care
               hath
               furnished
               him
               :
               but
               ,
               so
               long
               as
               any
               part
               of
               them
               may
               be
               spared
               ,
               and
               his
               confidence
               yet
               remain
               perfect
               ;
               he
               is
               in
               no
               case
               to
               addict
               himself
               to
               the
               getting
               of
               riches
               ,
               and
               storing
               up
               of
               provisions
               .
            
          
           
             
               VIII
               .
            
             
               In
               the
               provision
               of
               these
               things
               ,
               therefore
               our
               care
               is
               to
               be
               proportioned
               by
               Philosophy
               ;
               and
               so
               ,
               
               in
               a
               short
               time
               ,
               we
               shall
               come
               to
               know
               ,
               what
               a
               Virtue
               ,
               and
               how
               great
               a
               Good
               it
               is
               ,
               to
               require
               only
               what
               is
               simple
               ,
               light
               ,
               and
               very
               small
               :
               because
               ,
               what
               is
               most
               sweet
               ,
               and
               free
               from
               trouble
               in
               all
               a
               mans
               life
               ,
               depends
               wholly
               upon
               this
               ;
               to
               be
               contented
               with
               the
               least
               ,
               
                 i.
                 e.
              
               onely
               so
               much
               ,
               as
               sufficeth
               nature
               .
               And
               ,
               as
               for
               those
               impediments
               ,
               which
               the
               sollicitous
               hunting
               after
               more
               doth
               draw
               upon
               us
               ;
               when
               they
               once
               discover
               themselves
               (
               as
               soon
               they
               must
               )
               either
               by
               the
               great
               labour
               of
               the
               body
               ,
               or
               the
               difficulty
               in
               the
               very
               procuring-them
               ,
               or
               the
               abduction
               of
               the
               mind
               from
               more
               worthy
               and
               advantageous
               speculations
               (
               which
               we
               ought
               evermore
               highly
               to
               esteem
               )
               or
               the
               insatisfaction
               resulting
               from
               the
               fruition
               of
               them
               :
               certainly
               ,
               we
               shall
               clearly
               perceive
               the
               same
               to
               be
               altogether
               fruitless
               ,
               and
               insufficient
               to
               compensate
               the
               consequent
               perturbations
               .
            
          
           
             
               IX
               .
            
             
               And
               ,
               whereas
               we
               praemonished
               ,
               that
               every
               man
               should
               ,
               before
               he
               determines
               ,
               upon
               what
               course
               of
               life
               to
               put
               himself
               ,
               strictly
               examine
               his
               own
               Genius
               ,
               and
               advise
               with
               himself
               concerning
               the
               inclination
               thereof
               ;
               that
               so
               he
               may
               at
               length
               happily
               devote
               himself
               to
               that
               ,
               which
               he
               finds
               most
               agreeable
               to
               the
               Destination
               of
               it
               :
               our
               purpose
               therein
               was
               ,
               to
               intimate
               ,
               that
               nothing
               can
               be
               more
               miserable
               and
               more
               inconsistent
               with
               tranquillity
               ,
               than
               for
               a
               man
               to
               be
               engaged
               in
               that
               course
               of
               life
               ,
               to
               which
               Nature
               made
               him
               unfit
               :
            
          
           
             
             
               X.
               
            
             
               It
               follows
               from
               hence
               ,
               that
               an
               Active
               life
               is
               not
               fit
               for
               a
               slothfull
               and
               heavy
               person
               ;
               nor
               a
               slothfull
               lazy
               kind
               of
               life
               fit
               for
               an
               active
               :
               for
               as
               idlenesse
               is
               quiet
               ,
               and
               action
               labour
               to
               the
               one
               ;
               so
               to
               the
               other
               idlenesse
               is
               a
               labour
               ,
               and
               action
               quiet
               .
               Thus
               ,
               a
               Souldiers
               life
               is
               unfit
               for
               a
               Timorous
               and
               softly
               man
               ;
               and
               an
               umbratile
               life
               odious
               to
               an
               impatient
               and
               bold
               man
               :
               for
               one
               cannot
               endure
               the
               heat
               of
               War
               ;
               nor
               the
               other
               the
               cool
               shadow
               of
               peace
               .
               So
               that
               nothing
               can
               be
               more
               safe
               or
               hopefull
               ,
               than
               for
               a
               man
               to
               devote
               himself
               to
               that
               ,
               to
               which
               he
               finds
               no
               adversnesse
               or
               repugnancy
               in
               his
               nature
               .
            
          
           
             
               XI
               .
            
             
               Whereunto
               you
               may
               please
               to
               add
               this
               one
               rule
               ;
               that
               every
               man
               ,
               to
               the
               end
               the
               state
               of
               life
               which
               he
               chooseth
               ,
               may
               be
               the
               more
               secure
               and
               tranquill
               ,
               ought
               to
               choose
               a
               mean
               state
               ,
               or
               such
               as
               is
               neither
               very
               eminent
               ,
               nor
               very
               abject
               ;
               at
               least
               if
               it
               be
               in
               his
               own
               power
               .
               Because
               ,
               it
               behoves
               him
               to
               live
               in
               a
               Civill
               society
               ,
               neither
               as
               a
               Lyon
               ,
               nor
               as
               a
               Gnat
               :
               lest
               he
               be
               exterminated
               ,
               as
               the
               one
               ;
               or
               ensnared
               and
               crushed
               ,
               as
               the
               other
               .
            
          
        
         
           
           
             CHAP.
             XI
             .
          
           
             Of
             Prudence
             Domestick
             .
          
           
             
               THis
               sort
               of
               Prudence
               divides
               it self
               into
               Two
               branches
               ;
               the
               First
               concerns
               a
               man
               in
               the
               capacity
               of
               a
               Husband
               ,
               and
               a
               Father
               ;
               the
               other
               ,
               as
               he
               is
               a
               Master
               of
               Servants
               ,
               and
               Possessor
               of
               House
               ,
               Goods
               ,
               Lands
               ,
               &c.
               
            
          
           
             
               II.
               
            
             
               Concerning
               the
               Former
               ,
               
                 viz.
                 Conjugall
              
               and
               Paternall
               Prudence
               ,
               let
               us
               observe
               onely
               what
               may
               be
               inferred
               from
               the
               Praemises
               ,
               touching
               the
               Directions
               of
               a
               man
               ,
               in
               the
               Election
               of
               his
               course
               of
               life
               .
               Thus
               if
               you
               find
               your
               Constitution
               to
               be
               such
               ,
               as
               that
               you
               cannot
               ,
               without
               the
               ardors
               of
               the
               flesh
               ,
               live
               single
               ;
               that
               you
               can
               with
               patience
               endure
               a
               morose
               and
               unquiet
               Wife
               ,
               and
               untoward
               and
               undutifull
               Children
               ;
               that
               you
               shall
               not
               be
               subject
               and
               apt
               to
               vex
               ,
               repine
               and
               grieve
               ,
               when
               you
               shall
               hear
               your
               Children
               crying
               and
               bawling
               ,
               see
               them
               groning
               on
               the
               bed
               of
               sicknesse
               ,
               or
               snatcht
               away
               by
               death
               before
               you
               ;
               and
               that
               you
               shall
               not
               be
               perplexed
               and
               distracted
               with
               those
               Cares
               and
               sollicitudes
               ,
               that
               accompany
               the
               provision
               of
               all
               things
               necessary
               to
               a
               Conjugall
               state
               :
               why
               then
               ,
               indeed
               ,
               it
               may
               be
               convenient
               for
               you
               ,
               to
               
               take
               a
               Wife
               ,
               and
               beget
               Children
               ;
               for
               which
               you
               may
               provide
               by
               a
               Conjugall
               and
               Paternall
               Prudence
               .
            
          
           
             
               III.
               
            
             
               You
               may
               presume
               ,
               indeed
               ,
               that
               your
               Wife
               will
               be
               sweet
               and
               Complacent
               ;
               that
               your
               Children
               will
               be
               of
               ingenious
               and
               tractable
               dispositions
               ;
               that
               your
               cares
               for
               them
               will
               not
               be
               great
               ,
               nor
               many
               ;
               that
               you
               have
               so
               laid
               your
               designs
               ,
               as
               that
               you
               cannot
               expect
               any
               thing
               but
               prosperity
               and
               good
               successe
               :
               and
               yet
               you
               can
               but
               presume
               all
               this
               ,
               nor
               do
               I
               know
               any
               God
               ,
               who
               will
               oblige
               himself
               ,
               that
               your
               affairs
               shal
               succeed
               according
               to
               this
               your
               presumption
               .
               Wherefore
               ,
               seeing
               the
               businesse
               is
               very
               doubtfull
               ;
               it
               is
               far
               below
               the
               part
               of
               a
               Wise
               man
               ,
               willingly
               to
               put
               himself
               upon
               Chance
               ,
               to
               undergo
               the
               hazard
               ,
               and
               engage
               himself
               in
               that
               condition
               ,
               from
               whence
               ,
               in
               case
               he
               should
               afterward
               repent
               ,
               he
               cannot
               withdraw
               himself
               .
            
          
           
             
               IV.
               
            
             
               We
               say
               ,
               Willingly
               ;
               because
               there
               may
               be
               some
               such
               Circumstance
               ,
               as
               may
               require
               a
               man
               ,
               though
               much
               against
               his
               will
               ,
               to
               marry
               and
               generate
               Children
               ;
               as
               ,
               for
               instance
               ,
               in
               case
               he
               live
               in
               a
               Country
               but
               thinly
               peopled
               ,
               and
               where
               he
               is
               to
               be
               serviceable
               to
               the
               Common-wealth
               by
               encreasing
               the
               members
               of
               it
               .
               Some
               ,
               we
               
               know
               ,
               pretend
               the
               propagation
               of
               their
               species
               ,
               to
               which
               Nature
               seems
               to
               oblige
               all
               ;
               but
               ,
               certainly
               ,
               there
               is
               no
               fear
               that
               mankind
               should
               fail
               ,
               there
               being
               in
               all
               times
               and
               places
               enough
               that
               give
               themselves
               to
               Marriage
               and
               Procreation
               :
               so
               that
               some
               few
               Wise
               men
               may
               well
               be
               permitted
               to
               abstain
               ,
               and
               leave
               the
               businesse
               of
               Propagation
               to
               be
               performed
               by
               others
               .
            
          
           
             
               V.
               
            
             
               Now
               if
               any
               such
               Case
               ,
               or
               certain
               Councell
               ,
               or
               any
               Necessity
               shall
               constrain
               you
               to
               marry
               ;
               then
               are
               you
               so
               to
               dispose
               your
               Wife
               ,
               as
               that
               she
               may
               be
               loving
               and
               complacent
               to
               you
               ,
               and
               a
               partner
               in
               your
               Cares
               :
               and
               to
               take
               such
               care
               for
               your
               Children
               as
               is
               prescribed
               to
               you
               partly
               by
               Nature
               ,
               which
               by
               strong
               instinct
               obligeth
               us
               to
               love
               and
               cherish
               them
               as
               soon
               as
               they
               are
               born
               (
               and
               so
               much
               even
               Wolves
               ,
               Tygers
               ,
               and
               all
               other
               wild
               Beasts
               alwaies
               do
               )
               and
               partly
               by
               Prudence
               ,
               which
               admonisheth
               so
               us
               to
               educate
               and
               instruct
               them
               in
               the
               rudiments
               of
               Morality
               ,
               as
               that
               they
               may
               be
               obedient
               to
               the
               Laws
               of
               the
               Country
               ,
               and
               desire
               nothing
               so
               much
               ,
               as
               to
               be
               made
               Wise
               themselves
               .
            
          
           
             
               VI.
               
            
             
               Nor
               are
               we
               to
               take
               this
               care
               onely
               for
               our
               own
               Children
               ;
               but
               also
               for
               those
               of
               our
               friends
               ,
               and
               especially
               if
               they
               be
               our
               Pupills
               .
               For
               ,
               nothing
               
               is
               more
               beseeming
               the
               Dignity
               of
               Friendship
               ,
               than
               for
               a
               man
               to
               become
               a
               Tutor
               ,
               and
               supply
               the
               place
               of
               a
               Parent
               to
               those
               ,
               whom
               his
               deceased
               Friend
               both
               dearly
               loved
               ,
               and
               left
               as
               Orphans
               ,
               and
               so
               in
               need
               of
               Protection
               and
               Tuition
               .
            
          
           
             
               VII
               .
            
             
               And
               as
               for
               the
               other
               branch
               of
               Domestick
               Prudence
               ,
               which
               teacheth
               a
               man
               how
               to
               deport
               himself
               in
               the
               Capacity
               of
               a
               Master
               ,
               or
               as
               he
               hath
               Servants
               at
               his
               Command
               ,
               and
               Possessions
               at
               his
               Dispose
               ;
               both
               which
               though
               necessary
               ,
               are
               yet
               ,
               for
               the
               most
               part
               ,
               not
               very
               pleasant
               :
               the
               sum
               of
               it
               consists
               in
               this
               .
               Let
               him
               endeavour
               to
               prevent
               the
               sawcinesse
               ,
               morosity
               ,
               and
               insolence
               of
               his
               Servants
               ;
               deport
               himself
               with
               mildnesse
               and
               gentlenesse
               toward
               them
               ,
               so
               far
               as
               may
               stand
               with
               his
               superiority
               ,
               and
               their
               obedience
               ;
               with
               a
               kind
               of
               *
               unwillingnesse
               Chastise
               and
               Correct
               even
               the
               perverse
               and
               disobedient
               ,
               as
               remembring
               that
               they
               also
               are
               men
               ;
               Connive
               at
               some
               involuntary
               faults
               ,
               and
               forgive
               some
               others
               ,
               especially
               if
               they
               be
               diligent
               ,
               and
               not
               of
               an
               evill
               disposition
               .
               Nor
               this
               only
               ,
               but
               ,
               if
               he
               find
               them
               to
               be
               capable
               of
               ,
               and
               inclined
               to
               the
               study
               of
               Wisdom
               (
               such
               we
               have
               sometimes
               met
               with
               ,
               and
               chiefly
               my
               servant
               Mus
               *
               )
               it
               is
               his
               duty
               to
               encourage
               and
               
               assist
               them
               therein
               ,
               to
               allow
               them
               the
               Familiarity
               of
               Friends
               ,
               and
               account
               it
               pleasant
               or
               good
               to
               permit
               them
               to
               Philosophize
               together
               with
               himself
               .
            
          
           
             
               VIII
               .
            
             
               In
               the
               matter
               of
               his
               Estate
               ,
               he
               is
               not
               onely
               to
               live
               within
               compasse
               ,
               but
               so
               to
               proportion
               his
               Expences
               ,
               as
               still
               to
               be
               laying
               up
               somwhat
               for
               the
               Future
               ;
               yet
               without
               Avarice
               ,
               and
               the
               sordid
               desire
               of
               heaping
               up
               Wealth
               .
               For
               ,
               it
               is
               not
               the
               part
               of
               a
               Wise
               man
               to
               neglect
               his
               houshold
               Affairs
               ;
               insomuch
               as
               his
               livelyhood
               depends
               thereupon
               ,
               and
               if
               he
               through
               negligence
               permit
               all
               to
               run
               to
               ruine
               ,
               so
               that
               he
               come
               at
               length
               to
               want
               Necessaries
               ;
               he
               must
               very
               much
               obstruct
               his
               progresse
               in
               Philosophy
               :
               being
               that
               then
               he
               must
               either
               addict
               himself
               to
               the
               laborious
               Getting
               of
               what
               might
               have
               been
               kept
               with
               little
               Care
               ;
               or
               to
               the
               importunate
               Begging
               of
               that
               at
               the
               Charitable
               hands
               of
               Others
               ,
               which
               his
               own
               easie
               Providence
               might
               have
               furnished
               him
               with
               all
               ;
               or
               grow
               old
               ,
               crazy
               ,
               diseased
               ,
               and
               die
               in
               such
               want
               ,
               as
               must
               be
               no
               small
               hindrance
               to
               the
               Tranquillity
               of
               his
               mind
               .
            
          
           
             
               IX
               .
            
             
               And
               besides
               such
               things
               as
               are
               absolutely
               necessary
               
               to
               the
               uses
               of
               life
               ;
               there
               are
               also
               others
               ,
               that
               may
               be
               accounted
               necessary
               Respectively
               ,
               or
               according
               to
               the
               Condition
               of
               the
               Person
               ,
               Place
               ,
               Time
               ,
               and
               other
               Circumstances
               ,
               and
               therefore
               they
               ought
               not
               to
               be
               neglected
               .
               But
               the
               chiefest
               of
               our
               Familiar
               Care
               must
               be
               for
               those
               things
               ,
               without
               which
               ,
               Nature
               her self
               must
               suffer
               and
               decay
               ,
               and
               such
               is
               chiefly
               the
               provision
               of
               Grain
               and
               other
               lasting
               Fruits
               of
               the
               Earth
               ;
               and
               for
               that
               reason
               ,
               we
               more
               commend
               those
               ,
               who
               have
               their
               Granaries
               well
               stored
               with
               Corn
               ,
               than
               those
               who
               have
               their
               Houses
               adorned
               with
               gawdy
               and
               rich
               Furniture
               .
               It
               much
               delights
               me
               to
               remember
               ,
               that
               not
               long
               since
               ,
               when
               ,
               in
               our
               City
               long
               and
               streightly
               besieged
               ,
               many
               perished
               by
               Famine
               ;
               
               we
               were
               able
               to
               preserve
               our selves
               and
               divers
               Ftiends
               in
               good
               plight
               :
               not
               with
               delicate
               Cates
               ,
               but
               good
               plenty
               of
               Beans
               ,
               whereof
               each
               person
               had
               a
               certain
               number
               allowed
               him
               daily
               .
               
            
          
        
         
           
           
             CHAP.
             XII
             .
          
           
             Of
             Prudence
             Civill
             .
          
           
             
               LAstly
               ,
               as
               for
               the
               concern
               of
               
                 Civill
                 Prudence
              
               ;
               we
               are
               likewise
               to
               deduce
               the
               summe
               of
               it
               ,
               from
               what
               we
               have
               insinuated
               touching
               the
               Course
               of
               life
               to
               be
               elected
               .
            
          
           
             
               II.
               
            
             
               Thus
               ,
               if
               there
               be
               any
               ,
               who
               are
               by
               Nature
               Ambitious
               ,
               desirous
               of
               Glory
               ,
               Active
               and
               fit
               for
               the
               manage
               of
               Publick
               Affairs
               ;
               and
               have
               besides
               the
               advantages
               of
               Birth
               ,
               Fortune
               ,
               and
               opportunity
               that
               seem
               not
               only
               to
               invite
               ,
               but
               also
               to
               open
               them
               an
               easie
               and
               safe
               way
               thereunto
               :
               for
               these
               men
               it
               may
               be
               convenient
               to
               obey
               the
               inclination
               of
               their
               Genius
               ,
               by
               addicting
               themselves
               to
               Action
               ,
               and
               the
               administration
               of
               affairs
               ,
               wherein
               the
               Republique
               is
               concerned
               ;
               because
               ,
               They
               are
               so
               disposed
               by
               their
               Constitution
               ,
               as
               that
               they
               cannot
               but
               suffer
               perturbations
               and
               disquiets
               in
               an
               obscure
               and
               unactive
               life
               ,
               while
               they
               labour
               with
               a
               restlesse
               desire
               of
               what
               they
               do
               not
               obtain
               .
            
          
           
             
             
               III.
               
            
             
               But
               ,
               as
               for
               those
               ,
               who
               are
               not
               by
               Nature
               Comparated
               to
               much
               imployment
               ,
               but
               to
               Quiet
               and
               Eases
               or
               have
               by
               force
               of
               Reason
               repressed
               their
               Natural
               Ambition
               and
               vain
               Affectation
               of
               Popularity
               ;
               or
               having
               learned
               ,
               by
               their
               own
               costly
               Experience
               ,
               the
               certain
               troubles
               ,
               and
               uncertain
               duration
               of
               Grandure
               ,
               have
               withdrawn
               themselves
               from
               the
               storm
               ,
               that
               frequently
               threaten
               men
               of
               Publick
               Charges
               ;
               or
               have
               been
               made
               wary
               and
               cautelous
               by
               the
               sad
               Examples
               of
               other
               Statesmen
               ,
               whose
               aspiring
               humours
               occasioned
               their
               praecipitous
               Downfalls
               :
               good
               reason
               is
               there
               ,
               that
               these
               should
               esteem
               the
               quiet
               of
               a
               Private
               condition
               ,
               much
               better
               than
               the
               disquiet
               and
               dangers
               of
               a
               Popular
               ;
               unlesse
               ,
               perhaps
               ,
               some
               accident
               intervene
               on
               the
               part
               of
               the
               Common-wealth
               ,
               that
               doth
               require
               their
               industry
               .
               And
               hereup
               on
               we
               conclude
               ,
               
                 that
                 a
                 Wise
                 man
                 is
                 not
                 to
                 engage
                 himself
                 in
                 the
                 administration
                 of
                 Publick
                 Affairs
                 ,
                 unless
                 some
                 intervening
                 Necessity
                 call
                 him
                 thereunto
                 .
              
            
          
           
             
               IV.
               
            
             
               And
               why
               should
               we
               not
               thus
               conclude
               ,
               since
               to
               a
               Wise-man
               ,
               addicting
               himself
               to
               Leasure
               and
               Quiet
               ,
               it
               may
               be
               both
               much
               more
               easie
               ,
               and
               safe
               to
               attain
               to
               that
               End
               ,
               which
               ambitious
               men
               propose
               to
               themselves
               to
               be
               acquired
               by
               Dangers
               and
               restlesse
               Labours
               ?
            
          
           
             
             
               V.
               
            
             
               For
               ,
               that
               we
               may
               speak
               of
               the
               scope
               ,
               or
               end
               ,
               at
               which
               the
               Ambitious
               aime
               ,
               there
               never
               wanted
               some
               ,
               who
               ,
               to
               the
               end
               they
               might
               attain
               security
               from
               others
               (
               and
               according
               to
               the
               condition
               of
               Principality
               and
               Dominion
               ,
               by
               which
               they
               conceived
               that
               security
               chiefly
               acquirable
               )
               have
               affected
               to
               render
               themselves
               illustrious
               with
               Glory
               and
               Renown
               :
               thinking
               by
               that
               means
               to
               advance
               themselves
               to
               a
               state
               of
               security
               and
               tranquillity
               .
               But
               ,
               if
               the
               lives
               of
               these
               proved
               really
               secure
               and
               tranquill
               (
               as
               ,
               in
               truth
               ,
               it
               could
               hardly
               be
               )
               then
               did
               they
               indeed
               ,
               attain
               that
               very
               thing
               ,
               which
               ,
               to
               Nature
               is
               so
               good
               and
               pleasant
               :
               and
               if
               they
               were
               not
               ,
               then
               did
               they
               fall
               from
               their
               hopes
               ,
               and
               wholy
               misse
               their
               aime
               ,
               insomuch
               ,
               as
               they
               in
               vain
               sought
               after
               what
               is
               congruous
               to
               Nature
               ,
               in
               Greatnesse
               and
               Dominion
               .
            
          
           
             
               VI.
               
            
             
               Now
               ,
               seeing
               the
               scope
               of
               a
               Wise-man
               is
               the
               very
               same
               ,
               namely
               ,
               Security
               and
               Tranquillity
               of
               life
               ;
               pray
               ,
               by
               how
               much
               nearer
               a
               way
               doth
               he
               arrive
               at
               that
               end
               ,
               when
               avoiding
               the
               tumults
               of
               a
               civill
               life
               ,
               he
               directly
               and
               immediately
               placeth
               himselfe
               in
               a
               most
               profound
               quiet
               ,
               and
               a
               state
               of
               highest
               silence
               and
               tranquillity
               ?
               Truly
               happy
               is
               that
               man
               ,
               who
               knowes
               ,
               that
               the
               chiefest
               good
               ,
               or
               a
               happy
               life
               ,
               doth
               not
               consist
               in
               power
               and
               Soveraignty
               ;
               not
               in
               a
               
               full
               Exchequer
               ,
               nor
               in
               ample
               possessions
               :
               but
               ,
               in
               freedome
               from
               pain
               ,
               a
               calm
               of
               all
               affections
               ,
               and
               that
               disposition
               of
               minde
               ,
               which
               circumscribing
               all
               his
               desires
               by
               the
               simple
               boundaries
               of
               Nature
               ,
               makes
               him
               content
               with
               a
               few
               things
               ,
               and
               so
               to
               be
               Master
               of
               that
               ,
               which
               the
               ambitious
               despair
               to
               obtain
               ,
               unlesse
               they
               could
               bear
               rule
               over
               all
               others
               ,
               and
               heap
               up
               treasures
               inexhaustible
               .
            
          
           
             
               VII
               .
            
             
               Certainly
               ,
               if
               it
               be
               fit
               for
               me
               to
               speak
               of
               my selfe
               ,
               I
               account
               it
               for
               a
               very
               great
               Felicity
               ,
               that
               I
               never
               yet
               enterposed
               my selfe
               in
               the
               Factions
               of
               our
               City
               ,
               nor
               ever
               sought
               to
               flatter
               ,
               please
               ,
               and
               endear
               the
               people
               .
               And
               what
               Reason
               ,
               why
               I
               should
               ;
               since
               the
               people
               doth
               not
               approve
               what
               I
               know
               ,
               
               nor
               I
               know
               what
               the
               people
               approve
               ?
               Besides
               ,
               how
               far
               was
               it
               from
               Harm
               ,
               that
               I
               and
               my
               familiar
               friend
               Metrodorus
               have
               lived
               together
               ,
               not
               only
               privately
               ,
               but
               in
               a
               manner
               concealed
               :
               when
               among
               so
               great
               Goods
               ,
               as
               we
               were
               capable
               of
               enjoying
               in
               my
               narrow
               Gardens
               ,
               and
               in
               obscure
               Melite
               ,
               we
               were
               not
               only
               unknown
               ,
               but
               almost
               unheard
               of
               in
               our
               own
               noble
               Country
               of
               Graece
               .
            
          
           
             
             
               VIII
               .
            
             
               We
               said
               ,
               
                 Unlesse
                 somthing
                 intervene
                 on
                 the
                 Commonweals
                 part
                 :
              
               because
               ,
               if
               the
               Republique
               call
               a
               Wise
               man
               to
               the
               Helm
               ,
               and
               really
               stand
               in
               need
               of
               his
               advice
               and
               assistance
               :
               in
               such
               a
               case
               ,
               it
               would
               be
               downright
               inhumanity
               in
               him
               ,
               not
               to
               do
               a
               Publique
               Good
               ,
               when
               it
               lies
               in
               his
               Power
               ;
               nay
               ,
               he
               would
               be
               injurious
               even
               to
               himself
               ,
               because
               unless
               the
               Common-wealth
               be
               in
               safety
               ,
               he
               can
               very
               hardly
               obtain
               what
               he
               chiefly
               desires
               ,
               Leasure
               and
               Quiet
               .
            
          
           
             
               IX
               .
            
             
               Let
               not
               a
               Wise
               man
               ,
               therefore
               ,
               behave
               himself
               ,
               as
               we
               have
               observed
               some
               to
               do
               ;
               who
               professing
               Wisdom
               ,
               have
               ,
               through
               excessive
               pride
               ,
               had
               so
               high
               a
               conceit
               of
               their
               own
               judgment
               and
               abilities
               in
               the
               Politiques
               ,
               as
               that
               they
               were
               confident
               they
               could
               rivall
               ,
               if
               not
               outdo
               even
               Lycurgus
               and
               Solon
               ,
               in
               the
               Art
               of
               Ruling
               .
            
          
           
             
               X.
               
            
             
               But
               ,
               in
               case
               he
               be
               desired
               to
               make
               Laws
               ,
               and
               to
               prescibe
               both
               a
               Form
               of
               Government
               ,
               and
               Charges
               for
               the
               severall
               Magistrates
               :
               He
               is
               in
               no
               wise
               to
               decline
               it
               ;
               as
               well
               knowing
               ,
               that
               those
               ,
               who
               first
               made
               Lawes
               ,
               and
               Ordinances
               of
               Justice
               ,
               and
               constituted
               Government
               and
               Magistracy
               in
               Cities
               ,
               did
               principally
               aim
               at
               ,
               and
               prudently
               provide
               for
               Tranquillity
               and
               
               Security
               of
               life
               ;
               forasmuch
               as
               if
               those
               Laws
               and
               Constitutions
               be
               once
               taken
               away
               ,
               we
               should
               lead
               the
               life
               of
               Wild
               Beasts
               ,
               and
               the
               stronger
               would
               at
               least
               despoil
               ,
               if
               not
               devour
               weaker
               .
            
          
           
             
               XI
               .
            
             
               Again
               ,
               if
               he
               shall
               be
               Elected
               to
               the
               Highest
               Soveraignty
               ,
               and
               to
               rule
               according
               to
               the
               Laws
               formerly
               made
               ,
               and
               the
               Government
               already
               established
               ;
               neither
               will
               he
               refuse
               that
               :
               as
               well
               knowing
               ,
               that
               though
               the
               condition
               of
               a
               Prince
               be
               for
               the
               most
               part
               full
               of
               incertitude
               ,
               and
               above
               all
               others
               open
               to
               sinister
               Chance
               ;
               yet
               a
               Wise
               man
               may
               look
               so
               prosoundly
               into
               all
               Affairs
               ,
               and
               so
               provide
               against
               Casualities
               ,
               as
               that
               while
               Fortune
               intervenes
               in
               somelesse
               important
               Occurrences
               ,
               the
               Greatest
               and
               most
               weighty
               Affairs
               of
               state
               are
               happily
               managed
               by
               his
               Councell
               and
               Reason
               .
               His
               chief
               and
               first
               Endeavours
               will
               be
               ,
               to
               provide
               ,
               that
               the
               weaker
               ,
               while
               they
               do
               their
               duties
               toward
               the
               stronger
               ,
               be
               neither
               oppressed
               by
               them
               ,
               nor
               live
               in
               want
               of
               those
               necessaries
               to
               life
               ,
               wherewith
               the
               others
               superabound
               .
               For
               ,
               the
               End
               of
               every
               Society
               of
               men
               ,
               or
               Common-wealth
               ,
               is
               only
               the
               Common
               Good
               ,
               or
               that
               all
               conspiring
               and
               cooperating
               to
               the
               Publick
               interest
               ,
               the
               life
               of
               every
               man
               may
               be
               safe
               ,
               and
               (
               as
               far
               as
               may
               be
               )
               Happy
               .
            
          
           
             
             
               XII
               .
            
             
               Finally
               ,
               in
               case
               his
               Prince
               ,
               upon
               some
               urgent
               occasion
               ,
               summon
               him
               to
               come
               and
               afford
               him
               his
               Councell
               ,
               or
               Assistance
               ;
               neither
               will
               he
               refuse
               that
               :
               as
               knowing
               ,
               that
               ,
               since
               it
               is
               not
               only
               more
               honourable
               ,
               but
               also
               more
               pleasant
               to
               give
               ,
               than
               to
               receive
               a
               Benefit
               ,
               it
               must
               be
               an
               Act
               as
               most
               honourable
               ,
               so
               also
               most
               pleasant
               ,
               to
               confer
               a
               benefit
               upon
               a
               Prince
               ,
               from
               whom
               it
               is
               to
               redound
               to
               Millions
               of
               others
               .
               And
               thus
               much
               of
               the
               Principall
               ,
               and
               Sourse
               of
               all
               the
               Virtues
               ,
               Prudence
               .
            
          
        
         
           
             CHAP.
             XIII
             .
          
           
             Of
             Temperance
             in
             Generall
             .
          
           
             
               THe
               next
               place
               belongs
               to
               Temperance
               ,
               which
               is
               the
               first
               part
               of
               Honesty
               ,
               and
               that
               which
               seems
               to
               comprehend
               the
               chief
               Reason
               of
               what
               is
               Honest
               ,
               or
               Beseeming
               .
               For
               ,
               since
               it
               is
               the
               office
               of
               Temperance
               to
               repress
               a
               Desiring
               ,
               so
               is
               it
               of
               Fortitude
               to
               erect
               a
               Fearing
               mind
               ;
               it
               is
               justly
               accounted
               a
               lesse
               Indecorum
               to
               be
               let
               down
               by
               Pusillanimlty
               ,
               than
               to
               be
               wound
               up
               by
               Cupidity
               :
               and
               ,
               therefore
               ,
               it
               is
               a
               greater
               Decorum
               to
               resist
               Cupidity
               ,
               than
               to
               strive
               against
               Fear
               .
            
          
           
             
             
               II.
               
            
             
               Concerning
               Temperance
               ,
               this
               is
               first
               to
               be
               observed
               ;
               that
               it
               is
               not
               to
               be
               affected
               and
               pursued
               for
               its
               own
               sake
               ,
               but
               for
               the
               Pleasure
               it
               brings
               with
               it
               ,
               that
               is
               ,
               because
               it
               adfers
               peace
               to
               a
               mans
               mind
               ,
               and
               pleasantly
               affect
               it
               with
               a
               certain
               Concord
               .
               For
               ,
               its
               proper
               operation
               is
               the
               Moderation
               of
               our
               Cupidities
               ;
               and
               therefore
               ,
               that
               we
               may
               follow
               the
               conduct
               of
               Reason
               ,
               in
               the
               Election
               or
               avoydance
               of
               Objects
               ,
               it
               admonisheth
               us
               ,
               that
               it
               is
               not
               sufficient
               for
               us
               to
               judge
               rightly
               what
               is
               to
               be
               done
               ,
               or
               not
               to
               be
               done
               :
               but
               it
               behoves
               us
               also
               to
               stand
               to
               and
               execute
               that
               judgement
               .
            
          
           
             
               III.
               
            
             
               Most
               men
               ,
               being
               not
               able
               to
               hold
               and
               keep
               to
               what
               they
               have
               resolved
               upon
               ,
               as
               overcome
               and
               enfeebled
               by
               the
               apparence
               of
               a
               present
               Pleasure
               ;
               resigne
               up
               themselves
               to
               the
               fetters
               of
               Lusts
               ,
               and
               never
               foresee
               what
               is
               to
               follow
               thereupon
               :
               and
               ,
               for
               the
               same
               cause
               ,
               inconsiderately
               pursuing
               a
               small
               ,
               transitory
               ,
               and
               unnecessary
               pleasure
               ,
               and
               such
               as
               they
               might
               have
               otherwise
               enjoyed
               ,
               or
               wholly
               wanted
               .
               without
               any
               offence
               to
               Nature
               ;
               they
               precipitate
               themselves
               into
               grievous
               diseases
               ,
               into
               losses
               ,
               into
               disgrace
               ,
               and
               many
               times
               into
               the
               penalties
               decreed
               by
               the
               Laws
               .
            
          
           
             
             
               IV.
               
            
             
               But
               ,
               they
               who
               would
               so
               enjoy
               pleasures
               ,
               as
               that
               no
               pains
               shall
               ensue
               thereupon
               ;
               and
               constantly
               retain
               their
               judgement
               ,
               not
               to
               be
               overcome
               by
               Pleasure
               ,
               to
               the
               doing
               of
               what
               they
               know
               ought
               not
               to
               be
               done
               :
               these
               men
               acquire
               the
               greatest
               Pleasure
               ,
               by
               pretermitting
               Pleasure
               ;
               and
               frequently
               suffer
               some
               pain
               ,
               to
               prevent
               their
               falling
               into
               greater
               .
            
          
           
             
               V.
               
            
             
               And
               hence
               is
               it
               understood
               ,
               that
               Temperance
               is
               to
               be
               desired
               ,
               not
               because
               it
               avoids
               some
               Pleasures
               ,
               but
               because
               by
               restraining
               a
               man
               from
               them
               ,
               it
               declines
               Troubles
               ,
               which
               being
               avoided
               ,
               he
               afterwards
               obtains
               Greater
               Pleasures
               .
               And
               this
               in
               the
               mean
               time
               it
               so
               doth
               ,
               as
               that
               the
               action
               becomes
               Honest
               and
               Decent
               :
               and
               we
               may
               clearly
               understand
               ,
               that
               the
               same
               men
               are
               Lovers
               as
               of
               Pleasure
               ,
               so
               also
               of
               Decorum
               ;
               yea
               ,
               and
               that
               such
               ,
               who
               esteem
               and
               pursue
               all
               Virtues
               ,
               do
               for
               the
               most
               part
               perform
               those
               actions
               ,
               and
               attain
               to
               those
               Ends
               ,
               as
               that
               by
               them
               it
               is
               made
               manifest
               ,
               how
               odious
               to
               all
               men
               Cruely
               is
               ,
               and
               how
               amiable
               Goodnesse
               and
               Clemency
               ;
               and
               that
               those
               very
               Pleasures
               ,
               which
               Evill
               men
               most
               eagerly
               desire
               and
               hunt
               after
               ,
               do
               fall
               into
               the
               lapps
               of
               onely
               good
               men
               .
            
          
           
             
             
               VI.
               
            
             
               Moreover
               ,
               for
               as
               much
               as
               among
               Cupidities
               ,
               about
               the
               restraint
               and
               Moderation
               of
               which
               Temperance
               is
               imployed
               ,
               some
               are
               Naturall
               ,
               others
               vain
               or
               meerly
               opinionative
               ;
               and
               of
               the
               Naturall
               ones
               some
               are
               Necessary
               ,
               other
               Not-necessary
               (
               we
               omit
               ,
               that
               of
               the
               Necessary
               ones
               ,
               some
               pertain
               simply
               to
               Life
               ;
               such
               is
               the
               appetite
               of
               meat
               and
               drink
               ,
               together
               with
               the
               Pleasure
               ,
               which
               consists
               only
               in
               Motion
               :
               and
               others
               absolutely
               to
               Felicity
               it self
               ;
               such
               as
               that
               of
               Indolency
               and
               Tranquillity
               ,
               or
               the
               stable
               Pleasure
               )
               manifest
               it
               is
               ,
               that
               not
               without
               good
               cause
               we
               have
               ,
               in
               our
               Physiology
               ,
               made
               Three
               kinds
               of
               Cupidities
               ,
               
                 viz.
                 (
                 1.
              
               )
               some
               that
               are
               both
               
                 Naturall
                 and
                 Necessary
                 :
                 (
                 2.
                 )
              
               others
               that
               are
               
                 Naturall
                 ,
                 but
                 Not-necessary
              
               :
               and
               (
               3.
               )
               others
               that
               are
               
                 neither
                 Naturall
                 nor
                 Necessary
              
               ,
               but
               meerly
               Vain
               ,
               or
               arising
               from
               vain
               Opinion
               .
            
          
           
             
               VII
               .
            
             
               And
               because
               we
               said
               ,
               that
               those
               are
               Naturall
               and
               Necessary
               ,
               which
               cause
               damage
               and
               pain
               in
               the
               body
               ,
               if
               they
               be
               not
               satisfied
               ;
               it
               is
               evident
               ,
               that
               such
               Cupidities
               ,
               which
               inferr
               no
               damage
               nor
               pain
               ,
               if
               not
               satisfied
               ,
               and
               yet
               are
               joyned
               with
               earnest
               and
               vehement
               instigations
               ,
               do
               become
               such
               ,
               not
               by
               any
               Necessity
               ,
               but
               by
               Opinion
               :
               and
               though
               they
               have
               their
               seeds
               
               from
               Nature
               ,
               yet
               when
               they
               run
               up
               to
               Excesse
               ,
               their
               growth
               is
               caused
               only
               by
               the
               evill
               ,
               but
               powerfull
               influence
               of
               Opinion
               ;
               which
               makes
               men
               far
               worse
               then
               Beasts
               ,
               since
               they
               are
               not
               obnoxious
               to
               any
               such
               diffusion
               ,
               or
               Excesse
               ;
               and
               again
               ,
               that
               such
               Cupidities
               may
               be
               proved
               to
               be
               not
               only
               Not-necessary
               ,
               but
               also
               Not-naturall
               ,
               only
               by
               this
               ,
               that
               they
               import
               an
               appetence
               in
               Excesse
               ,
               and
               very
               hardly
               or
               never
               to
               be
               satisfied
               ,
               and
               are
               ,
               for
               the
               most
               part
               ,
               worthily
               accounted
               the
               Causes
               of
               some
               Harm
               or
               other
               even
               to
               Nature
               .
            
          
           
             
               VIII
               .
            
             
               Now
               ,
               that
               we
               may
               discourse
               of
               the
               chief
               sorts
               of
               Temperance
               ,
               respectively
               to
               the
               Chief
               sorts
               of
               Cupidities
               ;
               we
               are
               to
               pitch
               upon
               (
               1.
               )
               Sobriety
               ,
               which
               stands
               opposed
               to
               Gluttony
               ,
               or
               the
               excessive
               desire
               of
               meat
               and
               drink
               :
               (
               2.
               )
               Continence
               ,
               which
               confronts
               Lust
               ,
               or
               the
               unbridled
               desire
               of
               
                 Venus
                 :
                 (
                 3.
                 )
                 Lenity
                 ,
              
               the
               adversary
               to
               Anger
               ,
               or
               the
               desire
               of
               Revenge
               :
               (
               4.
               )
               Modesty
               ,
               the
               contrary
               to
               Ambition
               ,
               or
               the
               affectation
               of
               Honour
               :
               (
               5.
               )
               Moderation
               ,
               the
               antagonist
               to
               Avarice
               ,
               or
               the
               Cupidity
               of
               Riches
               :
               and
               (
               6.
               )
               in
               respect
               of
               the
               affinity
               betwixt
               Desire
               and
               Hope
               ,
               Mediocrity
               ,
               the
               mean
               betwixt
               Hope
               and
               Desperation
               of
               the
               Future
               .
            
          
        
         
           
           
             CHAP.
             XIV
             .
          
           
             Of
             Sobriety
             opposed
             to
             Gluttony
             .
          
           
             
               IT
               can
               hardly
               be
               expressed
               ,
               how
               great
               Good
               redounds
               from
               Sobriety
               ;
               which
               reducing
               a
               man
               to
               a
               thin
               ,
               simple
               ,
               and
               spare
               Diet
               ,
               by
               happy
               experience
               teacheth
               ,
               how
               little
               that
               is
               ,
               which
               Nature
               requires
               ,
               and
               that
               her
               Necessities
               may
               be
               abundantly
               satisfied
               with
               slender
               and
               easily-provided
               Aliment
               ,
               such
               as
               decocted
               Barly
               ,
               Fruits
               ,
               Herbs
               ,
               and
               Fountain-Water
               .
            
          
           
             
               II.
               
            
             
               For
               ,
               these
               things
               sufficiently
               remove
               the
               trouble
               of
               the
               body
               arising
               from
               want
               of
               sustenance
               ;
               are
               every
               where
               to
               be
               had
               ,
               in
               good
               plenty
               ;
               and
               contain
               the
               Faculties
               of
               dry
               and
               moist
               Aliments
               .
               Whatever
               is
               more
               than
               this
               ,
               amounts
               to
               Luxury
               ,
               and
               concerns
               only
               the
               satisfaction
               of
               a
               Cupidity
               ,
               which
               is
               neither
               Necessary
               ,
               nor
               occasioned
               by
               any
               thing
               ,
               whose
               defect
               doth
               necessarily
               inferr
               any
               the
               least
               offence
               or
               detriment
               to
               Nature
               :
               but
               ariseth
               partly
               from
               hence
               ,
               that
               the
               want
               of
               somwhat
               ,
               after
               which
               the
               exorbitant
               appetite
               longeth
               ,
               is
               imagined
               reall
               ,
               and
               born
               with
               impatience
               ;
               partly
               from
               hence
               ,
               that
               an
               absolute
               Delight
               ,
               or
               such
               as
               is
               entire
               and
               neither
               accompanied
               with
               ,
               nor
               
               attended
               on
               by
               any
               trouble
               ,
               is
               presumed
               from
               the
               satisfaction
               thereof
               .
            
          
           
             
               III.
               
            
             
               And
               forasmuch
               as
               such
               things
               ,
               as
               are
               commonly
               provided
               to
               our
               hands
               ,
               abundantly
               suffice
               to
               supply
               all
               Natures
               wants
               ;
               and
               these
               Aliments
               are
               such
               ,
               as
               partly
               for
               their
               simplicity
               ,
               partly
               for
               their
               Exiguity
               ,
               are
               easily
               providible
               :
               hence
               it
               follows
               ,
               that
               he
               ,
               who
               feeds
               upon
               flesh
               ,
               hath
               need
               of
               other
               things
               to
               eat
               with
               it
               ;
               when
               he
               ,
               who
               is
               satisfied
               only
               with
               Inanimates
               ,
               hath
               need
               of
               but
               half
               so
               much
               as
               the
               other
               ,
               and
               sustains
               himself
               with
               what
               is
               easie
               in
               the
               provision
               ,
               and
               of
               small
               cost
               and
               pains
               in
               the
               preparation
               .
            
          
           
             
               IV.
               
            
             
               Now
               ,
               as
               for
               the
               Commodities
               ,
               which
               redound
               from
               Sobriety
               ,
               they
               are
               principally
               Four.
               The
               First
               is
               ,
               that
               it
               brings
               and
               conserves
               Health
               ,
               by
               accustoming
               the
               body
               to
               simple
               ,
               course
               ,
               and
               spare
               Diet.
               For
               ,
               sumptuous
               Feasts
               ,
               and
               full
               meals
               ,
               and
               various
               dishes
               ,
               are
               they
               which
               generate
               ,
               exasperate
               ,
               and
               prolong
               Crudities
               ,
               Head-aches
               ,
               Rheumes
               ,
               Gouts
               ,
               Fevers
               ,
               and
               other
               Diseases
               :
               not
               that
               plain
               and
               simple
               fare
               ,
               which
               Nature
               affordeth
               both
               as
               Necessary
               and
               wholsom
               ,
               and
               this
               not
               only
               to
               other
               Animals
               ,
               but
               also
               to
               man
               ,
               who
               yet
               depraves
               them
               by
               his
               exorbitancy
               ,
               and
               corrupts
               them
               by
               such
               Delilicates
               
               as
               which
               while
               he
               affects
               ,
               he
               affects
               only
               his
               own
               Destruction
               .
            
          
           
             
               V.
               
            
             
               Who
               so
               is
               Wise
               ,
               therefore
               ,
               let
               him
               alwaies
               beware
               of
               that
               Dish
               ,
               which
               his
               irregular
               Appetite
               earnestly
               covets
               and
               pursues
               ;
               and
               upon
               which
               he
               cannot
               feed
               ,
               without
               being
               afterward
               convinced
               ,
               that
               it
               was
               gratefull
               to
               him
               only
               to
               his
               own
               harm
               .
               Of
               this
               sort
               are
               all
               costly
               ,
               fat
               ,
               and
               luscious
               meats
               ;
               and
               therefore
               the
               use
               of
               Flesh
               must
               be
               rather
               Hurtfull
               ,
               than
               Beneficiall
               to
               Health
               ;
               of
               which
               this
               may
               be
               a
               very
               good
               Argument
               :
               that
               since
               Health
               is
               preserved
               by
               the
               same
               means
               ,
               which
               restore
               it
               ,
               when
               lost
               ;
               and
               abstinence
               from
               flesh
               is
               generally
               prescribed
               by
               learned
               Physicians
               ,
               in
               most
               diseases
               ,
               especially
               acute
               ones
               ;
               certainly
               ,
               the
               best
               way
               of
               conserving
               health
               ,
               must
               be
               a
               spare
               diet
               ,
               and
               no
               Flesh.
               
            
          
           
             
               VI.
               
            
             
               It
               is
               no
               wonder
               ,
               that
               the
               People
               commonly
               cry
               up
               the
               use
               of
               Flesh
               ,
               as
               an
               Aliment
               highly
               conducing
               to
               Health
               ;
               for
               ,
               they
               magnifie
               all
               things
               that
               please
               the
               Gust
               ,
               and
               think
               that
               the
               direct
               way
               to
               Health
               lies
               in
               the
               wallowing
               in
               Pleasures
               ,
               nay
               ,
               even
               of
               Venereall
               pleasures
               ;
               whereof
               ,
               notwithstanding
               there
               is
               none
               ,
               which
               is
               beneficiall
               to
               any
               man
               ,
               and
               that
               constitution
               is
               very
               rare
               ,
               to
               which
               it
               is
               not
               hurtfull
               at
               all
               time
               .
            
          
           
             
             
               VII
               .
            
             
               The
               Second
               is
               this
               ;
               that
               it
               makes
               men
               ready
               ,
               vivacious
               ,
               and
               quick
               ,
               in
               the
               doing
               of
               all
               actions
               necessary
               to
               life
               .
               For
               ,
               if
               you
               regard
               the
               Functions
               of
               the
               Mind
               ,
               it
               conserves
               the
               same
               in
               serenity
               ,
               acutenesse
               ,
               and
               vigour
               :
               if
               the
               offices
               of
               the
               Body
               ;
               it
               conserves
               it
               in
               health
               ,
               and
               so
               in
               strength
               ,
               agility
               ,
               and
               hardinesse
               .
               Whereas
               ,
               on
               the
               other
               side
               ,
               Repletion
               ,
               overmuch
               satiety
               ,
               surfetting
               ,
               beclouds
               the
               mind
               ,
               dulls
               the
               edge
               of
               it
               ,
               and
               brings
               it
               to
               an
               unmanly
               languor
               and
               stupidity
               :
               and
               the
               body
               it
               makes
               as
               diseased
               ,
               so
               feeble
               ,
               unactive
               and
               burdensom
               .
               Now
               I
               beseech
               you
               ,
               what
               great
               matters
               can
               you
               expect
               from
               that
               man
               ,
               whose
               members
               are
               oppressed
               ,
               joynts
               enfeebled
               ,
               sinews
               relaxed
               ,
               head
               beclouded
               ,
               tongue
               heavy
               and
               paralyticall
               ,
               eys
               floating
               in
               rheums
               ,
               veins
               glowing
               with
               heat
               and
               Choler
               ,
               mouth
               full
               of
               brawling
               and
               clamours
               ,
               and
               all
               by
               reason
               of
               Wine
               drunk
               in
               excesse
               .
            
          
           
             
               VIII
               .
            
             
               Verily
               ,
               a
               Wise
               man
               ,
               who
               ought
               to
               content
               his
               stomack
               either
               with
               lesse
               then
               a
               pint
               of
               small
               Wine
               ,
               or
               with
               Water
               from
               the
               Fountain
               ,
               the
               most
               not
               only
               wholsom
               ,
               but
               sweet
               of
               all
               Drinks
               ;
               will
               be
               very
               farre
               from
               spending
               the
               night
               in
               Compotations
               and
               Drunkennesse
               :
               and
               
               as
               far
               from
               gorging
               it
               ,
               and
               oppressing
               Nature
               with
               meats
               fat
               ,
               sweet
               and
               gustfull
               ,
               and
               of
               heavy
               and
               slow
               digestion
               ;
               since
               he
               well
               knowes
               ,
               that
               the
               most
               simple
               Cates
               ,
               such
               as
               only
               Nature
               gives
               and
               cooks
               ,
               will
               equally
               satisfie
               the
               stomach
               ,
               and
               better
               preserve
               Health
               .
            
          
           
             
               IX
               .
            
             
               And
               ,
               what
               though
               such
               simple
               and
               slender
               Diet
               will
               not
               make
               a
               man
               as
               strong
               as
               Milo
               was
               ,
               not
               pamper
               the
               flesh
               and
               corroborate
               the
               sinews
               ?
               yet
               this
               doth
               no
               way
               disparage
               the
               use
               of
               it
               to
               a
               Wise
               man
               ,
               who
               hath
               no
               need
               of
               such
               Robustnesse
               of
               body
               ,
               and
               intension
               of
               strength
               ,
               the
               businesse
               of
               his
               life
               being
               chiefly
               Contemplation
               ,
               not
               Activity
               and
               Petulancy
               .
            
          
           
             
               X.
               
            
             
               A
               Third
               advantage
               accrewing
               from
               Sobriety
               ,
               is
               this
               ;
               that
               a
               sober
               man
               ,
               coming
               to
               a
               Feast
               ,
               eats
               his
               meat
               with
               ten
               times
               more
               delight
               than
               another
               ,
               because
               he
               brings
               an
               exact
               palate
               to
               tast
               ,
               and
               a
               clean
               and
               sharp
               stomach
               ,
               to
               entertain
               it
               .
               Not
               that
               course
               and
               homly
               Cates
               do
               not
               afford
               as
               much
               delight
               both
               to
               the
               Gust
               and
               stomach
               ,
               as
               the
               most
               sumptuous
               Banquets
               ,
               when
               a
               man
               brings
               with
               him
               the
               best
               of
               sawces
               ,
               hunger
               (
               for
               ,
               every
               man
               knows
               ,
               that
               in
               case
               of
               perfect
               hunger
               and
               thirst
               ,
               decocted
               Barly
               and
               clean
               Water
               are
               highly
               gratefull
               ,
               and
               supply
               that
               defect
               of
               nourishment
               ,
               from
               
               whence
               the
               trouble
               of
               hunger
               and
               thirst
               arise
               )
               but
               because
               those
               ,
               who
               are
               daily
               used
               to
               more
               sumptuous
               entertainments
               ,
               have
               their
               palates
               so
               furred
               and
               imbued
               ,
               and
               their
               stomachs
               so
               oppressed
               and
               weakned
               by
               the
               continuall
               use
               and
               ingurgitation
               of
               them
               ,
               that
               they
               neither
               relish
               nor
               swallow
               their
               meats
               and
               drinks
               with
               pleasure
               comparable
               to
               that
               ,
               which
               a
               sober
               man
               receives
               ,
               whose
               Gusto
               is
               sincere
               ,
               and
               Appetite
               strong
               .
               Thus
               also
               a
               Wise
               man
               ,
               who
               comes
               but
               now
               and
               then
               to
               publick
               shews
               and
               spectacles
               ,
               is
               sensible
               of
               far
               more
               pleasure
               than
               those
               ,
               who
               daily
               frequent
               them
               .
            
          
           
             
               XI
               .
            
             
               Nor
               can
               what
               we
               say
               ,
               concerning
               the
               resultance
               of
               as
               much
               pleasure
               from
               the
               coursest
               food
               ,
               as
               from
               dishes
               of
               the
               greatest
               cost
               and
               most
               exquisite
               Cookery
               ;
               be
               contradicted
               by
               any
               ,
               but
               him
               ,
               who
               exposeth
               himself
               to
               the
               Tyranny
               of
               vain
               opinions
               ;
               who
               doth
               not
               observe
               ,
               that
               those
               only
               enjoy
               magnificence
               with
               greatest
               pleasure
               ,
               who
               do
               the
               least
               need
               or
               care
               for
               it
               ;
               and
               who
               never
               tasted
               the
               pleasure
               of
               Bread
               and
               Water
               ,
               when
               pressed
               with
               pure
               hunger
               and
               thirst
               .
               For
               mine
               own
               part
               ,
               seriously
               ,
               when
               I
               feed
               upon
               simple
               Bread
               and
               Water
               ,
               and
               somtimes
               (
               when
               I
               would
               entertaine
               my selfe
               somwhat
               more
               splendidly
               )
               mend
               my
               chear
               with
               a
               little
               Cheese
               ;
               I
               apprehend
               abundant
               satisfaction
               therein
               ,
               and
               bid
               defiance
               to
               those
               pleasures
               ,
               which
               the
               ignorant
               
               and
               sensuall
               Vulgar
               so
               much
               like
               and
               cry
               up
               in
               the
               magnificence
               of
               great
               Entertainments
               :
               and
               hereupon
               ,
               if
               I
               have
               no
               more
               than
               brown
               Bread
               ,
               Decocted
               Barly
               ,
               and
               clean
               Water
               ;
               I
               think
               my
               Table
               so
               well
               furnished
               ,
               as
               that
               I
               dare
               dispute
               Felicity
               even
               with
               Iove
               himself
               .
            
          
           
             
               XII
               .
            
             
               We
               farther
               affirm
               ,
               that
               the
               magnificence
               of
               Feasts
               ,
               and
               variety
               of
               Dishes
               ,
               do
               not
               only
               not
               exempt
               the
               mind
               from
               Perturbations
               ;
               but
               not
               so
               much
               as
               heighten
               the
               pleasure
               of
               the
               Body
               :
               forasmuch
               as
               the
               end
               of
               Nature
               in
               Eating
               ,
               is
               the
               remover
               of
               Hunger
               .
               For
               Example
               ;
               the
               use
               of
               Flesh
               doth
               neither
               more
               especially
               take
               away
               any
               thing
               ,
               that
               is
               a
               trouble
               to
               Nature
               ;
               nor
               perform
               any
               thing
               ,
               which
               might
               occasion
               or
               convert
               to
               a
               trouble
               ,
               if
               not
               performed
               .
               But
               ,
               in
               the
               mean
               time
               it
               doth
               affect
               nature
               with
               a
               certain
               violent
               Gratefulnesse
               ,
               and
               such
               as
               perhaps
               may
               be
               contrary
               to
               it
               ,
               insomuch
               as
               we
               observe
               ,
               that
               it
               doth
               the
               least
               of
               all
               meats
               conduce
               to
               the
               prolongation
               of
               life
               :
               and
               all
               that
               it
               serveth
               to
               ,
               is
               the
               Variation
               of
               Imaginary
               Pleasures
               ,
               like
               the
               blandishments
               of
               Venus
               ,
               and
               the
               drinking
               of
               Exotique
               wines
               ,
               without
               which
               Nature
               ,
               or
               Life
               might
               very
               wel
               last
               ;
               since
               those
               things
               ,
               without
               which
               nature
               cannot
               subsist
               ,
               are
               altogether
               compendious
               ,
               and
               may
               with
               great
               ease
               ,
               and
               with
               the
               safety
               of
               Justice
               ,
               Liberality
               ,
               and
               Tranquillity
               ,
               be
               obtained
               .
            
          
           
             
             
               XIII
               .
            
             
               Finally
               ,
               the
               Fourth
               advantage
               of
               Sobriety
               is
               this
               ;
               that
               it
               makes
               us
               superior
               to
               the
               threats
               of
               Fortune
               .
               For
               ,
               they
               only
               are
               afraid
               of
               the
               frowns
               of
               Fortune
               ,
               who
               being
               accustomed
               to
               live
               delicately
               and
               sumptuously
               ,
               conceive
               that
               their
               lives
               must
               be
               most
               miserable
               ,
               unlesse
               they
               can
               have
               wherewith
               to
               spend
               pounds
               and
               Talents
               every
               day
               .
               And
               hence
               comes
               it
               ,
               that
               such
               ,
               for
               the
               most
               part
               ,
               become
               obnoxious
               to
               various
               and
               great
               troubles
               ;
               and
               frequently
               commit
               Rapines
               ,
               Murders
               ,
               and
               the
               like
               horrid
               and
               detestable
               Villanies
               ,
               and
               all
               to
               foment
               their
               Luxury
               ,
               and
               maintain
               their
               Profusenesse
               .
               But
               ,
               as
               for
               that
               sober
               person
               ,
               who
               contents
               himself
               with
               course
               and
               cheap
               food
               ,
               such
               as
               Fruites
               and
               Sallets
               ,
               Bread
               and
               Water
               ;
               who
               hath
               bounded
               his
               desires
               with
               only
               the
               Necessaries
               of
               Nature
               ;
               what
               reason
               is
               there
               ,
               why
               this
               man
               should
               stand
               in
               fear
               of
               Fortune
               ?
               For
               ,
               who
               is
               there
               in
               the
               whole
               World
               so
               poor
               ,
               as
               to
               want
               these
               things
               ?
               and
               what
               malignity
               of
               Fortune
               hath
               ever
               reduced
               a
               man
               to
               a
               lower
               ebb
               ,
               than
               Bread
               and
               Water
               ?
            
          
           
             
               XIV
               .
            
             
               
                 As
                 for
                 my self
                 ,
                 truly
                 (
                 I
                 speak
                 modestly
                 ,
                 and
                 therefore
                 may
                 be
                 permitted
                 )
                 I
                 am
                 not
                 only
                 well
                 content
                 ,
                 but
                 highly
                 pleased
                 with
                 the
                 
                 Plants
                 and
                 Fruits
                 growing
                 in
                 these
                 my
                 own
                 little
                 Gardens
                 ;
                 and
                 have
                 this
                 Inscription
                 over
                 the
                 door
                 :
              
               Stranger
               ,
               Here
               ,
               if
               you
               please
               ,
               you
               may
               abide
               in
               a
               good
               condition
               ;
               Here
               ,
               the
               Supreme
               Good
               is
               Pleasure
               ;
               the
               Steward
               of
               this
               homely
               Cottage
               is
               hospitable
               ,
               humane
               ,
               and
               ready
               to
               receive
               you
               ;
               He
               shall
               afford
               you
               Barly
               broth
               ,
               and
               pure
               Water
               of
               the
               spring
               ,
               and
               say
               Friend
               ,
               are
               you
               not
               well
               entertained
               ?
               For
               ,
               these
               Gardens
               do
               not
               invite
               Hunger
               ,
               but
               satisfie
               it
               ;
               nor
               encrease
               your
               thirst
               with
               drinks
               ,
               while
               they
               should
               extinguish
               it
               ,
               but
               wholly
               overcome
               it
               with
               a
               Naturall
               and
               Gratefull
               Liquor
               .
            
          
           
             
               XV.
               
            
             
               And
               in
               this
               Pleasure
               have
               I
               grown
               old
               ;
               finding
               upon
               my
               accounts
               ,
               that
               my
               expences
               do
               not
               amount
               to
               quite
               a
               Halfpenny
               a
               day
               :
               and
               yet
               ,
               in
               some
               certain
               daies
               ,
               I
               abate
               somwhat
               of
               that
               too
               ,
               and
               fare
               harder
               ;
               and
               this
               ,
               that
               I
               may
               observe
               ,
               whether
               that
               could
               detract
               awhit
               from
               my
               full
               pleasure
               ,
               or
               whether
               more
               then
               that
               were
               worth
               my
               labour
               of
               seeking
               after
               .
            
          
        
         
           
             CHAP.
             XV.
             
          
           
             Of
             Continence
             ,
             opposed
             to
             Lust.
             
          
           
             
               THE
               next
               species
               of
               Temperance
               ,
               is
               Continence
               or
               
                 Abstinence
                 from
                 the
                 sensuall
                 delights
                 of
                 Venus
              
               ;
               which
               being
               never
               beneficiall
               
               to
               any
               ,
               and
               pernicious
               to
               most
               (
               as
               we
               have
               already
               hinted
               )
               the
               forbearance
               of
               them
               must
               be
               an
               Eminent
               Virtue
               .
            
          
           
             
               II.
               
            
             
               For
               a
               man
               to
               abuse
               venereall
               delights
               with
               intemperance
               ,
               is
               ,
               in
               brief
               ,
               to
               make
               his
               life
               void
               of
               vigour
               ,
               
               anxious
               with
               Cares
               ,
               painfull
               with
               Diseases
               ,
               short
               in
               Duration
               :
               and
               therefore
               a
               wise
               man
               ought
               not
               to
               suffer
               himself
               to
               be
               Captivated
               by
               the
               Charms
               of
               Love
               ,
               nor
               to
               conceive
               it
               to
               be
               a
               Divine
               Passion
               ,
               and
               so
               to
               be
               indulged
               .
            
          
           
             
               III.
               
            
             
               And
               that
               he
               may
               be
               the
               lesse
               prone
               to
               be
               ensnared
               by
               the
               specious
               allurements
               thereof
               ,
               and
               want
               the
               chief
               Incentives
               and
               Fewell
               to
               the
               flames
               of
               Venus
               ;
               let
               him
               be
               punctuall
               in
               the
               observance
               of
               a
               spare
               diet
               ,
               than
               which
               nothing
               can
               be
               more
               available
               to
               Continency
               ,
               in
               as
               much
               as
               the
               plenty
               and
               turgescence
               of
               seed
               ,
               which
               arise
               from
               a
               too
               liberall
               diet
               ,
               are
               both
               sparks
               and
               fewell
               to
               the
               fire
               of
               Love.
               The
               Praeservatives
               next
               to
               this
               ,
               are
               constant
               imployment
               ,
               especially
               about
               the
               study
               and
               practice
               of
               Wisdom
               ;
               and
               Meditation
               of
               those
               many
               and
               great
               Incommodities
               ,
               to
               which
               they
               are
               obnoxious
               ,
               who
               suffer
               themselves
               to
               be
               carried
               away
               by
               the
               violence
               of
               Love.
               
            
          
           
             
             
               IV.
               
            
             
               For
               ,
               as
               to
               the
               Incommodities
               in
               the
               General
               of
               the
               immoderate
               courtship
               of
               either
               Women
               or
               Boyes
               ;
               they
               are
               ,
               Consumption
               of
               strength
               ,
               decay
               of
               industry
               ,
               unfitnesse
               for
               businesse
               and
               labour
               ,
               neglect
               of
               Domestick
               Prudence
               ,
               impairment
               of
               Estate
               ,
               
               Mortgages
               and
               Forfeitures
               ,
               ruine
               of
               reputation
               and
               fame
               :
               and
               while
               the
               pamperd
               Body
               shines
               again
               with
               jewells
               and
               other
               precious
               Ornaments
               ,
               the
               poor
               neglected
               Mind
               ,
               as
               conscious
               to
               it self
               of
               its
               own
               Guilt
               ,
               and
               wretchednesse
               ,
               becomes
               its
               own
               continuall
               Tormentor
               ,
               for
               that
               it
               hath
               spent
               the
               flower
               of
               life
               in
               dull
               and
               slothfull
               effeminacy
               ,
               
               and
               sufferd
               so
               many
               good
               years
               to
               be
               lost
               in
               that
               Nothing
               of
               Dalliance
               .
            
          
           
             
               V.
               
            
             
               And
               ,
               as
               to
               the
               Speciall
               Incommodities
               ;
               what
               Evill
               doth
               it
               not
               draw
               upon
               a
               man
               ,
               to
               desire
               to
               have
               to
               do
               with
               that
               woman
               ,
               whose
               company
               the
               Laws
               interdict
               him
               ?
               Doubtlesse
               a
               Wise
               man
               will
               be
               very
               farre
               from
               admitting
               such
               a
               design
               into
               the
               company
               of
               his
               thoughts
               ;
               since
               he
               must
               be
               deterred
               from
               it
               even
               by
               that
               great
               sollicitude
               ,
               that
               is
               necessary
               to
               the
               very
               praecaution
               of
               those
               many
               and
               great
               Dangers
               ,
               which
               threaten
               him
               therein
               :
               it
               being
               observable
               ,
               
               that
               such
               as
               attempt
               to
               enjoy
               forbidden
               women
               ,
               are
               frequently
               rewarded
               with
               wounds
               ,
               death
               ,
               imprisonment
               ,
               banishment
               ,
               and
               other
               grievous
               punishments
               .
               Whence
               it
               comes
               ,
               that
               (
               as
               we
               said
               afore
               )
               for
               a
               Pleasure
               ,
               which
               is
               but
               short
               ,
               little
               ,
               and
               not-necessary
               ,
               and
               which
               might
               have
               been
               either
               otherwise
               enjoyed
               ,
               or
               wholly
               omitted
               ,
               men
               frequently
               expose
               themselves
               to
               very
               great
               pain
               ,
               or
               most
               tedious
               and
               fore
               repentance
               .
            
          
           
             
               VI.
               
            
             
               Besides
               ,
               to
               be
               Incontinent
               ,
               to
               resign
               up
               ones
               self
               to
               this
               one
               kind
               of
               Pleasure
               ,
               is
               it
               not
               in
               the
               mean
               time
               to
               defraud
               himself
               of
               other
               pleasures
               many
               and
               great
               ?
               which
               that
               man
               enjoyes
               ,
               who
               living
               Continently
               and
               according
               to
               the
               Lawes
               ,
               so
               applies
               himself
               to
               Wisdom
               ,
               as
               that
               he
               doth
               neither
               blunt
               the
               edge
               of
               his
               mind
               ,
               nor
               excruciate
               it
               with
               cares
               ,
               nor
               perturb
               it
               with
               extravagant
               Affections
               ;
               and
               for
               his
               Body
               ,
               he
               doth
               neither
               enfeeble
               it
               with
               excessive
               venery
               ,
               nor
               vex
               and
               macerate
               it
               with
               Diseases
               ,
               nor
               torment
               it
               with
               pains
               .
               And
               so
               he
               comes
               to
               attain
               the
               
                 summum
                 Bonum
              
               ,
               which
               (
               as
               we
               formerly
               insinuated
               )
               doth
               not
               result
               from
               the
               familiarity
               and
               embraces
               of
               Boyes
               or
               Women
               ,
               nor
               from
               the
               tast
               of
               rare
               and
               delicious
               fishes
               ,
               or
               other
               blandishments
               of
               a
               Table
               richly
               furnished
               .
            
          
           
             
             
               VII
               .
            
             
               We
               need
               not
               to
               insist
               upon
               this
               ;
               that
               there
               is
               no
               reason
               why
               any
               man
               should
               ,
               from
               this
               our
               Commendation
               of
               Generall
               abstinence
               from
               Venereal
               Embraces
               ,
               infer
               ,
               that
               therefore
               a
               man
               ought
               to
               abstain
               from
               the
               legitimate
               and
               moderate
               pleasures
               of
               the
               marriage
               bed
               :
               since
               ,
               what
               our
               judgement
               is
               of
               that
               particular
               ,
               we
               have
               formerly
               declared
               .
               What
               is
               more
               necessary
               here
               to
               be
               added
               ,
               is
               this
               ;
               that
               what
               we
               said
               ,
               
                 of
                 Loves
                 being
                 no
                 Divinely-immitted
                 Affection
                 ,
              
               hath
               this
               importance
               ,
               that
               if
               a
               man
               have
               no
               issue
               by
               his
               Wife
               ,
               he
               is
               not
               to
               ascribe
               it
               to
               the
               anger
               of
               those
               Imaginary
               Deities
               ,
               Cupid
               and
               Venus
               ,
               but
               onely
               to
               some
               Naturall
               Defect
               ,
               on
               his
               own
               or
               his
               Wifes
               side
               :
               and
               consequently
               that
               he
               is
               not
               to
               hope
               to
               become
               a
               Father
               by
               Vows
               ,
               Prayers
               ,
               and
               solemn
               Sacrifices
               ,
               rather
               than
               by
               Naturall
               Remedies
               .
            
          
           
             
               VIII
               .
            
             
               We
               superadd
               this
               also
               ;
               that
               a
               wise
               man
               ought
               not
               to
               live
               after
               the
               beastly
               manner
               of
               the
               Cynicks
               ,
               or
               to
               deport
               himself
               with
               that
               Immodesty
               and
               Impudence
               ,
               which
               they
               not
               only
               shew
               but
               boast
               of
               in
               publick
               .
               For
               ,
               when
               they
               plead
               ,
               that
               they
               therein
               follow
               the
               directions
               of
               Nature
               ,
               and
               reprehend
               and
               deride
               us
               ,
               for
               calling
               such
               things
               Flagitious
               ,
               Filthy
               ,
               or
               shamefull
               ,
               which
               have
               no
               Turpitude
               really
               ,
               or
               in
               themselves
               ;
               and
               calling
               by
               their
               names
               such
               
               things
               ,
               as
               are
               full
               of
               reall
               Turpitude
               (
               for
               ,
               to
               rob
               ,
               defraud
               ,
               commit
               adultery
               ,
               is
               filthy
               in
               reality
               ,
               but
               named
               without
               obscoenity
               :
               and
               to
               beget
               a
               Child
               ,
               is
               an
               act
               honest
               and
               decent
               in
               it self
               ,
               but
               obscoene
               in
               the
               name
               )
               and
               allegde
               divers
               other
               arguments
               against
               shamefastnesse
               :
               They
               seem
               not
               sufficiently
               to
               consider
               ,
               that
               they
               live
               in
               a
               Civill
               Society
               ,
               and
               not
               single
               ,
               and
               at
               random
               abroad
               in
               the
               Fields
               ,
               and
               after
               the
               manner
               of
               Wild
               Beasts
               .
            
          
           
             
               IX
               .
            
             
               For
               ,
               from
               the
               time
               we
               have
               given
               up
               our
               names
               to
               a
               Society
               ,
               Nature
               it self
               commands
               us
               to
               observe
               the
               Laws
               and
               Customs
               of
               that
               Society
               ;
               to
               the
               end
               ,
               that
               participating
               of
               the
               Common
               Goods
               ,
               we
               draw
               no
               Evill
               upon
               our selves
               ,
               such
               as
               is
               the
               Infamy
               at
               least
               ,
               or
               Ignominy
               ,
               which
               follows
               upon
               that
               Impudence
               ,
               or
               the
               want
               of
               such
               shamefastnesse
               ,
               as
               the
               Customs
               and
               Manners
               of
               the
               Society
               ,
               wherein
               we
               live
               ,
               commonly
               praescribe
               ,
               and
               from
               the
               observance
               of
               which
               in
               voice
               ,
               aspect
               ,
               and
               other
               seemly
               gestures
               ,
               that
               Verecundity
               ,
               which
               all
               Virtuous
               persons
               so
               worthily
               commend
               ,
               is
               derived
               and
               denominated
               .
            
          
           
             
               X.
               
            
             
               Finally
               ,
               we
               add
               ,
               that
               it
               doth
               not
               a
               little
               conduce
               ,
               as
               to
               Verecundity
               in
               speciall
               ,
               so
               also
               to
               Continency
               in
               Generall
               ,
               to
               abstain
               from
               Musick
               and
               Pöetry
               ;
               insomuch
               as
               they
               conjunctively
               
               afford
               those
               amorous
               songs
               ,
               and
               passionate
               streins
               of
               the
               voice
               ,
               which
               diffusing
               themselves
               with
               a
               certain
               sweet
               violence
               upon
               the
               sense
               ,
               prove
               very
               strong
               Allurements
               and
               Incentives
               to
               Lust.
               
            
          
           
             
               XI
               .
            
             
               And
               this
               is
               the
               ground
               of
               our
               Opinion
               ,
               that
               a
               Wise
               man
               ought
               to
               have
               no
               more
               to
               do
               with
               either
               Musick
               or
               Poetry
               ,
               than
               what
               may
               consist
               with
               right
               Reason
               ,
               and
               the
               severe
               rules
               of
               Virtue
               .
               Because
               ,
               while
               others
               being
               most
               easily
               taken
               with
               the
               flattering
               temptations
               of
               each
               ,
               indulgently
               devote
               themselves
               to
               both
               ;
               the
               Wise
               man
               duly
               perpending
               and
               foreseeing
               the
               Evill
               consequent
               upon
               them
               ,
               doth
               wholly
               repudiate
               them
               :
               declaring
               ,
               that
               Musick
               is
               an
               allurement
               to
               drink
               ,
               an
               exhauster
               of
               moneys
               ,
               a
               friend
               to
               Idlenesse
               ,
               an
               impediment
               to
               every
               good
               ,
               honest
               and
               generous
               work
               ;
               and
               that
               its
               sister
               Poetry
               is
               that
               ,
               which
               hath
               in
               all
               ages
               corrupted
               mens
               manners
               ,
               made
               them
               prone
               to
               all
               sorts
               of
               Vices
               ,
               and
               chiefly
               to
               Lust
               ,
               and
               this
               by
               the
               Examples
               of
               even
               the
               Gods
               themselves
               .
               Whom
               the
               Poets
               have
               feigned
               and
               frequently
               introduced
               as
               inflamed
               with
               Anger
               ,
               so
               furiously
               enraged
               with
               Lust
               :
               and
               in
               their
               Fables
               we
               read
               of
               not
               only
               their
               Divisions
               ,
               Animosities
               ,
               Discords
               ,
               Warrs
               ,
               Conflicts
               ,
               Wounds
               ,
               Deaths
               ,
               but
               also
               their
               Complaints
               ,
               Laments
               ,
               Imprisonments
               ,
               Coition
               with
               Mortalls
               ,
               and
               
               Mortall
               Births
               of
               Immortall
               Parents
               ;
               and
               other
               the
               like
               Wildnesses
               ,
               from
               which
               every
               man
               ,
               in
               his
               right
               mind
               ,
               doth
               abhor
               .
            
          
        
         
           
             CHAP.
             XII
             .
          
           
             Of
             Lenity
             ,
             opposed
             to
             Anger
             .
          
           
             
               ANother
               species
               of
               Temperance
               is
               
                 Lenity
                 ,
                 Mansuetude
              
               or
               Mildnesse
               ;
               comprehending
               also
               Clemency
               and
               Pitty
               ,
               or
               Commiseration
               .
               This
               is
               so
               excellent
               an
               Antidote
               against
               the
               malignity
               of
               Anger
               ,
               or
               the
               Desire
               of
               Revenge
               ;
               that
               it
               is
               worthily
               esteemed
               a
               most
               laudable
               Virtue
               :
               forasmuch
               as
               Anger
               ,
               if
               high
               and
               excessive
               ,
               is
               a
               perfect
               Madnesse
               ,
               for
               the
               time
               .
               For
               ,
               in
               a
               fit
               of
               anger
               ,
               the
               mind
               is
               inflamed
               ,
               the
               light
               of
               reason
               eclipsed
               ,
               the
               blood
               boyls
               with
               choler
               ,
               the
               eyes
               sparkle
               with
               fire
               ,
               the
               breast
               distended
               and
               ready
               to
               burst
               with
               rage
               ,
               the
               teeth
               gnasht
               ,
               the
               voice
               interrupted
               ,
               the
               hairs
               stand
               on
               end
               ,
               the
               face
               glowing
               with
               heat
               ,
               and
               distorted
               with
               menacing
               postures
               ,
               becoms
               horrid
               ,
               truculent
               ,
               and
               frightfull
               ;
               so
               that
               all
               the
               frame
               or
               oeconomy
               of
               Nature
               seems
               wholly
               subverted
               ,
               and
               the
               mind
               as
               well
               to
               have
               lost
               the
               command
               of
               it self
               ,
               as
               to
               have
               forgotten
               all
               decency
               and
               Decorum
               :
               but
               then
               comes
               Lenity
               ,
               and
               that
               recomposeth
               all
               again
               ,
               becalms
               the
               mind
               ,
               and
               
               keeps
               it
               in
               such
               a
               becoming
               temper
               ,
               as
               that
               it
               is
               neither
               moved
               in
               it self
               ,
               nor
               suffers
               any
               passionate
               eruption
               or
               salley
               of
               the
               spirits
               and
               blood
               forth
               into
               the
               members
               ,
               that
               may
               cause
               any
               the
               least
               indecorum
               .
            
          
           
             
               II.
               
            
             
               But
               ,
               forasmuch
               as
               anger
               is
               commonly
               kindled
               and
               blown
               into
               a
               flame
               by
               the
               opinion
               of
               some
               injury
               received
               ;
               and
               no
               man
               doth
               an
               injury
               to
               an
               other
               ,
               but
               upon
               the
               score
               of
               either
               Hatred
               ,
               or
               Envy
               ,
               or
               Despite
               and
               Contempt
               :
               how
               can
               it
               be
               ,
               that
               a
               Wise
               man
               should
               so
               bear
               an
               injury
               ,
               as
               to
               deport
               himself
               with
               Lenity
               and
               sweetnesse
               toward
               him
               ,
               who
               offer'd
               him
               that
               injury
               ?
               Why
               ,
               truly
               ,
               only
               by
               committing
               himself
               to
               the
               Government
               of
               right
               Reason
               ,
               
               by
               which
               we
               have
               already
               declared
               he
               is
               to
               fortifie
               himself
               against
               the
               blows
               of
               Fortune
               .
               For
               ,
               he
               accounts
               an
               injury
               among
               Casualties
               ,
               or
               things
               of
               meer
               Chance
               ;
               and
               well
               knows
               ,
               that
               it
               is
               not
               in
               his
               power
               ,
               to
               make
               other
               men
               just
               ,
               honest
               ,
               and
               superior
               to
               the
               transports
               of
               unruly
               passions
               :
               and
               therefore
               he
               is
               as
               little
               moved
               by
               wrongs
               done
               him
               by
               men
               ,
               as
               by
               the
               incommodities
               or
               losses
               sustained
               by
               misfortune
               ,
               
               and
               generally
               by
               any
               other
               event
               occasioned
               by
               things
               beyond
               his
               power
               of
               ordering
               &
               controlment
               .
            
          
           
             
             
               III.
               
            
             
               He
               is
               not
               moved
               (
               for
               example
               )
               by
               those
               extream
               Heats
               and
               Colds
               of
               different
               seasons
               or
               tempests
               ;
               because
               he
               knows
               the
               Nature
               of
               such
               seasons
               to
               be
               such
               ,
               as
               he
               cannot
               alter
               .
               Nor
               is
               he
               moved
               by
               injuries
               ,
               which
               petulant
               ,
               dishonest
               and
               malevolent
               men
               do
               him
               ,
               because
               it
               is
               from
               the
               depravity
               of
               their
               nature
               that
               they
               do
               them
               :
               and
               it
               is
               not
               in
               his
               power
               to
               amend
               that
               depravity
               ,
               and
               make
               them
               do
               otherwise
               .
               Again
               ,
               he
               conceives
               it
               not
               to
               be
               Congruous
               to
               Reason
               and
               Wisdom
               ,
               to
               adde
               one
               Evill
               to
               another
               
                 (
                 i.
                 e.
              
               to
               the
               harme
               arising
               to
               him
               from
               Causes
               without
               him
               ,
               to
               superadd
               a
               greater
               harm
               from
               Causes
               within
               him
               ,
               
               namely
               ,
               to
               raise
               a
               perturbation
               in
               his
               mind
               ,
               by
               opinion
               )
               or
               because
               an
               other
               man
               would
               afflict
               his
               mind
               with
               vexation
               and
               anxiety
               ,
               thereupon
               to
               be
               so
               foolish
               ,
               as
               by
               admitting
               and
               fomenting
               that
               vexation
               ,
               to
               prosper
               that
               design
               ,
               and
               gratifie
               the
               evill
               intention
               of
               his
               Enemy
               .
            
          
           
             
               IV.
               
            
             
               Fit
               it
               is
               ,
               we
               confesse
               ,
               that
               a
               Wise
               man
               should
               so
               far
               look
               to
               his
               Good
               Name
               ,
               and
               be
               carefull
               of
               his
               Reputation
               ,
               as
               not
               to
               lye
               open
               to
               Contempt
               and
               Scorn
               ;
               seeing
               there
               are
               some
               Pleasures
               that
               arise
               to
               a
               man
               from
               a
               Good
               Fame
               ,
               and
               the
               esteem
               from
               thence
               resulting
               ;
               as
               on
               the
               
               contrary
               there
               are
               some
               Troubles
               ,
               that
               arise
               from
               Contempt
               ,
               and
               the
               Consequents
               thereof
               :
               but
               yet
               is
               he
               not
               to
               be
               tender
               of
               his
               Good
               Name
               so
               much
               for
               the
               Revenging
               of
               injuries
               ,
               or
               offending
               of
               those
               that
               do
               them
               ;
               as
               for
               living
               well
               and
               innocently
               ,
               and
               giving
               no
               man
               a
               just
               cause
               or
               occasion
               of
               Contumely
               and
               Malediction
               .
               For
               ,
               thus
               to
               do
               ,
               is
               wholly
               in
               his
               own
               power
               :
               not
               to
               hinder
               an
               other
               from
               discharging
               the
               malignity
               of
               his
               Nature
               upon
               him
               .
            
          
           
             
               V.
               
            
             
               Hereupon
               ,
               in
               case
               a
               person
               ,
               who
               hath
               ,
               though
               without
               cause
               ,
               conceived
               an
               anger
               against
               you
               ,
               and
               declared
               himself
               your
               Adversary
               ,
               shall
               demand
               any
               thing
               of
               you
               ,
               upon
               praetext
               of
               expiation
               or
               satisfaction
               ;
               you
               are
               not
               to
               refuse
               to
               give
               it
               him
               :
               provided
               ,
               what
               he
               demand
               be
               Lawfull
               ,
               
               Honourable
               ,
               and
               conducible
               to
               your
               certain
               security
               from
               his
               rage
               ;
               because
               he
               differs
               not
               from
               an
               angry
               &
               invading
               Dog
               ,
               and
               so
               is
               to
               be
               appeased
               with
               a
               morsell
               .
               Neverthelesse
               nothing
               is
               either
               more
               honourable
               ,
               or
               more
               safe
               ,
               than
               to
               confront
               his
               malice
               with
               Innocence
               of
               life
               ,
               
               and
               the
               security
               of
               your
               own
               Conscience
               ,
               and
               for
               the
               rest
               ,
               to
               declare
               your self
               to
               be
               above
               his
               injuries
               .
            
          
           
             
             
               VI.
               
            
             
               Moreover
               ,
               it
               may
               come
               to
               passe
               ,
               that
               a
               wise
               man
               may
               be
               sued
               at
               Law
               ,
               brought
               to
               the
               Bar
               ,
               and
               there
               in
               the
               face
               of
               the
               whole
               Court
               suffer
               not
               only
               injuries
               ,
               but
               grosse
               calumnies
               ,
               false
               accusations
               ,
               yea
               ,
               and
               receive
               condemnation
               :
               and
               yet
               he
               ought
               stil
               to
               remember
               ,
               that
               though
               it
               be
               in
               his
               power
               to
               live
               uprightly
               and
               Virtuously
               ,
               yet
               it
               is
               not
               in
               his
               power
               not
               to
               fall
               into
               the
               hands
               of
               such
               ,
               as
               may
               shew
               themselves
               Envious
               ,
               malignant
               and
               unjust
               toward
               him
               ;
               nor
               to
               hinder
               them
               from
               accusing
               him
               contrary
               to
               all
               right
               and
               equity
               ,
               or
               himself
               from
               receiving
               a
               sentence
               from
               unrighteous
               Judges
               .
               It
               becomes
               him
               not
               therefore
               to
               be
               angry
               with
               either
               his
               Accusers
               ,
               or
               the
               Witnesses
               ,
               or
               the
               Judges
               ;
               but
               trusting
               in
               a
               good
               Conscience
               ,
               still
               to
               keep
               up
               his
               Lenity
               and
               Tranquillity
               at
               the
               highest
               :
               and
               accounting
               himself
               far
               above
               this
               infortune
               ,
               to
               entertain
               it
               without
               fear
               or
               trouble
               ,
               and
               deport
               himself
               toward
               his
               Iudges
               with
               constant
               courage
               and
               serene
               boldnesse
               .
            
          
           
             
               VII
               .
            
             
               Now
               ,
               there
               is
               not
               why
               any
               man
               should
               Object
               ,
               that
               what
               we
               here
               advise
               concerning
               Lenity
               ,
               is
               repugnant
               to
               what
               we
               formerly
               said
               of
               the
               Wise
               mans
               
                 Chastising
                 of
                 his
                 offending
                 Servants
              
               :
               Because
               we
               there
               limited
               this
               Castigation
               
               only
               to
               Refractary
               ,
               obstinately
               Perverse
               and
               disobedient
               Servants
               :
               and
               manifest
               it
               is
               ,
               that
               punishment
               ought
               to
               be
               inflicted
               as
               wel
               upon
               the
               delinquents
               in
               a
               private
               Family
               ,
               as
               in
               a
               State
               or
               Common-wealth
               ;
               and
               as
               the
               Prince
               ,
               or
               Magistrate
               doth
               punish
               the
               Crimes
               of
               Subjects
               without
               anger
               at
               their
               Persons
               ;
               so
               likewise
               may
               the
               Master
               of
               a
               Family
               punish
               the
               offences
               of
               his
               Servants
               ,
               not
               only
               with
               Lenity
               ,
               but
               Good
               will
               also
               to
               their
               persons
               .
            
          
           
             
               VIII
               .
            
             
               We
               add
               ,
               that
               a
               Wise
               man
               is
               not
               only
               to
               bear
               injuries
               from
               others
               ,
               with
               Lenity
               ;
               nor
               only
               to
               pardon
               the
               faults
               of
               his
               Servants
               ,
               with
               mildnesse
               and
               sweetnesse
               :
               but
               even
               with
               kindness
               to
               encourage
               and
               gratulate
               such
               as
               Repent
               of
               ,
               and
               resolve
               to
               reform
               their
               evill
               waies
               .
               For
               ,
               since
               the
               first
               degree
               of
               Reformation
               ,
               is
               the
               Knowledge
               of
               ones
               Fault
               ;
               therefore
               is
               this
               Gratulation
               and
               Encouragement
               to
               be
               given
               to
               the
               penitent
               Delinquent
               ,
               that
               as
               he
               is
               affected
               with
               contrition
               and
               horror
               at
               the
               apprehension
               of
               the
               foulnesse
               of
               his
               offence
               ,
               so
               he
               may
               be
               re-animated
               by
               the
               pulchritude
               of
               what
               he
               ought
               to
               have
               done
               formerly
               ,
               or
               is
               to
               do
               in
               the
               future
               .
            
          
        
         
           
           
             CHAP.
             XVII
             .
          
           
             Of
             Modesty
             ,
             opposed
             to
             Ambition
             .
          
           
             
               COncerning
               this
               great
               Virtue
               ,
               which
               is
               the
               Fourth
               branch
               of
               Temperance
               ,
               there
               is
               very
               little
               need
               of
               saying
               more
               ,
               than
               what
               we
               have
               formerly
               intimated
               ,
               when
               we
               declared
               it
               not
               to
               be
               the
               part
               of
               a
               Wise
               man
               ,
               to
               affect
               Greatnesse
               ,
               or
               Power
               ,
               or
               Honours
               in
               a
               Commonwealth
               ;
               but
               so
               to
               contain
               himself
               ,
               as
               rather
               to
               live
               not
               only
               privately
               ,
               but
               even
               obscurely
               and
               concealed
               in
               some
               secure
               corner
               .
               And
               therefore
               the
               advise
               we
               shall
               chiefly
               inculcat
               in
               this
               place
               ,
               shall
               be
               the
               very
               same
               we
               usually
               give
               to
               our
               best
               friends
               .
               Live
               private
               and
               concealed
               (
               unlesse
               some
               circumstance
               of
               state
               call
               you
               forth
               to
               the
               assistance
               of
               the
               Publick
               )
               insomuch
               as
               Experience
               frequently
               confirms
               the
               truth
               of
               that
               proverbiall
               saying
               ,
               
                 He
                 hath
                 well
                 lived
                 ,
                 who
                 hath
                 well
                 concealed
                 himself
                 .
              
            
          
           
             
               II.
               
            
             
               Certainly
               ,
               it
               hath
               been
               too
               familiarly
               observed
               ,
               that
               many
               ,
               who
               had
               mounted
               up
               to
               the
               highest
               pinacle
               of
               Honour
               ,
               have
               been
               on
               a
               suddain
               ,
               
               and
               as
               it
               were
               with
               a
               Thunder-bolt
               ,
               thrown
               down
               to
               the
               bottom
               of
               Misery
               and
               Contempt
               :
               and
               so
               been
               brought
               ,
               though
               too
               late
               ,
               to
               acknowledge
               ,
               that
               it
               is
               much
               better
               for
               a
               man
               quietly
               and
               peaceably
               to
               obey
               ;
               than
               by
               laborious
               Climbing
               up
               the
               craggy
               Rocks
               of
               Ambition
               ,
               to
               aspire
               to
               Command
               and
               Soveraignty
               ;
               and
               to
               set
               his
               foot
               rather
               upon
               the
               plain
               and
               humble
               ground
               ,
               than
               upon
               that
               slippery
               height
               ,
               from
               which
               all
               that
               can
               be
               with
               reason
               expected
               ,
               is
               a
               praecipitous
               and
               ruinous
               Downfall
               .
               Besides
               ,
               are
               not
               those
               Grandees
               ,
               upon
               whom
               the
               admiring
               multitude
               gaze
               ,
               as
               upon
               refulgent
               Comets
               and
               Prodigies
               of
               Glory
               and
               Honour
               ;
               are
               they
               not
               ,
               we
               say
               ,
               of
               all
               men
               the
               most
               unhappy
               ,
               in
               this
               one
               respect
               ,
               that
               their
               breasts
               swarm
               with
               most
               weighty
               and
               troublesom
               Cares
               ,
               that
               uncessantly
               gall
               and
               corrode
               their
               very
               Hearts
               ?
               Beware
               ,
               therefore
               ,
               how
               you
               believe
               that
               such
               live
               securely
               and
               tranquilly
               :
               since
               it
               is
               impossible
               but
               those
               ,
               who
               are
               feared
               by
               many
               ,
               should
               themselves
               be
               in
               continuall
               fear
               of
               some
               .
            
          
           
             
               III.
               
            
             
               Though
               you
               see
               them
               to
               be
               in
               a
               manner
               environed
               with
               Power
               ,
               to
               have
               Navies
               numerous
               enough
               to
               send
               abroad
               into
               all
               Seas
               ,
               to
               be
               in
               the
               heads
               of
               mighty
               and
               victorious
               Armies
               ,
               to
               be
               guarded
               with
               well
               armed
               and
               faithfull
               Legions
               ;
               yet
               for
               all
               this
               take
               heed
               you
               do
               not
               conceive
               
               them
               to
               be
               the
               only
               Happy
               men
               ,
               nay
               ,
               that
               they
               partake
               so
               much
               as
               of
               one
               sincere
               Pleasure
               :
               for
               all
               these
               things
               are
               meer
               pageantry
               ,
               shadows
               gilded
               ,
               and
               ridiculous
               Dreams
               ;
               insomuch
               as
               Fear
               and
               Care
               are
               not
               things
               that
               are
               afraid
               of
               the
               noyse
               of
               Arms
               ,
               or
               regard
               the
               brightnesse
               of
               Gold
               ,
               or
               the
               splendor
               of
               Purple
               ,
               but
               boldly
               intrude
               themselves
               even
               into
               the
               Hearts
               of
               Princes
               and
               Potentates
               ,
               and
               like
               the
               Poets
               Vultur
               ,
               daily
               gnaw
               and
               consume
               them
               .
            
          
           
             
               IV.
               
            
             
               Beware
               likewise
               ,
               that
               you
               do
               not
               conceive
               ,
               that
               the
               Body
               is
               made
               one
               whit
               the
               more
               strong
               ,
               or
               healthy
               ,
               by
               the
               Glory
               ,
               Greatnesse
               and
               Treasures
               of
               Monarchy
               ;
               especially
               when
               you
               may
               dayly
               observe
               ,
               that
               a
               Fever
               doth
               as
               violently
               and
               long
               hold
               him
               ,
               who
               lies
               upon
               a
               bed
               of
               Tissue
               ,
               under
               a
               Covering
               of
               Tyrian
               Scarlet
               ,
               as
               him
               that
               lies
               upon
               a
               Mattress
               ,
               &
               hath
               no
               Covering
               but
               Raggs
               ;
               and
               that
               we
               have
               no
               reason
               to
               complain
               of
               the
               want
               of
               Scarlet
               Robes
               ,
               of
               Golden
               Embroideries
               ,
               jewells
               ,
               and
               ropes
               of
               Pearl
               ,
               while
               we
               have
               a
               Course
               and
               easie
               Garment
               to
               keep
               away
               the
               Cold.
               And
               what
               if
               you
               ,
               lying
               cheerfully
               and
               serenely
               upon
               a
               truss
               of
               clean
               straw
               ,
               covered
               with
               raggs
               ,
               should
               gravely
               instruct
               men
               ,
               how
               vain
               those
               are
               ,
               who
               with
               astonisht
               and
               turbulent
               minds
               gape
               and
               thirst
               after
               the
               Trifles
               of
               Magnificence
               ,
               
               not
               understanding
               how
               few
               and
               small
               those
               things
               are
               ,
               which
               are
               requisite
               to
               an
               happy
               life
               ?
               believe
               me
               ,
               your
               Discourse
               would
               be
               truly
               magnificent
               and
               High
               ;
               because
               delivered
               by
               one
               ,
               whose
               own
               happy
               Experience
               confirms
               it
               .
            
          
           
             
               V.
               
            
             
               What
               though
               your
               House
               do
               not
               shine
               with
               silver
               and
               gold
               Hatchments
               ;
               nor
               your
               arched
               roofs
               resound
               with
               the
               multiplied
               Echoes
               of
               loud
               Musick
               ;
               nor
               your
               walls
               be
               not
               thickly
               beset
               with
               golden
               Figures
               of
               beautifull
               youths
               holding
               great
               lamps
               in
               their
               extended
               arms
               ,
               to
               give
               light
               to
               your
               nightly
               Revels
               and
               sumptuous
               Banquets
               :
               why
               yet
               ,
               truly
               ,
               it
               is
               not
               awhit
               lesse
               (
               if
               not
               much
               more
               )
               pleasant
               ,
               to
               repose
               your
               wearied
               limbs
               ,
               upon
               the
               Green
               Grasse
               ,
               to
               sit
               by
               some
               cleanly
               and
               purling
               stream
               ,
               under
               the
               refreshing
               shade
               of
               some
               well-branched
               Tree
               ,
               especially
               in
               the
               Spring
               time
               ,
               when
               the
               head
               of
               every
               Plant
               is
               crowned
               with
               beautifull
               and
               fragrant
               Flowers
               ,
               the
               merry
               Birds
               entertaining
               you
               with
               the
               musick
               of
               their
               Wild
               notes
               ,
               the
               fresh
               Western
               Winds
               continually
               fanning
               your
               heats
               ,
               and
               all
               Nature
               smiling
               upon
               you
               .
            
          
           
             
               VI.
               
            
             
               Wherefore
               ,
               when
               any
               man
               may
               ,
               if
               he
               please
               ,
               thus
               live
               at
               peace
               and
               liberty
               abroad
               in
               the
               
               open
               Fields
               ,
               or
               his
               own
               Gardens
               ;
               what
               reason
               is
               there
               ,
               why
               he
               should
               affect
               and
               pursue
               Honours
               ,
               and
               not
               rather
               modestly
               bound
               his
               Desires
               with
               the
               Calmnesse
               and
               security
               of
               that
               Condition
               ?
               For
               ,
               to
               hunt
               after
               Glory
               ,
               by
               the
               ostentation
               of
               Virtue
               ,
               of
               Science
               ,
               of
               Eloquence
               ,
               of
               Nobility
               ,
               of
               Wealth
               ,
               of
               Attendants
               ,
               of
               rich
               Cloths
               ,
               of
               Beauty
               ,
               of
               Garb
               ,
               and
               the
               like
               :
               seriously
               ,
               it
               is
               altogether
               the
               Fame
               of
               ridiculous
               Vanity
               ;
               and
               in
               all
               things
               Modesty
               exacts
               no
               more
               then
               this
               ,
               that
               we
               do
               not
               ,
               through
               Rusticity
               ,
               want
               of
               a
               decent
               Garb
               ,
               or
               too
               much
               Negligence
               ,
               do
               any
               thing
               ,
               that
               doth
               not
               correspond
               with
               Civility
               and
               Decorum
               .
               For
               ,
               
                 it
                 is
                 equally
                 vile
                 ,
                 and
                 doth
                 as
                 much
                 denote
                 a
                 Base
                 or
                 Ahject
                 mind
                 ,
                 to
                 grow
                 insolent
                 and
                 Lofty
                 upon
                 the
                 possession
                 of
                 these
                 adjuncts
                 of
                 Magnificence
                 :
                 as
                 to
                 become
                 Dejected
                 ,
                 or
                 sink
                 in
                 Spirit
                 ,
                 at
                 the
                 Losse
                 or
                 want
                 of
                 them
                 .
              
            
          
           
             
               VII
               .
            
             
               Now
               ,
               according
               to
               this
               rule
               ,
               if
               a
               Wise
               man
               chance
               to
               have
               the
               Statues
               ,
               or
               Images
               of
               his
               Ancestors
               ,
               or
               other
               Renowned
               Persons
               of
               Former
               Ages
               ;
               he
               will
               be
               very
               far
               from
               being
               proud
               of
               them
               ,
               from
               shewing
               them
               as
               Badges
               of
               Honour
               ,
               from
               affecting
               a
               Glory
               from
               the
               Generosity
               of
               their
               Actions
               and
               Atchievements
               :
               and
               as
               far
               from
               wholly
               neglecting
               them
               ,
               but
               will
               place
               them
               (
               as
               Memorialls
               of
               Virtue
               )
               indifferently
               either
               in
               his
               Porch
               ,
               or
               Gallery
               ,
               or
               elsewhere
               .
            
          
           
             
             
               VIII
               .
            
             
               Now
               wil
               he
               be
               sollicitous
               about
               the
               manner
               ,
               
               or
               place
               of
               his
               Sepulture
               ;
               or
               command
               his
               Executors
               to
               bestow
               any
               great
               Cost
               ,
               or
               Pomp
               and
               Ceremony
               ,
               
               at
               his
               Funerall
               .
               The
               chief
               subject
               of
               his
               care
               will
               be
               ,
               what
               may
               be
               beneficiall
               and
               pleasant
               to
               his
               successors
               :
               being
               well
               assured
               ,
               that
               as
               for
               his
               dead
               Corps
               ,
               it
               will
               little
               concern
               him
               ,
               what
               becoms
               of
               it
               .
               For
               ▪
               to
               propagate
               Vanity
               even
               beyond
               Death
               ,
               is
               the
               highest
               madnesse
               :
               and
               not
               much
               inferior
               thereto
               is
               the
               Fancy
               of
               some
               ,
               who
               in
               their
               lives
               are
               afraid
               to
               have
               their
               Carcasses
               torn
               by
               the
               teeth
               of
               Wild
               Beasts
               ,
               after
               their
               death
               .
               For
               ,
               if
               that
               be
               an
               Evill
               ;
               why
               is
               it
               not
               likewise
               an
               Evill
               ,
               to
               have
               the
               Dead
               Corps
               burned
               ,
               Embalmed
               and
               immersed
               in
               Honey
               ,
               *
               to
               grow
               cold
               and
               stiff
               under
               a
               ponderous
               Marble
               ,
               to
               be
               pressed
               down
               by
               the
               weight
               of
               Earth
               and
               passengers
               .
            
          
        
         
           
             CHAP.
             XVIII
             .
          
           
             Of
             Moderation
             ,
             opposed
             to
             Avarice
             .
          
           
             
               NOw
               comes
               Moderation
               ,
               or
               that
               Disposition
               of
               the
               Mind
               ,
               which
               makes
               a
               man
               contented
               with
               a
               little
               ,
               and
               than
               which
               he
               can
               hardly
               
               possesse
               a
               greater
               Good.
               For
               ,
               to
               be
               content
               with
               little
               ,
               is
               the
               highest
               preferment
               ,
               the
               greatest
               wealth
               in
               the
               world
               :
               as
               on
               the
               other
               side
               ,
               great
               riches
               without
               moderation
               ,
               are
               but
               great
               poverty
               .
               Thus
               ,
               to
               have
               wherewithall
               to
               prevent
               Hunger
               ,
               Thirst
               ,
               and
               Cold
               ;
               is
               a
               Felicity
               not
               much
               inferior
               to
               that
               of
               Divintiy
               :
               and
               who
               so
               possesses
               so
               much
               ,
               and
               desires
               no
               more
               ,
               however
               the
               world
               may
               account
               him
               poor
               ,
               he
               really
               is
               the
               Richest
               man
               alive
               .
            
          
           
             
               II.
               
            
             
               And
               how
               honest
               a
               thing
               is
               this
               Poverty
               ,
               when
               it
               is
               Cheerfull
               ,
               serene
               and
               Contented
               with
               only
               what
               is
               sufficient
               ,
               
                 i.
                 e.
              
               with
               those
               riches
               of
               Nature
               ,
               which
               suffice
               to
               preserve
               from
               Hunger
               ,
               from
               Thirst
               ,
               from
               Cold
               ?
               Truly
               ,
               seeing
               that
               these
               riches
               of
               Nature
               are
               Terminated
               and
               easily
               acquirable
               ;
               but
               those
               ,
               that
               are
               coveted
               out
               of
               vain
               opinions
               ,
               are
               difficult
               in
               the
               acquisition
               ,
               and
               have
               no
               measure
               ,
               no
               end
               :
               we
               ought
               to
               be
               highly
               thankfull
               to
               the
               Wisdom
               and
               Bounty
               of
               Nature
               ,
               which
               made
               those
               things
               easily
               procurable
               ,
               that
               are
               Necessary
               ;
               and
               those
               Unnecessary
               ,
               that
               are
               hard
               to
               come
               by
               .
            
          
           
             
               III.
               
            
             
               Again
               ,
               since
               it
               behoves
               a
               Wise
               man
               to
               be
               alwaies
               Confident
               ,
               that
               in
               the
               whole
               course
               of
               his
               life
               he
               shall
               never
               want
               Necessaries
               ,
               doth
               
               not
               the
               very
               easie
               parability
               of
               such
               few
               ,
               small
               ,
               cheap
               and
               common
               things
               ,
               as
               are
               Necessary
               ,
               abundantly
               cherish
               that
               Confidence
               in
               him
               ?
               when
               ,
               on
               the
               other
               side
               ,
               the
               Difficulty
               of
               acquiring
               those
               many
               ,
               great
               ,
               sumptuous
               and
               rare
               things
               ,
               that
               belong
               to
               superfluity
               and
               magnificence
               ,
               cannot
               but
               very
               much
               stagger
               and
               weaken
               it
               .
               And
               this
               clearly
               is
               the
               Reason
               ,
               why
               the
               vulgar
               ,
               though
               they
               have
               great
               possessions
               ,
               do
               yet
               uncessantly
               toyl
               and
               afflict
               themselves
               in
               the
               acquisition
               of
               more
               :
               as
               if
               they
               feared
               to
               outlive
               their
               riches
               ,
               and
               come
               to
               want
               ,
               what
               ,
               if
               they
               used
               with
               Moderation
               ,
               they
               could
               never
               live
               to
               spend
               .
            
          
           
             
               IV.
               
            
             
               This
               considered
               ,
               let
               us
               endeavour
               to
               Content
               our selves
               with
               what
               is
               most
               simple
               and
               most
               easily
               procurable
               ;
               remembring
               ,
               that
               not
               all
               the
               wealth
               of
               the
               world
               ,
               congested
               into
               one
               heap
               ,
               can
               avail
               in
               the
               least
               measure
               to
               cure
               the
               least
               disease
               ,
               or
               perturbation
               of
               the
               Mind
               :
               whereas
               mean
               Riches
               ,
               such
               as
               Nature
               offers
               to
               us
               ,
               and
               are
               most
               usefull
               to
               remove
               thar
               indigence
               ,
               which
               is
               incommodious
               to
               the
               Body
               ;
               as
               they
               are
               the
               occasion
               of
               no
               Care
               or
               other
               passion
               ,
               during
               life
               ;
               so
               will
               it
               not
               be
               grievous
               to
               us
               to
               part
               with
               them
               ,
               when
               we
               think
               of
               Death
               .
            
          
           
             
             
               V.
               
            
             
               Miserable
               truly
               ,
               are
               the
               Minds
               of
               men
               ,
               and
               their
               Hearts
               surrounded
               with
               blindness
               ;
               in
               that
               they
               will
               not
               see
               ,
               that
               Nature
               doth
               dictate
               nothing
               more
               to
               them
               than
               this
               :
               that
               they
               should
               supply
               the
               wants
               of
               the
               Body
               ,
               and
               for
               the
               rest
               ,
               enjoy
               a
               wel
               pleased
               mind
               ,
               without
               care
               ,
               without
               Fear
               ;
               not
               that
               they
               should
               spend
               their
               daies
               in
               scraping
               together
               more
               than
               Nature
               knows
               how
               to
               make
               use
               of
               ,
               and
               that
               with
               greedinesse
               ,
               as
               if
               they
               meant
               to
               outlive
               Death
               ,
               to
               prevent
               want
               in
               their
               graves
               ,
               or
               never
               bethought
               themselves
               of
               the
               uncertainty
               of
               life
               ,
               and
               how
               deadly
               a
               Potion
               we
               all
               drink
               at
               our
               very
               entrance
               into
               the
               World.
               
            
          
           
             
               VI.
               
            
             
               What
               though
               those
               things
               ,
               which
               are
               purely
               Necessary
               ,
               and
               in
               respect
               whereunto
               no
               man
               can
               be
               poor
               ,
               do
               not
               afford
               those
               Delights
               ,
               which
               Vulgar
               minds
               so
               much
               love
               and
               court
               ;
               yet
               Nature
               doth
               not
               want
               them
               ,
               nor
               doth
               she
               in
               the
               mean
               time
               cease
               to
               afford
               reall
               and
               sincere
               Pleasures
               in
               the
               fruition
               of
               meer
               Necessaries
               ,
               as
               we
               abundantly
               declared
               .
               Hereupon
               the
               Wise
               man
               stands
               not
               only
               so
               indifferently
               affected
               toward
               those
               things
               ,
               in
               relation
               whereunto
               money
               is
               desired
               (
               such
               are
               Love
               ,
               Ambitition
               ,
               Luxury
               ,
               &c.
               all
               which
               require
               expences
               to
               maintain
               them
               )
               but
               so
               far
               above
               them
               ,
               
               as
               that
               he
               hath
               no
               reason
               either
               to
               desire
               or
               care
               for
               money
               .
            
          
           
             
               VII
               .
            
             
               Now
               ,
               as
               for
               what
               we
               said
               ,
               of
               the
               
                 Immensity
                 of
                 such
                 Riches
                 ,
                 as
                 are
                 coveted
                 upon
                 the
                 suggestion
                 of
                 vain
                 Opinions
              
               ;
               the
               Reason
               of
               it
               is
               this
               ,
               that
               when
               Nature
               is
               satisfied
               with
               Little
               ,
               vain
               Opinion
               ushering
               in
               Desire
               ,
               alwaies
               engageth
               the
               mind
               to
               think
               of
               somthing
               ,
               which
               it
               doth
               not
               possesse
               ,
               and
               ,
               as
               if
               it
               were
               really
               needfull
               ,
               converts
               and
               fixeth
               the
               Desire
               wholly
               and
               entirely
               upon
               it
               .
               Whence
               it
               comes
               ,
               that
               to
               him
               ,
               who
               is
               not
               satisfied
               with
               a
               little
               ,
               nothing
               can
               ever
               be
               enough
               :
               but
               still
               the
               more
               wealth
               he
               possesseth
               ,
               the
               more
               he
               conceives
               himself
               to
               want
               .
            
          
           
             
               VIII
               .
            
             
               Wherefore
               ,
               seeing
               there
               can
               never
               be
               want
               of
               a
               Little
               ,
               the
               Wise
               man
               ,
               doubtlesse
               ,
               while
               he
               possesseth
               that
               little
               ,
               ought
               to
               account
               it
               very
               great
               Riches
               :
               because
               therein
               is
               no
               want
               ,
               whereas
               other
               riches
               ,
               though
               great
               in
               esteem
               ,
               are
               really
               very
               small
               ,
               because
               they
               want
               multiplication
               to
               infinity
               .
               Whence
               it
               follows
               ,
               that
               he
               who
               thinks
               not
               his
               own
               Estate
               ,
               how
               small
               soever
               ,
               sufficiently
               ample
               ;
               though
               he
               should
               become
               Lord
               of
               the
               whole
               World
               ,
               will
               ever
               be
               miserable
               .
               For
               ,
               Misery
               is
               the
               companion
               of
               Want
               ;
               and
               the
               same
               vain
               opinion
               ,
               which
               first
               
               perswaded
               him
               that
               his
               own
               Estate
               was
               not
               sufficient
               ,
               will
               continue
               to
               perswade
               him
               that
               one
               World
               is
               not
               sufficient
               ,
               but
               that
               he
               wants
               more
               and
               more
               to
               infinity
               .
            
          
           
             
               IX
               .
            
             
               Have
               you
               ,
               then
               ,
               a
               design
               to
               make
               any
               one
               Rich
               indeed
               ?
               Know
               ,
               that
               the
               way
               is
               not
               by
               adding
               to
               his
               Riches
               ,
               but
               by
               Detracting
               from
               his
               desires
               .
               For
               ,
               when
               having
               cut
               off
               all
               vain
               and
               superfluous
               desires
               from
               his
               breast
               ,
               he
               shall
               so
               compose
               himself
               to
               the
               praescripts
               of
               Nature
               ,
               as
               to
               covet
               no
               more
               than
               she
               needs
               and
               requires
               :
               then
               at
               length
               shall
               he
               find
               himself
               to
               be
               a
               Rich
               man
               in
               reality
               ,
               because
               he
               shall
               then
               find
               that
               Nothing
               is
               wanting
               to
               him
               .
               Hereupon
               may
               you
               also
               inculcate
               this
               maxim
               to
               him
               ;
               
                 If
                 you
                 live
                 according
                 to
                 Nature
                 ,
                 you
                 shall
                 never
                 be
                 poor
                 :
                 but
                 if
                 according
                 to
                 Opinion
                 ,
                 you
                 shall
                 nover
                 be
                 rich
                 .
                 Nature
                 desires
                 little
                 ,
                 Opinion
                 infinite
                 .
              
            
          
           
             
               X.
               
            
             
               Truly
               ,
               this
               Disposition
               ,
               or
               (
               if
               you
               please
               )
               Faculty
               of
               the
               mind
               ,
               whereby
               a
               man
               moderating
               himself
               ,
               cuts
               off
               the
               desire
               of
               whatsoever
               is
               not
               Necessary
               to
               Nature
               ,
               and
               contents
               himself
               with
               provisions
               the
               most
               simple
               and
               most
               easily
               procurable
               ;
               this
               Disposition
               ,
               we
               say
               ,
               is
               that
               ,
               which
               begets
               that
               Security
               ,
               that
               is
               perceived
               in
               a
               pleasant
               Retirement
               ,
               and
               Avoidance
               
               of
               the
               Multitude
               ;
               forasmuch
               as
               by
               the
               benefit
               thereof
               ,
               when
               a
               man
               converseth
               with
               crouds
               of
               people
               ,
               he
               shall
               want
               no
               more
               ,
               than
               when
               he
               lives
               sequestred
               .
            
          
           
             
               XI
               .
            
             
               Finally
               ,
               when
               a
               man
               wants
               this
               Faculty
               of
               Detracting
               or
               Abdicating
               from
               his
               Desires
               ,
               whatever
               is
               not
               purely
               Necessary
               ;
               how
               great
               is
               the
               Misery
               ,
               to
               which
               he
               is
               continually
               subject
               ?
               his
               mind
               being
               ,
               like
               a
               vessell
               full
               of
               holes
               ,
               alwaies
               in
               filling
               ,
               but
               never
               full
               .
               And
               certainly
               (
               that
               we
               may
               not
               insist
               upon
               this
               ,
               that
               most
               ,
               who
               have
               heaped
               up
               vast
               masses
               of
               Wealth
               ,
               have
               therein
               found
               only
               a
               Change
               ,
               not
               an
               End
               of
               their
               misery
               ;
               either
               because
               they
               loaded
               themselves
               with
               new
               Cares
               ,
               to
               which
               they
               were
               not
               subject
               before
               ;
               or
               because
               they
               gave
               them
               occasion
               to
               fall
               into
               new
               Vices
               ,
               from
               the
               snares
               whereof
               they
               had
               formerly
               escaped
               )
               this
               alone
               is
               a
               very
               high
               misery
               ;
               for
               a
               man
               to
               have
               his
               Appetite
               Encreased
               by
               the
               satisfaction
               of
               it
               ,
               
                 i.
                 e.
              
               the
               more
               plentifully
               he
               feeds
               ,
               the
               more
               to
               be
               tormented
               with
               hunger
               .
            
          
        
         
           
           
             CHAP.
             XIX
             .
          
           
             Of
             Mediocrity
             betwixt
             Hope
             and
             Despair
             of
             the
             Future
             .
          
           
             
               FInally
               ,
               since
               all
               Cupldity
               ,
               or
               Desire
               whatever
               is
               carried
               to
               that
               ,
               which
               is
               not
               possessed
               ,
               but
               proposed
               as
               possible
               to
               be
               attained
               ,
               and
               accompanied
               with
               some
               Hope
               of
               obtaining
               it
               ;
               and
               that
               Hope
               ,
               as
               it
               were
               nursing
               and
               cherishing
               that
               Desire
               ,
               is
               accompanied
               with
               a
               certain
               pleasure
               ;
               as
               the
               opposite
               to
               Hope
               ,
               Desperation
               ,
               creating
               and
               fomenting
               Fear
               ,
               that
               what
               is
               desired
               may
               not
               be
               obtained
               ,
               is
               accompanied
               with
               a
               certain
               Trouble
               :
               upon
               these
               considerations
               ,
               it
               seems
               necessary
               for
               us
               to
               bring
               up
               the
               rear
               of
               this
               File
               of
               Virtues
               ,
               with
               the
               discourse
               of
               Mediocrity
               ;
               which
               is
               of
               very
               great
               use
               ,
               as
               well
               in
               respect
               of
               objects
               in
               the
               Generall
               ,
               either
               hoped
               for
               ,
               or
               despaired
               of
               ,
               in
               the
               Future
               ;
               as
               in
               particular
               of
               the
               Duration
               ,
               or
               rather
               perpetuity
               of
               life
               ,
               whereof
               as
               there
               is
               a
               Desire
               kindled
               in
               the
               breasts
               of
               most
               men
               ,
               so
               doth
               the
               Despair
               of
               it
               torment
               them
               .
            
          
           
             
               II.
               
            
             
               In
               the
               first
               place
               ,
               therefore
               ,
               we
               are
               to
               adhaere
               to
               this
               ,
               as
               a
               Generall
               Rule
               ;
               that
               
                 what
                 is
                 to
                 
                 come
                 ,
                 if
                 it
                 be
                 in
                 the
                 number
                 of
                 simple
                 Contingents
                 ,
                 is
                 neither
                 absolutely
                 ours
                 ,
                 nor
                 absolutely
                 Not
                 ours
                 .
              
               More
               plainly
               ;
               we
               are
               neither
               so
               to
               hope
               for
               a
               thing
               that
               is
               Contingent
               ,
               as
               if
               it
               were
               certainly
               to
               come
               ;
               because
               it
               may
               be
               prevented
               or
               diverted
               by
               some
               crosse
               accident
               intervenient
               :
               Nor
               so
               to
               despair
               of
               it
               ,
               as
               if
               it
               were
               certainly
               not
               to
               come
               ;
               because
               it
               may
               fall
               out
               ,
               that
               no
               Accident
               may
               intervene
               to
               prevent
               or
               divert
               it
               .
               For
               ,
               by
               the
               observation
               of
               this
               maxime
               ,
               we
               shall
               reap
               the
               benefit
               of
               Moderation
               ;
               so
               as
               not
               being
               destitute
               of
               all
               Hope
               ,
               we
               shall
               not
               be
               without
               some
               Pleasure
               :
               and
               being
               altogether
               frustrated
               of
               our
               hopes
               ,
               we
               shall
               be
               affected
               with
               no
               trouble
               .
            
          
           
             
               III.
               
            
             
               For
               ,
               herein
               consists
               the
               Difference
               betwixt
               the
               Wise
               man
               and
               the
               Fool
               ;
               that
               the
               Wise
               doth
               ,
               indeed
               ,
               expect
               things
               Future
               ,
               but
               not
               depend
               upon
               them
               ,
               and
               in
               the
               mean
               time
               enjoyes
               the
               Goods
               that
               are
               present
               (
               by
               considering
               how
               great
               and
               pleasant
               they
               are
               )
               and
               gratefully
               remembers
               what
               are
               past
               :
               but
               the
               fool
               ,
               fixing
               all
               his
               thoughts
               and
               dependance
               upon
               the
               Future
               ;
               makes
               (
               as
               we
               said
               in
               the
               beginning
               )
               his
               whole
               life
               unpleasant
               and
               full
               of
               fears
               .
            
          
           
             
               IV.
               
            
             
               And
               how
               many
               may
               we
               dayly
               see
               ,
               who
               
               neither
               remember
               goods
               past
               ,
               nor
               enjoy
               present
               ?
               They
               are
               wholly
               taken
               up
               with
               Expectation
               of
               Future
               things
               ,
               and
               those
               being
               uncertain
               ,
               they
               are
               perpetually
               afflicted
               with
               anguish
               of
               mind
               ,
               with
               fear
               ,
               and
               at
               length
               become
               most
               grievously
               perplexed
               ,
               when
               they
               too
               late
               perceive
               ,
               that
               they
               have
               in
               vain
               addicted
               themselves
               to
               the
               getting
               of
               Riches
               ,
               or
               Honours
               ,
               or
               Power
               ,
               or
               Glory
               :
               in
               respect
               they
               fail
               of
               obtaining
               those
               Pleasures
               ,
               with
               the
               hopes
               whereof
               being
               enflamed
               ,
               they
               had
               undergone
               many
               and
               great
               Difficulties
               and
               Labours
               .
               That
               we
               may
               not
               say
               any
               thing
               of
               that
               other
               sort
               of
               fools
               ,
               who
               being
               abject
               and
               narrow-hearted
               ,
               despair
               of
               all
               things
               ,
               and
               are
               for
               the
               most
               part
               ,
               Malevolent
               ,
               Envious
               ,
               Morose
               ,
               Shunners
               of
               the
               light
               ,
               Evill-speakers
               ,
               Monsters
               .
            
          
           
             
               V.
               
            
             
               Now
               the
               Reason
               ,
               why
               we
               say
               ,
               that
               
                 the
                 wise
                 man
                 doth
                 gratefully
                 remember
                 Goods
                 Past
                 ,
              
               is
               ,
               because
               we
               are
               generally
               too
               ungrateful
               toward
               the
               time
               Praeterite
               ,
               and
               do
               not
               call
               to
               mind
               ,
               nor
               account
               among
               Pleasures
               ,
               the
               Good
               things
               we
               have
               formerly
               received
               :
               forasmuch
               as
               no
               Pleasure
               is
               more
               certain
               ,
               than
               what
               cannot
               now
               be
               taken
               from
               us
               .
               For
               ,
               present
               Goods
               are
               not
               yet
               Consummate
               and
               wholly
               solid
               ;
               some
               chance
               or
               other
               may
               intervene
               and
               cut
               them
               off
               in
               half
               ;
               Future
               things
               hang
               upon
               the
               pin
               of
               uncertainty
               ,
               what
               is
               already
               Past
               ,
               is
               only
               safe
               and
               inamissible
               .
            
          
           
             
             
               VI.
               
            
             
               And
               among
               Past
               Goods
               we
               account
               not
               only
               such
               as
               we
               have
               enjoyed
               ;
               but
               also
               our
               Avoidance
               of
               all
               those
               Evills
               ,
               that
               might
               have
               fallen
               upon
               us
               ;
               and
               our
               Liberation
               or
               Deliverance
               from
               such
               other
               Evills
               as
               did
               fall
               upon
               us
               ,
               and
               might
               have
               lasted
               much
               longer
               ;
               as
               also
               the
               Recordation
               ,
               Reputation
               ,
               Gratulation
               ,
               that
               we
               sustained
               them
               Constantly
               and
               Bravely
               .
            
          
           
             
               VII
               .
            
             
               As
               for
               the
               
                 Desire
                 of
                 Prolonging
                 life
                 to
                 Eternity
              
               (
               the
               speciall
               Evill
               to
               be
               prevented
               by
               Mediocrity
               )
               we
               have
               already
               hinted
               ,
               that
               a
               Wise
               man
               is
               to
               entertain
               no
               such
               desire
               :
               because
               thereupon
               instantly
               succeeds
               Desperation
               ,
               wich
               is
               alwaies
               accompanied
               with
               Trouble
               and
               Anguish
               .
               And
               this
               Cogitation
               imports
               thus
               much
               ,
               that
               the
               greater
               Pleasure
               cannot
               be
               received
               from
               an
               Age
               of
               infinite
               Duration
               ,
               than
               may
               be
               received
               from
               this
               ,
               which
               we
               know
               to
               be
               finite
               ;
               provided
               a
               man
               measure
               the
               Ends
               of
               it
               by
               Right
               Reason
               .
            
          
           
             
               VIII
               .
            
             
               For
               ,
               seeing
               that
               to
               measure
               the
               Ends
               of
               Pleasure
               by
               right
               reason
               ,
               is
               only
               to
               conceive
               ,
               that
               the
               Supreme
               pleasure
               is
               no
               other
               but
               an
               
               Exemption
               from
               Pain
               and
               Perturbation
               ;
               it
               is
               a
               manifest
               Consequence
               ,
               that
               the
               Supreme
               Pleasure
               of
               man
               cannot
               be
               encreased
               by
               the
               Length
               ,
               nor
               Diminished
               by
               the
               shortnesse
               of
               Time.
               
            
          
           
             
               IX
               .
            
             
               The
               Hopes
               of
               a
               more
               prolonged
               Pleasure
               ,
               or
               of
               a
               longer
               Age
               ,
               we
               confesse
               ,
               may
               seem
               to
               render
               the
               present
               Pleasure
               more
               Intense
               ;
               but
               ,
               it
               can
               seem
               so
               only
               to
               such
               ,
               who
               measure
               the
               Ends
               of
               Pleasure
               not
               by
               right
               Reason
               ,
               but
               by
               vain
               opinion
               ,
               and
               the
               Consequent
               thereof
               ,
               Desire
               ;
               and
               who
               look
               upon
               themselves
               so
               ,
               as
               if
               ,
               when
               they
               shall
               cease
               to
               be
               ,
               they
               should
               be
               sensible
               of
               some
               trouble
               from
               the
               privation
               of
               Pleasure
               ,
               as
               they
               might
               in
               case
               they
               should
               survive
               .
               And
               hence
               it
               comes
               ,
               that
               perfectly
               to
               understand
               ,
               that
               Death
               doth
               nothing
               concern
               us
               ;
               makes
               us
               fully
               to
               enjoy
               this
               Mortall
               Life
               ,
               not
               by
               adding
               thereunto
               any
               thing
               of
               uncertain
               Time
               ,
               but
               by
               Cutting
               off
               all
               Desires
               of
               Immortality
               .
            
          
           
             
               X.
               
            
             
               Wherefore
               ,
               since
               Nature
               hath
               prescribed
               certain
               bounds
               or
               Ends
               to
               the
               Pleasures
               of
               the
               Body
               ;
               and
               the
               Desire
               of
               Eternall
               Duration
               takes
               them
               wholly
               away
               :
               necessary
               it
               is
               ,
               that
               the
               mind
               ,
               or
               Reason
               supervene
               ,
               so
               as
               by
               ratiocinating
               upon
               those
               ends
               ,
               and
               expunging
               all
               
               desires
               of
               Sempiternity
               ,
               to
               make
               life
               in
               all
               points
               perfect
               and
               consummate
               ,
               and
               us
               so
               fully
               content
               therewith
               ,
               as
               not
               to
               want
               any
               longer
               Duration
               .
            
          
           
             
               XI
               .
            
             
               And
               this
               Reasoning
               moreover
               ,
               causeth
               ,
               that
               we
               shall
               not
               be
               frustrated
               of
               Pleasure
               even
               then
               ,
               when
               Death
               shall
               take
               us
               by
               the
               hand
               ,
               and
               shew
               us
               the
               period
               of
               all
               these
               mortall
               things
               ,
               insomuch
               as
               we
               shal
               therby
               attain
               to
               the
               perfect
               ,
               and
               so
               delectable
               End
               of
               a
               very
               Good
               Life
               ,
               rising
               from
               the
               table
               of
               the
               World
               as
               Guests
               well
               satisfied
               with
               the
               Good
               Entertainments
               of
               life
               ,
               and
               having
               duly
               performed
               all
               those
               Duties
               ,
               which
               to
               perform
               ,
               we
               received
               life
               .
            
          
        
         
           
             CHAP.
             XX.
             
          
           
             Of
             Fortitude
             ,
             in
             Generall
             .
          
           
             
               HItherto
               of
               Temperance
               ,
               and
               the
               Chief
               sorts
               of
               it
               ,
               respective
               to
               the
               Chief
               Objects
               of
               our
               Cupidities
               .
               We
               are
               now
               come
               to
               a
               new
               Lesson
               ,
               FORTITUDE
               ;
               which
               we
               called
               the
               other
               part
               of
               Honesty
               ,
               in
               respect
               that
               the
               use
               of
               it
               is
               against
               Fear
               ,
               and
               all
               its
               Causes
               ,
               and
               that
               those
               ,
               who
               behave
               themselves
               ,
               in
               any
               Difficulty
               
               or
               Dangerous
               Enterprise
               ,
               as
               especially
               in
               War
               (
               from
               which
               the
               Vulgar
               seem
               to
               have
               transferred
               the
               word
               to
               all
               Generous
               actions
               )
               not
               timidly
               and
               unmanly
               ,
               but
               Couragiously
               and
               valiantly
               ,
               are
               generally
               said
               to
               behave
               themselves
               Honestly
               and
               Becomingly
               .
            
          
           
             
               II.
               
            
             
               That
               this
               Virtue
               also
               is
               to
               be
               embraced
               ,
               in
               order
               to
               Pleasure
               ,
               may
               be
               inferred
               from
               hence
               ;
               that
               neither
               the
               undergoing
               of
               great
               labours
               ,
               nor
               the
               suffering
               of
               great
               pains
               ,
               are
               things
               inviting
               and
               desireable
               in
               themselves
               ;
               as
               likewise
               is
               not
               Patience
               ,
               nor
               Assiduity
               ,
               nor
               Watchings
               ,
               nor
               Industry
               it self
               ,
               which
               is
               so
               highly
               commended
               ;
               nay
               ,
               nor
               Fortitude
               :
               but
               the
               reason
               why
               we
               commend
               ,
               and
               pursue
               them
               ,
               is
               to
               the
               End
               we
               may
               live
               without
               Care
               and
               Fear
               ,
               and
               so
               free
               both
               body
               and
               mind
               (
               as
               much
               as
               possible
               )
               from
               all
               molestation
               .
            
          
           
             
               III.
               
            
             
               For
               ,
               as
               by
               the
               Fear
               of
               Death
               (
               for
               example
               )
               the
               quiet
               of
               life
               is
               wholly
               perturbed
               ;
               and
               as
               to
               yeeld
               to
               pains
               ,
               and
               endure
               them
               with
               a
               dejected
               and
               weak
               mind
               ,
               is
               a
               great
               misery
               ,
               and
               by
               that
               basenesse
               and
               weaknesse
               of
               Spirit
               ,
               many
               have
               uttterly
               lost
               their
               Parents
               ,
               Friends
               ,
               Country
               ,
               and
               most
               themselves
               :
               so
               ,
               on
               the
               other
               side
               ,
               doth
               a
               strong
               and
               sublime
               mind
               make
               a
               man
               free
               from
               all
               Care
               and
               Anguish
               ,
               insomuch
               as
               it
               contemns
               Death
               ,
               upon
               this
               account
               ,
               that
               all
               
               who
               suffer
               it
               ,
               are
               in
               the
               same
               case
               ,
               as
               before
               they
               were
               in
               being
               ;
               and
               is
               fortified
               against
               all
               Pains
               ,
               as
               being
               assured
               ,
               that
               the
               greatest
               pains
               are
               soon
               determined
               by
               Death
               ,
               that
               small
               pains
               have
               many
               intervalls
               of
               quiet
               ,
               that
               mean
               pains
               are
               not
               above
               our
               patience
               ;
               that
               if
               they
               be
               tolerable
               ,
               they
               are
               to
               be
               endured
               with
               constancy
               ,
               which
               much
               mitigates
               them
               ;
               and
               if
               intolerable
               ,
               he
               is
               quietly
               to
               depart
               the
               world
               ,
               as
               a
               Theatre
               that
               doth
               not
               please
               him
               .
            
          
           
             
               IV.
               
            
             
               Now
               ,
               from
               these
               considerations
               it
               is
               plain
               ,
               that
               Timidity
               and
               unmanlinesse
               are
               not
               to
               be
               dispraised
               ,
               nor
               Fortitude
               and
               Patience
               to
               be
               praised
               ,
               for
               their
               own
               sakes
               :
               but
               those
               are
               Rejected
               ,
               because
               they
               induce
               Pain
               ;
               and
               these
               Embraced
               ,
               because
               they
               produce
               Pleasure
               .
            
          
           
             
               V.
               
            
             
               And
               ,
               as
               for
               what
               we
               said
               of
               the
               Efficacy
               of
               Fortitude
               both
               against
               Fear
               ,
               and
               all
               things
               that
               are
               wont
               to
               cause
               it
               ;
               the
               intent
               of
               it
               is
               ,
               that
               we
               may
               understand
               ,
               that
               they
               are
               the
               very
               same
               Evills
               ,
               which
               torment
               when
               they
               are
               present
               ,
               and
               are
               feared
               ,
               when
               expected
               as
               future
               :
               and
               consequently
               that
               we
               learn
               not
               to
               fear
               those
               Evills
               ,
               which
               we
               either
               feign
               to
               our selves
               ,
               or
               any
               waies
               apprehend
               as
               to
               come
               ;
               and
               with
               Constancy
               and
               Patience
               to
               endure
               those
               that
               are
               present
               .
            
          
           
             
             
               VI.
               
            
             
               Now
               ,
               among
               such
               Evills
               ,
               as
               we
               Imagine
               to
               our selves
               but
               are
               not
               really
               Future
               ,
               the
               chiefest
               are
               those
               which
               we
               fear
               either
               from
               the
               Gods
               ,
               as
               if
               they
               were
               Evill
               themselves
               ,
               or
               could
               be
               the
               Authors
               of
               any
               Evill
               to
               us
               ;
               or
               from
               Death
               ,
               as
               if
               that
               were
               evill
               in
               it self
               ,
               or
               brought
               us
               to
               some
               eternall
               Evill
               after
               it
               :
               and
               among
               such
               Evills
               ,
               as
               are
               in
               possibility
               ,
               and
               may
               come
               ,
               and
               do
               somtimes
               come
               and
               affect
               us
               with
               pain
               and
               trouble
               ;
               they
               are
               all
               such
               ,
               as
               inferr
               either
               Pain
               upon
               the
               Body
               ,
               or
               Discontent
               upon
               the
               Mind
               .
            
          
           
             
               VII
               .
            
             
               Those
               which
               produce
               Pain
               ,
               are
               Diseases
               ,
               Scourgings
               ,
               Fire
               ;
               Sword
               ,
               &c.
               and
               those
               which
               induce
               Discontent
               ,
               are
               External
               Evills
               ,
               and
               either
               Publique
               ,
               of
               which
               sort
               are
               Tyranny
               ,
               Warrs
               ,
               destruction
               of
               ones
               Country
               ,
               Pestilence
               ,
               Famine
               ,
               and
               the
               like
               ;
               or
               Private
               ,
               of
               which
               sort
               are
               Servitude
               ,
               Banishment
               ,
               Imprisonment
               ,
               Infamy
               ,
               Losse
               of
               Friends
               ,
               Wife
               ,
               Children
               ,
               Estate
               ,
               &c.
               
            
          
           
             
               VIII
               .
            
             
               Now
               ,
               the
               difference
               betwixt
               all
               these
               things
               ,
               on
               the
               one
               part
               ,
               and
               pain
               and
               discontent
               on
               
               the
               other
               ,
               is
               this
               ;
               that
               Pain
               and
               Discontent
               are
               absolute
               evills
               in
               themselves
               :
               the
               others
               are
               evills
               onely
               Respectively
               ,
               or
               as
               they
               may
               be
               the
               Causes
               of
               pain
               and
               discontent
               ;
               nor
               is
               there
               any
               reason
               ,
               why
               they
               should
               be
               avoided
               ,
               unlesse
               in
               that
               respect
               only
               .
            
          
           
             
               IX
               .
            
             
               Upon
               the
               Chief
               of
               these
               Causes
               of
               fear
               we
               shall
               touch
               ,
               and
               in
               order
               as
               they
               are
               here
               enumerated
               .
               In
               the
               mean
               time
               be
               pleased
               to
               observe
               ,
               that
               Fortitude
               is
               a
               Disposition
               of
               the
               mind
               ,
               not
               ingenerate
               by
               Nature
               ,
               but
               acquired
               by
               long
               consulting
               with
               Reason
               .
               For
               ,
               Fortitude
               is
               very
               much
               different
               from
               Audacity
               ,
               Ferocity
               ,
               inconsiderate
               Temerity
               ,
               which
               is
               found
               even
               in
               the
               Bruit
               Animals
               :
               and
               being
               proper
               to
               man
               ,
               and
               to
               such
               men
               onely
               as
               act
               according
               to
               Prudence
               ,
               and
               the
               advice
               of
               right
               Reason
               ;
               is
               not
               to
               be
               measured
               by
               the
               hot
               Temperament
               aud
               strength
               of
               the
               Body
               ,
               but
               by
               the
               firmnesse
               of
               the
               Mind
               ,
               constantly
               adhaering
               to
               an
               honest
               intention
               or
               purpose
               .
            
          
        
         
           
           
             CHAP.
             XXI
             .
          
           
             Of
             Fortitude
             ,
             opposed
             to
             the
             Fear
             of
             the
             Gods.
             
          
           
             
               IN
               the
               first
               place
               it
               seems
               convenient
               ,
               that
               we
               discusse
               a
               certain
               Twofold
               Fear
               ,
               much
               transcending
               all
               others
               ;
               forasmuch
               as
               if
               any
               thing
               hath
               produced
               the
               Supreme
               Pleasure
               ,
               and
               that
               which
               is
               proper
               to
               the
               Mind
               ;
               doubtlesse
               ,
               it
               hath
               been
               the
               Expunction
               of
               all
               such
               Opinions
               ,
               as
               have
               impressed
               the
               greatest
               Fears
               upon
               the
               Mind
               .
               For
               ,
               such
               is
               the
               condition
               of
               miserable
               Mortalls
               ,
               that
               they
               are
               generally
               led
               ,
               not
               by
               sound
               opinions
               ,
               but
               by
               some
               certain
               Affection
               void
               of
               Reason
               :
               and
               so
               ,
               not
               defining
               Evill
               by
               reality
               ,
               but
               imagination
               ,
               they
               render
               themselves
               obnoxious
               to
               ,
               and
               frequently
               suffer
               as
               high
               perturbations
               from
               such
               things
               ,
               as
               they
               only
               Imagine
               to
               themselves
               ,
               as
               if
               they
               were
               Reall
               .
            
          
           
             
               II.
               
            
             
               And
               that
               ,
               which
               is
               the
               Ground
               of
               the
               Greatest
               Fear
               ,
               and
               consequently
               of
               the
               Greatest
               Perturbation
               to
               men
               ,
               is
               this
               ;
               that
               conceiving
               there
               are
               certain
               
                 Blissfull
                 and
                 Immortall
                 Natures
              
               (
               which
               they
               call
               Gods
               )
               in
               the
               World
               ,
               they
               do
               
               yet
               think
               them
               to
               have
               such
               Wills
               ,
               such
               Passions
               ,
               such
               Operations
               ,
               as
               are
               plainly
               repugnant
               to
               those
               Attributes
               of
               Beatitude
               and
               Immortality
               ;
               such
               are
               perpetuall
               sollicitude
               ,
               Imployments
               ,
               Fits
               of
               Anger
               and
               Kindnesse
               :
               and
               hereupon
               they
               infer
               ,
               that
               Losses
               and
               Afflictions
               are
               by
               way
               of
               punishment
               ,
               derived
               to
               Evill
               men
               ,
               and
               Protection
               and
               Benefits
               ,
               by
               way
               of
               reward
               and
               encouragement
               ,
               derived
               to
               Good
               men
               ,
               from
               the
               Gods.
               For
               ,
               Men
               ,
               being
               nursed
               up
               in
               their
               own
               ,
               
                 i.
                 e.
              
               Human
               affections
               ,
               imagine
               and
               admit
               Gods
               in
               most
               things
               like
               themselves
               :
               and
               what
               they
               find
               incorrespondent
               to
               their
               own
               inclinations
               and
               passions
               ;
               the
               very
               same
               they
               conclude
               to
               be
               incompetent
               to
               the
               Deities
               .
            
          
           
             
               III.
               
            
             
               Hereupon
               it
               cannot
               be
               exprest
               ,
               how
               great
               unhappinesse
               Mankind
               hath
               drawn
               upon
               it self
               ,
               by
               ascribing
               such
               attributes
               to
               the
               Gods
               ,
               as
               resemble
               those
               of
               Human
               nature
               ,
               and
               especially
               those
               of
               Anger
               and
               Vindictivenesse
               ;
               in
               respect
               whereof
               mens
               minds
               being
               made
               low
               and
               abject
               ,
               as
               if
               the
               Gods
               perpetually
               threatned
               to
               call
               them
               to
               a
               severe
               account
               for
               their
               actions
               ,
               and
               to
               inflict
               punishment
               upon
               them
               :
               you
               shal
               scarcely
               find
               a
               man
               ,
               who
               is
               not
               appaled
               and
               strook
               with
               terror
               ,
               at
               every
               clap
               of
               Thunder
               ,
               at
               every
               Earth-quake
               ,
               at
               every
               high
               wind
               ,
               at
               every
               storm
               at
               Sea
               ,
               and
               the
               like
               naturall
               occurrents
               .
            
          
           
             
             
               IV.
               
            
             
               But
               ,
               so
               are
               not
               Those
               ,
               who
               being
               educated
               in
               the
               school
               of
               Reason
               ,
               have
               learned
               ,
               that
               the
               Gods
               live
               in
               perptuall
               security
               and
               Tranquillity
               ;
               and
               that
               their
               Blisfull
               Nature
               is
               so
               far
               removed
               from
               us
               and
               our
               Affairs
               ,
               as
               that
               they
               can
               neither
               be
               Pleased
               ,
               nor
               Displeased
               at
               our
               actions
               .
               And
               ,
               unfeignedly
               ,
               if
               they
               were
               touched
               with
               Anger
               at
               our
               misdeeds
               ,
               or
               heard
               the
               prayers
               of
               men
               :
               the
               whole
               race
               of
               man
               would
               soon
               be
               destroyed
               ;
               there
               being
               not
               an
               hour
               ,
               wherein
               Millions
               of
               men
               do
               not
               imprecate
               mischief
               and
               destruction
               each
               to
               other
               .
            
          
           
             
               V.
               
            
             
               Be
               very
               Cautious
               ,
               therefore
               ,
               that
               when
               you
               have
               conceived
               God
               to
               be
               an
               
                 Immortall
                 and
                 Blissfull
                 Nature
              
               (
               or
               Animal
               ,
               as
               the
               common
               Notion
               ,
               concerning
               God
               ,
               doth
               suggest
               )
               you
               do
               not
               destroy
               that
               Conception
               ,
               by
               giving
               any
               other
               Attribute
               to
               him
               ,
               which
               may
               be
               either
               inconsistent
               with
               ,
               or
               repugnant
               to
               those
               of
               his
               Beatitude
               and
               Immortality
               .
            
          
           
             
               VI.
               
            
             
               Gods
               ,
               in
               truth
               ,
               there
               are
               ;
               for
               the
               Knowledge
               of
               them
               is
               evident
               ,
               as
               we
               have
               elsewhere
               declared
               :
               but
               ,
               they
               are
               not
               such
               as
               men
               commonly
               conceive
               and
               describe
               them
               to
               be
               .
               For
               ,
               when
               they
               have
               described
               them
               to
               be
               Immormortall
               
               and
               Blissfull
               ,
               they
               contradict
               themselves
               ,
               by
               affixing
               other
               Repugnant
               Attributes
               upon
               them
               ;
               as
               that
               they
               are
               alwaies
               taken
               up
               with
               businesse
               themselves
               ,
               and
               create
               business
               for
               others
               ;
               that
               they
               are
               affected
               with
               pleasure
               or
               displeasure
               at
               the
               good
               or
               bad
               Actions
               of
               men
               ;
               that
               they
               are
               delighted
               with
               human
               adoration
               and
               sacrifices
               ,
               &c.
               all
               which
               presuppose
               great
               Disquiet
               ,
               Imbecillity
               ,
               Fear
               ,
               and
               the
               want
               of
               externall
               assistance
               .
            
          
           
             
               VII
               .
            
             
               Nor
               need
               you
               fear
               ,
               that
               this
               Tenent
               should
               subject
               you
               to
               the
               censure
               of
               being
               Impious
               ;
               because
               ,
               in
               truth
               ,
               He
               is
               not
               Impious
               ,
               who
               denies
               and
               casheirs
               the
               Vulgar
               Gods
               of
               the
               multitude
               :
               but
               he
               who
               ascribes
               to
               the
               Gods
               the
               opions
               of
               the
               multitude
               .
               For
               ,
               those
               are
               not
               Genuine
               Praenotions
               ,
               but
               False
               Opinions
               ,
               which
               are
               commonly
               delivered
               by
               men
               ,
               concerning
               the
               Gods.
               
            
          
           
             
               VIII
               .
            
             
               By
               the
               same
               reason
               likewise
               ,
               he
               is
               not
               the
               truly
               Pious
               man
               ,
               who
               bows
               down
               upon
               every
               stone
               ,
               sacrificeth
               upon
               every
               Altar
               ,
               and
               besprinkles
               the
               doors
               of
               every
               Temple
               with
               the
               blood
               of
               victims
               :
               but
               ,
               He
               ,
               who
               contemplating
               all
               things
               with
               a
               serene
               and
               quiet
               mind
               ,
               frames
               to
               himself
               ,
               out
               of
               a
               genuine
               Praenotions
               ,
               true
               and
               correspondent
               conceptions
               concerning
               
               the
               Divine
               Nature
               ;
               and
               being
               thereunto
               induced
               ,
               not
               by
               hope
               or
               reward
               ,
               but
               meerly
               by
               apprehension
               of
               the
               Majesty
               and
               Supreme
               Excellency
               of
               its
               essence
               ,
               doth
               love
               it
               ,
               and
               worship
               it
               with
               the
               highest
               Reverence
               and
               Veneration
               of
               his
               mind
               ;
               and
               admitting
               no
               such
               Cogitations
               ,
               as
               may
               suggest
               any
               Opinion
               repugnant
               to
               its
               Attributes
               ,
               and
               destructive
               to
               the
               Veneration
               due
               unto
               it
               ,
               doth
               thereby
               exempt
               himself
               from
               that
               base
               fear
               ,
               which
               others
               suffer
               ,
               in
               whose
               minds
               that
               Contrariety
               of
               Attributes
               doth
               beget
               the
               highest
               and
               most
               lasting
               of
               all
               Perturbations
               .
            
          
        
         
           
             CHAP.
             XXII
             .
          
           
             Of
             Fortitude
             ,
             opposed
             to
             the
             Fear
             of
             Death
             .
          
           
             
               THE
               other
               thing
               which
               invades
               ,
               and
               strikes
               the
               Minds
               of
               men
               with
               extream
               Fear
               and
               Terror
               ,
               is
               Death
               ;
               and
               this
               ,
               because
               of
               we
               know
               not
               what
               Everlasting
               Evills
               ,
               that
               are
               expected
               ,
               immediately
               to
               ensue
               thereupon
               (
               and
               that
               's
               very
               strange
               ,
               you
               'l
               say
               ,
               that
               men
               should
               fear
               to
               suffer
               Evill
               ,
               then
               when
               they
               shall
               be
               deprived
               of
               all
               sense
               ,
               and
               utterly
               cease
               to
               be
               )
               they
               being
               ignorant
               ,
               that
               all
               those
               solemn
               stories
               ,
               that
               are
               commonly
               told
               of
               Hell
               ,
               Rhadamanth
               ,
               the
               Furies
               ,
               &c.
               are
               the
               meer
               Fictions
               of
               
               Poets
               :
               and
               that
               if
               they
               contain
               any
               thing
               of
               truth
               in
               them
               ,
               they
               are
               but
               cunning
               allusions
               to
               the
               miseries
               ,
               which
               many
               men
               suffer
               during
               life
               ,
               since
               those
               ,
               who
               are
               uncessantly
               vexed
               with
               vain
               Fears
               ,
               superfluous
               Cares
               ,
               insatiable
               Desires
               ,
               and
               other
               violent
               Passions
               ,
               lead
               lives
               so
               truly
               miserable
               ,
               as
               that
               they
               may
               well
               be
               said
               ,
               to
               suffer
               the
               torments
               of
               Hell.
               
            
          
           
             
               II.
               
            
             
               That
               you
               may
               exempt
               your self
               ,
               
               therefore
               ,
               from
               these
               Terrors
               ;
               accustom
               your
               mind
               to
               this
               thought
               ,
               
                 That
                 Death
                 doth
                 nothing
                 concern
                 us
              
               ;
               and
               upon
               this
               Argument
               :
               whatever
               of
               Good
               or
               Evill
               we
               are
               capable
               of
               in
               life
               ,
               we
               are
               capapable
               thereof
               onely
               in
               respect
               of
               our
               Sense
               ;
               but
               ,
               Death
               is
               a
               Privation
               of
               all
               Sense
               ,
               therefore
               ,
               &c.
               
               That
               Death
               is
               a
               Privation
               of
               all
               Sense
               ,
               is
               consequent
               from
               hence
               ,
               that
               it
               is
               a
               Dissolution
               ;
               and
               what
               is
               once
               dissolved
               ,
               must
               henceforth
               remain
               without
               all
               Sense
               .
               So
               that
               Death
               seems
               a
               thing
               most
               easily
               Contemptible
               ;
               insomuch
               as
               it
               is
               an
               ineffectuall
               Agent
               ,
               and
               in
               vain
               threatens
               pain
               ,
               where
               the
               Patient
               is
               destroyed
               ,
               and
               so
               ceaseth
               to
               be
               capable
               of
               pain
               .
            
          
           
             
               III.
               
            
             
               True
               it
               is
               ,
               indeed
               ,
               and
               too
               true
               ,
               that
               men
               generally
               abhor
               Death
               ,
               somtimes
               because
               they
               look
               upon
               it
               as
               the
               Greatest
               of
               Pains
               ,
               somtimes
               
               because
               they
               apprehend
               it
               as
               the
               Cessation
               of
               all
               their
               Enjoyments
               ,
               or
               Privation
               of
               all
               things
               that
               are
               Dear
               to
               them
               in
               life
               ;
               but
               in
               both
               these
               Respects
               ,
               altogether
               without
               Cause
               :
               since
               this
               thing
               ,
               Not-to-live
               ,
               or
               Not-to-be
               ,
               ought
               to
               be
               no
               occasion
               of
               Terror
               ;
               because
               when
               once
               we
               come
               to
               that
               ,
               we
               shall
               have
               no
               faculty
               left
               whereby
               to
               know
               ,
               that
               Not-to-live
               hath
               any
               thing
               of
               Evill
               in
               it
               .
            
          
           
             
               IV.
               
            
             
               Hereupon
               we
               may
               conclude
               that
               those
               are
               great
               Fooles
               who
               abhorre
               to
               think
               ,
               that
               after
               Death
               their
               Bodies
               should
               be
               torne
               by
               wild
               beasts
               ,
               burned
               in
               the
               flame
               of
               the
               funerall
               pile
               ,
               devoured
               by
               wormes
               ,
               &c.
               for
               ,
               they
               doe
               not
               consider
               ,
               that
               then
               they
               shall
               not
               be
               ,
               and
               so
               not
               feele
               ,
               nor
               complaine
               ,
               that
               they
               are
               torne
               ,
               burned
               ,
               devoured
               by
               corruption
               or
               wormes
               .
               And
               that
               those
               are
               Greater
               Fooles
               ,
               who
               take
               it
               grievously
               ,
               that
               they
               shall
               no
               longer
               enjoy
               the
               conversation
               of
               their
               Wives
               ,
               Children
               ,
               Friends
               ,
               no
               longer
               doe
               them
               good
               offices
               ,
               nor
               afford
               them
               their
               assistance
               ;
               for
               these
               doe
               not
               consider
               ,
               that
               then
               they
               shall
               have
               no
               longer
               Relation
               to
               ,
               nor
               Desire
               of
               Wife
               ,
               Children
               ,
               Friends
               ,
               or
               any
               thing
               else
               .
            
          
           
             
             
               V.
               
            
             
               We
               said
               ,
               
               that
               Death
               (
               accounted
               the
               King
               of
               Terrors
               ,
               and
               most
               horrid
               of
               all
               Evills
               )
               
                 doth
                 nothing
                 concerne
                 us
                 ,
                 because
                 ,
              
               while
               we
               are
               ,
               Death
               is
               not
               ;
               and
               when
               Death
               is
               ,
               we
               are
               not
               ;
               so
               that
               he
               ,
               who
               profoundly
               considers
               the
               matter
               ,
               will
               soone
               conclude
               that
               Death
               doth
               concerne
               neithe
               Living
               ,
               nor
               the
               Dead
               ;
               not
               the
               living
               ,
               because
               it
               yet
               toucheth
               them
               not
               ,
               not
               the
               Dead
               ,
               because
               they
               are
               not
               .
            
          
           
             
               VI.
               
            
             
               And
               ,
               
               as
               the
               assurance
               of
               this
               that
               Death
               nothing
               concernes
               us
               ,
               doth
               exempt
               us
               from
               the
               greatest
               of
               Terrors
               ,
               so
               also
               doth
               it
               make
               us
               to
               enjoy
               life
               to
               the
               most
               advantage
               of
               pleasure
               ,
               not
               by
               adding
               thereunto
               any
               thing
               of
               uncertaine
               Time
               ,
               but
               by
               Detracting
               all
               desire
               of
               Immortality
               .
               For
               ,
               in
               life
               there
               can
               be
               nothing
               of
               Evil
               to
               him
               ,
               who
               doth
               perfectly
               understand
               ,
               that
               there
               can
               be
               nothing
               of
               Evill
               in
               the
               privation
               of
               life
               .
            
          
           
             
               VII
               .
            
             
               Againe
               ,
               He
               cannot
               be
               excused
               of
               Folly
               ,
               who
               saith
               ,
               that
               He
               feares
               Death
               ,
               not
               because
               of
               any
               Trouble
               or
               Anguish
               that
               it
               can
               bring
               ,
               when
               it
               comes
               ;
               but
               because
               of
               the
               perpetuall
               Griefe
               ,
               
               and
               Horror
               ,
               wherewith
               it
               afflicts
               the
               minde
               ,
               till
               it
               comes
               ,
               or
               while
               it
               is
               expected
               :
               forasmuch
               as
               that
               ,
               which
               can
               bring
               no
               trouble
               or
               anguish
               with
               it
               ,
               when
               it
               comes
               ,
               ought
               not
               to
               make
               us
               sad
               before
               it
               comes
               .
               Certainely
               ,
               if
               therebe
               any
               thing
               of
               Incommodity
               ,
               or
               Feare
               in
               the
               businesse
               of
               Death
               ,
               it
               is
               the
               fault
               of
               him
               that
               is
               Dying
               ,
               not
               of
               Death
               it selfe
               :
               nor
               is
               there
               any
               trouble
               in
               Death
               ,
               more
               than
               there
               is
               after
               it
               ,
               and
               it
               is
               no
               lesse
               folly
               to
               feare
               Death
               ,
               than
               to
               feare
               old
               Age
               ,
               since
               as
               old
               Age
               followes
               close
               upon
               the
               heeles
               of
               youth
               ,
               so
               doth
               Death
               upon
               the
               heeles
               of
               old
               Age.
               
            
          
           
             
               VIII
               .
            
             
               Further
               ,
               we
               are
               to
               hope
               at
               least
               ,
               that
               when
               we
               come
               to
               the
               point
               of
               Death
               ,
               and
               are
               even
               at
               the
               last
               gaspe
               ,
               either
               we
               shall
               feele
               no
               pain
               ,
               or
               such
               as
               will
               be
               very
               short
               ;
               for
               as
               much
               as
               no
               pain
               that
               is
               Great
               ,
               can
               be
               Long
               ;
               and
               so
               every
               man
               ought
               to
               be
               confident
               ,
               that
               though
               the
               dissolution
               of
               his
               Soul
               and
               Body
               be
               accompanied
               with
               some
               torment
               ;
               yet
               after
               that
               's
               once
               past
               ,
               he
               shall
               never
               feel
               more
               .
            
          
           
             
               IX
               .
            
             
               That
               Philosopher
               was
               very
               ridiculous
               ,
               who
               admonisheth
               the
               young
               man
               to
               live
               Honestly
               ,
               and
               the
               old
               bodie
               Honestly
               ;
               because
               a
               Good
               Life
               and
               a
               Good
               Death
               are
               not
               things
               to
               
               be
               parted
               ,
               and
               the
               Meditation
               of
               living
               honestly
               and
               dying
               honestly
               ,
               is
               one
               and
               the
               same
               :
               and
               this
               in
               respect
               that
               a
               young
               man
               may
               die
               Immaturely
               ;
               and
               to
               an
               old
               man
               something
               of
               life
               is
               remaining
               ,
               and
               the
               last
               act
               of
               his
               life
               is
               a
               part
               ,
               yea
               ,
               and
               the
               Crown
               of
               his
               whole
               life
               .
            
          
           
             
               X.
               
            
             
               And
               both
               young
               and
               old
               are
               to
               consider
               this
               ,
               that
               though
               man
               may
               provide
               for
               his
               Security
               ,
               as
               to
               other
               things
               ;
               yet
               against
               Death
               there
               is
               no
               security
               ,
               the
               youngest
               nor
               strongest
               cannot
               promise
               themselves
               immunity
               from
               it
               ,
               for
               so
               much
               as
               one
               hour
               ;
               all
               men
               living
               as
               it
               were
               in
               a
               City
               without
               Walls
               ,
               without
               Gates
               ,
               to
               keep
               out
               that
               common
               Enemy
               .
            
          
           
             
               XI
               .
            
             
               Moreover
               a
               young
               man
               may
               die
               Happy
               ,
               who
               considers
               with
               himself
               ,
               that
               should
               he
               live
               a
               thousand
               years
               ,
               yet
               he
               could
               but
               see
               and
               act
               over
               the
               same
               things
               again
               :
               and
               an
               old
               man
               may
               live
               Unhappy
               ,
               who
               ,
               like
               a
               vessell
               full
               of
               holes
               ,
               receives
               the
               Goods
               of
               life
               only
               to
               let
               them
               run
               through
               him
               ,
               *
               and
               so
               is
               never
               full
               of
               them
               ,
               nor
               as
               a
               sober
               Guest
               of
               Nature
               ,
               after
               a
               plentifull
               meal
               of
               all
               her
               best
               dishes
               ,
               willing
               to
               rise
               and
               go
               take
               his
               rest
               .
            
          
           
             
             
               XII
               .
            
             
               This
               considered
               ,
               we
               are
               not
               to
               account
               an
               old
               man
               Happy
               ,
               in
               that
               he
               died
               full
               of
               years
               ,
               but
               in
               that
               he
               dyed
               full
               of
               Goods
               ,
               and
               sated
               with
               the
               World.
               
            
          
           
             
               XIII
               .
            
             
               Finally
               ,
               most
               of
               all
               foolish
               and
               ridiculous
               is
               he
               ,
               who
               saith
               ,
               it
               is
               good
               either
               not
               to
               be
               born
               at
               all
               ,
               or
               to
               die
               as
               soon
               as
               born
               .
               For
               ,
               if
               he
               speak
               this
               in
               Earnest
               ,
               why
               doth
               he
               not
               presently
               rid
               himself
               of
               life
               ,
               it
               being
               very
               easie
               for
               him
               so
               to
               do
               ,
               in
               case
               he
               hath
               well
               deliberated
               upon
               the
               matter
               beforehand
               ?
               And
               ,
               if
               in
               jest
               ;
               he
               is
               perfectly
               mad
               ,
               because
               these
               are
               things
               that
               admit
               not
               of
               jesting
               .
               Again
               ,
               in
               life
               there
               is
               somthing
               Amiable
               in
               it self
               ;
               and
               therefore
               he
               is
               as
               much
               to
               be
               reprehended
               ,
               who
               desires
               Death
               ,
               as
               he
               that
               is
               afraid
               of
               it
               .
               For
               ,
               what
               can
               be
               so
               ridiculous
               ,
               as
               for
               a
               man
               to
               desire
               Death
               ,
               when
               himself
               makes
               his
               life
               unquiet
               by
               the
               fear
               of
               Death
               ?
               or
               out
               of
               a
               wearinesse
               of
               life
               ,
               to
               fly
               to
               the
               Sanctuary
               of
               Death
               ,
               when
               his
               own
               Imprudence
               and
               Irregular
               course
               of
               life
               ,
               is
               the
               only
               cause
               of
               that
               wearinesse
               ?
            
          
           
             
               XIV
               .
            
             
               Every
               man
               ,
               therefore
               ,
               ought
               to
               make
               it
               his
               care
               ,
               so
               to
               live
               ,
               as
               that
               life
               may
               not
               be
               ingrate
               or
               taedious
               to
               him
               ;
               &
               not
               to
               be
               willing
               to
               part
               with
               life
               ,
               till
               either
               Nature
               ,
               or
               some
               intolerable
               
               Case
               call
               upon
               him
               to
               surrender
               it
               .
               And
               in
               that
               respect
               ,
               we
               are
               seriously
               to
               perpend
               whether
               is
               the
               more
               Commodious
               ,
               for
               us
               to
               stay
               till
               death
               come
               to
               us
               ,
               or
               to
               go
               and
               meet
               it
               .
               For
               ,
               though
               it
               be
               an
               Evill
               ,
               indeed
               ,
               to
               live
               in
               Necessity
               ;
               yet
               is
               there
               no
               Necessity
               for
               us
               to
               live
               in
               Necessity
               :
               since
               Nature
               hath
               been
               so
               Kind
               as
               to
               give
               us
               ,
               though
               but
               one
               door
               into
               the
               World
               ,
               yet
               many
               doors
               out
               of
               it
               .
            
          
           
             
               XV.
               
            
             
               But
               ,
               albeit
               ,
               therebe
               some
               Cases
               so
               extream
               ,
               as
               that
               in
               respect
               of
               them
               we
               are
               to
               hasten
               and
               fly
               to
               the
               Sanctuary
               of
               Death
               ,
               lest
               some
               power
               intervene
               and
               rob
               us
               of
               that
               liberty
               of
               quitting
               life
               :
               yet
               neverthelesse
               are
               we
               not
               to
               attempt
               any
               thing
               in
               that
               kind
               ,
               but
               when
               it
               may
               be
               attempted
               conveniently
               ,
               and
               opportunely
               ;
               and
               when
               that
               time
               comes
               ,
               then
               are
               we
               to
               dispatch
               and
               leap
               over
               the
               battlements
               of
               life
               bravely
               .
               For
               ,
               neither
               is
               it
               fit
               for
               him
               ,
               who
               thinks
               of
               flight
               ,
               to
               sleep
               :
               nor
               are
               we
               to
               despair
               of
               a
               happy
               Exit
               even
               from
               the
               greatest
               Difficulties
               ,
               in
               case
               we
               neither
               hasten
               before
               our
               time
               ,
               nor
               let
               it
               slip
               wh●n
               it
               comes
               .
            
          
        
         
           
           
             CHAP.
             XXIII
             .
          
           
             Of
             Fortitude
             against
             Pain
             of
             the
             Body
             .
          
           
             
               
                 COrporall
                 Pain
              
               is
               that
               alone
               ,
               which
               deserves
               the
               name
               of
               Evill
               in
               it self
               ,
               and
               which
               indeed
               would
               carry
               the
               Reason
               of
               the
               Greatest
               of
               Evills
               ,
               if
               so
               be
               our
               own
               delusive
               Opinions
               had
               not
               created
               and
               pulled
               upon
               our
               heads
               another
               sort
               of
               pain
               ,
               called
               the
               
                 pain
                 of
                 the
                 Mind
              
               ;
               which
               many
               times
               becoms
               more
               grievous
               and
               intollerable
               than
               any
               pain
               of
               the
               Body
               whatever
               ,
               as
               we
               have
               formerly
               deduced
               .
               For
               ,
               Discontent
               of
               mind
               ,
               conceived
               upon
               the
               losse
               of
               Riches
               ,
               Honours
               ,
               Friends
               ,
               Wife
               ,
               Children
               ,
               and
               the
               like
               ;
               doth
               frequently
               grow
               to
               that
               height
               ,
               that
               it
               exceeds
               the
               sharpest
               pains
               of
               the
               body
               :
               but
               still
               that
               which
               gives
               it
               both
               being
               and
               growth
               ,
               is
               our
               own
               Opinion
               ,
               which
               if
               right
               and
               sound
               ,
               we
               should
               never
               be
               moved
               by
               any
               such
               Losse
               whatever
               ;
               in
               regard
               that
               all
               such
               things
               are
               without
               the
               circle
               of
               our selves
               ,
               and
               so
               cannot
               touch
               us
               but
               by
               the
               intervention
               of
               Opinion
               ,
               which
               we
               coin
               to
               our selves
               .
               And
               thereupon
               we
               may
               infer
               ,
               that
               
                 we
                 are
                 not
                 subject
                 to
                 any
                 other
                 reall
                 Evill
                 ,
                 but
                 only
                 the
                 Pain
                 of
                 the
                 Body
                 :
              
               and
               that
               the
               mind
               ought
               to
               complain
               of
               nothing
               ,
               which
               is
               not
               conjoyned
               to
               some
               pain
               of
               the
               body
               ,
               either
               present
               ,
               or
               to
               come
               ,
            
          
           
             
             
               II.
               
            
             
               The
               Wise
               man
               ,
               therefore
               ,
               will
               be
               very
               cautious
               ,
               that
               he
               do
               not
               wittingly
               draw
               upon
               himself
               any
               Corporall
               pain
               ;
               nor
               do
               any
               action
               ,
               whereupon
               any
               such
               pain
               may
               be
               likely
               to
               ensue
               :
               unlesse
               it
               be
               in
               order
               either
               to
               the
               Avoydance
               of
               some
               Greater
               pain
               ,
               that
               would
               otherwise
               certainly
               invade
               him
               ;
               or
               the
               Comparation
               of
               some
               Greater
               Pleasure
               dependent
               thereupon
               ;
               as
               we
               have
               formerly
               inculcated
               .
               This
               considered
               ,
               we
               may
               very
               well
               wonder
               at
               Those
               [
               Philosophers
               ]
               who
               accounting
               Health
               ,
               which
               is
               a
               state
               of
               Indolency
               ,
               a
               very
               great
               Good
               ,
               as
               to
               all
               other
               respects
               ;
               do
               yet
               ,
               as
               to
               this
               respect
               ,
               hold
               it
               to
               be
               a
               thing
               meerly
               Indifferent
               :
               as
               if
               it
               were
               not
               an
               indecent
               playing
               with
               words
               ,
               or
               rather
               a
               high
               piece
               of
               Folly
               ,
               to
               affirm
               ▪
               that
               to
               be
               in
               pain
               ,
               and
               to
               be
               free
               from
               pain
               ,
               is
               one
               and
               the
               same
               thing
               .
            
          
           
             
               III.
               
            
             
               But
               ,
               in
               case
               any
               Necessity
               either
               of
               his
               native
               Constitution
               ,
               in
               respect
               whereof
               his
               body
               is
               infirm
               and
               obnoxious
               to
               Diseases
               ;
               or
               of
               any
               Externall
               violence
               done
               him
               ,
               which
               (
               so
               subject
               to
               Casualties
               and
               the
               injuries
               of
               others
               ,
               is
               the
               condition
               of
               frail
               man
               )
               he
               could
               not
               prevent
               or
               avoid
               ;
               (
               for
               experience
               attesteth
               )
               that
               a
               Wise
               and
               Innocent
               person
               may
               be
               wounded
               by
               his
               malicious
               Enemies
               ;
               or
               called
               to
               the
               
               bar
               ,
               impleaded
               ,
               condemned
               ,
               and
               beaten
               with
               rodds
               ,
               or
               otherwise
               cruelly
               tormented
               by
               Tyrants
               )
               we
               say
               ,
               in
               case
               either
               of
               these
               shall
               have
               brought
               pain
               upon
               him
               :
               then
               is
               it
               his
               part
               ,
               to
               endure
               that
               pain
               with
               Constancy
               and
               Bravery
               of
               mind
               ,
               and
               patiently
               to
               expect
               either
               the
               Solution
               ,
               or
               Relaxation
               of
               it
               .
            
          
           
             
               IV.
               
            
             
               For
               ,
               certainly
               ,
               Pain
               doth
               never
               continue
               long
               in
               the
               Body
               ;
               but
               ,
               if
               it
               be
               Great
               and
               highly
               intense
               ,
               it
               ceaseth
               in
               a
               short
               time
               ,
               because
               either
               it
               is
               determined
               of
               its
               self
               ,
               and
               suceeded
               if
               not
               by
               absolute
               Indolency
               ,
               yet
               by
               very
               great
               Mitigation
               ;
               or
               is
               determined
               by
               Death
               ,
               in
               which
               there
               can
               be
               no
               pain
               .
               And
               as
               for
               that
               pain
               ,
               which
               is
               Lasting
               ;
               it
               is
               not
               only
               gentle
               and
               remisse
               in
               it self
               ,
               but
               also
               admits
               many
               lucid
               intervalls
               ,
               so
               that
               there
               are
               not
               many
               daies
               ,
               nay
               ,
               not
               hours
               ,
               in
               which
               the
               body
               may
               enjoy
               not
               only
               ease
               ,
               but
               very
               much
               Pleasure
               also
               .
            
          
           
             
               V.
               
            
             
               And
               may
               we
               not
               observe
               ,
               that
               all
               long
               or
               Chronique
               Diseases
               have
               many
               more
               hours
               of
               Ease
               and
               quiet
               ,
               than
               of
               Pain
               and
               trouble
               ?
               For
               ,
               (
               to
               omit
               this
               ,
               that
               if
               a
               Disease
               encrease
               our
               Thirst
               ,
               it
               doth
               as
               much
               encrease
               our
               pleasure
               in
               Drinking
               )
               they
               give
               us
               time
               for
               our
               Refection
               ,
               
               frequent
               respits
               to
               hold
               comfortable
               Conferences
               with
               our
               Friends
               ,
               leasure
               to
               recreate
               our selves
               with
               some
               gentle
               Game
               ,
               and
               admit
               many
               &
               long
               intervalls
               of
               ease
               ,
               in
               which
               we
               may
               apply
               our selves
               to
               our
               studies
               and
               any
               other
               necessary
               affairs
               .
               Whereupon
               it
               is
               most
               evident
               ,
               that
               Great
               pain
               cannot
               be
               Long
               ;
               nor
               Long
               pain
               Great
               :
               and
               so
               ,
               we
               may
               consolate
               our selves
               against
               the
               Violence
               of
               pain
               ,
               by
               an
               assurance
               of
               the
               shortnesse
               of
               it
               ;
               and
               with
               the
               Remissnesse
               against
               the
               Diuturnity
               of
               it
               .
            
          
           
             
               VI.
               
            
             
               Let
               this
               ,
               therefore
               ,
               be
               our
               frequent
               succour
               ,
               that
               
                 No
                 pain
                 is
                 either
                 Intollerable
              
               ,
               
               
                 or
                 Perpetuall
              
               ;
               because
               ,
               if
               it
               be
               long
               ,
               it
               must
               be
               light
               ;
               if
               great
               ,
               short
               .
               Provided
               alwaies
               ,
               that
               we
               remember
               the
               Ends
               or
               bounds
               prescribed
               to
               things
               by
               Nature
               ;
               and
               do
               not
               by
               our
               own
               opinion
               add
               any
               thing
               thereunto
               ,
               which
               may
               make
               our
               pain
               greater
               ,
               or
               us
               to
               apprehend
               it
               to
               be
               greater
               ,
               than
               really
               it
               is
               .
               For
               ,
               the
               only
               way
               to
               heighten
               pain
               to
               the
               degree
               of
               intollerable
               ,
               is
               to
               exasperate
               it
               by
               impatience
               ,
               and
               oppresse
               and
               wear
               out
               nature
               by
               effeminate
               Complainings
               :
               wheras
               ,
               on
               the
               other
               side
               ,
               nothing
               doth
               so
               much
               alleviate
               ,
               mitigate
               and
               blunt
               the
               edge
               of
               any
               pain
               ,
               as
               Constancy
               ,
               and
               Custom
               of
               suffering
               ;
               since
               thence
               it
               comes
               ,
               that
               a
               Wise
               man
               ,
               who
               hath
               been
               used
               to
               Diseases
               and
               Pains
               ,
               doth
               very
               often
               rejoyce
               and
               smile
               even
               in
               the
               highest
               fury
               of
               his
               sicknesse
               .
            
          
           
             
             
               VII
               .
            
             
               Thus
               much
               we
               can
               testifie
               of
               our
               Friend
               Metrodorus
               ;
               who
               hath
               at
               all
               times
               born
               himself
               undauntedly
               ,
               and
               with
               exemplary
               Constancy
               ▪
               as
               against
               Death
               ,
               so
               against
               all
               Pain
               .
               For
               concerning
               our selves
               ,
               we
               need
               not
               say
               much
               ;
               it
               being
               very
               familiar
               to
               us
               ,
               to
               suffer
               such
               tortures
               of
               the
               Bladder
               &
               Bowels
               ,
               as
               none
               can
               be
               greater
               :
               and
               yet
               ,
               as
               we
               find
               them
               fully
               compensated
               with
               that
               Alacrity
               of
               mind
               ,
               which
               redounds
               to
               us
               from
               the
               remembrance
               of
               our
               Philosophy
               and
               former
               Inventions
               ;
               so
               do
               we
               entertain
               them
               with
               that
               Constancy
               and
               Patience
               ,
               as
               that
               we
               are
               not
               destitute
               of
               very
               great
               delights
               even
               in
               those
               very
               daies
               ,
               wherein
               we
               are
               most
               tormented
               with
               those
               sharp
               Fits
               of
               the
               Stone
               and
               Colick
               .
            
          
           
             
               VIII
               .
            
             
               And
               indeed
               ,
               this
               is
               the
               very
               Reason
               ,
               why
               we
               formerly
               said
               ,
               that
               
                 a
                 wise
                 man
                 ,
                 though
                 invaded
                 and
                 surrounded
                 with
                 the
                 cruellest
                 of
                 Torments
                 ,
                 may
                 yet
                 keep
                 possession
                 of
                 his
                 happiness
                 :
              
               because
               he
               doth
               both
               by
               his
               Patience
               soften
               that
               Necessity
               ,
               which
               he
               cannot
               break
               ;
               and
               as
               much
               as
               possible
               ,
               withdraw
               his
               mind
               from
               being
               concerned
               in
               the
               sufferings
               of
               his
               body
               ,
               conversing
               no
               more
               with
               it
               ,
               than
               as
               with
               a
               fragil
               and
               complaining
               part
               .
               He
               reflects
               the
               eye
               of
               his
               mind
               
               backward
               ,
               and
               considers
               what
               Honest
               ,
               what
               Generous
               and
               Magnanimous
               Actions
               he
               hath
               at
               any
               time
               done
               ;
               and
               fixing
               his
               cogitations
               upon
               those
               things
               ,
               which
               he
               hath
               most
               admired
               ,
               and
               which
               have
               most
               delighted
               him
               :
               he
               recreates
               his
               mind
               with
               the
               Remembrance
               of
               Past
               Goods
               ,
               for
               which
               he
               is
               very
               far
               from
               shewing
               himself
               Ungratefull
               ,
               as
               Unwise
               men
               usually
               are
               .
            
          
           
             
               IX
               .
            
             
               He
               considers
               ,
               that
               he
               can
               do
               nothing
               more
               worthy
               that
               Virtue
               and
               Wisdom
               ,
               which
               he
               professeth
               ,
               than
               not
               to
               yeeld
               the
               victory
               to
               Pain
               ,
               the
               most
               hard
               to
               be
               susteined
               of
               all
               things
               ;
               than
               to
               hold
               up
               his
               head
               nobly
               in
               so
               difficult
               a
               conflict
               ;
               to
               vanquish
               so
               potent
               and
               malicious
               an
               Enemy
               ,
               and
               at
               length
               to
               make
               so
               perfect
               a
               Conquest
               thereof
               ,
               as
               that
               the
               very
               Remembrance
               of
               it
               will
               be
               at
               all
               times
               delightfull
               ,
               and
               especially
               in
               the
               time
               of
               absolute
               Indolency
               ;
               which
               will
               be
               so
               much
               the
               more
               Gratefull
               ,
               by
               how
               much
               the
               greater
               pains
               shall
               have
               praeceded
               ,
               as
               a
               Calm
               ,
               or
               Haven
               is
               alwaies
               most
               welcome
               after
               a
               tempest
               .
            
          
           
             
               X.
               
            
             
               Now
               ,
               if
               a
               wise
               man
               is
               not
               without
               his
               Alleviations
               and
               Comforts
               even
               in
               the
               most
               Grievous
               pain
               ;
               what
               shall
               we
               say
               of
               him
               in
               Remiss
               and
               Gentle
               pains
               ,
               or
               in
               the
               loss
               of
               some
               Member
               ,
               or
               Privation
               of
               some
               one
               of
               his
               Senses
               ?
               
               Truly
               ,
               it
               was
               not
               without
               good
               reason
               ,
               that
               we
               formerly
               said
               ,
               that
               
                 a
                 Wise
                 man
                 might
                 still
                 be
                 Happy
                 ,
                 though
                 deprived
                 of
                 the
                 best
                 of
                 his
                 Senses
                 ,
                 his
                 Sight
                 :
              
               for
               ,
               if
               the
               Night
               doth
               not
               diminish
               the
               Happinesse
               of
               life
               ;
               why
               should
               Blindnesse
               ,
               that
               so
               neerly
               resembles
               Night
               ,
               do
               it
               ?
               and
               however
               he
               may
               want
               some
               pleasures
               ,
               that
               depend
               upon
               the
               light
               :
               yet
               are
               there
               many
               others
               that
               lie
               open
               to
               his
               enjoyment
               ,
               and
               what
               is
               much
               above
               all
               others
               ,
               the
               pleasure
               of
               Contemplation
               .
            
          
           
             
               XI
               .
            
             
               For
               ,
               seeing
               that
               to
               a
               wise
               man
               ,
               
                 to
                 live
                 ,
                 is
                 to
                 Think
                 ,
              
               certainly
               his
               Thoughts
               are
               not
               beholding
               to
               the
               assistance
               of
               his
               Eyes
               ,
               in
               the
               businesse
               of
               investigating
               Truth
               .
               And
               that
               man
               ,
               to
               whose
               Doctrine
               we
               somtimes
               gave
               up
               our
               Name
               ,
               did
               live
               long
               and
               Happy
               ,
               without
               being
               able
               to
               distinguish
               of
               Colours
               :
               but
               ,
               without
               the
               Notion
               of
               Things
               ,
               he
               could
               not
               have
               lived
               happy
               .
               Nay
               ,
               that
               Great
               man
               was
               of
               opinion
               ,
               that
               the
               Perspicacity
               of
               the
               Mind
               was
               very
               much
               dimmed
               by
               the
               sight
               of
               the
               eyes
               :
               and
               while
               others
               could
               scarcely
               be
               said
               ,
               to
               see
               the
               things
               ,
               that
               were
               before
               them
               ;
               the
               opticks
               of
               his
               reason
               flew
               abroad
               into
               all
               Infinity
               ,
               nor
               could
               the
               acies
               of
               his
               mind
               be
               terminated
               by
               the
               Extreams
               of
               the
               Universe
               .
            
          
        
         
           
           
             CHAP.
             XXIV
             .
          
           
             Of
             Fortitude
             ,
             against
             Discontent
             of
             Mind
             .
          
           
             
               YOU
               may
               remember
               ,
               we
               said
               even
               now
               ,
               that
               all
               Discontent
               of
               Mind
               is
               conceived
               for
               such
               things
               ,
               that
               are
               Externall
               Evills
               ,
               and
               the
               Contraries
               to
               those
               Goods
               that
               we
               most
               love
               and
               desire
               .
               For
               ,
               men
               usually
               call
               some
               things
               Adverse
               ,
               and
               others
               Prosperous
               :
               and
               we
               may
               generally
               observe
               ,
               that
               the
               Mind
               ,
               which
               is
               elevated
               and
               insolent
               with
               Prosperity
               ,
               and
               dejected
               with
               Adversity
               ;
               is
               low
               ,
               abject
               and
               base
               .
               This
               considered
               ,
               you
               may
               easily
               collect
               ,
               that
               all
               we
               should
               in
               this
               place
               say
               ,
               concerning
               Evills
               inducing
               Discontent
               ,
               and
               in
               respect
               whereof
               ,
               we
               have
               need
               of
               Fortitude
               ;
               may
               be
               sufficiently
               inferred
               from
               what
               we
               formerly
               said
               ,
               concerning
               those
               Goods
               ,
               that
               are
               the
               General
               objects
               of
               our
               Desires
               or
               Cupidities
               ,
               and
               in
               respect
               whereof
               we
               have
               need
               of
               Temperance
               .
            
          
           
             
               II.
               
            
             
               Let
               this
               Generall
               Axiome
               ,
               therefore
               ,
               suffice
               ;
               that
               
                 Discontent
                 of
                 Mind
                 is
                 not
                 grounded
                 upon
                 Nature
                 ,
                 but
                 upon
                 meer
                 Opinion
                 of
                 Evill
              
               ;
               and
               in
               respect
               
               respect
               thereof
               it
               becomes
               necessary
               ,
               that
               every
               man
               be
               in
               Discontent
               ,
               who
               conceives
               himself
               to
               be
               under
               some
               Evill
               ,
               whether
               only
               praevised
               and
               expected
               ,
               or
               already
               come
               upon
               him
               .
               For
               ,
               how
               comes
               it
               ,
               that
               a
               Father
               ,
               whose
               Son
               is
               killed
               ,
               is
               not
               a
               whit
               lesse
               cheerfull
               or
               merry
               ,
               if
               he
               know
               not
               of
               the
               death
               of
               his
               Son
               ,
               than
               if
               he
               were
               yet
               alive
               and
               in
               health
               ?
               or
               ,
               that
               he
               ,
               who
               hath
               lost
               much
               of
               his
               good
               fame
               abroad
               ,
               or
               all
               his
               goods
               and
               Cattell
               by
               robbery
               at
               home
               ;
               is
               not
               at
               all
               sensible
               of
               either
               losse
               ,
               till
               he
               hears
               of
               it
               ?
               Is
               it
               not
               Opinion
               alone
               ,
               which
               makes
               him
               sad
               and
               discontented
               thereupon
               ?
               Certainly
               ,
               if
               Nature
               it self
               were
               the
               Author
               of
               that
               sadnesse
               ,
               the
               Fathers
               mind
               would
               be
               strook
               with
               a
               sense
               of
               the
               losse
               of
               his
               Son
               ,
               in
               the
               same
               moment
               wherein
               he
               was
               slain
               :
               and
               in
               like
               manner
               ,
               he
               that
               hath
               suffered
               Detraction
               from
               his
               honour
               ,
               or
               been
               robbed
               of
               his
               Goods
               and
               Cattell
               ,
               would
               in
               the
               same
               instant
               receive
               intelligence
               of
               his
               losse
               ,
               from
               the
               secret
               Regret
               impressed
               upon
               his
               mind
               .
            
          
           
             
               III.
               
            
             
               To
               the
               production
               of
               Discontent
               ,
               therefore
               ,
               in
               the
               mind
               ,
               it
               is
               absolutely
               necessary
               ,
               that
               Opinion
               (
               not
               Nature
               )
               intervene
               betwixt
               the
               supposed
               Evill
               and
               the
               Mind
               .
               However
               ,
               that
               you
               may
               be
               the
               more
               confirmed
               in
               this
               truth
               ,
               be
               pleased
               to
               observe
               this
               ;
               If
               a
               man
               have
               an
               opinion
               ,
               that
               such
               a
               one
               is
               his
               true
               Son
               ,
               who
               was
               indeed
               begotten
               by
               another
               man
               ;
               and
               again
               ,
               
               believe
               ,
               that
               such
               a
               one
               is
               not
               his
               Son
               ,
               though
               himself
               be
               the
               right
               Father
               of
               him
               :
               let
               it
               be
               told
               him
               ,
               that
               He
               ,
               whom
               he
               accounts
               not
               to
               be
               his
               true
               Son
               ,
               but
               really
               is
               so
               ,
               is
               Dead
               ;
               and
               he
               shall
               never
               be
               moved
               at
               the
               sad
               tidings
               :
               but
               let
               him
               hear
               of
               the
               death
               of
               the
               other
               ,
               whom
               he
               took
               for
               his
               true
               Son
               ,
               but
               really
               was
               not
               so
               ;
               and
               he
               shall
               instantly
               be
               moved
               at
               the
               news
               ,
               and
               suddainly
               break
               forth
               into
               sorrow
               and
               laments
               .
               And
               this
               ,
               not
               from
               any
               Naturall
               Instinct
               ,
               or
               Sentiments
               Paternall
               :
               but
               only
               from
               the
               delusive
               suggestions
               of
               Opinion
               ,
               that
               the
               one
               ,
               who
               was
               his
               Son
               ,
               was
               not
               so
               ;
               and
               that
               the
               other
               ,
               who
               was
               not
               his
               Son
               ,
               was
               so
               .
            
          
           
             
               IV.
               
            
             
               Hence
               is
               it
               a
               perspicuous
               Truth
               ,
               that
               those
               things
               ,
               for
               which
               the
               mind
               becomes
               male-content
               and
               contristate
               ,
               are
               not
               Real
               Evills
               to
               us
               ;
               forasmuch
               as
               they
               are
               without
               the
               orbe
               of
               our
               Nature
               ,
               
               and
               can
               never
               touch
               us
               immediatly
               or
               of
               themselves
               ,
               but
               by
               the
               mediation
               of
               our
               own
               Opinion
               .
               And
               this
               was
               the
               ground
               of
               our
               former
               Assertion
               ,
               
               
                 that
                 it
                 is
                 Reason
                 alone
                 which
                 makes
                 life
                 happy
                 and
                 pleasant
                 ,
                 by
                 expelling
                 all
                 such
                 false
                 Conceptions
                 or
                 Opinions
                 ,
                 as
                 may
                 any
                 way
                 occasion
                 perturbation
                 of
                 mind
                 .
              
               For
               ,
               it
               is
               Discontent
               alone
               ,
               that
               perturbs
               the
               mind
               ,
               and
               wholly
               subverts
               the
               Tranquillity
               ,
               and
               so
               the
               jucundity
               thereof
               .
            
          
           
             
             
               V.
               
            
             
               But
               ,
               
               how
               can
               Reason
               expell
               all
               such
               erroneous
               Opinions
               ,
               after
               they
               have
               once
               taken
               possession
               of
               the
               Mind
               ?
               Why
               ,
               truly
               ,
               only
               by
               teaching
               ,
               the
               Wise
               man
               to
               arm
               his
               mind
               against
               the
               blows
               of
               Fortune
               .
               For
               those
               very
               Externall
               things
               ,
               which
               perswaded
               by
               opinion
               ,
               we
               conceive
               to
               be
               Good
               ,
               and
               for
               the
               losse
               of
               which
               we
               conceive
               such
               Discontent
               of
               mind
               ;
               are
               also
               justly
               called
               the
               Goods
               of
               Fortune
               ;
               because
               they
               are
               not
               reeally
               our
               own
               ,
               but
               may
               be
               possessed
               ,
               or
               taken
               away
               ,
               as
               Fortnue
               pleaseth
               .
            
          
           
             
               VI.
               
            
             
               This
               the
               Wise
               man
               well
               knowing
               ,
               
               accounts
               such
               Goods
               no
               more
               his
               own
               ,
               than
               other
               mens
               ,
               and
               doth
               never
               so
               possesse
               them
               ,
               as
               not
               to
               be
               willing
               and
               ready
               at
               any
               time
               to
               part
               with
               them
               .
               For
               ,
               he
               hath
               divested
               his
               mind
               of
               that
               opinion
               ,
               which
               would
               perswade
               him
               ,
               that
               they
               are
               reall
               Goods
               ,
               that
               they
               are
               his
               own
               ,
               that
               they
               are
               permanent
               and
               inamissible
               :
               and
               put
               on
               that
               right
               opinion
               ,
               which
               assures
               him
               ,
               that
               they
               are
               neither
               really
               Good
               ,
               nor
               absolutely
               his
               own
               ,
               nor
               inamissible
               ,
               but
               transitory
               and
               subject
               to
               be
               blown
               away
               from
               him
               by
               
               every
               gust
               of
               adverse
               Fortune
               .
               And
               hereupon
               He
               foresees
               what
               to
               do
               ,
               in
               case
               he
               should
               be
               deprived
               of
               them
               ;
               that
               is
               ,
               not
               to
               cruciate
               himself
               with
               vain
               sorrow
               and
               fruitless
               Discontent
               ;
               but
               to
               take
               it
               quietly
               and
               contentedly
               ,
               that
               Fortune
               ha●h
               redemanded
               what
               she
               did
               not
               give
               ,
               but
               only
               lend
               him
               .
            
          
           
             
               VII
               .
            
             
               Certainly
               ,
               to
               those
               ,
               who
               account
               it
               an
               Evill
               to
               be
               deprived
               of
               these
               Externall
               Goods
               ,
               it
               cannot
               but
               prove
               of
               grievous
               consequence
               ,
               that
               Praemeditation
               should
               encrease
               those
               Evils
               which
               it
               might
               very
               much
               have
               diminished
               at
               least
               ,
               if
               not
               wholly
               praevented
               .
               For
               by
               this
               they
               come
               to
               be
               discontented
               not
               only
               at
               present
               infortunes
               ,
               but
               also
               at
               such
               as
               they
               apprehend
               are
               likely
               to
               befall
               them
               but
               perhaps
               may
               never
               befall
               them
               :
               and
               so
               every
               Evill
               is
               troub●esom
               ,
               not
               only
               when
               it
               comes
               ,
               but
               when
               it
               is
               only
               expected
               ,
               though
               it
               never
               come
               .
               Doubtlesse
               ,
               it
               is
               most
               vain
               and
               foolish
               in
               a
               man
               ,
               to
               run
               in●o
               a
               voluntary
               misery
               ;
               and
               he
               that
               doth
               so
               ,
               shall
               alwaies
               be
               Discontented
               ,
               either
               by
               receiving
               ,
               or
               thinking
               of
               Evill
               :
               for
               ,
               who
               so
               alwaies
               thinks
               ,
               that
               some
               Evill
               or
               Adversity
               may
               befall
               him
               ;
               this
               very
               thought
               doth
               prove
               an
               Eternall
               Evill
               to
               him
               .
            
          
           
             
             
               VIII
               .
            
             
               And
               ,
               as
               for
               the
               Wise
               man
               ,
               in
               case
               it
               happen
               ,
               that
               by
               being
               long
               accustomed
               to
               the
               possession
               and
               use
               of
               the
               Goods
               of
               Fortune
               ,
               he
               hath
               not
               totally
               expunged
               out
               of
               his
               Mind
               that
               Opinion
               ,
               that
               they
               are
               reall
               Goods
               ,
               and
               wholly
               his
               own
               ;
               and
               so
               some
               little
               of
               Fortune
               intervene
               ,
               and
               give
               him
               a
               blow
               ,
               that
               may
               put
               him
               to
               some
               small
               Regret
               and
               Discontent
               :
               in
               this
               case
               ,
               he
               is
               for
               the
               Alleviation
               of
               that
               his
               Discontent
               ,
               to
               have
               recourse
               to
               those
               two
               things
               formerly
               prescribed
               by
               us
               ,
               as
               the
               most
               potent
               remedies
               for
               the
               mitigation
               of
               Pain
               in
               the
               body
               ;
               viz.
               Avocation
               of
               his
               thoughts
               from
               his
               losse
               and
               the
               Causes
               of
               it
               ;
               and
               Revocation
               of
               them
               to
               those
               things
               ,
               which
               he
               knows
               to
               be
               Gratefull
               and
               Pleasant
               to
               his
               Mind
               .
            
          
           
             
               IX
               .
            
             
               For
               ,
               the
               Mind
               ,
               of
               a
               Wise
               man
               is
               instructed
               to
               conform
               to
               the
               Laws
               of
               Reason
               ,
               and
               precisely
               follow
               the
               conduct
               thereof
               ;
               and
               Reason
               forbids
               him
               to
               fix
               his
               cogitations
               upon
               those
               things
               ,
               which
               may
               advance
               and
               foment
               his
               discontent
               ,
               &
               by
               that
               means
               helps
               him
               to
               abstract
               his
               thoughts
               from
               all
               regret
               ,
               and
               convert
               them
               upon
               Goods
               either
               to
               come
               ,
               or
               formerly
               enjoyed
               ,
               and
               especially
               such
               as
               he
               hath
               frequently
               found
               to
               be
               delightfull
               .
            
          
           
             
             
               X.
               
            
             
               And
               ,
               what
               though
               sad
               and
               importune
               thoughts
               are
               apt
               frequently
               to
               recurre
               ;
               yet
               is
               he
               still
               to
               insist
               upon
               that
               Avocation
               and
               Revocation
               of
               his
               Mind
               :
               because
               the
               mind
               ,
               by
               continuall
               Diversion
               to
               other
               objects
               ,
               is
               ,
               brought
               by
               little
               and
               little
               to
               wear
               out
               and
               deface
               the
               Characters
               of
               sorrow
               imprinted
               upon
               it
               by
               a
               misfortune
               ;
               nor
               ,
               indeed
               ,
               doth
               Time
               conduce
               to
               the
               cure
               of
               Discontent
               ,
               by
               any
               other
               way
               ,
               but
               ony
               by
               exhibiting
               various
               occasions
               of
               Divertisement
               ,
               by
               which
               the
               mind
               being
               by
               degrees
               taken
               off
               from
               the
               Cause
               of
               its
               trouble
               ,
               is
               brought
               at
               length
               to
               almost
               an
               absolute
               forgetfullnesse
               thereof
               .
            
          
        
         
           
             CHAP.
             XXV
             .
          
           
             Of
             Iustice
             ,
             in
             Generall
             .
          
           
             
               THus
               far
               of
               that
               part
               of
               Honesty
               ,
               which
               concerns
               Ones-self
               :
               we
               are
               now
               come
               to
               the
               other
               ,
               that
               relates
               also
               to
               others
               ,
               and
               belongs
               to
               a
               man
               as
               living
               in
               a
               Civill
               Society
               ;
               and
               that
               is
               Iustice.
               For
               most
               certain
               it
               is
               ,
               tha●
               Justice
               is
               as
               it
               were
               the
               common
               Tye
               ,
               or
               Ligament
               ,
               which
               ho●ds
               men
               together
               in
               peace
               ,
               and
               without
               which
               no
               Society
               can
               subsist
               :
               insomuch
               
               as
               it
               is
               
                 a
                 Virtue
                 ,
                 which
                 gives
                 to
                 every
                 one
                 his
                 Due
                 ,
                 and
                 provides
                 that
                 Injury
                 be
                 done
                 to
                 none
                 .
              
            
          
           
             
               II.
               
            
             
               What
               we
               have
               formerly
               said
               ,
               of
               the
               Foundation
               and
               Benefits
               of
               the
               other
               Virtues
               ,
               hitherto
               handled
               ;
               doth
               exactly
               correspond
               also
               to
               this
               Virtue
               :
               for
               as
               we
               have
               taught
               ,
               that
               Prudence
               ,
               Temperance
               and
               Fortitude
               are
               inseparably
               conjoyned
               to
               Pleasure
               ;
               so
               may
               wee
               affirm
               the
               very
               same
               of
               Justice
               ,
               which
               doth
               not
               only
               never
               cause
               Harm
               to
               any
               man
               ,
               but
               on
               the
               contrary
               ,
               alwaies
               preserve
               and
               nourish
               somthing
               ,
               that
               may
               calm
               and
               quiet
               the
               minds
               of
               men
               ;
               and
               this
               as
               well
               by
               its
               own
               and
               Natures
               power
               ,
               as
               by
               a
               constant
               Hope
               ,
               that
               none
               shall
               ever
               want
               any
               of
               those
               things
               ,
               which
               pure
               and
               depraved
               Nature
               can
               desire
               .
            
          
           
             
               III.
               
            
             
               And
               ,
               as
               Temerity
               ,
               Lust
               ,
               and
               Cowardise
               do
               alwaies
               excruciate
               the
               mind
               ,
               and
               stir
               up
               troubles
               :
               so
               is
               it
               impossible
               ,
               that
               a
               mind
               ,
               which
               lodgeth
               Injustice
               ,
               should
               at
               any
               time
               be
               quiet
               and
               at
               peace
               either
               with
               it self
               ,
               or
               others
               ;
               because
               though
               such
               a
               mind
               should
               attempt
               any
               unjust
               action
               ,
               with
               the
               greatest
               secrecy
               imaginable
               ;
               yet
               can
               it
               not
               perswade
               it self
               ,
               that
               the
               Injustice
               thereof
               shall
               never
               be
               brought
               to
               light
               ,
               And
               though
               some
               may
               think
               themselves
               
               so
               great
               ,
               as
               to
               be
               walled
               in
               and
               fortifyed
               against
               all
               revenge
               of
               their
               injustice
               ,
               by
               their
               riches
               ,
               honours
               ,
               power
               ,
               &c.
               yet
               do
               they
               still
               lye
               open
               to
               the
               revenge
               of
               an
               Evill
               Conscience
               ,
               which
               whispers
               them
               in
               the
               ear
               ,
               every
               moment
               ,
               that
               all
               those
               solicitudes
               and
               perturbations
               ,
               wherewith
               their
               minds
               are
               uncessantly
               tormented
               ,
               are
               inflicted
               upon
               them
               ,
               by
               the
               Immortall
               Gods
               ,
               by
               way
               of
               punishment
               for
               their
               improbity
               .
            
          
           
             
               IV.
               
            
             
               There
               is
               no
               man
               can
               propose
               to
               himself
               a
               Diminution
               of
               the
               troubles
               of
               life
               ,
               by
               any
               unjust
               way
               ;
               but
               he
               must
               be
               sure
               to
               find
               them
               to
               be
               highly
               Encreased
               and
               Aggravated
               by
               the
               remorse
               of
               Conscience
               ,
               the
               penalties
               of
               the
               Laws
               ,
               and
               the
               Odium
               of
               all
               his
               fellow-Citizens
               .
               And
               yet
               notwithstanding
               there
               are
               Millions
               of
               men
               ,
               who
               never
               think
               they
               have
               enough
               of
               Riches
               ,
               or
               Honours
               ,
               or
               Power
               ,
               or
               Lusts
               ,
               of
               Riotings
               ,
               and
               the
               like
               exorbitant
               Cupidities
               ;
               which
               no
               wealth
               unjustly
               gotten
               can
               diminish
               ,
               but
               doth
               rather
               encrease
               and
               enflame
               :
               so
               that
               such
               men
               seem
               fitter
               to
               be
               Restrained
               by
               severe
               Laws
               ,
               than
               to
               be
               instructed
               by
               the
               mild
               precepts
               of
               Reason
               .
            
          
           
             
               V.
               
            
             
               All
               sound
               judicious
               men
               ,
               therefore
               ,
               &
               are
               by
               Right
               Reason
               invited
               to
               Justice
               Equity
               ,
               Faith
               ;
               
               and
               as
               for
               Impotent
               persons
               ,
               and
               such
               as
               in
               their
               Non-age
               ,
               neither
               can
               unjust
               actions
               any
               way
               avail
               them
               ,
               who
               can
               neither
               easily
               effect
               ,
               what
               they
               endeavour
               ,
               nor
               obtain
               their
               Ends
               ,
               when
               they
               have
               effected
               it
               :
               and
               Riches
               are
               more
               convenient
               to
               Fortune
               ,
               or
               Liberality
               of
               ingeny
               ;
               which
               whoever
               use
               ,
               thereby
               procure
               to
               themselves
               the
               Respect
               and
               Good-will
               of
               others
               ,
               and
               (
               what
               is
               most
               conducible
               to
               quiet
               living
               )
               render
               themselves
               Dear
               and
               Beloved
               ;
               especially
               when
               there
               is
               no
               cause
               of
               offending
               .
            
          
           
             
               VI.
               
            
             
               For
               ,
               those
               Desires
               that
               arise
               from
               simple
               Nature
               are
               easily
               satisfied
               :
               and
               all
               others
               ,
               that
               are
               derived
               from
               vain
               Opinions
               ,
               are
               not
               to
               be
               obeyed
               ,
               but
               suppressed
               ;
               because
               they
               incite
               us
               to
               the
               fruition
               of
               nothing
               that
               is
               truly
               Desiderable
               ,
               and
               alwaies
               there
               is
               more
               of
               Detriment
               accrewing
               from
               the
               injury
               its
               self
               ,
               than
               there
               is
               of
               Emolument
               or
               advantage
               from
               those
               things
               ,
               that
               are
               gotten
               by
               that
               injury
               .
            
          
           
             
               VII
               .
            
             
               Neverthelesse
               ,
               no
               man
               can
               say
               rightly
               ,
               that
               Justice
               is
               a
               Virtue
               to
               be
               wished
               for
               ,
               embraced
               ,
               and
               pursued
               ,
               immediately
               for
               it self
               ;
               but
               mediate●y
               ,
               or
               for
               the
               great
               Pleasure
               it
               brings
               with
               it
               .
               For
               ,
               to
               be
               beloved
               by
               ,
               and
               to
               be
               Dear
               to
               oothers
               
               is
               very
               Pleasant
               ;
               why
               ?
               only
               because
               it
               conduceth
               to
               the
               greater
               Safety
               ,
               Peace
               and
               Pleasure
               of
               a
               mans
               life
               .
               This
               considered
               ,
               we
               infer
               ,
               that
               Improbity
               is
               to
               be
               avoided
               ,
               not
               only
               in
               respect
               of
               those
               many
               and
               great
               externall
               Incommodities
               ,
               which
               happen
               to
               Unjust
               persons
               ;
               but
               also
               ,
               and
               much
               more
               ,
               in
               respect
               of
               those
               internall
               Disquiets
               and
               Perplexities
               of
               mind
               ,
               which
               it
               alwaies
               causeth
               .
            
          
           
             
               VIII
               .
            
             
               Now
               ,
               though
               these
               Considerations
               seem
               sufficient
               to
               the
               Endearment
               of
               this
               excellent
               Virtue
               ,
               Justice
               ;
               yet
               we
               are
               concerned
               to
               enlarge
               our
               Discourse
               ,
               partly
               touching
               Right
               :
               or
               what
               is
               Just
               ,
               that
               so
               we
               may
               come
               the
               better
               to
               understand
               the
               Original
               of
               Justice
               ,
               among
               whom
               it
               is
               to
               be
               practised
               ,
               and
               with
               what
               Advantages
               :
               and
               partly
               touching
               some
               
                 other
                 Virtues
              
               ,
               that
               are
               nearly
               allied
               to
               Justice
               ,
               as
               
                 Beneficence
                 ,
                 Gratitude
                 ,
                 Piety
                 ,
                 Observance
                 ,
              
               and
               Friendship
               .
            
          
        
         
           
             CHAP.
             XXVI
             .
          
           
             Of
             Right
             ,
             or
             Iust
             ;
             from
             whence
             Iustice
             is
             named
             .
          
           
             
               IN
               the
               first
               place
               ,
               therefore
               ,
               forasmuch
               as
               it
               is
               evident
               ,
               that
               Iustice
               is
               denominated
               from
               hence
               ,
               that
               the
               Right
               of
               another
               man
               is
               conconserved
               ,
               
               or
               that
               what
               is
               Right
               or
               Iust
               ,
               is
               performed
               :
               it
               is
               worth
               our
               knowing
               what
               that
               is
               ,
               which
               ought
               to
               be
               accounted
               Right
               or
               Just.
               
            
          
           
             
               II.
               
            
             
               Since
               Justice
               was
               excogitated
               and
               instituted
               in
               order
               to
               the
               Common
               Good
               ;
               necessary
               it
               is
               ,
               that
               that
               Right
               or
               Iust
               ,
               to
               which
               Justice
               hath
               respect
               ,
               should
               be
               such
               a
               certain
               Good
               ,
               as
               may
               be
               in
               Common
               to
               all
               and
               every
               sing●e
               member
               of
               the
               Society
               .
               And
               ,
               because
               every
               one
               ,
               by
               the
               direction
               of
               Nature
               ,
               desires
               what
               is
               Good
               for
               H●mself
               :
               it
               is
               also
               necessary
               ,
               that
               what
               is
               Right
               ,
               or
               Just
               be
               somthing
               of
               Natures
               owne
               institution
               ,
               and
               so
               may
               be
               called
               Naturall
               .
            
          
           
             
               III.
               
            
             
               Nor
               is
               it
               for
               nothing
               that
               we
               touch
               upon
               this
               particular
               ;
               because
               it
               somtimes
               comes
               to
               pass
               ,
               that
               in
               a
               Society
               that
               may
               be
               prescribed
               for
               Right
               and
               Just
               ,
               which
               is
               not
               really
               Good
               for
               the
               Society
               :
               and
               so
               being
               not
               Naturall
               ,
               or
               according
               to
               the
               dictates
               of
               Nature
               ,
               it
               cannot
               ,
               but
               by
               abuse
               ,
               be
               reputed
               Right
               or
               Just
               ;
               since
               that
               ,
               which
               hath
               the
               true
               reason
               of
               Right
               or
               Just
               Naturall
               ,
               is
               such
               ,
               as
               that
               it
               is
               not
               only
               prescribed
               as
               Profitable
               and
               Good
               ,
               but
               is
               also
               Really
               so
               .
            
          
           
             
             
               IV.
               
            
             
               To
               speak
               plainly
               and
               properly
               ,
               therefore
               ;
               Right
               or
               Just
               Naturall
               ,
               is
               nothing
               else
               but
               
                 Tessera
                 Utilitatis
              
               ,
               the
               Symboll
               of
               Utility
               ,
               proposed
               and
               agreed
               upon
               by
               the
               concurrent
               votes
               of
               all
               in
               the
               Society
               ,
               to
               the
               end
               ,
               that
               they
               may
               be
               kept
               from
               mutually
               harming
               each
               other
               ,
               and
               that
               each
               one
               may
               live
               securely
               ;
               which
               as
               it
               is
               a
               Good
               ,
               so
               doth
               every
               man
               ,
               by
               the
               direction
               of
               Nature
               ,
               desire
               it
               .
            
          
           
             
               V.
               
            
             
               Here
               we
               take
               Profitable
               and
               Good
               ,
               for
               the
               same
               thing
               ;
               and
               judge
               that
               there
               are
               two
               Reasons
               ,
               that
               require
               the
               preservation
               of
               Right
               :
               the
               one
               ,
               that
               it
               may
               be
               Profitable
               ,
               or
               respect
               the
               Common
               Utility
               ,
               
                 i.
                 e.
              
               the
               Common
               Security
               ;
               the
               other
               ,
               that
               it
               be
               Prescribed
               by
               the
               Common
               Consent
               of
               the
               Society
               ,
               for
               nothing
               is
               compleatly
               Just
               ,
               but
               what
               the
               Society
               hath
               ,
               by
               common
               Consent
               ,
               or
               common
               Pact
               ,
               decreed
               to
               be
               observed
               and
               kept
               inviolate
               .
            
          
           
             
               VI.
               
            
             
               And
               hence
               it
               ,
               that
               the
               name
               of
               Right
               or
               Iust
               is
               usually
               given
               to
               each
               of
               these
               Two
               ;
               since
               not
               only
               what
               is
               profitable
               is
               said
               to
               be
               Just
               ,
               but
               also
               the
               very
               Paction
               ,
               or
               Agreement
               ,
               or
               Prescription
               of
               the
               Society
               ;
               which
               is
               also
               
               called
               Law
               ,
               as
               being
               that
               ,
               which
               expressly
               prescribes
               to
               every
               one
               what
               is
               Profitable
               or
               Just.
               
            
          
           
             
               VII
               .
            
             
               Some
               there
               are
               ,
               we
               know
               ,
               who
               conceive
               and
               affirm
               ,
               that
               all
               things
               ,
               that
               can
               be
               said
               to
               be
               Iust
               ,
               are
               so
               of
               their
               own
               proper
               and
               invariate
               Nature
               ;
               and
               that
               Lawes
               do
               not
               make
               them
               to
               be
               just
               ,
               but
               only
               declare
               and
               prescribe
               them
               to
               be
               so
               ,
               in
               respect
               of
               their
               own
               Nature
               :
               but
               truly
               the
               matter
               is
               farre
               otherwise
               ,
               the
               case
               in
               this
               point
               being
               as
               in
               most
               other
               things
               that
               are
               Usefull
               and
               Profitable
               ,
               as
               in
               those
               which
               concern
               Health
               ,
               &
               many
               others
               of
               the
               like
               nature
               ;
               of
               which
               some
               may
               be
               beneficiall
               to
               one
               man
               ,
               and
               hurtfull
               to
               another
               ,
               and
               so
               being
               oftentimes
               misapplyed
               ,
               they
               fail
               of
               the
               end
               proposed
               ,
               as
               well
               in
               common
               ,
               as
               in
               private
               .
            
          
           
             
               VIII
               .
            
             
               And
               ,
               certainly
               ,
               since
               every
               thing
               is
               every
               where
               ,
               alwaies
               ,
               and
               by
               all
               men
               ,
               deprehended
               to
               be
               such
               ,
               as
               really
               it
               is
               in
               its
               own
               Nature
               ;
               because
               that
               Nature
               is
               invariate
               :
               we
               may
               justly
               demand
               of
               the
               Authors
               of
               that
               opinion
               ,
               whether
               or
               no
               such
               things
               as
               are
               accounted
               just
               at
               some
               times
               ,
               in
               some
               places
               ,
               by
               some
               men
               ,
               are
               so
               at
               all
               times
               ,
               in
               all
               places
               ,
               and
               to
               all
               men
               ?
               Ought
               not
               such
               to
               have
               observed
               ,
               that
               many
               of
               those
               things
               ,
               that
               are
               constituted
               by
               Laws
               ,
               
               and
               so
               accounted
               Lawfull
               and
               Just
               ;
               are
               not
               so
               constituted
               ,
               nor
               accounted
               among
               all
               Nations
               :
               but
               are
               partly
               negected
               as
               things
               Indifferent
               ,
               by
               many
               ;
               and
               partly
               rejected
               as
               Hurtfull
               ,
               and
               condemned
               as
               absolutely
               Unjust
               ,
               by
               as
               many
               others
               ?
               And
               are
               there
               not
               some
               ,
               who
               accept
               some
               things
               as
               Universally
               Profitable
               ,
               which
               really
               are
               rather
               universally
               Destructive
               ;
               and
               accordingly
               embrace
               and
               enact
               them
               to
               be
               Universally
               accommodate
               ,
               in
               case
               they
               judge
               them
               to
               be
               Accommodate
               ,
               and
               to
               promise
               some
               Generall
               Emolument
               to
               that
               particular
               Society
               ,
               in
               which
               they
               live
               ?
            
          
           
             
               IX
               .
            
             
               This
               duly
               considered
               ,
               the
               most
               that
               can
               be
               said
               ,
               in
               favour
               of
               that
               Opinion
               ,
               it
               only
               this
               ;
               that
               that
               is
               Universally
               Iust
               ,
               which
               is
               Profitable
               ,
               or
               conform
               to
               the
               Notion
               of
               Right
               or
               Iust
               ,
               even
               now
               described
               :
               for
               ,
               in
               speciall
               ,
               indeed
               ,
               as
               Utility
               is
               varied
               among
               various
               Nations
               ,
               so
               also
               is
               Right
               or
               Iust
               ;
               so
               as
               what
               may
               be
               accounted
               and
               really
               is
               Iust
               in
               respect
               of
               one
               Nation
               ,
               may
               be
               Unjust
               in
               respect
               of
               another
               .
               And
               ,
               therefore
               ,
               if
               it
               be
               demanded
               ,
               
                 Whether
                 or
                 no
                 the
                 same
                 thing
                 be
                 Right
                 or
                 Iust
                 among
                 all
                 men
                 ?
              
               our
               answer
               must
               be
               ,
               that
               as
               to
               the
               Generall
               ,
               it
               is
               the
               same
               ,
               as
               being
               somwhat
               that
               is
               profitable
               in
               mutuall
               Society
               ;
               but
               as
               to
               particulars
               ,
               it
               may
               come
               not
               to
               be
               the
               same
               among
               all
               men
               ,
               particular
               Countries
               ,
               and
               particular
               Causes
               in
               severall
               Nations
               considered
               .
            
          
           
             
             
               X.
               
            
             
               And
               (
               that
               we
               may
               deduce
               a
               few
               observations
               from
               hence
               )
               whatever
               is
               by
               Experience
               found
               to
               be
               Profitable
               to
               mutuall
               Society
               ,
               or
               the
               Common
               participation
               of
               such
               things
               ,
               as
               are
               reputed
               Iust
               ;
               that
               ,
               certainly
               ,
               hath
               truly
               and
               fully
               the
               nature
               of
               Iust
               ,
               in
               case
               it
               be
               such
               ,
               as
               that
               the
               Utility
               thereof
               may
               be
               extended
               to
               all
               :
               but
               ,
               if
               any
               man
               shall
               determine
               and
               establish
               such
               a
               thing
               for
               Iust
               ,
               and
               the
               same
               shall
               notwithstanding
               happen
               not
               to
               be
               Profitable
               to
               mutually
               Society
               ;
               in
               that
               case
               ,
               it
               doth
               not
               fulfill
               the
               nature
               of
               Just.
               
            
          
           
             
               XI
               .
            
             
               Again
               ,
               and
               though
               the
               Utility
               of
               that
               ,
               which
               was
               accounted
               Iust
               ,
               and
               so
               embraced
               ,
               doth
               sometimes
               fail
               ;
               yet
               neverthelesse
               ,
               if
               therebe
               some
               Utility
               therein
               somtimes
               ,
               so
               that
               it
               respond
               to
               the
               Notion
               ,
               which
               we
               have
               given
               of
               what
               is
               Iust
               ;
               it
               is
               truly
               Iust
               ,
               for
               that
               time
               :
               especially
               with
               those
               ,
               who
               do
               not
               confound
               themselves
               with
               vain
               loquacity
               ,
               and
               look
               into
               Human
               Affairs
               with
               the
               eye
               of
               more
               Generall
               observation
               .
            
          
           
             
               XII
               .
            
             
               Finally
               ,
               where
               ,
               no
               new
               Circumstance
               of
               Affairs
               intervening
               ,
               those
               very
               things
               ,
               that
               
               were
               accounted
               and
               decreed
               to
               be
               Iust
               ,
               concerning
               the
               actions
               of
               men
               ,
               are
               found
               by
               experience
               ,
               not
               to
               be
               fully
               correspondent
               or
               congruous
               to
               the
               Notion
               of
               Iust
               :
               there
               are
               they
               in
               no
               sort
               just
               .
               But
               ,
               where
               ,
               upon
               the
               innovation
               or
               change
               of
               affairs
               ,
               those
               things
               ,
               which
               were
               formerly
               decreed
               to
               be
               just
               ,
               have
               ceased
               to
               be
               Profitable
               :
               there
               also
               do
               they
               cease
               to
               be
               just
               ;
               because
               ,
               when
               they
               cease
               to
               be
               Profitable
               to
               mutuall
               Society
               ,
               they
               at
               the
               same
               time
               cease
               to
               be
               congruous
               to
               the
               Notion
               of
               Iust.
               
            
          
        
         
           
             CHAP.
             XXVII
             .
          
           
             Of
             the
             Originall
             of
             Right
             and
             Iustice.
             
          
           
             
               BUt
               ,
               that
               we
               may
               go
               much
               higher
               ,
               and
               derive
               Right
               or
               Iust
               from
               its
               first
               Fountain
               or
               Originall
               ;
               it
               appears
               that
               Right
               and
               Iustice
               are
               as
               antient
               as
               Societies
               of
               men
               .
            
          
           
             
               II.
               
            
             
               For
               ,
               in
               the
               Beginning
               or
               first
               age
               of
               the
               World
               ,
               men
               lived
               wandering
               up
               and
               down
               ,
               like
               wild
               Beasts
               ,
               and
               suffered
               many
               incommodities
               both
               from
               the
               fury
               of
               Wild
               Beasts
               ,
               and
               the
               inclemency
               of
               the
               Aër
               ;
               till
               ,
               Reason
               advising
               them
               theunto
               ,
               they
               convened
               and
               conjoyned
               
               themselves
               in
               certain
               Companies
               or
               Societies
               ,
               that
               so
               they
               might
               the
               better
               provide
               against
               those
               incommodities
               ,
               by
               Building
               themselves
               Huts
               or
               Cottages
               ,
               and
               furnishing
               themselves
               with
               other
               Defensatives
               against
               the
               fury
               of
               Wild
               beasts
               ,
               and
               against
               the
               injuries
               of
               weather
               .
               But
               ,
               in
               this
               state
               every
               one
               being
               desirous
               to
               have
               his
               particular
               condition
               better
               than
               another
               ,
               and
               striving
               to
               make
               it
               so
               ;
               there
               arose
               various
               Contentions
               and
               Clashings
               among
               them
               ,
               about
               Food
               ,
               Women
               ,
               and
               other
               Commodities
               ,
               which
               the
               stronger
               alwaies
               took
               from
               the
               weaker
               :
               untill
               at
               length
               they
               found
               ,
               that
               they
               could
               not
               live
               secure
               and
               commodiously
               together
               ;
               unlesse
               they
               made
               a
               Common
               Agreement
               ,
               and
               entred
               into
               mutuall
               obligations
               not
               to
               do
               Harm
               or
               Injury
               each
               to
               other
               ;
               and
               that
               in
               case
               any
               one
               did
               harme
               or
               injure
               another
               ,
               the
               rest
               would
               punish
               him
               for
               it
               accordingly
               .
            
          
           
             
               III.
               
            
             
               And
               this
               was
               the
               first
               Tye
               ,
               or
               Bond
               of
               Society
               ;
               which
               ,
               as
               it
               supposed
               ,
               that
               every
               one
               might
               have
               somthing
               peculiar
               and
               Proper
               to
               himself
               ,
               or
               that
               might
               be
               called
               his
               own
               ,
               as
               being
               his
               either
               by
               primire
               usurpation
               ,
               or
               by
               gift
               ,
               or
               by
               purchase
               ,
               or
               by
               invention
               ,
               or
               by
               acquisition
               of
               his
               own
               industry
               ,
               or
               otherwise
               :
               so
               did
               it
               provide
               ,
               decree
               and
               enact
               ,
               that
               the
               same
               should
               continue
               entirely
               his
               Own
               ,
               till
               he
               should
               willingly
               and
               freely
               alienate
               his
               propriety
               therein
               ,
               
               by
               disposing
               of
               it
               to
               another
               .
               And
               this
               Bond
               ,
               or
               Generall
               Paction
               among
               them
               ,
               was
               nothing
               else
               but
               a
               Common
               Law
               ,
               which
               all
               were
               equally
               bound
               to
               observe
               ,
               and
               which
               did
               confirm
               to
               every
               man
               a
               certain
               Right
               or
               Faculty
               of
               Using
               and
               Disposing
               of
               whatever
               was
               his
               own
               ,
               according
               as
               himself
               thought
               meet
               .
               Whereupon
               that
               very
               Law
               also
               came
               to
               be
               (
               as
               we
               formerly
               intimated
               )
               as
               it
               were
               the
               Common
               Right
               of
               the
               Society
               .
            
          
           
             
               IV.
               
            
             
               We
               need
               not
               commemorate
               ,
               how
               the
               whole
               Society
               ,
               by
               Common
               Consent
               ,
               transferred
               their
               Power
               of
               Coercing
               or
               Punishing
               Delinquents
               ,
               upon
               some
               few
               Wise
               and
               Good
               men
               ;
               or
               upon
               One
               single
               person
               ,
               who
               had
               the
               reputation
               of
               being
               the
               Wisest
               and
               best
               among
               them
               all
               .
               That
               which
               will
               be
               more
               pertinent
               and
               useful
               for
               us
               to
               observe
               ,
               is
               this
               ;
               that
               in
               a
               Society
               those
               only
               were
               accounted
               Iust
               ,
               or
               Favourers
               and
               Maintainers
               of
               Iustice
               ,
               who
               being
               content
               with
               their
               own
               Rights
               ,
               did
               not
               invade
               the
               Rights
               of
               any
               other
               man
               ,
               and
               so
               did
               injury
               to
               none
               :
               and
               those
               Unjust
               ,
               or
               Doers
               of
               Injustice
               ,
               who
               being
               not
               content
               with
               heir
               own
               Rights
               ,
               did
               fly
               out
               and
               invade
               those
               of
               others
               ;
               and
               so
               doing
               them
               harm
               either
               by
               rapine
               ,
               or
               personall
               violence
               ,
               or
               some
               other
               way
               ,
               were
               the
               Authors
               of
               an
               Injury
               .
            
          
           
             
             
               V.
               
            
             
               And
               thus
               ,
               truly
               ,
               for
               some
               time
               ,
               men
               lived
               Peaceably
               and
               Happily
               ,
               and
               especially
               under
               either
               many
               Wise
               and
               Good
               Governours
               ,
               or
               one
               only
               Wise
               and
               Good
               Prince
               or
               King
               ;
               who
               being
               wholly
               intent
               upon
               the
               conservation
               of
               the
               publique
               Utility
               ,
               made
               ,
               and
               by
               the
               Consent
               of
               the
               People
               ,
               established
               divers
               Laws
               ,
               by
               which
               they
               might
               either
               prevent
               Dissentions
               among
               the
               People
               ,
               or
               ,
               compose
               them
               ,
               if
               any
               did
               arise
               .
               But
               ,
               (
               such
               was
               the
               Corruption
               of
               mens
               manners
               )
               in
               processe
               of
               time
               ;
               it
               came
               to
               passe
               ,
               that
               the
               Government
               delapsed
               into
               the
               hands
               of
               Princes
               ,
               or
               Kings
               that
               were
               not
               Good
               ,
               but
               Vicious
               and
               Tyrannicall
               :
               and
               they
               being
               either
               Deposed
               ,
               or
               killed
               ,
               the
               whole
               returned
               again
               upon
               the
               People
               ,
               who
               instantly
               destroying
               each
               other
               ,
               by
               reason
               of
               Tumults
               and
               the
               Factions
               of
               those
               who
               affected
               superiority
               and
               aspired
               to
               Empire
               ;
               and
               being
               at
               length
               weary
               of
               living
               by
               force
               and
               hostility
               ,
               and
               exhausted
               by
               Enmities
               and
               Dissentions
               ,
               they
               became
               willing
               again
               to
               submit
               to
               the
               Government
               of
               Magistrates
               ,
               Princes
               ,
               or
               Kings
               .
               But
               ,
               having
               by
               sad
               experience
               found
               ,
               that
               the
               Wills
               and
               mandates
               of
               Princes
               had
               formerly
               passed
               for
               absolute
               Laws
               ;
               the
               People
               enter
               into
               certain
               Compacts
               ,
               or
               Covenants
               with
               their
               Governours
               ,
               about
               those
               Lawes
               ,
               according
               to
               which
               they
               desired
               
               to
               be
               Governed
               :
               and
               thus
               they
               again
               brought
               themselves
               under
               Laws
               ,
               
                 i.
                 e.
              
               under
               strict
               Rights
               .
            
          
           
             
               VI.
               
            
             
               But
               ,
               not
               to
               descend
               to
               Latter
               times
               ;
               and
               that
               we
               may
               touch
               upon
               only
               that
               Chief
               Head
               ,
               which
               regards
               the
               preservation
               of
               mans
               Life
               ,
               (
               as
               the
               Dearest
               of
               things
               )
               whereof
               speciall
               Care
               was
               had
               from
               the
               beginning
               ,
               that
               every
               mans
               security
               might
               be
               established
               by
               Common
               Pactions
               and
               Laws
               :
               it
               appears
               that
               those
               most
               Wise
               and
               Good
               Founders
               of
               Laws
               ,
               fixing
               their
               eye
               of
               Providence
               upon
               the
               Society
               of
               life
               ,
               and
               those
               things
               ,
               which
               men
               usually
               do
               each
               to
               other
               ;
               did
               not
               only
               declare
               that
               it
               was
               a
               wicked
               act
               and
               hainous
               Crime
               ,
               to
               kill
               a
               man
               ,
               but
               also
               decree
               that
               the
               Murderer
               should
               be
               punished
               with
               more
               than
               common
               Ignominy
               ,
               and
               the
               losse
               of
               his
               Head.
               And
               to
               this
               they
               seem
               to
               have
               been
               induced
               ,
               partly
               by
               considering
               the
               Conciliation
               of
               men
               among
               themselves
               (
               of
               which
               we
               hinted
               somwhat
               even
               now
               )
               in
               respect
               whereof
               men
               ought
               not
               to
               be
               as
               forward
               to
               destroy
               an
               Animal
               of
               the
               same
               species
               with
               themselves
               ,
               as
               to
               destroy
               one
               of
               another
               species
               ,
               over
               whose
               life
               they
               have
               a
               power
               granted
               them
               by
               Nature
               :
               and
               partly
               by
               the
               consideration
               of
               this
               ,
               that
               men
               ought
               to
               abhor
               ,
               that
               from
               which
               no
               emolument
               or
               advantage
               toward
               the
               quiet
               and
               happy
               spending
               of
               their
               daies
               can
               accrew
               ,
               but
               on
               the
               contrary
               ,
               must
               be
               wholly
               destructive
               thereunto
               .
            
          
           
             
             
               VII
               .
            
             
               For
               ,
               indeed
               ,
               from
               the
               Beginning
               ,
               to
               those
               ,
               who
               fully
               understood
               and
               attended
               to
               the
               Utility
               of
               that
               Constitution
               ;
               there
               was
               no
               need
               of
               any
               other
               Cause
               or
               Respect
               ,
               to
               make
               them
               contain
               themselves
               from
               doing
               any
               act
               toward
               the
               Violation
               thereof
               :
               but
               ,
               as
               for
               those
               ,
               who
               could
               not
               sufficiently
               comprehend
               of
               what
               high
               moment
               or
               Concern
               that
               Cause
               ,
               the
               common
               Utility
               ,
               was
               ;
               these
               absteined
               from
               committing
               mutuall
               slaughters
               ,
               only
               upon
               the
               account
               of
               Fear
               of
               those
               sharp
               Punishments
               ,
               which
               the
               Laws
               ,
               in
               that
               case
               made
               ,
               threaten
               to
               inflict
               upon
               those
               who
               break
               them
               .
               And
               this
               we
               may
               observe
               to
               be
               frequently
               Exemplified
               even
               in
               our
               own
               dayes
               .
               And
               ,
               truly
               ,
               who
               so
               well
               consider
               ,
               how
               great
               the
               Utility
               of
               such
               a
               Constitution
               is
               ;
               they
               are
               sufficiently
               instructed
               and
               comparated
               to
               the
               constant
               observance
               thereof
               ,
               without
               any
               other
               sinister
               respect
               :
               but
               ,
               such
               as
               are
               not
               capable
               of
               understanding
               that
               grand
               and
               fundamentall
               respect
               ,
               the
               Utility
               of
               it
               ,
               do
               conform
               themselves
               thereunto
               only
               out
               of
               Fear
               of
               those
               Punishments
               ,
               that
               the
               Lawes
               threaten
               them
               ,
               and
               which
               were
               ,
               by
               the
               more
               prudent
               sort
               of
               men
               ,
               invented
               and
               made
               against
               such
               ,
               as
               had
               no
               regard
               to
               the
               Utility
               of
               the
               Constitution
               ,
               the
               Major
               part
               of
               the
               multitude
               admitting
               them
               as
               Legitimate
               .
            
          
           
             
             
               VIII
               .
            
             
               For
               ,
               at
               first
               ,
               no
               one
               of
               those
               Laws
               ,
               which
               have
               been
               either
               in
               Writing
               ,
               or
               by
               Tradition
               ,
               derived
               to
               us
               ,
               and
               are
               to
               descend
               down
               to
               our
               posterity
               ,
               did
               subsist
               or
               depend
               upon
               any
               Force
               or
               Violence
               whatsoever
               ;
               but
               (
               as
               we
               touch't
               before
               )
               upon
               the
               meer
               Consent
               of
               the
               People
               that
               used
               it
               .
               For
               ,
               it
               was
               not
               by
               strength
               of
               Body
               ,
               or
               imperious
               sway
               ,
               but
               only
               Prudence
               of
               mind
               ,
               whereby
               those
               transcended
               the
               Vulgar
               ,
               who
               proposed
               those
               Laws
               to
               the
               suffrage
               of
               the
               People
               ;
               and
               this
               by
               inducing
               some
               men
               to
               consider
               what
               would
               be
               profitable
               (
               especially
               ,
               when
               they
               did
               not
               before
               so
               well
               understand
               it
               ,
               as
               they
               ought
               )
               and
               by
               terrifying
               others
               meerly
               with
               the
               greatnesse
               of
               the
               punishments
               annexed
               .
               Nor
               could
               they
               ,
               indeed
               ,
               make
               use
               of
               any
               other
               remedy
               for
               the
               Cure
               of
               the
               peoples
               ignorance
               of
               the
               Utility
               of
               those
               Laws
               ,
               than
               that
               of
               their
               own
               Fear
               of
               the
               Punishments
               prescribed
               by
               the
               Lawes
               :
               because
               even
               in
               our
               daies
               ,
               it
               is
               Fear
               alone
               which
               contains
               Vulgar
               men
               within
               the
               bounds
               of
               their
               duty
               ,
               and
               hinders
               them
               from
               committing
               any
               thing
               against
               either
               the
               publick
               or
               private
               Commodity
               .
            
          
           
             
             
               IX
               .
            
             
               And
               ,
               assuredly
               ,
               if
               all
               men
               could
               equally
               both
               understand
               ,
               and
               bear
               in
               mind
               ,
               what
               is
               truly
               Profitable
               ;
               they
               would
               need
               no
               Lawes
               at
               all
               ,
               but
               would
               of
               their
               own
               accord
               beware
               of
               doing
               such
               things
               ,
               as
               the
               Laws
               forbid
               ,
               and
               do
               such
               as
               the
               Laws
               prescribe
               and
               injoin
               :
               since
               ,
               only
               to
               know
               what
               is
               profitable
               ,
               and
               what
               hurtfull
               ,
               would
               be
               more
               than
               sufficient
               to
               induce
               them
               to
               avoid
               this
               ,
               and
               pursue
               that
               .
               But
               ,
               as
               for
               those
               ,
               who
               do
               not
               discern
               what
               is
               Beneficiall
               ,
               what
               Hurtfull
               ;
               doubtlesse
               ,
               the
               Commination
               of
               Punishments
               against
               them
               ,
               is
               highly
               necessary
               :
               insomuch
               as
               the
               very
               Fear
               of
               the
               Punishment
               impendent
               doth
               cause
               them
               to
               suppresse
               and
               bridle
               those
               heats
               of
               their
               passions
               ,
               which
               instigate
               them
               to
               unjust
               actions
               ;
               and
               in
               a
               manner
               compell
               them
               ,
               though
               against
               their
               Wills
               ,
               to
               do
               what
               is
               right
               and
               consentaneous
               to
               Reason
               .
            
          
           
             
               X.
               
            
             
               Hereupon
               was
               it
               ,
               that
               the
               Antient
               Law-makers
               ordained
               ,
               that
               even
               the
               Involuntary
               and
               meerly
               Casuall
               slaughter
               of
               a
               man
               ,
               should
               not
               be
               free
               from
               all
               Mulct
               ,
               or
               punishment
               .
               Not
               that
               they
               might
               not
               ,
               to
               such
               as
               affected
               Voluntary
               manslaughter
               ,
               give
               any
               occasion
               of
               praetext
               or
               excuse
               for
               what
               they
               should
               do
               of
               set
               purpose
               in
               that
               kind
               :
               but
               that
               they
               might
               not
               seem
               not
               to
               have
               used
               sufficient
               Caution
               and
               
               Diligence
               ,
               as
               to
               that
               Difficult
               particular
               .
               Nor
               could
               this
               course
               but
               prove
               Beneficiall
               ,
               for
               the
               same
               Causes
               ,
               for
               which
               men
               were
               expresly
               prohibited
               to
               kill
               each
               other
               .
               So
               that
               considering
               ,
               that
               of
               those
               actions
               of
               this
               kind
               that
               are
               done
               involuntarily
               ,
               some
               happen
               to
               Human
               Nature
               from
               Causes
               that
               could
               not
               be
               foreseen
               ,
               nor
               any
               waies
               prevented
               ;
               and
               others
               again
               happen
               meerly
               through
               our
               Negligence
               ,
               want
               of
               circumspection
               ,
               and
               incogitancy
               of
               the
               danger
               imminent
               :
               therefore
               ,
               that
               they
               might
               ,
               as
               much
               as
               possible
               ,
               prevent
               our
               negligence
               and
               heedfulnesse
               ,
               that
               may
               conduce
               to
               the
               destruction
               of
               our
               Neighbours
               ;
               they
               provided
               ,
               that
               even
               an
               involuntary
               slaughter
               of
               a
               man
               should
               not
               passe
               altogether
               unpunished
               ,
               and
               by
               the
               very
               fear
               of
               that
               punishment
               or
               Mulct
               ,
               making
               men
               more
               heedfull
               and
               circumspect
               ,
               they
               most
               happily
               diminished
               the
               Frequency
               of
               this
               Crime
               of
               Homicide
               .
            
          
           
             
               XI
               .
            
             
               Nay
               ,
               we
               farther
               conceive
               ,
               that
               even
               those
               slaughters
               of
               men
               which
               were
               permitted
               by
               the
               Law
               ,
               were
               made
               lyable
               to
               those
               accustomed
               Expiations
               by
               publique
               Lustrations
               ,
               for
               no
               other
               cause
               but
               only
               this
               ;
               that
               those
               ,
               who
               first
               introduced
               the
               use
               of
               those
               solemn
               Expiations
               of
               Human
               blood
               ,
               had
               it
               in
               their
               thoughts
               ,
               to
               deterre
               men
               from
               involuntary
               slaughter
               ,
               which
               was
               too
               too
               frequent
               .
            
          
           
             
             
               XII
               .
            
             
               For
               the
               Vulgar
               sort
               of
               men
               stood
               in
               need
               of
               somthing
               to
               restrain
               even
               their
               Heedlessnesse
               ,
               that
               so
               they
               might
               be
               kept
               from
               doing
               ,
               out
               of
               rashnesse
               ,
               any
               action
               ,
               that
               should
               not
               conduce
               to
               the
               Publique
               Utility
               ,
               or
               Security
               which
               the
               Antient
               Sages
               and
               first
               Law-makers
               well
               understanding
               ,
               did
               not
               only
               decree
               severe
               Punishments
               ,
               but
               strook
               also
               a
               certain
               grievous
               Fear
               into
               their
               Minds
               ,
               the
               Reason
               of
               which
               was
               not
               equally
               manifest
               to
               common
               heads
               ,
               with
               that
               of
               the
               punishments
               expressed
               :
               and
               this
               chiefly
               by
               declaring
               ,
               that
               such
               ,
               who
               had
               killed
               a
               man
               ,
               by
               what
               means
               or
               Accident
               soever
               ,
               should
               remain
               Impure
               and
               Polluted
               ,
               till
               they
               had
               purged
               themselves
               of
               that
               blood
               by
               solemn
               Lustrations
               .
            
          
           
             
               XIII
               .
            
             
               For
               ,
               the
               Brutall
               part
               of
               the
               Soul
               ,
               or
               that
               wherein
               the
               Affections
               and
               Passions
               have
               their
               residence
               ,
               being
               by
               wholsom
               Laws
               as
               it
               were
               new
               moulded
               &
               framed
               ,
               came
               at
               length
               to
               that
               Mansuetude
               and
               Gentlenesse
               ,
               which
               now
               adaies
               so
               much
               flourisheth
               in
               the
               World
               :
               those
               Arts
               of
               Taming
               and
               Civilizing
               mens
               minds
               ,
               which
               were
               from
               the
               beginning
               invented
               and
               practised
               by
               those
               Sages
               ,
               who
               first
               ruled
               the
               rash
               multitude
               ,
               being
               applyed
               as
               Soveraign
               
               and
               effectuall
               Remedies
               against
               the
               violence
               of
               their
               Wild
               and
               furious
               Affections
               ;
               of
               which
               this
               is
               one
               chief
               act
               among
               the
               rest
               ,
               that
               men
               should
               not
               indiscriminately
               destroy
               each
               other
               .
            
          
        
         
           
             CHAP.
             XXVIII
             .
          
           
             Between
             whom
             Right
             and
             Instice
             is
             to
             be
             exercised
             .
          
           
             
               THe
               premisses
               considered
               ,
               it
               may
               with
               good
               reason
               be
               enquired
               of
               us
               ,
               
                 between
                 whom
                 aswell
                 Right
                 &
                 the
                 violation
                 of
                 it
                 ,
                 which
                 is
                 Injury
                 ,
                 as
                 Iustice
                 and
                 what
                 is
                 opposed
                 unto
                 it
                 ,
                 Injustice
                 ,
                 doth
                 properly
                 consist
                 ,
                 or
                 is
                 to
                 be
                 found
                 ?
              
               and
               therefore
               we
               are
               to
               state
               and
               explicate
               the
               matter
               ,
               by
               a
               comparison
               betwixt
               Men
               and
               other
               Animals
               .
            
          
           
             
               II.
               
            
             
               As
               therefore
               ,
               
               there
               is
               no
               Reason
               of
               Right
               or
               Injury
               ,
               or
               Just
               and
               Unjust
               ,
               betwixt
               Animals
               that
               could
               not
               make
               a
               common
               Agreement
               ,
               not
               to
               hurt
               ,
               nor
               be
               hurt
               by
               mutuall
               invasion
               :
               so
               neither
               is
               there
               between
               those
               Nations
               which
               either
               would
               not
               ,
               or
               could
               not
               enter
               into
               a
               Common
               Pact
               and
               reciprocall
               Engagement
               ,
               not
               to
               hurt
               each
               other
               ,
               or
               to
               suffer
               hurt
               each
               from
               other
               .
            
          
           
             
             
               III.
               
            
             
               For
               ,
               Just
               or
               Right
               ,
               the
               conservation
               whereof
               is
               Justice
               ,
               hath
               no
               being
               at
               all
               ,
               but
               in
               mutuall
               Society
               ,
               and
               so
               Justice
               is
               a
               Good
               of
               a
               Society
               ,
               insomuch
               as
               the
               effect
               of
               it
               is
               ,
               that
               every
               single
               person
               of
               the
               Society
               may
               live
               in
               security
               ,
               and
               voyd
               of
               that
               anxiety
               ,
               which
               the
               continuall
               Feare
               of
               harm
               doth
               create
               .
               Whence
               it
               evidently
               followes
               that
               whatever
               Animals
               ,
               or
               whatever
               men
               either
               cannot
               or
               wil
               not
               make
               an
               Association
               among
               themselves
               ,
               upon
               the
               condition
               of
               mutuall
               safety
               ,
               must
               want
               that
               Good
               ,
               or
               be
               reciprocally
               obliged
               by
               no
               bond
               of
               Right
               or
               Justice
               ,
               in
               oder
               to
               their
               living
               securely
               :
               and
               so
               to
               them
               there
               can
               remaine
               no
               other
               Reason
               of
               security
               ,
               but
               only
               this
               ,
               to
               doe
               harme
               to
               others
               ,
               that
               they
               be
               not
               harmed
               themselves
               .
            
          
           
             
               IV.
               
            
             
               As
               ,
               therefore
               ,
               when
               one
               of
               those
               Bruit
               Animals
               ,
               among
               which
               there
               hath
               past
               no
               such
               Agreement
               or
               Pact
               ,
               doth
               hurt
               another
               ;
               though
               it
               may
               be
               said
               that
               he
               doth
               harme
               or
               hurt
               to
               the
               other
               ,
               yet
               it
               cannot
               be
               said
               ,
               that
               he
               doth
               an
               Injury
               to
               the
               other
               ,
               because
               he
               was
               not
               bound
               by
               any
               Right
               ,
               Compact
               ,
               or
               Law
               ,
               not
               to
               hurt
               him
               :
               exactly
               so
               ,
               if
               one
               man
               of
               that
               Nation
               ,
               among
               which
               is
               no
               Paction
               or
               Society
               ,
               doth
               hurt
               another
               man
               ;
               though
               it
               may
               be
               said
               ,
               that
               
               he
               doth
               hurt
               him
               ,
               yet
               not
               that
               he
               is
               Injurious
               to
               him
               ;
               or
               doth
               him
               an
               Injury
               ,
               because
               he
               was
               not
               obliged
               by
               any
               Compact
               or
               Law
               ,
               not
               to
               hurt
               him
               .
            
          
           
             
               V.
               
            
             
               We
               here
               speak
               of
               Bruit
               Animals
               ,
               not
               as
               if
               there
               were
               any
               even
               of
               those
               ,
               who
               live
               in
               Heards
               or
               Companies
               ,
               that
               are
               capable
               of
               entring
               into
               Agreements
               or
               Pacts
               not
               to
               harme
               each
               other
               ;
               and
               so
               might
               be
               conceived
               to
               be
               Just
               ,
               if
               they
               do
               not
               hurt
               each
               other
               ,
               and
               Unjust
               ,
               if
               they
               do
               :
               but
               only
               to
               the
               end
               ,
               that
               from
               thence
               it
               may
               be
               the
               better
               understood
               ,
               that
               even
               among
               Men
               Justice
               of
               it self
               is
               nothing
               ,
               insomuch
               as
               it
               is
               found
               only
               in
               the
               mutuall
               Societies
               ,
               according
               to
               the
               amplitude
               of
               every
               Country
               ,
               in
               which
               the
               Inhabitants
               may
               conveniently
               euter
               into
               Agreements
               and
               Covenants
               of
               doing
               nor
               receiving
               any
               hurt
               ;
               since
               otherwise
               ,
               and
               in
               a
               man
               considered
               as
               Solitary
               ,
               or
               out
               of
               all
               Society
               ,
               there
               can
               be
               no
               Justice
               at
               all
               ;
               and
               what
               is
               Justice
               in
               one
               Society
               of
               men
               ,
               may
               be
               ,
               and
               frequently
               is
               ,
               in
               respect
               of
               Contrary
               Pactions
               and
               Covenants
               ,
               downright
               injustice
               in
               another
               .
            
          
           
             
               VI.
               
            
             
               But
               
                 can
                 Iustice
                 intervene
                 betwixt
                 Men
                 and
                 any
                 other
                 Animals
                 ?
              
               Certainly
               ,
               not
               .
               For
               ,
               if
               men
               could
               make
               a
               Covenant
               with
               Bruit
               Animals
               ,
               
               as
               they
               can
               with
               other
               men
               ,
               that
               they
               should
               not
               Kill
               ,
               nor
               be
               indiscreetly
               Killed
               by
               them
               ;
               then
               ,
               indeed
               ,
               might
               the
               Reason
               of
               Just
               or
               Right
               be
               founded
               betwixt
               them
               and
               us
               ,
               insomuch
               as
               the
               end
               of
               that
               covenant
               would
               be
               the
               Security
               of
               both
               Parties
               :
               but
               ,
               because
               it
               is
               impossible
               ,
               that
               Animals
               void
               of
               Reason
               should
               be
               obliged
               by
               a
               Law
               common
               betwixt
               them
               and
               us
               ,
               who
               are
               endowed
               with
               Reason
               ;
               it
               must
               also
               be
               impossible
               for
               us
               to
               obtein
               more
               assurance
               of
               Security
               from
               Animals
               ,
               than
               from
               things
               Inanimat
               ;
               so
               that
               there
               is
               no
               other
               way
               for
               us
               to
               secure
               our selves
               from
               Bruits
               ,
               but
               only
               to
               execute
               that
               power
               of
               Destroying
               them
               ,
               which
               Nature
               hath
               given
               us
               .
            
          
           
             
               VII
               .
            
             
               And
               here
               ,
               perhaps
               you
               'l
               ask
               us
               ,
               by
               the
               way
               ;
               
                 Why
                 is
                 it
                 that
                 we
                 usually
                 Kill
                 even
                 such
                 Auimals
                 ,
                 as
                 are
                 weak
                 and
                 innoxious
                 ,
                 and
                 so
                 ought
                 not
                 to
                 be
                 feared
                 ?
              
               Whereto
               we
               answer
               ,
               that
               most
               men
               destroy
               such
               Animals
               ,
               out
               of
               Intemperance
               and
               a
               certain
               Savagenesse
               or
               Cruelty
               in
               their
               nature
               ;
               as
               many
               do
               ,
               out
               of
               Immanity
               or
               Cruelty
               ,
               commit
               outrages
               also
               upon
               men
               living
               out
               of
               their
               Society
               ,
               though
               there
               be
               no
               reason
               why
               they
               should
               fear
               any
               harm
               from
               them
               .
               But
               ,
               still
               it
               is
               one
               thing
               ,
               to
               offend
               against
               the
               rules
               of
               Temperance
               ,
               or
               any
               of
               its
               subordinate
               Virtues
               ,
               as
               Sobriety
               ,
               Lenity
               or
               Mansuetude
               ,
               or
               (
               if
               you
               please
               )
               meer
               Humanity
               ,
               or
               Goodnesse
               of
               Nature
               :
               and
               another
               thing
               to
               violate
               Iustice
               ,
               which
               presupposeth
               certain
               Laws
               and
               Pacts
               established
               by
               mutuall
               Consent
               and
               Obligation
               .
            
          
           
             
             
               VIII
               .
            
             
               Nor
               can
               it
               be
               truly
               said
               (
               what
               some
               affirme
               )
               that
               we
               have
               a
               power
               granted
               to
               us
               by
               Law
               ,
               to
               destroy
               any
               such
               Animals
               ,
               as
               can
               be
               no
               way
               offensive
               or
               destructive
               to
               Man-kind
               :
               though
               ,
               to
               speak
               freely
               ,
               there
               is
               scarce
               any
               kind
               of
               Living
               Creatures
               ,
               among
               all
               those
               ,
               which
               we
               have
               a
               power
               granted
               us
               to
               destroy
               ,
               but
               ,
               being
               permitted
               to
               encrease
               to
               infinite
               multitudes
               ,
               would
               prove
               permicious
               to
               Mankind
               ;
               however
               ,
               being
               preserved
               alive
               in
               Competent
               numbers
               ,
               they
               are
               many
               waies
               very
               usefull
               to
               our
               lives
               .
            
          
           
             
               IX
               .
            
             
               This
               may
               be
               exemplified
               in
               sheep
               ,
               Kine
               and
               Bulls
               ,
               Horses
               ,
               &c.
               which
               being
               kept
               alive
               in
               a
               Competent
               number
               ,
               afford
               as
               many
               necessaries
               for
               life
               ;
               but
               ,
               if
               they
               were
               let
               alone
               to
               multiply
               to
               excessive
               numbers
               ,
               certainly
               they
               could
               not
               but
               prove
               very
               hurtfull
               ,
               if
               not
               altogether
               destructive
               to
               us
               ;
               and
               this
               partly
               in
               respect
               of
               their
               strength
               ,
               partly
               in
               respect
               of
               their
               Consuming
               or
               Devouring
               the
               fruits
               of
               the
               Earth
               ,
               that
               should
               serve
               for
               our
               subsistence
               ;
               And
               ,
               for
               this
               very
               cause
               is
               it
               ,
               that
               we
               are
               not
               prohibited
               to
               destroy
               such
               Animals
               :
               and
               reason
               adviseth
               us
               to
               preserve
               so
               many
               of
               them
               alive
               ,
               as
               may
               be
               both
               usefull
               to
               us
               ,
               and
               easily
               ruled
               by
               us
               ,
            
          
           
             
               X.
               
            
             
               For
               ,
               as
               to
               Lions
               ,
               Bears
               ,
               Wolves
               ,
               and
               other
               
               Beasts
               called
               Wild
               (
               whether
               little
               or
               great
               )
               we
               cannot
               take
               such
               a
               certain
               number
               of
               them
               ,
               as
               being
               preserved
               may
               afford
               us
               any
               necessary
               relief
               ,
               or
               be
               of
               use
               to
               us
               in
               our
               lives
               ;
               as
               we
               may
               of
               Kine
               ,
               Sheep
               ,
               Horses
               and
               the
               rest
               that
               are
               called
               Tame
               and
               Gentle
               Animals
               :
               and
               thence
               is
               it
               ,
               that
               we
               endeavour
               wholly
               to
               exterminate
               and
               destroy
               those
               ;
               &
               of
               these
               to
               cut
               off
               only
               so
               many
               ,
               as
               are
               over
               &
               above
               a
               competent
               stock
               .
            
          
           
             
               XI
               .
            
             
               Hereupon
               (
               that
               we
               may
               highly
               touch
               upon
               that
               also
               )
               we
               may
               conceive
               ,
               that
               even
               among
               those
               Nations
               ,
               who
               make
               their
               choice
               of
               certain
               sorts
               of
               Animals
               for
               their
               food
               ,
               the
               matter
               was
               determined
               and
               prescribed
               by
               certain
               Laws
               ,
               grounded
               upon
               Reasons
               correspondent
               to
               those
               ,
               we
               have
               now
               given
               :
               and
               as
               for
               those
               Animals
               ,
               that
               were
               not
               to
               be
               eaten
               ;
               there
               was
               respect
               had
               to
               their
               Utility
               ,
               and
               Inutility
               in
               other
               other
               respects
               ,
               and
               for
               some
               reason
               peculiar
               to
               each
               Country
               ;
               to
               the
               Constitutions
               whereof
               there
               is
               no
               necessity
               for
               us
               to
               adhere
               who
               live
               not
               in
               any
               of
               those
               places
               .
            
          
           
             
               XII
               .
            
             
               Now
               from
               these
               Considerations
               we
               come
               to
               understand
               ,
               that
               from
               the
               very
               Beginning
               a
               Difference
               was
               put
               betwixt
               the
               Killing
               of
               Men
               and
               the
               Killing
               of
               all
               other
               Animals
               .
               For
               ,
               as
               to
               other
               Animals
               ,
               it
               is
               manifest
               ,
               that
               no
               one
               of
               those
               antient
               Sages
               ,
               who
               have
               expresly
               prescribed
               what
               we
               should
               ,
               and
               what
               we
               should
               not
               do
               ,
               did
               forbid
               us
               to
               kill
               them
               :
               because
               that
               Utiity
               ,
               
               which
               is
               perceived
               in
               respect
               of
               them
               ,
               arose
               from
               a
               custom
               of
               acting
               ,
               contrary
               to
               that
               ,
               which
               we
               have
               mentioned
               concerning
               men
               ;
               nor
               could
               it
               be
               ,
               that
               men
               ,
               living
               promiscuously
               among
               Beasts
               ,
               could
               preserve
               themselves
               in
               safety
               otherwise
               than
               by
               expelling
               ,
               or
               destroying
               them
               .
            
          
           
             
               XIII
               .
            
             
               But
               ,
               as
               concerning
               Mankind
               ;
               when
               among
               those
               ,
               who
               lived
               in
               the
               daies
               of
               old
               ,
               there
               were
               some
               more
               Comely
               and
               Gracefull
               than
               the
               rest
               (
               and
               likely
               enough
               it
               is
               ,
               that
               such
               were
               the
               First
               Perswaders
               of
               men
               to
               enter
               into
               Pact
               ,
               for
               the
               Common
               safety
               )
               who
               remembring
               how
               they
               had
               somtimes
               absteined
               from
               slaughter
               ,
               in
               respect
               of
               that
               Utility
               ,
               which
               concerned
               their
               safety
               ;
               had
               also
               ,
               when
               they
               were
               congregated
               into
               one
               Company
               ,
               put
               others
               in
               mind
               of
               what
               had
               then
               hapned
               ,
               when
               they
               lived
               promiscuously
               ;
               that
               by
               absteining
               from
               the
               slaughter
               of
               an
               Animal
               of
               their
               own
               species
               ,
               they
               might
               defend
               the
               Society
               of
               life
               ,
               which
               is
               Generally
               the
               cause
               of
               his
               proper
               safety
               ,
               to
               every
               single
               person
               ;
               and
               that
               it
               had
               been
               formerly
               profitable
               to
               go
               apart
               from
               the
               Society
               of
               other
               Animals
               ,
               or
               men
               flocking
               together
               ,
               that
               so
               they
               might
               not
               provoke
               or
               incense
               them
               ,
               that
               were
               ready
               enough
               of
               themselves
               to
               do
               harm
               :
               Hereupon
               ,
               we
               say
               ,
               men
               came
               to
               restrain
               themselves
               from
               laying
               hands
               upon
               an
               Animal
               of
               their
               own
               species
               ,
               that
               came
               and
               offered
               himself
               into
               the
               Communion
               of
               things
               necessary
               to
               safety
               of
               life
               .
            
          
           
             
             
               XIV
               .
            
             
               But
               ,
               in
               processe
               of
               time
               ,
               their
               Progenies
               multiplying
               on
               each
               part
               ,
               and
               Animals
               of
               different
               species
               being
               depulsed
               and
               kept
               apart
               ;
               men
               began
               to
               make
               use
               of
               their
               Reason
               (
               whereas
               before
               that
               time
               ,
               they
               had
               trusted
               altogether
               to
               Memory
               )
               and
               to
               enter
               into
               Consultation
               ,
               about
               what
               was
               to
               be
               done
               in
               order
               to
               their
               safety
               ,
               when
               they
               should
               come
               together
               and
               conjoyn
               their
               habitations
               .
               For
               ,
               they
               mainly
               endeavoured
               to
               coerce
               those
               ,
               who
               rashly
               and
               impudently
               cut
               each
               others
               throats
               ,
               and
               thereby
               made
               the
               mutuall
               assistance
               ,
               that
               men
               were
               able
               to
               afford
               each
               other
               ,
               dayly
               the
               weaker
               ;
               and
               this
               ,
               chiefly
               because
               those
               great
               incommodities
               ,
               which
               had
               frequently
               fallen
               upon
               their
               Predecessors
               ,
               in
               the
               like
               cases
               ,
               were
               utterly
               forgotten
               .
               And
               earnestly
               striving
               to
               bring
               matters
               to
               that
               good
               passet
               ,
               hey
               at
               length
               made
               and
               introduced
               those
               very
               Laws
               and
               Constitutions
               ,
               which
               continue
               in
               all
               Cities
               and
               Nations
               even
               to
               this
               very
               day
               :
               the
               multitude
               of
               their
               own
               accord
               consenting
               to
               them
               ;
               forasmuch
               as
               the
               Major
               part
               were
               already
               very
               sensible
               ,
               how
               much
               greater
               Utility
               would
               from
               thence
               accrew
               unto
               them
               living
               in
               mutuall
               Society
               .
               In
               like
               manner
               ,
               it
               conduceth
               also
               to
               Common
               security
               ,
               as
               to
               destroy
               whatever
               is
               pernicious
               :
               so
               also
               to
               preserve
               whatever
               is
               useful
               to
               the
               extermination
               of
               what
               is
               pernicious
               .
            
          
           
             
               XV.
               
            
             
               And
               thus
               is
               it
               profitable
               ;
               that
               upon
               these
               conconsiderations
               ,
               
               the
               slaughter
               of
               all
               other
               Animals
               came
               to
               be
               permitted
               ,
               and
               that
               of
               Men
               ,
               expresly
               prohibited
               ,
               by
               the
               Law
               :
               but
               we
               have
               stay'd
               too
               long
               upon
               this
               argument
               .
            
          
        
         
           
             CHAP.
             XXIX
             .
          
           
             With
             what
             right
             Iustice
             is
             to
             be
             exercised
             .
          
           
             
               IT
               being
               Certain
               ,
               then
               ,
               that
               Justice
               is
               founded
               upon
               the
               mutuall
               agreement
               ,
               and
               Common
               Paction
               of
               men
               living
               in
               Society
               ;
               it
               remains
               that
               every
               man
               ,
               whether
               Native
               ,
               or
               Stranger
               admitted
               ,
               ought
               ,
               from
               the
               time
               he
               hath
               given
               up
               his
               name
               to
               a
               Society
               ,
               to
               account
               himself
               to
               be
               a
               Member
               of
               that
               Society
               ,
               upon
               this
               Condition
               ,
               either
               expressly
               ,
               or
               tacitly
               ,
               that
               he
               hurt
               none
               of
               his
               Fellow
               Members
               ,
               nor
               be
               hurt
               by
               any
               other
               .
               Wherefore
               ,
               let
               him
               either
               stand
               to
               this
               Condition
               of
               the
               Common
               Paction
               ;
               or
               depart
               out
               of
               the
               Society
               :
               because
               he
               is
               not
               to
               be
               tollerated
               to
               live
               in
               the
               Society
               ,
               upon
               any
               other
               Condition
               ,
               but
               the
               very
               same
               ,
               upon
               which
               he
               was
               incorporated
               into
               it
               .
               Whereupon
               it
               necessarily
               follows
               ,
               that
               since
               ,
               by
               Nature
               ,
               no
               man
               is
               willing
               either
               to
               receive
               harm
               from
               ,
               or
               to
               do
               ham
               to
               another
               :
               therefore
               ought
               no
               man
               to
               do
               that
               to
               another
               ,
               which
               he
               would
               not
               another
               should
               do
               to
               him
               .
            
          
           
             
               II.
               
            
             
               This
               considered
               ,
               it
               may
               well
               be
               thought
               ,
               that
               
               the
               Laws
               of
               all
               Societies
               were
               made
               principally
               ,
               if
               not
               solely
               for
               the
               sake
               of
               Wise
               men
               ;
               though
               not
               that
               Wise
               men
               should
               not
               do
               unjustly
               by
               others
               :
               but
               that
               others
               should
               not
               do
               unjustly
               by
               them
               ;
               who
               are
               so
               well
               prepared
               and
               disposed
               of
               themselves
               ,
               as
               to
               need
               no
               Laws
               to
               restrain
               them
               from
               doing
               harm
               to
               any
               man.
               For
               ,
               they
               have
               prescribed
               bounds
               to
               their
               Cupidities
               ,
               and
               composed
               their
               desires
               to
               the
               simple
               rules
               of
               Nature
               ,
               which
               requires
               nothing
               that
               cannot
               be
               obteined
               but
               by
               waies
               of
               injustice
               :
               nor
               indeed
               ,
               is
               there
               any
               of
               Natures
               Pleasures
               ,
               that
               doth
               induce
               a
               man
               to
               do
               injury
               to
               another
               ;
               but
               that
               which
               doth
               induce
               him
               thereunto
               ,
               must
               be
               some
               such
               exorbitant
               Cupidity
               ,
               as
               is
               created
               by
               vain
               and
               unbridled
               Opinion
               .
            
          
           
             
               III.
               
            
             
               For
               ,
               Nature
               having
               (
               for
               example
               )
               in
               abundance
               produced
               Herbs
               ,
               Corn
               ,
               Fruits
               ,
               for
               food
               competent
               and
               usefull
               ,
               and
               Water
               for
               Drink
               pleasant
               and
               wholsom
               ;
               it
               cannot
               be
               the
               pleasure
               of
               satisfying
               pure
               Hunger
               and
               Thirst
               ,
               that
               should
               cause
               a
               man
               to
               robb
               ,
               spoil
               ,
               defraud
               or
               murder
               his
               neighbour
               ,
               or
               do
               any
               of
               those
               Injuries
               to
               others
               ,
               which
               men
               usually
               do
               :
               but
               it
               must
               be
               the
               vain
               desire
               of
               living
               more
               opulently
               ,
               splendidly
               and
               wantonly
               ,
               that
               so
               he
               may
               acquire
               wealth
               enough
               to
               discharge
               the
               expences
               of
               his
               Luxury
               .
               The
               same
               may
               be
               said
               also
               of
               those
               ,
               who
               not
               being
               content
               with
               simple
               
               Cloaths
               ,
               simple
               Houses
               ,
               simple
               Wives
               ,
               &c.
               and
               carried
               away
               by
               Ambition
               ,
               Pride
               ,
               Lust
               and
               the
               like
               enormous
               passions
               ,
               desire
               imfinitely
               more
               than
               what
               sober
               and
               temperate
               Nature
               either
               wants
               or
               knows
               how
               to
               use
               .
            
          
           
             
               IV.
               
            
             
               Furthermore
               ,
               seeing
               that
               the
               Wise
               man
               doth
               all
               things
               for
               his
               own
               sake
               ,
               or
               with
               reflection
               upon
               himself
               ;
               nothing
               ,
               certainly
               can
               more
               conduce
               to
               his
               own
               advantage
               ,
               than
               strictly
               to
               celebrate
               and
               constantly
               uphold
               Justice
               .
               For
               ,
               in
               giving
               to
               every
               one
               his
               Due
               ,
               and
               harming
               no
               man
               ;
               he
               ,
               to
               the
               most
               of
               his
               power
               ,
               doth
               keep
               the
               Society
               whole
               and
               sound
               ,
               and
               consequently
               preserve
               himself
               in
               peace
               and
               safety
               :
               forasmuch
               as
               he
               cannot
               be
               safe
               ,
               when
               the
               peace
               of
               the
               Society
               is
               disturbed
               and
               endangered
               ,
               nor
               doth
               he
               provoke
               any
               man
               to
               avenge
               an
               injury
               suffered
               at
               his
               hands
               ,
               or
               fear
               any
               Mulct
               or
               punishment
               to
               be
               inflicted
               upon
               him
               by
               publick
               decree
               ;
               and
               so
               ,
               being
               Conscious
               to
               himselfe
               of
               no
               Evill
               by
               him
               done
               ,
               he
               remains
               free
               from
               all
               Perturbations
               ;
               from
               which
               to
               be
               free
               ,
               is
               the
               Chiefest
               of
               all
               the
               fruits
               of
               Justice
               ,
               and
               while
               he
               reaps
               that
               ,
               what
               can
               he
               do
               ,
               that
               should
               more
               conduce
               to
               his
               own
               advantage
               .
            
          
           
             
               V.
               
            
             
               Nor
               is
               there
               why
               you
               should
               conceive
               ,
               that
               He
               ,
               who
               violates
               the
               Right
               of
               another
               ,
               though
               secretly
               and
               without
               the
               Knowledge
               of
               any
               man
               ,
               can
               live
               in
               the
               same
               security
               and
               freedom
               from
               Perturbation
               ,
               as
               the
               Just
               man
               doth
               ,
               because
               as
               we
               said
               afore
               )
               he
               cannot
               assure
               himself
               ,
               that
               his
               Injustice
               
               shall
               never
               be
               brought
               to
               light
               ;
               for
               ,
               
                 Crimes
                 ,
                 though
                 they
                 may
                 be
                 secret
                 ,
                 yet
                 can
                 they
                 never
                 be
                 secure
                 ;
                 nor
                 do●h
                 it
                 avail
                 an
                 Offendor
                 ,
                 to
                 be
                 concealed
                 from
                 others
                 ,
                 while
                 he
                 can
                 never
                 be
                 concealed
                 from
                 himself
                 .
              
            
          
           
             
               VI.
               
            
             
               And
               ,
               truly
               ,
               though
               his
               offence
               be
               never
               so
               much
               concealed
               in
               the
               present
               ;
               yet
               is
               it
               very
               uncertain
               ,
               whether
               or
               no
               it
               will
               remain
               so
               concealed
               till
               his
               death
               .
               For
               ,
               first
               ,
               there
               is
               a
               Kind
               of
               Jealousie
               and
               Suspition
               that
               alwaies
               follows
               close
               at
               the
               heels
               of
               Improbity
               :
               and
               again
               ,
               there
               have
               been
               many
               ,
               who
               have
               detected
               themselves
               ,
               some
               in
               dreams
               ,
               others
               in
               fits
               of
               Deliriums
               in
               Fevers
               ,
               others
               in
               their
               Wine
               ,
               others
               out
               of
               forgetfulnesse
               for
               the
               time
               .
               So
               that
               a
               Wicked
               man
               ,
               though
               he
               may
               for
               a
               time
               deceive
               even
               the
               Gods
               and
               men
               (
               as
               they
               say
               )
               yet
               ought
               he
               not
               to
               be
               confident
               ,
               that
               his
               Deceits
               shall
               alwaies
               continue
               undiscovered
               .
            
          
           
             
               VII
               .
            
             
               Upon
               these
               grounds
               ,
               it
               is
               manifest
               ,
               that
               notwithstanding
               Injustice
               be
               not
               Evill
               absolutely
               ,
               or
               in
               it self
               ,
               because
               ,
               what
               is
               reputed
               Injust
               in
               one
               place
               ,
               may
               be
               very
               Just
               ,
               &
               Legal
               in
               another
               :
               yet
               nevertheless
               it
               is
               alwaies
               an
               vil
               in
               respect
               of
               that
               fear
               which
               arising
               from
               ,
               &
               fomented
               by
               the
               horror
               and
               stings
               of
               an
               evill
               Conscience
               ,
               createth
               a
               continuall
               suspect
               in
               him
               ,
               that
               some
               time
               or
               other
               his
               unjust
               deeds
               may
               come
               to
               rhe
               ears
               of
               the
               Avengers
               of
               Unjustice
               ,
               and
               so
               he
               be
               called
               to
               a
               severe
               account
               for
               them
               .
               And
               so
               
                 there
                 is
                 nothing
                 that
                 more
                 conduceth
                 ,
                 as
                 to
                 Security
                 ,
                 so
                 likewise
                 to
                 a
                 quiet
                 and
                 pleasant
                 life
                 ,
                 than
                 to
                 live
                 Innocently
                 ,
                 i.
                 e.
              
               upon
               no
               occasion
               to
               Violate
               
               the
               Common
               Covenant
               of
               Peace
               .
            
          
           
             
               VIII
               .
            
             
               Wherefore
               ,
               since
               the
               Just
               and
               Unjust
               have
               this
               Contrariety
               between
               them
               ;
               that
               the
               Just
               of
               all
               men
               are
               most
               free
               from
               Perturbations
               ,
               and
               the
               Unjust
               ,
               of
               all
               men
               ,
               most
               obnoxious
               to
               Perturbations
               :
               what
               can
               be
               more
               profitable
               than
               Iustice
               to
               those
               ;
               what
               more
               hurtful
               than
               Injustice
               to
               these
               ?
               For
               ,
               can
               Anguish
               of
               mind
               ,
               Sollicitudes
               ,
               and
               continuall
               Fears
               be
               profitable
               to
               any
               man
               ?
            
          
           
             
               IX
               .
            
             
               Iustice
               ,
               therefore
               ,
               being
               so
               great
               a
               Good
               ,
               and
               Injustice
               so
               great
               an
               Evill
               ;
               let
               us
               alwaies
               embrace
               the
               one
               ,
               
               and
               abhor
               the
               other
               .
               And
               if
               at
               any
               time
               our
               mind
               seem
               to
               stagger
               ,
               and
               incline
               toward
               Injustice
               ;
               let
               us
               think
               upon
               some
               Grave
               ,
               Wise
               and
               Good
               man
               ,
               and
               supposing
               him
               to
               be
               alwaies
               present
               with
               us
               ,
               and
               overlooking
               all
               our
               actions
               :
               that
               so
               we
               may
               do
               nothing
               ,
               which
               we
               would
               not
               do
               ,
               
               if
               he
               were
               really
               present
               .
            
          
           
             
               X.
               
            
             
               Hereby
               we
               shall
               not
               only
               avoid
               the
               doing
               of
               any
               thing
               openly
               against
               Iustice
               ,
               but
               also
               of
               offending
               in
               secret
               against
               the
               rules
               and
               principles
               of
               Honesty
               .
               For
               ,
               this
               Wise
               and
               Good
               man
               will
               be
               to
               us
               instead
               of
               a
               Guardian
               or
               Tutor
               ,
               whom
               because
               we
               revere
               ,
               we
               shall
               be
               afraid
               to
               offend
               .
               Following
               this
               Counsell
               therefore
               ,
               thus
               argue
               
               with
               your self
               ;
               if
               this
               Reverend
               Person
               were
               present
               ,
               
               I
               would
               not
               do
               this
               :
               why
               therefore
               shall
               I
               do
               it
               in
               his
               absence
               ?
               He
               doubtlesse
               ,
               would
               check
               me
               for
               doing
               this
               ,
               because
               it
               is
               Unjust
               :
               why
               therefore
               shall
               I
               not
               check
               my self
               ,
               
               and
               not
               do
               it
               ?
               And
               if
               you
               do
               all
               things
               so
               ,
               as
               if
               some
               Reverend
               Person
               saw
               all
               you
               did
               ;
               
               you
               shall
               soon
               learn
               to
               do
               nothing
               amiss
               :
               for
               ,
               if
               you
               so
               fear
               another
               man
               ,
               you
               wil
               quickly
               come
               to
               fear
               your self
               .
            
          
        
         
           
             CHAP.
             XXX
             .
          
           
             Of
             Beneficence
             ,
             Gratitude
             ,
             Piety
             ,
             Observance
             .
          
           
             
               HAving
               done
               with
               the
               consideratiō
               of
               Iustice
               ,
               we
               come
               to
               those
               Virtues
               that
               are
               Cousin-Germans
               thereunto
               ,
               as
               we
               formerly
               intimated
               ;
               in
               that
               each
               of
               them
               also
               doth
               concern
               others
               directly
               ,
               and
               our selves
               but
               by
               reflection
               :
               and
               though
               they
               be
               not
               ,
               as
               Iustice
               is
               ,
               prescribed
               by
               Laws
               and
               Covenants
               ;
               yet
               do
               they
               import
               a
               certain
               obligation
               like
               that
               of
               Iustice
               ,
               and
               that
               from
               Decorum
               ,
               Office
               and
               Use.
               
            
          
           
             
               II.
               
            
             
               Of
               these
               ,
               the
               first
               is
               Beneficence
               ,
               or
               the
               doing
               of
               Good
               turns
               to
               others
               ;
               to
               which
               all
               are
               obliged
               ,
               who
               are
               able
               either
               by
               their
               assistance
               ,
               or
               purse
               ,
               to
               help
               ,
               such
               as
               stand
               in
               need
               of
               their
               help
               .
               Forasmuch
               as
               if
               they
               refuse
               to
               afford
               
               the
               needy
               their
               assistance
               ,
               
               then
               do
               they
               inevitably
               incur
               the
               censure
               of
               being
               Barbarous
               ,
               Cruell
               ,
               Inhuman
               :
               and
               if
               to
               relieve
               their
               wants
               with
               their
               purse
               ,
               then
               cannot
               they
               escape
               the
               opprobrious
               terms
               of
               Sordid
               ,
               Tenacious
               ,
               Avaricious
               persons
               .
               Whereas
               ,
               on
               the
               contrary
               ,
               if
               they
               assist
               them
               in
               one
               kind
               ;
               then
               shall
               they
               be
               reputed
               Benigne
               ,
               Officious
               ,
               Good
               natur'd
               :
               and
               if
               they
               relieve
               them
               in
               the
               other
               ,
               presently
               they
               are
               cryed
               up
               for
               Liberall
               ,
               Munificent
               ,
               Magnificent
               ,
               and
               Noble-minded
               persons
               .
               So
               that
               hence
               it
               appears
               ,
               that
               all
               men
               ,
               who
               are
               able
               ,
               in
               respect
               either
               of
               Power
               or
               Estate
               ,
               to
               assist
               and
               relieve
               others
               of
               the
               Society
               ;
               are
               obliged
               thereunto
               ,
               (
               provided
               it
               extend
               not
               to
               Prodigence
               ,
               or
               the
               impairing
               of
               their
               own
               Fortunes
               )
               upon
               the
               Consideration
               of
               their
               own
               Good
               or
               Utility
               .
            
          
           
             
               III.
               
            
             
               For
               ,
               those
               ,
               who
               practise
               this
               Virtue
               of
               Beneficence
               ,
               thereby
               certainly
               procure
               to
               themselves
               Respect
               ,
               Good-will
               ,
               and
               (
               what
               very
               much
               conduceth
               to
               their
               quiet
               living
               )
               a
               Dearnesse
               or
               tender
               Estimation
               from
               those
               ,
               upon
               whom
               they
               practise
               it
               :
               as
               ,
               on
               the
               other
               side
               ,
               who
               neglect
               the
               exercise
               of
               it
               ,
               gain
               to
               themselves
               the
               Disrespect
               ,
               Ill-will
               ,
               and
               (
               what
               very
               much
               conduceth
               to
               their
               troublesom
               living
               )
               the
               odium
               and
               Contempt
               of
               others
               .
               Take
               speciall
               heed
               ,
               therefore
               ,
               that
               you
               do
               not
               omit
               to
               be
               Beneficent
               at
               least
               in
               small
               matters
               ;
               that
               so
               you
               may
               not
               lose
               the
               advantage
               of
               being
               accounted
               ready
               to
               gratifie
               others
               even
               in
               Great
               :
            
          
           
             
             
               IV.
               
            
             
               It
               was
               not
               without
               good
               Consideration
               wee
               formerly
               said
               ,
               
               that
               
                 it
                 was
                 not
                 only
                 more
                 Honourable
                 ,
                 but
                 also
                 more
                 Delightfull
                 ,
                 to
                 Give
                 ,
                 than
                 to
                 receive
                 a
                 benefit
                 :
              
               because
               ,
               the
               Giver
               thereby
               makes
               himself
               Superior
               to
               the
               Receiver
               ,
               and
               reaps
               moreover
               the
               interest
               of
               Thanks
               ;
               and
               nothing
               adferrs
               more
               joy
               to
               a
               man
               ,
               than
               to
               be
               heartily
               thanked
               for
               a
               favour
               .
               For
               ,
               a
               Beneficent
               person
               is
               like
               a
               Fountain
               ;
               to
               which
               if
               you
               but
               grant
               a
               Reasonable
               Soul
               ,
               or
               Mind
               :
               what
               joy
               will
               it
               not
               be
               possessed
               of
               ,
               when
               it
               shall
               see
               how
               many
               spacious
               Corn-fields
               and
               Pastures
               do
               flourish
               and
               even
               smile
               again
               with
               plenty
               and
               verdure
               ,
               and
               all
               by
               the
               Diffusion
               of
               its
               streams
               upon
               them
               ?
            
          
           
             
               V.
               
            
             
               The
               second
               is
               Gratitude
               ,
               to
               which
               every
               man
               is
               reciprocally
               obliged
               ,
               who
               receives
               a
               benefit
               :
               at
               least
               ,
               unlesse
               he
               hath
               a
               mind
               to
               expose
               himself
               to
               common
               Hatred
               and
               the
               greatest
               of
               shames
               .
               For
               ingratitude
               is
               worthily
               hatefull
               in
               the
               eyes
               of
               all
               men
               ;
               because
               seeing
               nothing
               can
               be
               more
               according
               to
               Nature
               ,
               than
               to
               be
               propense
               to
               receive
               a
               Good
               ;
               it
               must
               be
               highly
               Contrary
               to
               Nature
               not
               to
               be
               propense
               to
               return
               the
               tribute
               of
               Thankfulnesse
               to
               the
               Author
               of
               that
               Good.
               
            
          
           
             
               VI.
               
            
             
               But
               ,
               seeing
               that
               no
               man
               stands
               more
               gratefully
               affected
               toward
               his
               Benefactors
               ,
               
               than
               the
               Wise
               man
               ;
               it
               may
               be
               lawfull
               for
               us
               to
               assert
               ,
               that
               it
               is
               the
               Wise
               man
               only
               ,
               who
               knows
               how
               to
               fulfill
               ,
               and
               doth
               fulfill
               the
               duty
               of
               Gratitude
               :
               because
               
               he
               alone
               stands
               ready
               ,
               upon
               all
               occasions
               ,
               to
               expresse
               his
               thankfulnesse
               to
               his
               Friends
               both
               present
               and
               absent
               ;
               yea
               ,
               though
               they
               are
               extinct
               .
            
          
           
             
               VII
               .
            
             
               Others
               ,
               indeed
               ,
               many
               times
               pay
               the
               debt
               of
               thanks
               to
               their
               present
               friends
               ,
               &
               this
               perhaps
               for
               their
               own
               farther
               ends
               ,
               &
               to
               encite
               &
               encourage
               them
               to
               some
               new
               favour
               :
               but
               ,
               how
               few
               are
               there
               ,
               who
               gratefully
               commemorate
               the
               beneficence
               and
               liberality
               of
               their
               absent
               Benefactors
               ?
               Where
               shall
               we
               finde
               him
               ,
               that
               honours
               the
               memory
               of
               his
               deceased
               Patron
               ?
               that
               doth
               not
               in
               his
               heart
               rejoyce
               ,
               that
               his
               Benefactor
               is
               dead
               ;
               as
               if
               death
               had
               cut
               off
               all
               the
               bonds
               of
               his
               Gratitude
               ,
               and
               cancelled
               all
               the
               obligations
               of
               his
               Good
               turns
               ?
               that
               studies
               all
               waies
               of
               Retribution
               Kindnesse
               ,
               Respect
               ,
               and
               Assistance
               to
               the
               Wife
               ,
               Children
               ,
               Friends
               ,
               Family
               ,
               and
               Kindred
               of
               his
               Dead
               Reliever
               ?
            
          
           
             
               VIII
               .
            
             
               The
               third
               is
               Piety
               ,
               the
               most
               sacred
               species
               of
               Gratitude
               .
               This
               Vertue
               we
               are
               to
               exercise
               primarily
               toward
               our
               Parents
               ,
               to
               whom
               we
               are
               more
               obliged
               ,
               than
               to
               all
               the
               World
               beside
               :
               for
               ,
               we
               may
               owe
               our
               education
               ,
               fortune
               ,
               erudition
               ,
               &c.
               to
               others
               ;
               but
               to
               our
               Parents
               we
               owe
               even
               our selves
               :
               and
               therefore
               if
               ingratitude
               to
               others
               be
               hatefull
               ,
               that
               which
               is
               shewn
               to
               our
               Parents
               must
               certainly
               be
               most
               hatefull
               and
               detestable
               .
            
          
           
             
               IX
               .
            
             
               We
               say
               ,
               Primarily
               to
               our
               Parents
               ;
               because
               Piety
               
               is
               secondarily
               ,
               and
               as
               it
               were
               upon
               consequence
               ,
               extended
               to
               our
               Kindred
               ,
               and
               chiefly
               to
               our
               Brothers
               and
               Sisters
               ,
               to
               whom
               we
               are
               obliged
               by
               the
               bond
               of
               Consanguinity
               ,
               and
               the
               intervening
               interest
               of
               our
               Parents
               :
               so
               that
               we
               cannot
               shew
               our selves
               disrespectfull
               and
               unkinde
               to
               any
               of
               our
               blood
               ,
               but
               we
               must
               be
               ,
               at
               the
               same
               time
               ,
               highly
               ungratefull
               to
               our
               Parents
               ,
               Grand-Parents
               ,
               and
               all
               the
               line
               of
               our
               Progenitors
               ;
               who
               in
               the
               circle
               of
               their
               love
               and
               benevolence
               ,
               comprehended
               all
               that
               were
               ,
               and
               should
               be
               derived
               from
               their
               loynes
               .
            
          
           
             
               X.
               
            
             
               Nor
               is
               this
               Piety
               distinguishable
               from
               that
               Charity
               or
               Dearnesse
               ,
               we
               are
               to
               conceive
               ,
               and
               constantly
               bear
               toward
               our
               Native
               Country
               ,
               which
               comprehends
               our
               Parents
               and
               all
               our
               Kindred
               ,
               and
               doth
               both
               receive
               us
               when
               we
               are
               born
               ,
               and
               nourish
               and
               protect
               us
               afterward
               .
               Wherefore
               ,
               as
               we
               are
               ,
               by
               the
               relation
               of
               our
               blood
               ,
               obliged
               to
               bear
               Respect
               and
               Kindnesse
               toward
               those
               of
               our
               Kindred
               ;
               so
               are
               we
               by
               the
               more
               Generall
               interest
               of
               our
               Country
               ,
               obliged
               to
               respect
               and
               tender
               the
               good
               of
               all
               those
               of
               our
               Society
               ;
               but
               more
               especially
               the
               Magistrates
               and
               Princes
               ,
               or
               Monarch
               thereof
               ,
               who
               by
               defending
               our
               Country
               ,
               and
               the
               Lawes
               of
               it
               in
               Generall
               ,
               conferre
               this
               benefit
               upon
               us
               in
               particular
               ;
               that
               under
               the
               protection
               of
               their
               Care
               and
               Power
               ,
               our
               Rights
               are
               so
               preserved
               ,
               as
               that
               we
               may
               live
               securely
               and
               peaceably
               .
            
          
           
             
             
               XI
               .
            
             
               The
               fourth
               is
               Observance
               ,
               or
               that
               Veneration
               we
               owe
               to
               all
               persons
               of
               Eminency
               ,
               in
               any
               kind
               .
               And
               this
               affection
               af
               Awe
               and
               Reverence
               is
               accompanied
               partly
               with
               Gratitude
               and
               Piety
               ;
               insomuch
               as
               we
               cannot
               any
               way
               better
               expresse
               the
               Gratefulnesse
               of
               our
               minds
               ,
               than
               by
               giving
               due
               Veneration
               and
               Worship
               to
               our
               Benefactors
               ,
               Parents
               ,
               Governors
               ,
               Princes
               ,
               and
               all
               men
               of
               Dignity
               and
               Power
               :
               and
               partly
               with
               Honour
               and
               Respect
               ;
               insomuch
               as
               it
               is
               the
               best
               testimony
               we
               can
               give
               of
               our
               internall
               sentiments
               of
               their
               deservings
               ,
               who
               excell
               in
               Age
               ,
               Wisdome
               ,
               Learning
               ,
               and
               especially
               Virtue
               ;
               which
               is
               the
               most
               Honourable
               of
               all
               Human
               Excellencies
               .
            
          
           
             
               XII
               .
            
             
               To
               this
               Observance
               belongs
               also
               that
               ,
               which
               men
               call
               Religion
               and
               Sanctity
               toward
               the
               Gods
               ,
               whom
               we
               ate
               bound
               to
               Revere
               and
               Honour
               no
               otherwise
               than
               we
               are
               our
               Parents
               ;
               yet
               ,
               not
               in
               respect
               to
               any
               Good
               either
               received
               ,
               or
               expected
               at
               their
               hands
               ;
               but
               (
               as
               we
               formerly
               intimated
               )
               only
               in
               respect
               of
               the
               transcendent
               Excellency
               ,
               Majesty
               ,
               and
               Supremacy
               of
               their
               Nature
               .
               Because
               ,
               whatever
               is
               Excellent
               deserves
               a
               just
               Veneration
               ;
               and
               no
               Excellence
               can
               equall
               that
               of
               the
               Divine
               Nature
               ,
               it
               being
               Immortall
               and
               and
               most
               Blisfull
               .
               And
               thus
               ,
               understanding
               that
               the
               *
               Gods
               do
               neither
               create
               troubles
               to
               themselves
               ,
               nor
               give
               any
               occasion
               of
               troubles
               to
               us
               ;
               we
               shall
               come
               to
               be
               truly
               Religious
               ,
               
                 i.
                 e.
              
               piously
               
               and
               holily
               to
               Revere
               and
               admire
               their
               most
               Excellent
               Nature
               ,
               without
               all
               Hope
               or
               Reward
               .
            
          
        
         
           
             CHAP.
             XXXI
             .
          
           
             Of
             Friendship
             .
          
           
             
               TO
               the
               exercise
               of
               this
               Virtue
               (
               the
               last
               of
               all
               those
               ,
               that
               retain
               to
               Iustice
               )
               all
               are
               obliged
               ,
               who
               Love
               ,
               and
               are
               beloved
               again
               by
               the
               same
               persons
               .
               And
               well
               may
               we
               make
               it
               the
               Crown
               of
               this
               our
               Discourse
               upon
               the
               Virtues
               ,
               or
               means
               to
               make
               life
               happy
               ;
               when
               nothing
               that
               lies
               in
               the
               power
               of
               Wisdom
               to
               obtein
               ,
               doth
               afford
               more
               Comfort
               ,
               more
               Delight
               ,
               than
               true
               Friendship
               :
               and
               the
               same
               Reason
               that
               confirms
               the
               mind
               not
               to
               fear
               any
               lasting
               or
               eternall
               Evill
               ;
               doth
               also
               assure
               ,
               that
               during
               life
               there
               is
               no
               Sanctuary
               so
               safe
               ,
               no
               protection
               so
               secure
               ,
               as
               that
               of
               true
               Friendship
               ,
               which
               together
               with
               that
               Security
               ,
               doth
               adferr
               also
               very
               great
               pleasures
               .
            
          
           
             
               II.
               
            
             
               For
               ,
               as
               Enmity
               ,
               Hate
               ,
               Envy
               ,
               Despite
               ,
               are
               adverse
               to
               ,
               and
               inconsistent
               with
               Pleasures
               ;
               so
               are
               Friendships
               ,
               and
               Amities
               not
               only
               the
               most
               faithfull
               Conservers
               ,
               but
               also
               the
               most
               effectuall
               and
               certain
               Causers
               of
               Pleasures
               ,
               and
               that
               as
               wel
               to
               ones
               Friend
               ,
               as
               to
               one self
               :
               in
               that
               thereby
               men
               do
               not
               only
               enjoy
               the
               Good
               things
               of
               the
               present
               more
               fully
               ;
               but
               are
               erected
               and
               animated
               with
               hope
               of
               such
               as
               as
               are
               to
               succeed
               in
               the
               future
               .
               And
               ,
               since
               Solitude
               and
               want
               of
               Friends
               
               exposeth
               a
               man
               to
               dangers
               and
               fears
               ;
               certainly
               it
               must
               be
               very
               highly
               rationall
               in
               us
               ,
               to
               procure
               Friendships
               ,
               whereby
               the
               mind
               may
               be
               confirmed
               in
               the
               present
               ,
               and
               possessed
               with
               lively
               hopes
               of
               enjoing
               very
               great
               Pleasures
               in
               the
               future
               .
            
          
           
             
               III.
               
            
             
               But
               ,
               in
               the
               choice
               of
               our
               Friends
               ,
               we
               are
               to
               be
               exceeding
               cautious
               and
               prudent
               :
               for
               ,
               it
               concerns
               us
               to
               bee
               more
               circumspect
               with
               whom
               wee
               eate
               ;
               than
               about
               what
               wee
               eate
               :
               To
               eat
               ones
               meat
               alone
               ,
               and
               spend
               ones
               daies
               in
               Solitude
               ;
               indeed
               ,
               is
               to
               live
               the
               life
               of
               a
               Lion
               or
               a
               Woolf
               :
               and
               yet
               no
               Friend
               is
               better
               than
               such
               a
               one
               ,
               that
               is
               not
               as
               well
               pleasant
               ,
               as
               faithfull
               ,
               so
               that
               his
               Conversation
               may
               be
               the
               best
               sawce
               to
               our
               meat
               .
               Such
               a
               Friend
               ,
               therefore
               ,
               is
               to
               be
               sought
               for
               ,
               to
               whom
               nothing
               is
               more
               in
               esteem
               ,
               than
               Candor
               ,
               Simplicity
               and
               Verity
               ;
               and
               who
               is
               not
               morose
               ,
               querulous
               and
               murmuring
               at
               all
               things
               ,
               but
               full
               of
               Complacency
               ,
               Alacrity
               ,
               and
               pleasant
               hopes
               ,
               that
               so
               his
               conversation
               may
               not
               sowre
               ;
               but
               sweeten
               the
               occurrences
               of
               life
               .
            
          
           
             
               IV.
               
            
             
               Friendship
               ,
               we
               acknowledge
               ,
               doth
               consist
               in
               ,
               and
               is
               kept
               alive
               by
               the
               mutuall
               participation
               of
               Pleasures
               ,
               or
               Goods
               ;
               and
               yet
               we
               cannot
               admit
               it
               to
               be
               therefore
               necessary
               ,
               that
               betwixt
               friends
               there
               should
               be
               a
               Community
               of
               the
               Goods
               of
               Fortune
               :
               as
               that
               Philosopher
               conceived
               ,
               who
               was
               the
               Author
               of
               that
               saying
               ,
               that
               
                 among
                 Friends
                 all
                 things
                 are
                 Common
                 .
              
               And
               our
               Reason
               is
               ,
               
               that
               Community
               of
               Estates
               implies
               mutuall
               diffidence
               or
               distruct
               of
               each
               others
               Constancy
               ,
               in
               case
               of
               Adversity
               or
               Poverty
               on
               one
               part
               :
               and
               Distrust
               is
               wholly
               inconsistent
               with
               Friendship
               .
               Then
               only
               are
               friends
               ,
               who
               can
               with
               full
               Confidence
               and
               freedom
               take
               and
               make
               use
               of
               so
               much
               of
               their
               friends
               Goods
               or
               Estate
               ,
               as
               the
               necessity
               of
               their
               present
               condition
               doth
               require
               ;
               and
               this
               no
               otherwise
               ,
               than
               as
               if
               it
               were
               absolutely
               their
               own
               ,
               though
               each
               partly
               still
               reserves
               a
               propriety
               in
               the
               full
               of
               his
               own
               Estate
               .
            
          
           
             
               V.
               
            
             
               This
               ,
               we
               are
               assured
               ,
               will
               sound
               strange
               in
               the
               ears
               of
               the
               Vulgar
               ;
               but
               ,
               what
               are
               the
               Common
               People
               to
               us
               ,
               seeing
               that
               no
               Faith
               or
               Constancy
               is
               to
               be
               found
               in
               their
               Kindness
               and
               Friendship
               ?
               For
               ,
               being
               wholly
               uncapable
               of
               any
               part
               of
               wisdom
               ,
               that
               might
               render
               their
               Conversation
               commendable
               and
               gratefull
               ;
               and
               as
               uncapable
               of
               either
               understanding
               what
               is
               privately
               ,
               what
               publickly
               profitable
               ,
               or
               what
               's
               the
               difference
               betwixt
               Good
               Manners
               and
               Bad
               :
               it
               is
               impossible
               they
               should
               have
               any
               Sentiments
               of
               the
               Goods
               of
               Amity
               and
               Friendship
               ;
               and
               consequently
               that
               they
               should
               in
               any
               measure
               fulfill
               the
               duties
               thereof
               .
            
          
           
             
               VI.
               
            
             
               We
               speak
               ,
               therefore
               ,
               of
               Wise
               men
               only
               ,
               among
               whom
               there
               is
               as
               it
               were
               a
               firm
               Covenant
               and
               League
               ,
               not
               to
               love
               their
               Friends
               lesse
               than
               themselves
               .
               Reason
               dictating
               ,
               that
               it
               may
               ,
               and
               should
               be
               so
               ;
               and
               Experience
               assuring
               that
               it
               
               frequently
               hath
               been
               so
               .
               So
               that
               it
               is
               most
               evident
               ,
               as
               well
               that
               such
               a
               perfect
               Conjunction
               (
               you
               may
               call
               it
               Union
               )
               may
               be
               made
               betwixt
               Wise
               men
               ;
               as
               that
               nothing
               doth
               more
               conduce
               to
               the
               Quiet
               and
               Pleasure
               of
               life
               ;
               than
               such
               a
               Conjunction
               once
               made
               and
               conserved
               .
            
          
           
             
               VII
               .
            
             
               For
               ,
               as
               it
               is
               impossible
               for
               us
               ,
               to
               conserve
               the
               sweetnesse
               and
               security
               of
               our
               lives
               firm
               and
               lasting
               ,
               without
               the
               influence
               of
               Friendship
               :
               so
               is
               it
               equally
               impossible
               to
               conserve
               Friendship
               firm
               and
               lasting
               ,
               without
               that
               Cement
               of
               Loving
               our
               Friends
               ,
               at
               the
               same
               rate
               ,
               as
               we
               do
               our selves
               .
               This
               ,
               therefore
               ,
               and
               Pleasure
               are
               the
               inseparable
               Adjuncts
               of
               Friendship
               :
               and
               who
               so
               doth
               not
               hold
               so
               full
               a
               sympathy
               with
               his
               Friend
               ,
               as
               to
               rejoyce
               at
               his
               joy
               ,
               and
               condole
               with
               him
               in
               his
               sorrow
               ;
               doth
               but
               pretend
               to
               the
               noble
               title
               of
               a
               Friend
               .
            
          
           
             
               VIII
               .
            
             
               Considering
               this
               ,
               the
               Wise
               man
               will
               be
               sure
               ,
               to
               stand
               equally
               affected
               toward
               himself
               ,
               and
               his
               Friend
               ;
               what
               labours
               and
               pains
               he
               undergoes
               for
               his
               own
               Security
               and
               Pleasures
               ,
               the
               same
               will
               he
               undergo
               for
               the
               Security
               and
               Pleasures
               of
               hls
               Friend
               :
               and
               as
               he
               rejoyceth
               to
               think
               ,
               that
               he
               hath
               one
               ,
               with
               whom
               he
               may
               sit
               ,
               and
               to
               whom
               he
               may
               administer
               in
               his
               sicknesse
               ,
               whom
               he
               may
               visit
               and
               assist
               in
               case
               of
               imprisonment
               ,
               and
               whom
               he
               may
               relieve
               in
               case
               of
               want
               ;
               so
               will
               it
               rejoyce
               him
               to
               be
               confident
               that
               he
               hath
               one
               ,
               who
               will
               stick
               close
               to
               him
               ,
               in
               sicknesse
               ,
               imprisonment
               ;
               
               want
               and
               all
               other
               Calamities
               .
               And
               not
               only
               this
               ;
               but
               his
               love
               will
               be
               so
               great
               to
               him
               ,
               as
               to
               oblige
               him
               to
               suffer
               the
               greatest
               of
               torments
               ,
               nay
               ,
               if
               occasion
               be
               ,
               even
               Death
               it self
               for
               his
               Friends
               sake
               .
            
          
           
             
               IX
            
             
               We
               have
               known
               ,
               Certainly
               (
               and
               from
               our
               Fathers
               ,
               in
               whose
               memories
               it
               was
               fresh
               )
               that
               many
               of
               those
               Wise
               and
               Good
               men
               ,
               who
               had
               the
               happinesse
               of
               procuring
               to
               themselves
               full
               Confidence
               and
               Security
               in
               the
               Society
               of
               men
               ,
               living
               in
               one
               and
               the
               same
               opinon
               ,
               and
               the
               self-same
               affections
               with
               themselves
               ;
               have
               lived
               in
               a
               most
               pleasant
               and
               mutually
               comfortable
               League
               of
               Friendship
               ,
               and
               been
               conjoyned
               with
               so
               absolute
               a
               Neernesse
               each
               to
               other
               ,
               as
               that
               they
               could
               heartily
               ,
               and
               without
               the
               least
               of
               reluctancy
               ,
               wish
               to
               suffer
               death
               in
               the
               place
               of
               their
               friend
               destined
               to
               die
               .
            
             
               
                 CONCLVSION
                 .
              
               
                 AND
                 this
                 is
                 the
                 sum
                 of
                 all
                 we
                 had
                 to
                 say
                 ,
                 concerning
                 ETHICKS
                 or
                 MORALS
                 ,
                 which
                 from
                 the
                 very
                 beginning
                 we
                 asserted
                 to
                 be
                 the
                 Noblest
                 and
                 most
                 Usefull
                 part
                 of
                 Philosophy
                 .
                 We
                 now
                 ,
                 therefore
                 ,
                 Conclude
                 with
                 this
                 Admonition
                 to
                 you
                 ,
                 whoever
                 you
                 are
                 that
                 aspire
                 to
                 true
                 Wisdom
                 (
                 for
                 ,
                 our
                 Designe
                 herein
                 was
                 to
                 do
                 a
                 piece
                 of
                 acceptable
                 service
                 to
                 all
                 such
                 )
                 that
                 you
                 both
                 meditate
                 upon
                 ,
                 and
                 earnestly
                 endeavour
                 to
                 put
                 in
                 practise
                 each
                 one
                 of
                 those
                 many
                 Rules
                 and
                 Axioms
                 of
                 Prudence
                 ,
                 that
                 we
                 have
                 
                 here
                 laid
                 down
                 :
                 assuring
                 your self
                 ,
                 that
                 they
                 are
                 the
                 very
                 Elements
                 or
                 Fundamentals
                 of
                 the
                 art
                 of
                 Living
                 Honestly
                 or
                 Virtuously
                 ,
                 and
                 (
                 upon
                 consequence
                 )
                 peaceably
                 and
                 Happily
                 .
              
               
                 We
                 say
                 ,
                 to
                 Meditate
                 upon
                 them
                 night
                 and
                 day
                 ;
                 and
                 as
                 well
                 when
                 you
                 are
                 alone
                 ,
                 as
                 when
                 you
                 are
                 in
                 company
                 of
                 some
                 faithfull
                 Friend
                 ,
                 such
                 to
                 whom
                 you
                 may
                 safely
                 and
                 comfortably
                 say
                 :
                 
                   We
                   are
                   (
                   indeed
                   )
                   Alone
                   :
                   but
                   so
                   much
                   the
                   better
                   ,
                   insomuch
                   as
                   we
                   have
                   the
                   greater
                   opportunity
                   of
                   discoursing
                   things
                   sincerely
                   ,
                   and
                   making
                   the
                   stricter
                   inquisition
                   for
                   Truth
                   :
                   I
                   speak
                   not
                   to
                   many
                   ,
                   but
                   to
                   you
                   alone
                   ;
                   and
                   and
                   you
                   speak
                   not
                   to
                   many
                   but
                   to
                   me
                   alone
                   ,
                   and
                   that
                   's
                   enough
                   ,
                   since
                   we
                   are
                   an
                   ample
                   Theatre
                   each
                   to
                   other
                   .
                
              
               
                 By
                 this
                 time
                 ,
                 we
                 presume
                 ,
                 you
                 are
                 fully
                 convinced
                 ,
                 that
                 he
                 is
                 the
                 only
                 
                   Brave
                   and
                   Happy
                
                 man
                 ,
                 who
                 hath
                 his
                 mind
                 possessed
                 with
                 true
                 and
                 correspondent
                 Conceptions
                 of
                 the
                 Nature
                 of
                 the
                 Gods
                 :
                 who
                 is
                 at
                 all
                 times
                 prepared
                 to
                 bid
                 death
                 welcom
                 ,
                 without
                 the
                 least
                 of
                 Fear
                 :
                 who
                 hath
                 so
                 reasoned
                 concerning
                 the
                 end
                 of
                 Nature
                 ,
                 or
                 the
                 highest
                 of
                 Goods
                 ,
                 as
                 fully
                 to
                 understand
                 ,
                 that
                 it
                 may
                 be
                 attained
                 with
                 the
                 greatest
                 facility
                 imaginable
                 :
                 who
                 stands
                 confirmed
                 ,
                 that
                 whatever
                 of
                 Evill
                 is
                 to
                 be
                 endured
                 by
                 him
                 ,
                 must
                 ,
                 if
                 Vehement
                 ,
                 be
                 short
                 in
                 duration
                 ;
                 if
                 not
                 Vehement
                 ,
                 easie
                 in
                 tolleration
                 :
                 who
                 doth
                 not
                 emasculate
                 and
                 soften
                 himself
                 with
                 the
                 Childish
                 apprehension
                 of
                 any
                 such
                 thing
                 as
                 inevitable
                 Necessity
                 ,
                 or
                 the
                 vulgar
                 belief
                 of
                 Fate
                 ;
                 but
                 well
                 understands
                 ,
                 that
                 he
                 hath
                 an
                 absolute
                 Freedom
                 of
                 Will
                 ,
                 in
                 all
                 his
                 actions
                 ,
                 and
                 is
                 not
                 subject
                 to
                 the
                 Controll
                 of
                 any
                 
                 influence
                 ,
                 besides
                 that
                 of
                 his
                 own
                 Reason
                 ;
                 and
                 knows
                 also
                 that
                 nothing
                 at
                 all
                 ,
                 or
                 (
                 at
                 most
                 )
                 very
                 little
                 of
                 Fortune
                 can
                 at
                 any
                 time
                 intervene
                 to
                 crosse
                 his
                 designes
                 ,
                 defeat
                 his
                 hopes
                 ,
                 interrupt
                 his
                 Felicity
                 :
                 and
                 ,
                 finally
                 ,
                 who
                 hath
                 composed
                 all
                 his
                 Desires
                 to
                 the
                 sober
                 modell
                 of
                 Nature
                 ,
                 and
                 the
                 Rules
                 of
                 Wisdom
                 ,
                 by
                 us
                 prescribed
                 in
                 this
                 small
                 Treatise
                 .
              
               
                 And
                 ,
                 
                 assuredly
                 ,
                 when
                 you
                 shall
                 come
                 to
                 be
                 such
                 a
                 Man
                 as
                 this
                 ;
                 you
                 shall
                 never
                 know
                 a
                 Perturbation
                 ,
                 day
                 nor
                 night
                 ,
                 waking
                 nor
                 sleeping
                 (
                 for
                 ,
                 a
                 well
                 composed
                 Mind
                 keeps
                 the
                 same
                 constant
                 tenour
                 of
                 Serenity
                 as
                 well
                 in
                 sleep
                 ,
                 as
                 waking
                 :
                 and
                 unquiet
                 Dreams
                 are
                 but
                 the
                 effects
                 of
                 Sollicitude
                 and
                 unquiet
                 thoughts
                 in
                 the
                 day
                 )
                 and
                 shall
                 live
                 like
                 some
                 Diety
                 among
                 men
                 .
                 For
                 ,
                 
                   that
                   man
                   hath
                   sublimed
                   himself
                   to
                   a
                   whole
                   Sphear
                   above
                   the
                   common
                   condition
                   of
                   Mortality
                   ,
                
                 
                 
                   who
                   spends
                   his
                   daies
                   in
                   the
                   possession
                   of
                   Immortall
                   Goods
                   .
                
              
            
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A38506-e3530
           
             Esse
             illius
             Philosophi
             orationem
             prorsus
             inanem
             ,
             quae
             Affectum
             nullum
             in
             Homine
             curat
             ;
             quia
             ,
             ut
             Medicinae
             usus
             nullus
             est
             ,
             nisi
             à
             Corpore
             morbos
             abigat
             :
             sic
             nec
             Philosophiae
             ,
             nisi
             malum
             ex
             Animo
             pellat
             ;
             inquit
             
               Stobaeus
               in
               Sermon
            
             .
             8.
             
          
           
             (a)
             Atqui
             ,
             non
             cum
             vacaveris
             ,
             Philosophandum
             est
             :
             omnia
             alia
             negligenda
             sunt
             ,
             ut
             huic
             assideamus
             ;
             cui
             nullum
             tempus
             satis
             magnum
             est
             ,
             etiamsi
             à
             pueritia
             usque
             ad
             longissimos
             humani
             aevi
             terminos
             vita
             protenditur
             .
             
               Seneca
               ,
               Epist.
            
             59.
             vide
             etiam
             
               Galenum
               de
               affect
               dignoscend
               .
               &
               vitand
               .
               cap.
               3.
               itemque
               ,
               Epictetum
               ,
               in
               Enchir.
               lib.
               3.
               cap.
            
             15.
             
          
           
             (b)
             
               Marcus
               Antoninus
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             notans
             procrastinationem
             studii
             &
             conatus
             ad
             optima
             enitendi
             ,
             inquit
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               De
               seipso
               lib.
               3.
               
               Sect.
            
             4.
             
          
           
             (c)
             Ille
             potens
             sui
             Laetusque
             viget
             ,
             cui
             licet
             in
             diem
             dixisse
             ,
             Vixi
             .
             
               Flaccus
               Carmin
               .
               lib.
               3.
               ad
               .
            
             29.
             
          
           
             (d)
             Maxima
             jactura
             vitae
             dilatio
             est
             .
             Illa
             primum
             quemque
             extrahit
             diem
             :
             illa
             cripit
             praesentia
             ,
             dum
             ulteriora
             promittit
             ;
             
               &c.
               Senec.
               de
               brevit
               .
               vit
               .
               cap.
            
             9.
             
          
           
             Omnem
             crede
             diem
             tibi
             diluxisse
             supremum
             ;
             Graca
             superveniet
             ,
             quae
             non
             sperabitur
             hora.
             
               Hor.
               lib.
               1.
               
               Epist.
            
             4.
             
          
           
             Eadem
             prorsus
             ratione
             
               Cicero
               (
               de
               finib
               .
               bonorum
               )
            
             finem
             boni
             appellat
             ,
             bonum
             omnibus
             numeris
             absolutum
             ,
             quod
             qui
             sit
             assequutus
             ,
             praeterea
             nihil
             desideret
             .
          
           
             *
             The
             Stoicks
             
          
           
             *
             Demetrius
             Cydonius
             ,
             sermonem
             de
             Epicuri
             Commisitonibus
             instituens
             ,
             homines
             notat
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Fatiscenteis
             Socordeis
             ,
             enerveis
             .
          
           
             *
             The
             Stoicks
             .
          
           
             *
             
               Metrodorus
               Lampsacenus
            
             ,
             qui
             ex
             quo
             tempore
             primùm
             Epicurùm
             novit
             ,
             nunquam
             ab
             codem
             discessit
             ,
             nisi
             sex
             tantum
             menses
             ;
             quibus
             cùm
             domi
             abfuisset
             ,
             ad
             Epicurum
             reversus
             est
             ,
             &
             per
             totam
             deinceps
             vitam
             ,
             illi
             arctiss
             .
             necessitudine
             conjunctus
             ,
             in
             iisdem
             &
             hortis
             &
             studiis
             convixit
             .
             Legendus
             est
             
               Gassend
               .
               cap.
               8.
               lib.
               1.
               de
               vita
               Epicuri
               .
            
          
           
             Occupavite
             ,
             Fortuna
             ,
             atque
             cepi
             ,
             omnesque
             aditus
             tuos
             interclusi
             ,
             ut
             ad
             me
             adspirare
             non
             posses
             :
             fidentèr
             excl
             .
             masse
             legitur
             Metrodorus
             ,
             Epicuri
             amicus
             &
             discipulus
             ,
             apud
             
               Ciceronem
               ,
               Tuscul.
            
             5.
             
          
           
             Tu
             poscisvilia
             ;
             verùm
             es
             dante
             minor
             ,
             quávisfers
             te
             nullius
             egentem
             .
             
               Horat.
               Epist.
               17.
               lib.
            
             1.
             
          
           
             *
             Qui
             placidus
             delicta
             domat
             ;
             nec
             dentibus
             unquam
             ,
             Instrepet
             horrendum
             ,
             fremitunec
             verbera
             poscit
             .
             
               Claudian
               .
               de
               Macil
            
             .
          
           
             *
             Hunc
             servum
             Epicuri
             ,
             Murem
             inter
             Philosophantes
             clarissimum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             evasisse
             testatur
             
               Laertius
               ,
               lib.
               1.
               cap.
               12.
               neque
               Macrobius
               (
               Saturnal
               .
               cap.
               11.
               )
            
             oblivioni
             dat
             inter
             eos
             ,
             qui
             Philosophis
             exservis
             non
             incelebres
             evaserunt
             .
          
           
             Quum
             Demetrius
             obsedit
             Athenas
             ,
             circa
             annum
             Epicuri
             ,
             44.
             
          
           
             Quanta
             autem
             fames
             civitatem
             oppresserit
             eadem
             obsidione
             ,
             describit
             
               Plutarchus
               [
               in
               vita
               Demetri
               ;
               ]
            
             ubi
             inter
             caetera
             inquit
             :
             
               Ferunt
               etiam
               Epic
               urum
               Philosophum
               familiares
               suos
               sustentasse
               ,
               partitum
               cum
               ipsis
               ad
               manerum
               fabas
               .
            
          
           
             Scribit
             
               Plinius
               [
               lib.
               19.
               cap.
               4.
               ]
            
             Epicurum
             primum
             instituisie
             Athenis
             agrorum
             ,
             villarumque
             delicias
             ,
             nomine
             Hortorum
             in
             ipsa
             Urbe
             possidere
             ;
             cùm
             ad
             usque
             eum
             mos
             non
             fuisset
             in
             oppidis
             habitari
             rura
             .
             Hinc
             accipi
             solet
             pro
             ipsa
             secta
             ,
             seudoctrina
             ,
             quae
             ab
             Epicuro
             ,
             sectatoribusque
             in
             horto
             ejus
             tradita
             est
             :
             unde
             &
             Epicurei
             dicuntur
             esse
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               ex
               Hortis
               Philosophi
            
             ;
             sicut
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             intelliguntur
             Stoici
             ;
             apud
             
               Empirium
               [
               i.
               advers
               Physic.
            
             ]
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Totus
             in
             estraenem
             ne
             abeas
             mulieris
             amorem
             ;
             Quippe
             Amor
             haud
             Deus
             est
             ;
             tacita
             est
             Affectio
             cuique
             .
             Phocylid
             .
          
           
             Pythagoras
             ,
             interrogatus
             quando
             ad
             mulierem
             foret
             accedendum
             ;
             quando
             voles
             ,
             inquit
             ,
             fieri
             imbecillior
             .
             
               Ex
               Laertio
               ,
               lib.
            
             8.
             
          
           
             Res
             essesaluberrimas
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             citra
             saturitatem
             vesci
             ,
             ad
             laborem
             impigrum
             esse
             ,
             &
             substantiam
             seminis
             conservare
             dixit
             
               Hippocrat
               .
               6.
               
               Epidem
               .
               Sect.
            
             4.
             
          
           
             Velle
             ,
             improbi
             ne
             peccent
             ,
             insaniae
             est
             :
             id
             enim
             ,
             quod
             fieri
             non
             potest
             ,
             appetit
             .
             Tum
             concedere
             ,
             ut
             adversus
             alios
             tales
             sint
             :
             sed
             ne
             in
             re
             peccent
             postulate
             ,
             &
             stolidum
             est
             &
             tyrannicum
             etiam
             .
             
               Marcus
               Antonin
               .
               de
               seipso
               ,
               lib.
               2●
               Sect.
            
             18.
             
          
           
             Quando
             alterius
             cujuspiam
             impudentia
             offenderis
             ,
             statim
             sic
             percontare
             teipsum
             ;
             Fierinè
             ergo
             potest
             ,
             ut
             impudentes
             in
             mundo
             ne
             sint
             ?
             non
             potest
             ;
             tu
             itaque
             quod
             non
             potest
             ,
             ne
             poscas
             .
             
               Idem
               eodem
               lib.
               Sect.
            
             42.
             
          
           
             Optimus
             injuriam
             ulciscendi
             modus
             est
             ,
             inferenti
             ne
             sis
             similis
             :
             
               Marcus
               Antoninus
               ,
               in
               de
               seipso
               lib.
               6.
               
               S.
            
             6.
             
          
           
             Minuti
             semper
             &
             infirmi
             est
             animi
             ,
             exiguique
             voluptas
             .
             Ultio
             ;
             continuò
             sic
             collige
             ,
             quod
             vindicta
             
          
           
             Nemo
             magis
             gaudet
             ,
             jam
             foemina
             .
             
               Iuvenal
               Sat.
            
             13
             
          
           
             Nec
             tu
             mulum
             curo
             ;
             sepelit
             Natura
             relictos
             .
          
           
             Nil
             agis
             hac
             ira
             ;
             tabesne
             Cadavera
             solvar
             ,
             an
             rogus
             ,
             haud
             refert
             ;
             placido
             Natura
             receptat
             cuncta
             sinu
             .
             
               Lucan
               .
               lib.
            
             7.
             
          
           
             *
             Mel
             enim
             tanta
             adversus
             putredinem
             facultate
             in
             signitum
             est
             ,
             ut
             Babylonii
             nebilium
             Cadavera
             eadem
             sepelirent
             ;
             ut
             
               Herodotus
               ,
               in
               Thalia
            
             ,
             testis
             est
             .
          
           
             Nil
             igitur
             mors
             est
             ,
             ad
             nos
             neque
             pertinet
             hilum
             .
             &
             mox
             ;
             Multò
             igitur
             mortem
             minus
             ad
             nos
             esse
             putandum
             ,
             si
             minus
             esse
             potest
             ,
             quàm
             quod
             nihil
             esse
             videmus
             ;
             
               Lucret.
               lib.
            
             3.
             
          
           
             Natura
             sic
             se
             habet
             ,
             ut
             quomodo
             initium
             rerum
             omnium
             ortus
             noster
             afferat
             ;
             sic
             exitum
             Mors
             ;
             quae
             ut
             nihil
             pertinuit
             ad
             nos
             ante
             ortum
             ,
             sic
             nihil
             post
             mortem
             pertinebit
             .
             In
             quo
             quid
             potest
             esse
             mali
             ,
             cum
             mors
             nec
             ad
             vivos
             pertineat
             ,
             nec
             ad
             mortuos
             ?
             Alteri
             nulli
             sunt
             ;
             alteros
             non
             attingit
             .
             
               Cicero
               ,
               Tuscul.
               lib.
            
             1.
             
          
           
             Paratus
             exire
             sum
             ;
             &
             ideo
             fruor
             vita
             ,
             quia
             quamdiu
             futurum
             hoc
             sit
             ,
             non
             nimis
             pendeo
             .
             
               Seneca
               Epist.
            
             61.
             
          
           
             *
             Cur
             non
             ut
             plenus
             vitae
             conviva
             recedis
             ?
             
               Iucret
               .
               lib.
            
             3.
             
             Rarus
             ,
             qui
             exacto
             contentus
             tempore
             vitae
             .
             Cedit
             ,
             uti
             conviva
             satur
             .
             
               Flaccus
               ,
               Satyr
            
             .
             1.
             
          
           
             De
             jiciat
             miseram
             tibi
             nulla
             molestia
             vitā
             ;
             Si
             longa
             est
             ,
             levis
             est
             :
             si
             gravis
             est
             ,
             brevis
             est
             .
             Morus
             noster
             .
          
           
             Nihil
             quicquam
             ad
             mentem
             faciunt
             ,
             quae
             extra
             mentem
             sita
             sunt
             .
          
           
             Marc.
             Antonin
             .
             in
             lib.
             de
             seipso
             7.
             
             Sect.
             2.
             
          
           
             Non
             possidemus
             propria
             mòrtales
             bona
             ,
             Sed
             jus
             Deorum
             ,
             nostra
             dispensatio
             est
             .
             Et
             commodata
             ,
             cùm
             volunt
             ,
             repetunt
             Dii
             .
             
               Euripid.
               Phaeniss
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Marc.
               Anton.
               lib.
            
             12.
             
          
           
             Quicquid
             est
             hoc
             ,
             quod
             circa
             nos
             ex
             adventitio
             fulget
             ,
             liberi
             ,
             honores
             ,
             opes
             ,
             ampla
             atria
             ,
             nobisis
             aut
             formosa
             conjux
             ,
             caeteraque
             ex
             incerta
             mobilique
             sorte
             pendentia
             ;
             alieni
             commodatique
             apparatus
             sunt
             .
             Nihil
             horum
             dono
             datur
             :
             collatitiis
             &
             ad
             dominos
             redituris
             scena
             adornatur
             .
             Alia
             ex
             his
             primo
             die
             ,
             alia
             secundo
             referentur
             .
             &c.
             
               Grotius
               in
               cap.
               10.
               
               Marc.
            
             Sic
             accipe
             ,
             ne
             fastuosus
             fias
             ;
             sic
             posside
             ,
             ut
             dimittere
             proclivis
             sis
             .
             
               Marc.
               Antonin
               .
               de
               seipso
               lib.
               8.
               
               Sect.
               33.
               in
               codice
               Gatakeriano
               .
            
          
           
             Omnia
             ,
             quae
             in
             hoc
             capite
             tradita
             invenies
             ,
             verbatim
             desumpta
             fuerunt
             ,
             ex
             
               Porphyrii
               libro
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               de
               Abstinentia
               primo
               .
            
          
           
             In
             scriptis
             Epicureis
             praecipitur
             ,
             ut
             in
             mente
             ac
             memoria
             semper
             habeamus
             Antiquorum
             aliquem
             eorum
             ,
             qui
             Virtutem
             coluerint
             .
          
           
             Marc.
             Antonin
             lib.
             de
             Seipso
             .
             12.
             
             Sect.
             26.
             
          
           
             Consonum
             plane
             monito
             illi
             Pythagorico
             ,
             in
             aureis
             carmi
             :
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Tu
             plus
             quam
             cunctos
             alios
             te
             disce
             reveri
             .
          
           
             Diis
             acceptum
             tulit
             optimus
             &
             Imperatorum
             &
             Hominum
             ille
             vir
             ,
             
               Marcus
               Antoninus
            
             ;
             quod
             ,
             quotiescunque
             illi
             animus
             fuit
             pauperi
             alicui
             ,
             aut
             aliàs
             indigo
             ,
             opem
             ferre
             ,
             numquā
             responderit
             ,
             non
             suppetere
             illi
             nummos
             ,
             unde
             id
             fieret
             ;
             quodque
             nulla
             illi
             unquam
             talis
             necessitas
             obtigerit
             ,
             ut
             ab
             alio
             sumere
             cogereti
             1.
             
               in
               de
               seipso
               lib.
               1.
               sub
               calcem
               .
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Pluttarch
               .
               2.
               advers
               Coloten
            
             .
             Conforme
             plane
             est
             sacrae
             illi
             Sententiae
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             beatum
             magis
             est
             Dare
             ,
             quàm
             Accipere
             .
             Act.
             20.
             
          
           
             Solum
             Sapientem
             scire
             Gratiam
             ,
             qualem
             oportet
             ,
             referre
             ,
             affirmat
             
               Seneca
               ,
               Epist.
            
             81
             
          
           
             *
             Dum
             plus
             aequo
             Pius
             in
             Deum
             esse
             vult
             ,
             Impius
             &
             Blasphemus
             deprehenditur
             .
          
           
             Sapiens
             uno
             minor
             est
             love
             .
             
               Horat.
               lib.
               1.
               
               Epist.
            
             1.
             
             Sapiens
             ille
             ,
             plenus
             gaudio
             ,
             hilaris
             ,
             &
             placidus
             ,
             inconcussus
             ,
             cum
             Diis
             ex
             pari
             vivit
             .
             Ac
             rursus
             :
             Hoc
             est
             summum
             bonum
             ,
             quod
             si
             accupas
             incipis
             Deorum
             socius
             esse
             ,
             non
             suppiex
             .
             
               Seneca
               .
               Epist.
            
             21.
             
          
           
             Cum
             Diis
             vivendum
             .
             Hoc
             autem
             faciet
             ,
             qui
             animum
             exhibuerit
             ita
             jugitèr
             affectum
             ,
             ut
             rebus
             sibi
             destinatis
             acquiescat
             ;
             faciatqque
             quaecunque
             Genius
             ille
             voluerit
             ;
             quem
             sui
             particulam
             à
             seavulsam
             Jupiter
             cuique
             attribuet
             ,
             praesidem
             ducemque
             eidem
             futurum
             .
             Hic
             autem
             cujusque
             mens
             est
             &
             ratio
             .
             
               Marc.
               An●onin
               .
               de
               seipso
               lib.
               5.
               
               Sect.
            
             27.