The
first
Discourse
.
Of
Vanitie
.
SECTION
.
I.
Man
diuerteth
his
eyes
from
his
condition
,
not
to
know
the
deformitie
thereof
,
and
abandoneth
them
,
to
follow
his
owne
vaine
imaginations
.
MY
enterprise
to
depaint
,
and
chalke
out
the
vanitie
of
Man
,
hath
(
it
may
be
)
no
lesse
vanitie
in
his
designe
,
then
in
his
subiect
,
but
it
greatly
skils
not
to
what
I
intend
to
speake
,
for
whatsoeuer
I
say
,
or
doe
,
I
still
aduance
;
I
say
,
it
imports
not
where
I
strike
for
all
my
blowes
▪
are
directed
and
bent
to
fall
on
Vanitie
;
and
if
the
Pensill
be
not
bold
,
and
the
Colours
liuely
enough
,
we
will
imitate
the
industry
of
that
Painter
,
who
being
to
represent
(
in
a
Table
)
the
sorrowes
of
those
who
assisted
at
the
sacrifice
of
Iphigenia
,
most
ingeniously
ouervayled
the
face
of
this
Virgins
Father
with
a
Courtaine
;
as
well
knowing
that
all
his
art
and
industry
was
incapable
,
and
confused
herein
;
if
hee
should
vndertake
to
represent
at
life
all
the
parts
and
passions
which
sorrow
had
so
liuely
imprinted
on
his
face
.
It
were
a
happinesse
if
onely
to
overvaile
the
face
of
Man
,
were
to
couer
all
his
Vanities
,
but
when
wee
haue
extended
this
vaile
or
courtaine
ore
all
his
body
,
I
much
feare
there
will
yet
remaine
more
to
be
concealed
and
hidden
,
then
that
which
wee
haue
already
couered
:
For
this
imagination
cannot
suffer
this
constraint
,
and
his
desire
which
followes
him
with
out-spred
wings
,
findes
no
limmits
but
in
her
infinity
.
Man
is
composed
of
body
,
spirits
,
and
soule
;
This
animated
body
participates
most
of
earth
,
as
neerest
to
the
place
of
his
extraction
,
and
to
say
truely
,
is
a
straying
and
a
vagabond
plant
;
The
spirits
participate
most
of
the
ayre
,
and
serue
as
the
meanes
or
medium
to
fasten
,
ioyne
,
and
stay
the
soule
,
which
falles
from
heauen
into
the
body
of
men
,
as
a
ray
or
sparkle
of
the
Diuinitie
that
comes
to
reside
in
an
vnknowne
place
.
Those
spirits
which
dwell
in
the
bloud
are
as
little
chaines
to
vnite
and
fasten
the
soule
to
the
body
,
which
comming
to
dissolue
,
from
thence
followes
the
entire
dissolution
of
this
compound
.
They
participate
as
partakers
of
these
two
contrary
natures
by
the
extremities
;
that
which
is
most
pure
and
subtill
in
them
,
is
vnited
to
the
superiour
parts
,
as
that
which
is
grosser
is
vnited
and
fastned
to
the
affluence
of
bloud
;
and
these
are
they
that
so
dexterously
make
affections
to
flye
from
one
to
the
other
subiect
,
which
they
embrace
so
strictly
and
deerely
,
and
in
this
marriage
is
sworne
communitie
of
goods
and
wealth
,
or
rather
of
misery
,
they
haue
no
longer
but
one
and
the
same
interest
,
and
in
this
mixture
,
actions
as
passions
distill
from
these
different
springs
,
by
one
onely
and
the
selfe
same
pipe
.
They
wedde
themselues
to
contentions
and
quarrels
,
which
are
not
easily
appeased
;
but
notwithstanding
this
discord
,
they
maintaine
themselues
in
their
perpetuall
warre
;
fearing
nothing
but
peace
,
which
is
separation
.
Doth
it
not
seeme
to
thee
,
O
man
,
that
thou
much
deseruest
to
bee
lamented
and
pittied
,
sith
in
the
composition
of
such
different
pieces
,
thou
findest
thy selfe
engaged
to
calme
the
stormes
and
tempests
which
arise
in
thy
breast
,
by
the
contrary
motion
of
so
many
different
passions
.
If
thou
wilt
cast
thine
eyes
vpon
thy
birth
,
thou
shalt
see
,
that
after
hauing
languished
nine
monthes
in
prison
,
fedd
and
nourished
with
the
waters
of
rottennesse
and
corruption
it selfe
,
thou
commest
into
the
world
with
cryes
and
teares
for
thy
welcome
,
as
if
despight
of
thee
,
that
Destiny
had
placed
thee
on
Earth
to
sweat
vnder
the
heauy
yoke
and
burthen
of
a
miserable
slauery
;
but
grieue
not
at
thy
teares
,
for
they
cannot
be
imployed
to
weepe
at
a
more
miserable
condition
then
thine
owne
;
because
among
other
creatures
thou
art
the
most
disgraced
by
nature
;
abandoned
naked
on
earth
without
couering
,
or
Armes
;
swathed
and
bound
,
and
without
knowledge
of
any
thing
which
is
fit
or
proper
for
thy
necessities
.
And
reason
it selfe
which
befalls
thee
afterwards
(
as
the
onely
aduantage
whereof
thou
mayst
vaunt
and
glory
)
doth
most
commonly
turne
to
thy
shame
and
confusion
,
through
vices
and
interiour
diseases
which
it
ingendreth
in
thee
.
Vnfortunate
that
thou
art
,
those
weapons
which
thou
imployest
to
thy
ruine
,
were
giuen
thee
for
thy
conseruation
.
Me
thinkes
those
barbarous
Indians
of
Mexico
doe
singular
well
,
who
at
the
birth
of
their
Children
exhort
them
to
suffer
and
endure
;
as
if
nature
gaue
no
other
prerogatiue
to
man
then
miserie
,
whereunto
hee
is
lincked
and
chained
by
the
misfortune
and
dutie
of
his
condition
.
Let
vs
consider
a
little
,
that
his
first
babling
and
pratling
yeares
are
watred
with
nothing
but
with
his
teares
;
His
infancy
full
of
astonishment
and
feare
,
vnder
the
rod
of
his
superiour
;
His
riper
yeares
discouer
him
by
all
the
parts
of
his
body
and
soule
,
&
expose
him
to
the
inevitable
snares
of
Loue
;
to
the
dangerous
blowes
of
fortune
,
and
to
the
stormes
and
fury
of
all
sorts
of
Passions
.
In
his
declining
age
,
(
as
broken
with
so
many
cares
,
calamities
,
and
labours
,
)
hee
flyes
but
with
one
wing
,
and
goes
coasting
along
the
riuer
to
land
more
easily
,
possessed
and
tormented
(
neuerthelesse
)
with
many
vnprofitable
and
superfluous
thoughts
.
He
is
afflicted
at
the
time
present
,
grieved
at
the
past
,
and
in
extreame
care
and
trouble
for
that
to
come
,
as
if
he
now
beganne
to
liue
;
Hee
perceiues
not
his
age
but
by
his
gray
haires
,
and
wrinkled
forehead
;
and
most
commonly
hath
nothing
remaining
to
testifie
that
he
hath
liued
so
great
a
number
of
yeeres
,
but
an
old
withred
age
,
which
enclines
him
to
a
generall
distaste
of
all
fruits
that
his
weake
stomach
cannot
digest
,
which
often
imprints
more
wrinkles
and
furrowes
in
his
minde
then
in
his
face
;
His
body
bending
and
bowing
,
which
is
no
longer
supported
but
by
the
ayde
and
assistance
of
others
,
like
an
old
building
ruinous
and
vncouered
in
a
thousand
places
;
which
by
little
and
little
seemes
to
end
and
destroy
itselfe
.
Whiles
his
fugitiue
soule
,
(
which
meets
nothing
else
in
this
fraile
Vessell
but
that
which
is
either
sowre
or
vinowed
,
)
seekes
by
all
meanes
to
breake
her
alliance
;
and
in
the
end
retires
,
being
infinitly
weary
to
haue
so
long
conducted
and
supported
so
decrepit
and
heauy
a
burthen
,
loden
with
all
miseries
,
as
the
sincke
and
receptacle
of
all
griefes
and
euils
;
which
the
influence
of
Heauen
continually
powreth
downe
vpon
the
face
of
Earth
.
Nothing
so
weake
,
and
yet
so
proud
;
Let
vs
heare
him
speake
,
with
what
boldnesse
doth
he
not
praise
his
audacious
front
.
His
heart
is
puffe
vp
and
swelld
with
glory
,
and
many
great
bumbasted
Words
,
as
if
mounted
on
some
Throne
▪
hee
formes
himselfe
an
imaginary
Scepter
,
for
a
marke
of
his
Soueraigne
greatnes
;
Hee
hath
(
saith
he
)
the
Dominion
and
Empire
ouer
all
things
created
;
He
commands
all
beasts
,
The
Sunne
,
Heauen
,
and
Earth
are
but
the
ministers
of
his
power
;
But
wretched
and
proud
as
thou
art
,
dost
thou
beleeue
thou
hast
power
to
command
where
thou
hast
no
right
but
in
thy
obedience
?
Thy
inclinations
,
fortune
,
and
mis-fortune
,
which
droppe
and
destill
on
thy
head
through
those
celestiall
pipes
;
doe
they
not
constraine
thee
with
blowes
,
and
stripes
to
stoope
and
acknowledge
their
superintendency
?
Bow
downe
,
bow
downe
thine
eyes
,
for
it
is
farre
more
proper
and
conuenient
for
thee
,
If
not
that
after
the
custome
of
the
Thracians
,
thou
wilt
shoot
arrowes
against
Heauen
,
which
will
after
returne
and
fall
on
thine
owne
head
;
And
if
for
the
aduantages
and
priuiledges
of
the
body
,
thou
wilt
preferre
thy selfe
to
all
beasts
,
vouchsafe
onely
to
enter
in
comparison
with
a
few
of
them
in
particular
:
The
courage
of
the
Lyon
,
the
strength
of
the
Elephant
,
the
swiftnesse
of
the
Stagge
,
and
the
particular
qualities
which
are
found
in
others
,
will
prooue
thee
farre
inferiour
to
them
.
Hauing
thus
walked
thine
eyes
vpon
the
garden
knots
of
this
world
,
now
make
a
reflexion
thereof
in
thy selfe
,
and
if
thy
iudgment
retaine
any
ayre
of
health
,
I
know
thou
wilt
say
with
me
(
or
rather
with
wise
Solomon
)
That
man
is
nothing
else
but
vanity
without
and
within
,
in
what
forme
and
posture
of
vice
so
euer
thou
contemplate
him
:
Then
wee
shall
haue
the
assurance
to
say
with
the
Philosophers
,
That
laughter
is
proper
to
man
,
And
proper
indeed
it
is
,
according
to
the
rules
of
Democritus
,
to
laugh
and
mocke
at
his
folly
,
as
at
his
Vanity
.
That
other
Philosopher
more
pittifull
then
this
,
testified
by
his
weeping
,
that
hee
had
no
other
weapons
then
teares
to
defend
the
blowes
,
and
wipe
the
wounds
of
so
miserable
a
condition
as
ours
;
That
if
we
enquire
by
what
right
he
imposed
on
his
companions
,
the
burthen
of
so
seuere
a
law
,
and
so
ponderous
and
pressing
a
yoke
,
I
finde
that
hee
is
no
way
excusable
but
in
this
,
that
hee
submitted
himselfe
to
the
same
slauery
and
seruitude
.
The
equality
of
our
euils
herein
doth
some
way
extenuate
and
cut
off
the
iust
subiect
of
our
complaints
;
For
he
which
sees
himselfe
fettered
to
the
fortune
of
an
iron
chaine
,
although
thou
haue
inroled
him
among
the
number
of
thy
slaues
;
yet
hee
may
neuerthelesse
vaunt
to
see
thee
fight
vnder
the
displayed
Ensigne
of
the
same
misfortune
;
not
like
himselfe
tyed
to
an
iron
chaine
,
but
to
one
a
little
more
honourable
▪
as
it
may
be
to
a
chaine
of
gold
;
or
peraduenture
to
a
bracelet
of
haire
,
which
captiuates
thy
heart
and
liberty
vnder
the
tempting
lures
of
a
young
beauty
;
or
else
by
the
linkes
of
thy
Ambition
,
which
inseperably
chaines
thee
to
Fortune
;
sith
all
sorts
and
degrees
of
liuing
is
but
slauery
,
&
that
the
Scepters
of
Princes
are
farre
heauier
in
their
hands
then
the
crookes
of
innocent
Shepheards
;
That
if
no
condition
haue
power
to
exempt
and
dispence
thee
from
this
slauery
,
what
shall
wee
accuse
?
either
the
vice
of
a
malicious
nature
,
which
at
thy
birth
powred
into
thy
breast
so
many
miseries
;
or
rather
the
defect
of
thy
knowledge
and
iudgement
,
which
enwrapped
thee
in
so
obscure
and
thicke
a
cloude
,
that
this
blindnesse
makes
thee
euery
moment
stumble
against
the
good
which
presents
it selfe
to
thy
eyes
,
as
against
euill
;
And
that
in
this
ignorance
thou
art
as
a
Ship
abandoned
to
the
fury
of
the
waues
,
which
the
horrour
of
the
night
hath
surprised
in
the
middest
of
a
storme
and
tempest
,
wherein
in
the
feare
of
shipwrack
,
the
surest
places
where
his
good
fortune
throwes
him
,
giues
him
no
lesse
astonishment
,
and
feare
then
the
most
dangerous
places
.
For
the
fauours
of
Nature
should
still
put
thee
out
of
the
suspition
of
her
malignitie
.
What
hath
shee
not
done
to
preuent
and
remedy
the
discontent
which
may
arise
in
thy
heart
,
through
an
obiect
so
full
of
discontent
;
shee
hath
hid
from
thine
eyes
and
sight
,
the
most
secret
parts
which
giue
the
life
and
motion
,
as
the
weakest
and
most
subiect
to
corruption
;
and
the
most
vile
,
because
they
resemble
the
inward
part
of
the
foulest
beast
of
all
:
And
indeede
shee
hath
giuen
thee
eyes
to
see
abroad
onely
,
and
to
admire
in
the
world
,
as
in
a
Temple
,
the
liuely
images
of
the
Diuinitie
:
But
as
for
those
things
which
are
without
vs
,
could
she
doe
any
thing
better
,
or
more
aduantagious
to
man
,
for
the
consolation
of
so
many
afflictions
and
griefes
which
incessantly
assaile
him
,
then
the
habit
or
custome
thereof
,
as
a
sweet
potion
which
administreth
sleepe
,
and
easeth
that
part
whereunto
it
is
applied
to
operate
his
effect
with
more
facilitie
and
lesse
contradiction
:
This
fauour
(
in
my
opinion
)
is
not
the
least
Present
which
she
could
giue
him
,
For
a
habitude
of
suffering
afflictions
dulleth
the
first
edge
and
point
thereof
,
and
hardneth
the
body
to
the
performance
thereof
:
And
surely
if
the
griefe
which
wee
very
often
feele
and
endure
,
had
so
much
violence
in
the
continuation
,
as
in
the
first
excesse
thereof
,
the
courage
and
strength
of
man
would
proue
too
weake
so
long
to
resist
it
:
The
Irons
which
were
clapp'd
on
the
hands
and
feete
of
the
Philosopher
,
seem'd
not
so
heauie
to
him
the
second
day
as
the
first
,
and
when
they
tooke
them
from
him
,
to
make
him
swallow
downe
the
poyson
which
was
prepared
for
him
,
that
very
day
and
time
hee
saw
his
consolation
to
spring
and
arise
from
his
griefe
,
and
in
the
middest
of
his
tortures
and
executioners
the
subiect
of
pleasure
and
ioy
.
Consider
then
if
there
remaine
any
thing
to
thy
pride
wherewith
it
should
swell
,
and
growe
so
great
,
but
Vanity
,
and
what
weapons
there
are
left
thee
to
fight
against
thy
misfortune
,
but
onely
Patience
,
which
ought
to
make
thee
acknowledge
that
thou
art
indebted
for
thy
slauery
,
but
onely
to
thy selfe
,
because
Nature
hath
assisted
thee
with
her
best
power
;
and
that
for
the
rest
shee
referres
it
hee
to
ordaine
according
to
the
rules
of
thy
sufficiencie
:
Or
if
thou
wilt
yet
know
the
head
spring
and
originall
,
from
whence
arise
so
many
discontents
in
our
life
,
it
is
because
men
feare
as
Mortalls
,
and
desire
as
Immortalls
:
They
binde
the
liuing
to
the
dead
,
Diuine
with
Humane
:
They
will
ingraft
the
head
of
a
God
vpon
the
body
of
a
Hogge
:
so
their
desires
which
are
deriued
from
this
superiour
part
,
giues
no
end
to
their
impatiencie
:
Their
feare
in
this
soule
and
inferiour
part
,
giues
lesse
truce
to
their
true
torment
,
and
the
one
and
the
other
draw
for
our
misfortune
an
affliction
and
paine
of
that
which
is
not
,
because
they
labour
for
the
future
as
for
the
present
,
vpon
the
empty
as
vpon
the
full
,
and
vpon
the
inanitie
as
the
substance
:
Enterprises
begun
hold
our
mindes
in
suspence
,
those
which
are
desperate
,
in
sorrow
;
as
if
some
byas
which
we
haue
to
manage
and
turne
those
things
which
present
themselues
to
vs
,
could
not
meete
but
with
causes
of
affliction
and
misery
;
and
as
if
ambitious
of
our
owne
misfortune
,
wee
deuance
and
runne
before
to
meete
it
,
and
that
it
were
impossible
for
vs
to
gather
a
Rose
,
except
by
the
prickle
.
Also
griefe
hath
more
Art
to
make
vs
feele
it
,
then
pleasure
hath
ioy
to
make
vs
tast
it
:
A
little
affliction
presseth
vs
farre
more
then
an
extreame
contentment
,
and
in
reuoking
to
minde
those
things
which
time
hath
stolne
from
our
eyes
,
it
seemes
that
our
memory
is
better
edged
by
the
sharpnesse
of
those
things
which
we
haue
felt
,
then
by
the
polishing
of
those
things
,
which
haue
but
as
it
were
rased
our
vnderstanding
.
Our
remembrance
cannot
keepe
firme
,
his
foote
slides
,
and
as
soone
failes
him
.
Our
thoughts
flye
vpon
things
past
,
and
stop
not
but
at
that
which
she
findes
sharpe
,
angry
and
difficult
to
digest
:
so
the
time
past
which
afflicts
vs
,
the
present
which
troubleth
vs
,
and
the
future
which
denounceth
warre
to
our
desires
,
or
feares
,
doth
hinder
vs
from
relishing
any
thing
which
is
pure
.
Homer
who
put
two
Tunnes
at
the
entry
of
Iupiters
doore
,
of
Good
and
Euill
;
ought
to
haue
said
,
that
the
Good
was
reserued
for
the
Gods
,
and
the
other
remained
in
partage
to
men
;
or
that
Iupiter
being
a
louer
of
that
which
was
good
,
as
hee
is
the
cause
,
was
too
couetous
in
his
expenses
,
and
with
one
hand
was
too
prodigall
in
powring
out
Euils
vpon
mankind
.
Good
and
Euill
is
in
all
things
,
and
euery
where
intermixed
so
confusedly
,
and
are
so
neere
one
to
the
other
,
that
it
is
not
in
our
weake
power
to
marke
the
difference
thereof
,
except
by
that
place
which
doth
neerest
touch
and
concerne
vs
,
which
is
that
of
griefe
and
sorrow
;
Which
side
so
euer
wee
bend
or
encline
,
it
is
still
towards
that
of
misery
.
Consider
the
inconstancy
and
irresolution
of
thy
desires
;
It
is
not
in
thine
owne
power
to
stay
firme
and
permanent
in
one
condition
and
qualitie
:
That
if
thy
sensuall
appetite
could
bee
the
Iudge
and
Arbitrator
of
her
owne
voluptuousnesse
,
and
that
shee
were
left
to
doe
what
shee
pleased
:
I
yet
doubt
that
shee
would
still
finde
some
thing
to
craue
,
or
desire
;
For
this
hungry
and
insatiable
desire
,
which
carrieth
her
to
that
which
is
not
;
and
the
displeasing
taste
which
is
intermixt
in
the
enioying
thereof
,
makes
vs
presently
weary
thereof
;
Which
is
the
reason
,
why
the
Wiseman
craued
nothing
of
GOD
,
but
the
effects
of
his
diuine
will
,
requiring
that
which
was
truly
proper
and
necessary
for
him
:
But
as
our
desires
are
wauing
and
different
,
so
our
will
is
weake
towards
good
or
euill
,
and
cannot
absolutely
beare
it selfe
towards
the
one
and
the
other
,
without
some
bruse
or
hurt
,
deriued
from
the
croude
and
confusion
of
our
owne
proper
desires
.
We
can
difficultly
agree
with
our selfe
,
and
none
with
a
firme
and
an
assured
heart
can
suggest
any
wicked
act
;
but
that
his
conscience
repines
and
murmures
within
him
:
Shee
cannot
consent
vnto
crime
,
and
thorowe
so
great
a
masse
of
flesh
,
she
discouereth
and
accuseth
her selfe
for
want
of
witnesses
:
Or
if
despight
her
power
she
cannot
disclose
it
,
yet
shee
then
secretly
scratcheth
,
and
incessantly
excruciateth
her selfe
:
Constancie
and
Vertue
which
the
Philosopher
would
lodge
in
the
heart
of
the
Wise
man
,
as
in
a
sacred
Temple
,
is
it
so
firme
that
it
will
neuer
shake
:
No
,
it
is
a
Vanity
to
thinke
so
.
But
as
the
world
is
but
a
perpetuall
dance
or
brawle
;
so
shee
goes
from
one
dance
to
another
a
little
more
languishing
.
And
as
in
a
sicke
body
the
parts
lesse
offended
with
paine
,
and
the
contagion
of
the
disease
,
are
termed
sound
:
so
among
this
great
troope
of
men
the
least
vitious
are
termed
vertuous
;
and
wee
terme
that
firme
and
constant
,
which
moues
not
with
so
much
swiftnesse
and
leuity
as
the
rest
.
Qualities
haue
no
title
but
in
the
comparison
.
Those
Boates
which
seeme
so
great
on
the
Riuer
of
Seine
,
are
very
little
at
Sea
,
and
that
resplendant
vertue
of
the
antient
Philosophers
,
which
diffuseth
and
darts
forth
so
much
brightnesse
among
vs
,
doth
owe
this
aduantage
to
mens
folly
and
ignorance
:
Shee
will
be
found
vitious
,
if
shee
submit
her selfe
to
be
sounded
,
and
to
suffer
the
last
touch
and
triall
,
because
the
diuine
wisedome
hath
baptised
ours
with
Vanity
,
Weakenesse
,
and
Folly
:
To
giue
it
more
Firmity
,
shee
hath
neede
of
a
foundation
,
more
solide
then
the
heart
of
man
;
For
as
the
fixed
starres
in
their
disposition
and
scituation
,
ought
notwithstanding
to
obey
the
course
&
motion
of
heauen
;
so
constancie
doth
alwayes
wheele
and
waue
about
,
and
despight
her selfe
,
is
obliged
to
the
motion
and
inconstancie
of
that
whereunto
it
is
tyed
and
fastned
.
The
wisest
doth
nothing
else
but
goe
astray
in
all
his
actions
;
and
if
he
strike
vpon
the
point
of
constancie
,
it
is
most
commonly
by
indirect
meanes
and
wayes
:
Hee
neuer
aymes
where
he
strikes
:
Hee
resembleth
those
Muskatieres
,
who
knowing
their
defect
or
fault
,
take
their
ayme
higher
or
lower
:
And
indeede
if
hee
cannot
vanquish
his
vices
,
hee
transformeth
himselfe
as
Achelous
,
to
steale
himselfe
away
out
of
the
hands
of
his
Enemies
,
and
so
endeuoureth
by
conniuing
to
escape
them
.
If
he
cannot
choake
the
seede
in
his
breast
,
he
will
enforce
himselfe
to
change
the
fruites
,
by
the
graft
of
some
different
passion
,
which
hee
will
ingraft
vpon
the
foote
and
twigge
of
this
.
In
this
manner
hee
will
finde
the
meanes
to
lose
the
thought
of
displeasing
remembrance
,
in
the
throng
and
crowde
of
some
other
thoughts
and
diuertisements
,
where
she
loseth
her
trace
and
steps
,
and
insensibly
erreth
and
strayeth
from
vs
;
To
shew
,
that
Inconstancie
resounds
aloude
the
iurisdiction
which
she
hath
in
our
hearts
;
yea
in
the
most
inward
and
secret
motions
of
our
soule
,
a
small
matter
stayes
vs
,
and
a
matter
of
smaller
value
doth
divert
vs
:
The
externall
shew
and
apparance
of
things
deceiues
vs
;
and
doth
touch
vs
as
much
,
or
more
then
truth
it selfe
.
The
complaints
of
Ariadne
,
which
wee
know
to
be
a
fabulous
inuention
and
fiction
,
doth
almost
draw
teares
from
our
eyes
:
The
feigned
action
of
a
Tragedian
,
makes
vs
shake
and
tremble
:
And
Caesars
Roabe
engendered
more
griefe
,
and
sedition
in
the
hearts
of
the
Romanes
,
then
his
fresh
and
bloudie
death
could
possibly
doe
.
SECTION
II.
The
Wisedome
of
man
cannot
free
it selfe
from
Vanity
,
so
naturall
shee
is
to
it
.
WHosoeuer
will
busie
himselfe
to
controle
the
Vanity
of
popular
spirits
,
who
more
cherish
the
ornament
of
their
face
then
of
their
life
,
and
who
feare
lesse
to
see
the
Common-wealth
in
disorder
&
confusion
then
their
Periwigge
;
doe
not
testifie
much
lesse
in
their
owne
proper
actions
,
as
if
hee
should
imploy
his
time
,
and
study
to
number
the
waues
,
and
sands
of
the
Sea
:
But
our
intent
and
designe
is
to
seeke
in
the
condition
of
man
,
if
hee
can
finde
some
Throne
so
high
erected
and
eleuated
,
that
Vanity
cannot
attaine
to
it
:
It
must
not
be
in
the
Thrones
of
Princes
and
Emperours
,
nor
in
great
Offices
and
Dignities
,
for
then
she
is
lodged
as
in
her
Fort
and
Castle
,
and
hath
already
surprised
all
the
approaches
and
auenewes
.
Wee
shall
finde
it
in
some
lower
seate
or
station
,
as
in
the
degree
of
Vertue
termed
Wisedome
,
which
resisteth
Iron
,
Fires
,
Tyrants
,
and
other
Instruments
of
fortune
.
Those
noble
Vestments
wherewith
the
Antients
delighted
to
decke
and
adorne
themselues
,
are
not
much
lesse
to
be
esteemed
then
themselues
,
she
hath
not
much
more
reality
in
the
forme
then
in
the
matter
.
The
dreames
of
these
Philosophers
haue
had
no
lesse
Art
to
forge
them
,
then
to
cause
them
to
bee
beleeued
.
It
is
a
faire
Princesse
which
holdes
vnder
her
feete
Fortune
chain'd
,
and
the
world
captiue
:
It
is
pittie
that
it
is
not
a
body
,
as
it
is
but
a
shadowe
,
and
the
shadowe
of
an
imaginarie
fantasie
:
those
who
haue
giuen
vs
such
great
aduantages
in
paintings
,
it
may
be
haue
neuer
seen
extreame
griefe
&
sorow
but
in
pourtrait
.
That
Philosopher
who
with
a
seuere
countenance
reproached
to
his
sorrow
,
that
it
was
not
capable
to
make
him
complaine
,
or
to
stoope
his
courage
by
his
hard
vsage
,
in
my
opinion
yeelded
him
homage
and
acknowledgement
enough
by
this
refuse
.
The
onely
difference
of
him
with
others
,
is
because
hee
complain'd
in
other
termes
,
as
those
who
discourse
of
their
loues
by
silence
.
If
he
had
beene
dumbe
,
he
had
yet
had
a
greater
aduantage
,
in
not
confessing
that
griefe
and
paine
was
an
euill
.
But
I
thinke
we
neede
not
apply
any
other
tortures
to
make
his
experience
and
feelings
confesse
what
they
deeme
thereof
.
To
shut
our
mouth
to
our
complaints
,
wee
cannot
exempt
or
shutte
our
breast
from
griefe
,
which
as
a
furious
fire
,
if
it
haue
not
vent
by
this
sighing
place
,
will
growe
the
more
enflam'd
by
its
constraint
:
Hee
will
finde
it
as
sharpe
and
irksome
as
a
poore
Country
labourer
:
To
be
braue
and
proud
in
his
words
,
will
not
any
way
diminish
his
sence
thereof
,
for
his
vertue
consisteth
onely
in
his
patience
,
but
this
salubrious
and
wholesome
remedy
neuer
wants
,
but
to
those
who
are
in
despaire
.
O
that
wee
were
happy
if
this
vertue
could
be
found
amongst
vs
;
yea
vpon
the
walls
of
a
besieged
Citie
all
dustie
,
our
hands
full
of
galls
,
and
all
couered
with
wounds
and
bloud
,
as
saith
Seneca
▪
But
wee
shall
as
soone
finde
cowardise
as
generosity
,
and
choler
as
valour
,
which
in
the
feare
of
sacking
a
Towne
,
or
of
our
totall
ruine
,
o●
of
the
infallible
losse
of
our
dignity
,
wealth
,
o●
family
,
borowes
the
apparell
of
valour
,
and
vnder
that
strange
name
and
vesture
,
steales
the
name
and
glory
of
Vertue
:
In
any
other
place
where
we
will
lodge
him
,
wee
shall
finde
nothing
but
his
colours
.
If
our
particular
Interes●
presse
vs
of
that
side
,
which
it
makes
v●
stoope
and
bend
,
wee
would
haue
it
to
be
th●
high
way
of
Vertue
;
and
to
make
it
flexible
to
our
actions
,
we
giue
it
so
many
disguises
,
tha●
to
establish
it
in
his
first
Being
,
it
will
not
be
i●
our
power
,
nor
it
may
be
in
his
owne
.
If
she●
will
permit
her selfe
to
be
disposed
and
managed
by
vs
,
it
must
be
grosly
,
shee
must
suffe●
our
corruption
,
and
wholy
forget
what
shee
is
to
cloathe
her selfe
with
our
weakenesse
:
Th●
firmest
Instruments
wherewith
wee
may
sta●
and
stop
her
,
are
our
naturall
weapons
,
as
Weak●nesse
,
Inconstancie
,
and
Vanity
;
for
how
true
o●
false
is
Wisedome
,
which
giues
place
to
frenzie
,
a
burning
Feauer
,
and
decrepit
sicknesse
?
What
temperance
did
the
Philosopher
obserue
in
the
embraces
of
his
wife
?
Let
vs
confesse
that
in
what
degree
or
quality
so
euer
hee
be
,
that
he
is
alwayes
man
,
and
that
he
cannot
forbeare
to
act
and
play
his
owne
part
,
what
action
so
euer
hee
will
counterfeit
,
for
his
Maske
and
disguise
,
is
pull'd
off
by
truth
.
Take
away
the
opinion
of
euill
from
a
foole
,
and
that
of
good
from
a
wise
man
,
you
will
bring
them
both
into
their
shirts
,
and
then
finde
that
they
are
two
men
,
which
differ
nothing
but
in
their
apparell
;
And
extreame
folly
hath
yet
this
affinity
with
much
wisedome
,
that
they
are
not
ioyned
,
and
yet
not
farre
distant
,
and
that
they
are
constrained
to
borrowe
one
from
the
other
,
that
which
makes
them
appeare
in
their
chiefest
lustre
and
glory
.
Consider
if
the
soule
(
in
the
degree
of
temperancie
)
can
produce
any
thing
,
but
that
which
is
vulgar
and
common
;
or
if
she
will
discouer
any
greater
then
accustomed
,
shee
must
rush
forth
of
her selfe
,
shee
must
violently
draw
vs
,
and
taking
the
snaffle
in
her
,
teeth
,
shee
must
beare
vs
vpon
her selfe
,
with
as
much
temerity
and
rashnesse
,
as
that
young
Sonne
of
the
Sunne
did
his
Chariot
:
But
the
excellence
of
Vertue
consists
not
in
eleuating
our selues
high
,
for
it
matters
not
where
wee
are
,
so
wee
be
in
rule
and
order
.
The
power
and
greatnesse
of
the
minde
,
consists
not
in
an
extraordinary
motion
of
running
,
but
in
a
firme
,
constant
,
an●
sure
pace
,
and
still
equall
to
himselfe
:
Wha●
then
shall
this
rash
sally
bee
,
but
irregularity
,
and
this
irregularity
but
a
degree
of
folly
:
Le●
vs
seeke
the
confirmation
of
my
speech
in
th●
Schoole
of
the
Philosophers
.
Plato
beleeued
no●
that
a
solide
and
sound
Vnderstanding
ought
or
should
knocke
at
the
gate
of
Poesie
,
because
the
Poet
(
saith
he
)
sitting
on
the
chaire
of
the
Muses
,
furiously
powres
forth
all
which
comes
into
his
minde
,
without
tasting
or
digesting
it
▪
It
escaped
from
Homers
tongue
;
That
it
is
goo●
sometimes
to
be
a
foole
:
Cato
affirmes
,
that
th●
best
wits
are
those
which
haue
most
variety
▪
But
Aristotle
makes
it
cleare
,
that
a
Wit
which
mounts
it selfe
into
the
supreamest
degree
of
excellencie
and
rarity
,
is
indebted
to
his
irregularity
,
which
issueth
forth
from
his
seat
of
Wisedome
,
and
is
therefore
of
the
iurisdiction
of
folly
,
as
if
the
soule
had
no
surer
signe
of
her
perfect
health
then
sicknesse
:
It
is
a
misfortune
to
owe
his
Wisedome
to
folly
,
his
glory
to
contempt
,
and
his
reformation
to
Vice
.
To
sprinckle
on
vs
Oracles
and
Prophesies
,
according
to
the
diuine
Philosopher
,
the
soule
must
abandon
her
vsuall
custome
and
pace
,
and
be
surprised
,
and
forced
by
some
heauenly
raptures
and
rauishment
,
thereby
to
steale
(
as
Prometheus
did
fire
from
heauen
)
the
secrets
of
the
Diuinity
.
That
if
hee
whom
antiquity
beleeued
,
to
merrit
the
name
of
Wise
aboue
all
other
men
,
hath
refused
it
as
vnworthy
(
although
Humane
Nature
enforced
it selfe
to
produce
him
as
a
bright
Sunne
among
the
shining
wits
of
his
age
)
by
what
right
and
iurisdiction
must
we
attribute
it
to
him
.
Shall
wee
be
Iudges
of
that
whereof
wee
are
incapable
,
and
shall
our
ignorance
haue
this
reputation
aboue
his
knowledge
,
to
be
beleeued
more
true
therein
?
We
are
prodigall
of
that
which
we
haue
not
,
and
thinke
to
iudge
more
truly
then
he
,
of
those
colours
which
we
haue
neuer
seene
,
and
whereof
himselfe
alone
hath
had
some
knowledge
,
though
imperfect
.
Is
it
not
true
that
Socrates
had
more
knowledge
of
his
wisedome
,
and
of
himselfe
,
then
all
those
vulgar
people
,
who
with
confused
voyces
,
and
ill
assured
words
,
would
be
wiser
then
him
in
this
Art
and
Science
of
wisedom
?
Socrates
had
too
much
freenesse
in
his
soule
,
to
vse
any
counterfeiting
disguise
;
that
if
hee
would
attribute
to
his
modesty
,
the
contempt
which
hee
made
of
himselfe
,
his
wisedome
,
and
condition
,
I
will
esteeme
him
guilty
of
no
lesse
vanity
,
because
there
is
no
lesse
errour
and
vice
,
to
conceale
and
couer
the
truth
one
way
,
then
another
.
Let
vs
therefore
stay
at
his
free
confession
,
rather
then
to
our
owne
rash
iudgements
;
and
yet
notwithstanding
wee
shall
giue
him
no
lesse
praise
and
glory
then
antiquity
hath
done
.
But
let
vs
receiue
this
contentment
,
that
it
be
done
in
our
sight
,
and
to
our
knowledge
,
and
that
hee
drawe
vp
Art
and
Science
from
the
bottome
of
his
ignorance
,
and
his
greatest
and
iustest
glory
,
(
with
so
much
reason
and
iustice
)
to
haue
despised
and
contemned
himselfe
;
And
from
thence
let
vs
deriue
this
consequence
or
Corollary
:
That
the
power
of
man
goes
no
farther
then
this
point
,
to
cause
to
issue
and
streame
foorth
some
riuolets
of
cleare
water
,
from
the
bottome
of
a
deepe
and
dirty
Well
:
Hee
still
sauours
of
slime
and
dirt
,
and
if
hee
haue
strength
enough
to
dissemble
it
to
our
sences
,
hee
hath
not
sufficient
art
to
disguise
it
to
the
truth
.
Hee
deemes
himselfe
powerfull
through
the
vse
and
frequecie
of
his
owne
opinions
.
He
resounds
aloude
the
wealth
and
treasure
of
his
imagination
,
and
hath
reason
to
prise
and
value
them
at
so
high
a
rate
,
because
all
his
riches
is
but
a
dreame
,
his
felicities
but
in
outward
shewe
and
appearance
,
his
prerogatiues
but
in
discourse
,
and
hee
himselfe
is
nothing
else
but
vanity
and
lyes
.
Chiron
who
refused
the
immortality
which
was
offered
him
by
the
Gods
,
had
learnt
in
the
Schoole
of
Nature
,
the
esteeme
which
he
should
make
of
so
miserable
and
wretched
a
condition
;
wherein
there
is
nothing
immortall
but
vexation
and
labour
,
nor
mortall
,
but
contentment
.
Wee
liue
in
sorrowes
and
afflictions
,
or
rather
they
liue
by
and
in
vs
,
and
for
the
defect
of
true
causes
,
we
adde
phantasticall
bodies
thereunto
to
afflict
vs
.
And
if
we
are
reduced
to
this
point
,
to
haue
nothing
without
to
paine
vs
;
wee
yet
make
our selues
enemies
of
our selues
,
as
if
our
peace
and
rest
were
but
in
contradiction
,
and
our
tranquillity
in
perpetuall
apprehension
and
feare
.
But
let
vs
proceede
to
examine
the
other
springs
and
lockes
of
his
nature
,
thereby
to
discouer
them
;
to
see
whether
wee
shall
finde
more
or
lesse
Vanity
in
him
,
although
notwithstanding
we
purposely
conceale
the
greatest
part
thereof
:
For
if
all
were
discouered
,
it
were
to
be
feared
,
that
it
being
but
Vanity
,
it
would
all
proue
but
winde
,
which
would
carie
away
with
it
the
subiect
whereon
wee
are
to
entreate
.
The
end
of
the
first
Discourse
.
The
second
Discourse
.
Of
the
Sences
.
SECTION
.
I.
The
soule
and
the
body
are
vnited
together
by
so
strong
a
linke
,
that
as
the
body
cannot
moue
but
by
the
meanes
of
the
soule
:
so
the
soule
cannot
moue
towards
externall
things
,
nor
know
them
but
by
meanes
of
the
sences
.
RIuers
doe
not
sufficiently
discouer
the
nature
of
their
head
Springs
,
and
mens
actions
yeeld
not
knowledge
enough
of
their
Originall
;
their
perpetuall
motion
,
bereaues
from
our
eyes
(
through
its
violence
)
the
meanes
how
to
know
them
;
and
from
our
thoughts
,
the
meanes
how
to
iudge
of
them
:
It
is
the
flight
of
a
bird
,
which
leaues
no
trace
in
the
ayre
behinde
him
:
we
must
therefore
follow
him
as
he
goes
,
to
know
what
hee
is
,
what
is
the
principall
marke
whereby
hee
differeth
from
other
creatures
,
what
are
his
priuiledges
,
faculties
,
and
meanes
,
whereby
he
receiues
knowledge
,
the
ayde
and
assistance
whereof
,
(
besides
the
perpetuall
trouble
wherein
it
entertaines
him
)
fills
him
full
of
vaine
glory
and
presumption
:
In
so
doing
,
wee
shall
see
Reason
in
her
castle
,
how
she
establisheth
her selfe
with
power
and
authority
:
what
is
her
beginning
,
her
progresse
,
and
her
end
:
how
she
findes
not
in
vs
any
free
,
common
,
and
naturall
entrance
,
but
by
the
sences
,
which
are
as
the
Sentinels
of
the
soule
,
disposed
without
to
aduertise
her
of
all
that
passeth
,
and
to
furnish
the
principles
and
matter
;
to
establish
this
proud
building
,
wherein
she
afterwards
sits
as
in
her
Throne
of
maiestie
,
which
I
terme
Science
,
or
the
knowledge
of
things
:
For
if
all
things
that
are
knowne
,
may
bee
knowne
onely
according
to
the
faculty
of
the
knower
;
wee
must
acknowledge
that
wee
are
solely
bound
to
them
for
this
knowledge
,
because
it
doth
necessarily
begin
,
and
likewise
end
in
them
.
For
by
the
meanes
of
the
sences
,
Imagination
,
Memory
,
and
Opinion
is
framed
and
formed
,
and
from
these
imaginations
being
once
placed
in
quietnesse
,
and
of
memory
and
opinion
,
reduced
in
order
by
iudgement
,
is
deriued
the
knowledge
of
things
.
To
passe
on
,
and
proceede
with
more
facility
to
this
knowledge
,
we
say
that
the
Sence
is
a
faculty
ioyned
in
a
certaine
proportion
and
harmony
,
with
its
proper
obiect
;
as
the
Sight
to
colours
,
Hearing
to
sounds
,
Smelling
to
sents
,
Tasting
to
sauours
,
and
Feeling
to
colde
,
heate
,
and
other
naturall
qualities
,
whereof
the
subiects
or
causes
consists
and
this
by
the
meanes
of
the
ayre
,
which
receiues
,
retaines
,
and
beares
,
as
a
Mediator
,
these
sorts
of
the
one
to
the
other
subiect
.
These
fiue
messengers
carie
to
the
interiour
powers
(
endewed
with
knowledge
)
all
that
we
can
comprehend
or
desire
:
And
they
all
thrust
forward
to
common
sence
,
as
to
thei●
centre
,
where
they
faithfully
report
the
images
of
those
things
,
according
as
they
haue
gathered
and
collected
them
,
which
after
iudgeth
and
discerneth
thereof
.
Their
particular
power
is
confined
and
limited
within
the
bounds
of
the
obiect
which
is
prescrib'd
them
,
without
whose
extent
they
neuer
aduance
:
For
the
eyes
neither
iudge
nor
know
any
thing
but
colours
,
nor
the
eares
but
onely
those
tones
and
sounds
wherewith
they
are
strucken
:
But
common
sence
iudgeth
of
the
one
and
the
other
seuerally
,
neuer
confounds
them
,
and
is
industriously
carefull
to
present
them
to
the
imaginatiue
;
who
as
an
ingenious
Painter
,
receiues
and
gathereth
the
liuely
formes
,
which
being
cleansd
of
sensible
conditions
,
and
particular
qualities
,
become
vniuersall
;
and
are
capable
to
be
presented
to
the
Vnderstanding
,
being
thus
disroabd
of
their
grosse
apparell
,
and
guided
by
the
light
of
the
Intellect
;
an
agent
which
stands
at
the
entry
,
as
a
Torch
to
hinder
either
the
order
or
confusion
of
images
or
formes
which
may
meet
and
assaile
one
the
other
in
the
crowde
;
and
then
presently
presents
them
to
the
still
and
quiet
Intellect
;
who
hauing
opinioned
vpon
these
formes
that
haue
beene
presented
to
him
,
iudgeth
which
are
profitable
,
and
which
preiudiciall
;
and
then
offers
them
afterwards
to
our
Will
,
together
with
his
iudgement
thereon
:
Who
as
Mistresse
of
the
Powers
,
ordaines
that
they
shall
all
embrace
her
party
,
and
so
to
follow
that
which
pleaseth
,
or
else
to
eschew
and
avoid
that
which
displeaseth
him
;
But
to
the
ende
,
that
in
the
absence
of
objects
the
Vnderstanding
may
haue
wherewith
to
imploy
and
entertaine
himselfe
,
hee
commits
to
the
guard
and
custody
of
Memory
,
those
formes
which
are
shewed
to
him
by
his
fancy
,
to
present
them
to
him
as
often
as
it
is
needefull
;
and
although
the
subtilty
,
and
quicke
actiuitie
of
these
different
motions
are
almost
insensible
,
wee
must
neuerthelesse
thus
dispose
and
order
them
;
although
one
onely
motion
doth
in
one
and
the
same
instant
touch
all
these
different
strings
,
which
concurre
to
the
sweet
harmony
of
the
thoughts
,
and
motions
of
a
well-ordered
minde
,
thereby
to
enlighten
with
more
familiarity
,
the
beginning
,
progresse
,
and
ende
of
matters
;
and
how
,
and
in
what
manner
materiall
things
are
made
spirituall
,
thereby
to
haue
more
communication
and
commerce
with
our
soule
.
And
yet
notwithstanding
,
it
is
not
a
necessarie
consequence
that
this
order
bee
so
religiously
obserued
:
For
I
speake
of
free
operations
,
which
are
made
in
a
sound
Vnderstanding
,
and
not
of
those
who
permit
themselues
to
be
guided
and
gouerned
by
their
owne
opinions
,
and
who
content
themselues
simply
to
follow
the
great
high
way
,
as
the
more
frequented
and
beaten
;
without
enquiring
where
they
goe
,
nor
why
they
follow
this
sort
of
life
,
because
their
affection
and
fancy
,
which
hath
receiued
the
formes
which
Sense
presented
to
them
,
with
some
particular
recommendation
and
fauour
,
presented
them
likewise
as
soone
to
the
sensuall
appetite
vnder
the
forme
of
good
,
or
euill
:
who
without
communicating
it
to
his
superiour
Iudges
,
commands
as
a
Lieutenant
generall
ouer
the
moovable
powers
who
are
subiect
to
him
,
which
are
dispersed
in
the
Muscles
,
Arteryes
,
and
other
parts
of
the
body
,
that
they
obey
him
,
either
to
approach
,
or
retyre
;
to
flye
,
or
follow
;
and
to
performe
such
other
motions
,
as
is
requisit
and
proper
to
the
impression
that
is
giuen
them
by
this
sensuall
appetite
.
SECTION
.
II.
The
different
operation
of
the
Senses
concludes
not
that
there
are
fiue
,
no
more
then
the
different
effects
of
the
rayes
of
the
Sunne
,
that
there
are
many
Sunnes
.
IT
seemes
to
me
(
with
some
probability
and
apparance
)
that
the
number
and
multitude
of
the
Senses
might
bee
reduced
to
that
of
Feeling
;
for
as
the
most
delicate
parts
of
the
body
feele
cold
or
heate
,
good
or
euill
,
more
sensibly
and
liuely
then
the
grosser
:
so
Man
touched
with
the
same
obiect
,
seemes
to
be
diversly
touched
,
because
his
body
(
in
her
tenderest
parts
)
receiues
a
feeling
so
delicate
and
subtile
,
that
it
loseth
the
name
of
feeling
,
and
then
we
giue
it
another
according
to
our
fancy
and
opinion
;
although
in
effect
,
that
proceeds
from
the
disposition
or
delicatenesse
of
the
sensible
part
;
the
which
the
more
it
is
small
,
tender
,
and
subtile
,
the
more
the
feeling
becomes
delicate
and
subtile
.
And
indeede
the
same
obiect
which
toucheth
vs
,
if
it
be
generally
ouer
all
the
body
,
that
wee
terme
feeling
,
or
if
hee
meet
with
any
part
more
liuely
or
animated
,
as
in
the
superiour
part
of
man
,
where
nature
hath
lodged
(
as
in
a
heauen
)
the
Intelligences
and
the
liuely
formes
and
images
of
the
Diuinity
,
the
same
obiect
(
I
say
)
which
in
all
the
body
could
meete
with
none
but
with
grosse
parts
,
could
not
make
,
that
the
feeling
should
produce
the
effects
of
all
the
other
Senses
,
according
to
the
part
where
he
met
,
the
which
the
more
delicate
it
is
,
the
more
this
feeling
doth
subtilise
,
&
in
the
end
purifies
it self
so
,
that
it
seemes
to
be
absolutely
some
other
thing
,
and
to
haue
no
resemblance
with
that
which
the
vulgar
and
popular
voyce
termes
feeling
:
For
if
the
obiect
touch
our
tast
,
the
sence
and
feeling
is
farre
more
subtill
then
when
it
toucheth
our
foote
,
hand
,
or
any
grosser
part
of
the
body
:
And
therefore
we
will
terme
it
no
more
feeling
,
but
sauour
or
relish
:
If
it
be
present
it selfe
to
the
nose
,
it
subtilizeth
it selfe
the
more
:
If
to
the
hearing
againe
,
more
:
If
to
the
sight
,
it
is
with
such
a
subtilty
and
purity
,
that
it
seemes
to
be
an
opinion
meerely
erroneous
to
call
that
sense
feeling
;
because
the
obiect
which
strikes
it
,
toucheth
it
not
hard
enough
,
or
that
it
doth
not
hurt
or
offend
so
much
&
so
liuely
in
this
part
as
in
others
.
If
neuerthelesse
they
will
behold
the
Sunne
with
open
eyes
,
this
pricking
burning
paine
which
they
feele
in
their
eye
,
will
bee
enough
sharpe
and
sensible
to
draw
this
confession
from
their
tongue
:
For
were
it
so
that
the
obiect
touched
not
our
eye
:
but
that
this
faculty
of
seeing
depended
wholly
of
him
,
he
would
imagine
all
things
of
one
and
the
same
colour
.
If
the
feeling
he
receiues
by
the
degrees
of
the
obiect
,
which
are
conuayed
to
him
by
the
meanes
and
assistance
of
the
ayre
,
made
him
not
to
obserue
the
difference
,
as
if
he
alwayes
looke
through
a
greene
or
red
glasse
,
all
that
is
presented
to
him
,
appeares
of
the
same
colour
.
That
if
this
faculty
were
absolutely
in
vs
,
that
the
thing
touched
vs
not
,
that
the
obiect
had
no
right
,
but
of
patience
and
reception
,
and
not
of
action
or
emission
.
We
should
see
all
equally
,
without
being
more
interested
of
one
obiect
then
of
another
,
because
on
toucheth
vs
not
more
then
another
.
But
our
weake
sight
cannot
support
or
suffer
the
darts
and
blowes
of
the
Sunne
,
as
of
some
Torch
or
simple
light
:
Wee
must
then
acknowledge
and
confesse
,
that
it
is
the
obiect
which
toucheth
it
more
or
lesse
,
sith
Nature
hath
operated
most
wisely
in
vs
,
in
giuing
vs
senses
,
which
by
their
proper
power
and
suggestion
,
would
beare
themselues
to
our
ruine
and
confusion
:
Which
would
fall
out
if
the
effect
that
wee
feele
in
our
sight
by
the
splendour
of
the
Sunne
,
proceeded
onely
from
the
visible
facultie
,
and
not
from
the
blowe
or
the
touch
of
the
Sunne
.
But
all
obiects
which
come
to
strike
our
sight
in
a
reasonable
distance
,
shee
will
be
ioyfull
in
this
meeting
and
feeling
;
shee
sees
and
knowes
this
obiect
as
much
as
shee
can
,
according
to
the
resemblance
and
conformity
betweene
her
,
and
that
which
toucheth
her
.
Hearing
is
nothing
else
but
a
feeling
of
the
tune
or
sound
in
this
part
,
the
which
accordingly
more
or
lesse
,
as
it
strikes
our
eare
,
makes
the
sound
graue
or
harsh
,
sweet
or
displeasing
:
and
if
it
strike
vs
too
rudely
and
violently
,
it
then
not
onely
toucheth
the
eare
,
but
all
the
whole
body
,
as
when
a
great
noyse
or
thunder
makes
all
things
tremble
and
shake
vnder
vs
,
and
seemes
to
strike
and
astonish
the
foundations
of
houses
by
this
suddaine
and
violent
feeling
.
In
a
word
,
feeling
is
performed
by
the
meanes
of
the
ayre
,
which
according
to
the
power
of
the
obiect
,
and
as
it
is
bent
against
vs
,
or
such
part
of
our
body
,
makes
either
the
visible
,
the
sound
,
the
smell
,
the
tast
,
or
the
feeling
,
which
is
vniuersally
ouer
all
the
body
,
and
which
the
common
people
beleeue
,
doth
onely
merrit
the
name
of
feeling
.
Neuerthelesse
,
because
in
all
doubtfull
matters
my
humour
is
not
to
affirme
any
thing
;
I
therefore
leaue
to
the
opinion
and
iudgement
of
euery
one
,
the
free
choyse
and
liberty
,
to
beleeue
what
he
pleaseth
.
And
I
care
not
if
they
are
one
,
or
many
,
sith
the
diuersity
of
their
functions
seemes
to
merit
,
if
not
an
essentiall
difference
,
yet
a
different
name
.
It
sufficeth
that
wee
haue
the
centre
of
their
operations
in
the
common
sence
,
which
together
verifies
their
stile
,
their
rule
,
their
forme
.
If
he
abuse
it
,
I
appeale
,
Hee
is
Iudge
and
party
:
Neuerthelesse
,
because
the
multiplicity
of
motions
of
that
thing
which
passeth
in
our
thoughts
,
and
which
to
this
end
is
refined
by
the
labour
of
the
operation
of
vnderstanding
,
seemes
at
first
aboard
,
to
disburthen
it selfe
of
that
which
is
grossest
in
her
,
and
not
to
retaine
but
the
simplest
and
most
perfect
Essence
;
to
make
it
the
sweeter
,
and
more
familiar
to
the
tast
and
palate
of
the
minde
;
yet
I
doubt
that
shee
estrangeth
her selfe
the
more
,
and
that
the
more
she
is
spiritualiz'd
to
our
fantasie
and
minde
,
the
lesse
shee
discouereth
her selfe
,
and
the
more
she
growes
great
and
corporall
to
our
vnderstanding
,
I
meane
she
estrangeth
her selfe
from
the
truth
.
SECTION
.
III.
Nature
being
iealous
of
secrets
,
permits
not
the
senses
to
discouer
the
essences
of
things
,
nor
that
they
can
conuey
any
thing
to
our
Vnderstanding
,
that
is
not
chang'd
and
corrupted
by
them
in
the
passage
.
THe
so
different
opinion
of
things
,
makes
vs
plainely
see
,
that
wee
are
not
yet
arriued
thereunto
.
Wee
cannot
take
hold
of
them
in
a
good
place
:
wee
deuest
them
at
the
entrance
of
their
proper
qualities
,
and
receiue
new
knowledge
of
the
minde
,
and
such
impression
as
shee
pleaseth
.
Of
the
obiect
which
presents
it selfe
to
vs
,
euery
one
of
our
senses
seize
that
which
is
pleasing
,
and
proper
to
him
,
except
the
essence
,
that
is
to
say
,
the
true
being
thereof
,
so
that
all
our
Art
is
to
know
the
obiect
by
this
sort
,
but
not
that
he
is
of
this
sort
.
Vice
and
the
defect
of
our
knowledge
,
doth
not
change
,
or
alter
it
in
any
thing
.
The
childe
which
lookes
thorowe
a
red
glasse
,
hath
hee
not
cause
to
laugh
to
see
thy
face
of
that
colour
,
but
hast
thou
not
more
cause
to
laugh
to
see
how
he
is
abused
and
deceiued
,
and
the
soule
,
which
in
our
body
will
intermeddle
to
iudge
all
according
as
it
is
athwart
so
many
grosse
and
thicke
glasses
,
as
are
our
senses
,
and
susceptible
of
so
many
different
colours
.
Doth
she
afford
lesse
cause
?
Againe
,
if
all
that
we
see
,
we
sawe
to
be
all
of
one
sort
;
wee
might
then
establish
a
certaine
knowledge
of
our
ignorance
,
and
not
of
the
thing
,
for
the
true
Being
and
Essence
thereof
is
in
it selfe
,
and
cannot
discouer
it selfe
to
our
knowledge
.
Truth
cannot
glide
,
and
passe
into
our
vnderstanding
,
because
our
senses
change
and
corrupt
that
which
it
brings
vs
from
without
;
and
that
of
things
which
by
them
comes
into
our
fancies
,
is
obscured
in
its
passage
:
And
as
much
difference
and
distance
,
as
there
is
betweene
the
thing
,
and
the
image
and
resemblance
thereof
:
so
much
difference
there
is
betweene
the
true
reality
of
the
thing
,
and
that
which
wee
imagine
wee
know
:
yea
,
there
is
more
;
for
betweene
man
and
his
picture
,
there
is
some
resemblance
:
but
our
senses
being
too
weake
to
apprehend
and
comprehend
that
of
truth
,
cannot
so
much
as
represent
vs
the
image
or
figure
thereof
;
because
there
is
no
comparison
or
resemblance
betweene
true
and
false
:
But
our
senses
deceiue
themselues
,
and
contradict
and
contrary
one
the
other
:
as
in
painting
,
the
picture
which
in
our
eyes
seemes
a
corporall
statue
,
is
found
smooth
and
flat
when
we
feele
it
.
In
these
contrary
apparances
,
the
one
must
needes
be
true
,
and
the
other
false
,
if
rather
they
are
not
both
false
.
The
senses
therefore
do
not
carie
the
image
of
truth
to
common
sense
,
sith
the
image
ought
still
to
be
the
resemblance
of
the
thing
.
If
wee
presse
the
corner
of
our
eye
,
wee
shall
see
two
Candles
for
one
.
Our
hearing
being
somewhat
stopped
,
receiues
sounds
otherwise
then
they
are
.
The
sicke
Patient
findes
wine
sowre
and
bitter
,
which
in
health
he
holdes
to
be
sweet
and
pleasant
.
The
Senses
likewise
finde
themselues
abused
by
the
power
of
the
vnderstanding
.
The
passions
of
the
soule
change
their
function
.
Loue
placeth
a
thousand
rarities
of
beauty
in
her
obiect
;
and
Hatred
,
and
Disdaine
as
many
imperfections
.
The
Vermilion
and
the
Ceruse
,
which
to
our
knowledge
adornes
and
beautifies
the
face
of
a
woman
,
enflames
our
amorous
desires
,
and
despight
of
all
these
shewes
,
and
apparances
;
we
say
they
will
neuer
fade
or
faile
,
and
wee
shall
be
beleeued
to
haue
farre
more
reason
to
quarell
the
truth
thereof
it selfe
,
then
to
contradict
it
.
It
is
true
,
that
if
thereon
wee
are
prest
,
or
called
in
question
,
wee
cannot
retire
farther
backe
:
we
must
fight
,
and
it
hazardeth
the
entire
losse
of
Arts
and
Sciences
.
In
such
a
cause
I
know
it
is
farre
fitter
to
cast
away
our
weapons
,
then
to
vse
them
,
and
not
to
support
so
vniust
a
quarell
,
with
so
weake
defences
:
I
know
not
who
shall
be
iudge
hereof
,
and
for
my
part
I
name
and
institute
complesancie
,
to
be
Arbitrator
of
this
difference
.
And
I
doe
not
wonder
if
the
Epicuriens
submit
vs
to
the
mercie
of
the
senses
,
with
so
much
seuerity
and
tyrannie
,
that
they
permit
it
to
be
more
lawfull
for
vs
to
inuent
all
sorts
of
lyes
and
fictions
,
then
to
accuse
them
of
falshood
.
Those
Philosophers
cannot
chuse
but
establish
excellent
Arts
and
Sciences
,
sith
they
are
so
religious
in
their
principles
,
and
they
well
demonstrate
by
their
Atomes
,
the
faith
and
sound
beliefe
which
they
want
in
their
weake
beginnings
.
It
is
true
that
in
the
Spagerycall
Art
,
the
more
things
are
discharged
from
the
grosse
accidents
and
qualities
which
enuiron
them
,
the
more
they
are
made
perfect
,
and
essentiall
;
but
it
fares
not
with
our
Vnderstanding
as
with
a
Lymbecke
;
because
the
labour
of
our
minde
doth
in
nothing
touch
the
true
being
of
the
thing
;
and
the
strongest
stroake
which
hee
can
giue
to
apprehend
it
,
is
this
first
communication
of
the
Senses
to
the
things
which
are
neerest
by
their
faculties
,
relation
,
harmony
,
measure
,
and
true
proportion
which
is
betwixt
them
and
their
obiect
by
the
interuention
of
Nature
,
so
as
then
when
one
of
the
Senses
hath
carried
to
Common
Sense
the
figure
of
his
obiect
,
hee
is
so
farre
from
being
cleansed
and
purified
by
this
Idea
;
or
that
hee
communcates
more
easily
by
the
vertue
of
his
being
,
that
he
is
much
the
further
off
it
.
And
as
the
sides
of
an
Angle
the
more
they
are
continued
the
more
they
are
distant
one
from
the
other
:
so
the
more
those
figures
or
Images
are
borne
to
the
common
sense
,
and
are
purified
to
make
them
capable
and
worthy
of
our
vnderstanding
,
the
more
they
estrange
themselues
from
the
obiect
which
they
represent
,
and
consequently
from
his
true
being
.
Our
thoughts
runne
af-after
obiects
to
embrace
them
,
but
in
vaine
,
for
they
can
ouertake
nothing
but
shaddowes
,
through
the
ayd
and
assistance
of
their
weake
imaginations
.
It
is
a
handfull
of
water
,
which
shee
will
retaine
and
hold
,
and
the
more
shee
graspes
fast
her
hand
,
the
swifter
it
runnes
out
.
But
sith
thoughts
enioy
nothing
else
of
the
thing
then
the
Id●ea
,
can
we
say
,
that
it
is
a
subiect
capable
to
containe
him
,
to
possesse
it
;
yea
in
a
being
more
certaine
,
sure
,
and
purer
then
she
is
.
If
wee
say
there
is
so
small
reason
to
measure
a
right
line
by
a
crooked
one
,
to
know
the
true
measure
thereof
,
and
that
a
square
cannot
bee
measured
by
an
Orbe
or
circle
,
although
these
lines
and
figures
are
of
the
same
nature
,
and
differ
not
but
accidentally
,
is
it
possible
that
wee
would
so
proudly
measure
and
know
the
truth
of
things
,
by
so
false
an
instrument
;
and
which
hath
so
small
resemblance
to
its
true
being
:
It
is
to
esteeme
the
shadowe
aboue
the
light
,
to
giue
more
beliefe
to
dreames
,
then
watchings
,
and
more
to
prise
and
value
apparance
and
shewe
,
yea
of
not
being
,
then
of
the
true
being
of
the
thing
it selfe
.
This
faculty
of
sense
which
distills
through
all
our
body
,
is
descended
from
aboue
,
and
from
our
soule
,
as
the
light
of
the
Sunne
,
which
exposeth
to
our
eyes
the
beauty
,
but
not
the
Essence
of
things
that
enuiron
vs
:
Sith
Nature
it selfe
(
according
to
Plato
)
is
nothing
else
but
abstruse
and
Enigmaticall
Poesie
,
as
an
ouer-vailed
painting
resplending
,
with
infinite
variety
of
false
lights
,
thereby
to
giue
vnto
the
apparence
of
our
reasons
,
and
the
weakenesse
of
our
coniectures
more
cause
to
admire
the
sacred
and
powerfull
hand
of
our
diuine
Painter
,
God
;
who
in
all
the
corners
of
the
world
,
and
chiefely
in
man
,
hath
engrauen
the
Caracters
and
Images
of
his
Diuinity
.
SECTION
.
IV.
Science
(
or
knowledge
)
is
the
marke
and
seale
of
the
Diuinity
,
but
that
which
resides
among
vs
here
in
Earth
,
is
nothing
else
but
abuse
,
trumperie
,
and
vanitie
.
OVr
Knowledge
is
but
a
Vanity
,
his
assurance
hath
no
other
foundation
but
doubt
.
There
is
nothing
more
weake
or
fraile
then
his
principles
:
His
beginnings
are
tender
and
childish
,
we
must
leade
them
by
the
hand
:
They
had
neede
haue
ayde
and
support
from
euery
one
,
of
a
firme
and
vndoubted
beliefe
for
want
of
valable
reasons
.
If
our
faith
did
not
maintaine
them
,
they
could
not
subsist
of
themselues
.
Also
none
will
permit
that
they
be
examined
or
proued
,
for
the
triall
and
quest
will
be
of
too
dangerous
a
consequence
:
But
there
can
be
no
principles
,
if
the
Diuinity
haue
not
reuealed
them
,
and
therefore
there
is
no
science
or
knowledge
.
All
contrary
presupposition
hath
no
lesse
authority
one
then
the
other
,
If
reason
make
not
the
difference
.
That
which
we
will
establish
for
reason
,
it
must
needes
be
reason
it selfe
,
and
not
our
owne
opinion
.
If
it
be
lawfull
for
vs
to
enforme
our selues
of
the
Principles
of
Sciences
;
yea
,
of
that
which
is
held
and
maintained
for
the
most
certaine
,
and
true
by
the
common
consent
of
all
Philosophers
;
wee
shall
finde
that
by
their
false
presuppositions
,
they
establish
a
knowledge
of
Truth
:
For
they
will
measure
materiall
things
by
immateriall
;
although
neuerthelesse
they
will
haue
the
thing
which
measureth
,
of
the
same
nature
,
with
the
thing
measured
:
As
their
numbers
which
are
not
measured
but
by
numbers
,
and
their
lines
,
by
lines
:
But
the
point
is
the
principle
of
their
measure
;
The
point
is
nothing
,
they
haue
therefore
no
point
of
a
principle
in
their
measure
.
There
is
nothing
so
opposite
and
distant
,
as
being
from
not
being
:
How
will
they
then
by
the
not
being
of
the
point
,
passe
to
the
infallible
and
sure
demonstration
of
the
true
Being
of
the
body
?
Can
they
giue
any
other
assured
foundation
to
the
point
,
the
line
and
the
superficies
,
then
their
imagination
?
Let
them
not
therefore
attempt
to
measure
imaginary
things
,
sith
they
are
of
the
same
nature
,
and
that
there
is
nothing
more
different
then
reall
Being
to
imaginarie
,
from
the
line
to
the
pearch
,
and
from
the
Angle
to
the
Compasse
.
Let
the
Surueyer
of
Lands
make
vse
of
his
pearch
,
to
measure
the
earth
:
but
let
not
the
Astrologer
forme
in
his
head
or
minde
any
imaginary
pearches
to
measure
heauen
;
the
distance
of
the
planets
,
or
the
extent
of
the
Zodiacke
:
Let
our
grosse
sense
,
be
the
test
of
true
and
false
,
sith
we
haue
none
more
sure
:
It
will
ill
become
vs
to
play
the
wise
men
aboue
our
senses
and
vnderstanding
:
Our
wit
can
neither
forme
nor
frame
any
thing
beyond
it
,
which
hath
any
foundation
.
This
is
to
vndertake
too
much
:
They
make
vs
confesse
despight
of
our selues
,
that
they
are
the
expert
Masters
therein
,
and
that
we
haue
no
right
but
in
obedience
,
not
in
counsaile
.
If
the
Mathematicians
will
not
that
the
point
measure
the
line
,
the
line
the
superficies
,
nor
the
superficies
the
body
:
Why
will
they
that
this
body
framed
in
their
imaginations
,
by
the
weauing
and
connexion
of
the
point
,
the
line
and
the
superficies
which
is
but
imaginarie
;
be
capable
to
measure
a
body
physicall
and
reall
,
which
admits
nor
knowes
any
point
,
line
,
or
superficies
:
It
is
to
establish
Principles
with
too
much
tyrannie
,
not
to
giue
leaue
to
examine
them
;
Sith
the
knowledge
which
results
thereof
,
is
a
bird
of
the
same
nest
:
and
that
he
ought
to
enforme
himselfe
of
all
,
before
he
giue
vs
demonstrations
for
Articles
of
faith
,
which
haue
no
other
foundation
,
but
doubt
and
incertainty
:
For
we
most
say
with
Epicure
,
that
all
things
are
compounded
of
points
,
sith
it
is
the
beginning
,
middle
,
and
end
of
a
line
.
But
the
line
is
to
the
Superficies
,
that
which
the
point
is
to
the
line
,
and
the
superficies
to
the
body
,
that
which
the
line
is
to
the
superficies
,
wherefore
this
point
being
in
all
,
and
through
all
to
the
line
,
must
likewise
be
in
all
,
and
throw
all
to
to
the
body
;
For
withdrawing
by
the
power
of
the
imagination
(
because
this
is
solely
the
work
of
imagination
)
all
the
points
which
may
meet
,
or
can
be
imagined
in
the
line
;
there
will
then
remaine
no
more
line
,
or
that
which
remaines
will
haue
no
more
points
:
But
she
cannot
be
diuided
but
by
the
points
,
therefore
either
the
line
shall
bee
nothing
more
;
when
the
points
shall
be
taken
away
,
or
she
shall
be
indiuisible
in
her
length
,
because
she
is
not
deuisible
,
but
by
the
points
which
shall
be
no
more
.
May
I
not
then
conclude
of
the
absurdity
of
their
Demonstrations
and
Principles
:
For
the
same
that
we
haue
done
to
the
line
,
by
withdrawing
of
the
points
,
we
may
doe
to
the
superficies
by
the
substraction
of
lines
,
and
to
the
body
by
the
substraction
of
the
superficies
,
and
there
will
nothing
remaine
to
vs
but
the
point
,
which
they
themselues
can
neither
expresse
nor
define
,
but
by
negation
:
But
can
there
be
found
any
thing
in
the
body
of
Nature
,
which
is
nothing
;
and
neuerthelesse
is
euery
where
,
and
composeth
all
,
and
that
from
thence
we
may
inferre
,
that
the
Mathematician
is
nothing
,
nor
yet
his
Art
and
Science
:
why
then
will
we
borrowe
of
imagination
the
principle
of
so
reall
and
true
a
Being
,
as
the
body
which
falls
vnder
our
senses
,
sith
there
is
no
conformity
nor
resemblance
of
the
measure
,
to
the
thing
measured
.
The
Astrologers
haue
more
reason
to
forme
Epicicles
to
the
Sunne
and
Moone
:
and
because
they
cannot
attaine
thereto
,
they
are
constrained
to
lend
a
body
,
and
a
forme
to
their
inuentions
.
If
they
cannot
approach
the
Sunne
,
they
will
approach
the
Sunne
neere
to
them
,
to
forme
him
materiall
springs
and
lockes
,
to
the
end
that
they
may
manage
him
according
to
their
owne
pleasures
and
fashion
,
and
that
he
may
not
escape
from
them
,
and
as
well
they
shall
not
be
beleeued
:
But
what
,
doth
it
seeme
to
them
,
or
doe
they
thinke
that
the
diuine
prouidence
,
who
ruleth
and
limiteth
the
motions
of
all
things
,
could
doe
nothing
without
them
,
and
that
Heauen
,
if
it
were
not
hung
fast
by
her
Poles
,
and
the
Sunne
and
Moone
linked
and
nayled
fast
to
their
Heauen
,
that
they
would
fall
on
our
heads
:
That
the
Planets
could
not
moue
,
because
euery
moment
without
rule
&
order
they
met
and
contended
,
and
troubled
themselues
in
their
course
and
reuolution
:
As
if
I
say
,
this
diuine
prouidence
had
not
established
so
much
,
but
a
fairer
order
aboue
,
among
these
celestiall
bodies
,
(
where
in
outward
shew
&
apparence
he
is
more
pleased
,
because
hee
delights
in
cleannesse
and
purity
)
then
hee
hath
done
belowe
here
among
the
elements
,
which
take
not
the
hand
and
place
one
of
the
other
:
but
euery
one
keepes
himselfe
in
his
proper
place
and
station
ordained
to
him
.
Earth
mounts
not
vp
to
the
Region
of
fire
,
nor
the
ayre
throwes
her selfe
not
downe
into
that
of
water
,
but
according
to
their
vsuall
custome
&
commerce
,
and
the
harmony
which
Nature
hath
contracted
betweene
them
,
as
is
seene
in
the
mixture
of
compounds
:
which
of
their
discordant
accords
and
agreements
,
yeeld
so
sweet
a
Harmony
and
Diapazon
:
But
sith
this
wise
Mother
of
the
world
is
so
carefull
to
conserue
peace
among
beasts
,
who
deuoure
not
one
the
other
:
yea
,
likewise
among
corruptible
bodies
,
although
age
hauing
destroyed
them
,
she
can
easily
make
&
propriate
others
of
the
same
clay
,
&
of
the
same
matter
which
shee
moulds
,
and
workes
continually
in
her
hands
,
by
a
farre
stronger
consideration
shee
hath
reason
to
entertaine
and
maintaine
:
a
perfect
peace
,
rule
,
order
,
and
measure
,
among
those
caelestiall
bodies
,
and
that
it
were
not
in
her
power
to
establish
(
if
they
were
entermixed
and
confused
)
in
the
order
which
was
prescribed
to
them
from
their
beginning
,
by
him
who
neuer
had
,
nor
shall
haue
end
or
beginning
.
They
can
,
and
are
well
conseru'd
without
them
,
and
without
their
Epicicles
,
and
hee
among
them
who
can
erect
his
eyes
in
the
contemplation
of
this
great
body
in
comparison
of
the
earth
,
of
that
which
wee
possesse
and
enioy
,
will
assuredly
iudge
that
Nature
vseth
vs
as
children
,
because
it
giues
vs
nothing
but
trifles
of
small
or
no
value
,
yea
,
which
are
not
worth
the
losing
:
in
regard
of
those
which
we
want
and
enioy
no●
.
I
beleeue
that
the
Epicicle
which
they
giue
to
the
Moone
,
differs
not
much
from
that
of
their
wit
,
and
I
thinke
I
wrong
them
not
in
the
comparison
.
A
heauenly
body
doth
at
least
deserue
as
noble
a
scituation
,
as
a
feeble
,
and
earthly
imagination
.
They
conduct
,
and
gouerne
themselues
,
very
well
without
vs
,
and
I
would
to
God
we
could
doe
it
so
well
without
them
:
and
although
their
influence
,
(
whereof
man
cannot
know
the
cause
,
and
motion
,
if
he
ascend
not
to
the
head
spring
,
and
fountaine
,
)
distribute
vs
Happinesse
,
or
Misfortune
,
good
,
or
euill
;
yet
neuerthelesse
,
we
will
giue
them
but
a
younger
Childes
portion
,
and
will
make
them
trot
,
retire
,
and
aduance
,
according
to
our
pleasures
;
but
our
Vanitie
cannot
be
concealed
,
or
kept
from
them
,
they
retaine
recorde
thereof
,
so
,
as
whosoeuer
can
breake
open
,
and
discouer
those
seales
;
he
shall
presently
,
and
palpably
behold
,
things
past
,
present
,
and
to
come
,
and
as
the
flood
of
all
mortall
matters
runnes
incessantly
with
one
,
and
the
same
impetuositie
.
Our
designes
are
faire
,
and
generous
,
but
their
execution
ridiculous
;
our
mountaines
of
Pride
,
and
Vanity
produce
,
and
propagate
vs
nothing
but
Mice
,
and
are
more
to
bee
lamented
,
and
pittied
in
the
weakenesse
of
our
wits
,
then
those
small
Pigmees
,
for
the
weakenesse
of
their
bodies
,
&
in
their
enterprise
vpon
Hercules
.
If
those
Giants
,
which
would
heretofore
assault
,
and
scale
Heauen
,
yea
,
the
Throne
of
the
Gods
,
and
pull
the
Thunder
out
of
Iupiters
hands
,
had
finished
●h●ir
intended
enterprise
,
they
would
haue
〈◊〉
vs
of
what
matter
the
Sunne
was
〈◊〉
,
how
he
is
captiue
,
bound
,
and
tied
to
〈◊〉
,
what
is
his
Epicycle
,
Apogee
,
and
other
〈◊〉
misteries
,
&
functions
;
if
their
presumption
▪
and
rashnesse
were
not
at
the
very
instant
,
〈◊〉
vnder
the
very
weight
,
and
burthen
of
〈◊〉
●●mour
,
and
weapons
;
to
shew
that
the
〈◊〉
,
Presumption
,
and
Vanitie
of
our
Reasons
brings
vs
nothing
else
but
shame
,
and
confusion
.
The
principles
of
these
Sciences
are
weake
,
shaking
,
and
trembling
;
it
is
a
labour
to
support
,
and
affirme
them
,
but
when
they
are
avered
,
and
that
their
principles
,
and
demands
are
granted
,
then
they
afterwards
triumph
in
their
demonstrations
.
They
approoue
a
thousand
faire
things
,
without
that
there
proceede
thereof
any
good
effect
:
can
the
industry
of
m●n
make
a
circle
so
round
,
that
the
right
line
comming
to
make
the
angle
of
contiguitie
shall
not
touch
it
,
but
in
one
point
,
and
not
imaginary
,
and
that
there
can
bee
no
smaller
sharpe
angle
giuen
but
that
:
as
if
the
sharpe
right-line
angle
,
being
a
quantitie
,
cannot
bee
diuided
into
so
many
partes
,
that
it
meete
with
a
smaller
then
that
,
which
the
angle
of
Contiguitie
giues
.
We
must
send
them
to
the
Schoole
of
Sense
,
and
they
shall
finde
themselues
farre
wide
,
and
distant
from
their
reckoning
:
But
how
can
they
tearme
demonstrations
,
those
apparances
of
reason
,
which
prooue
euery
thing
contrary
.
For
our
Mathematicians
,
and
Astrologers
say
,
that
the
Earth
is
a
fixed
,
and
immoueable
point
,
about
which
,
mooues
,
and
turnes
this
great
Masse
of
Heauen
:
Cleanthes
,
Nicetas
,
and
Copernicus
,
haue
prooued
that
the
Heauens
were
immoueable
,
and
that
the
Earth
wheeled
about
the
Oblique
circle
of
the
Zodiacke
,
turning
round
about
his
Axell-tree
:
Are
they
not
appointed
,
and
placed
directly
contrary
;
haue
they
tane
any
other
footing
then
on
their
principles
,
haue
they
aduanced
any
thing
,
but
by
Demonstration
;
and
yet
neuerthelesse
,
we
see
them
contradict
,
and
contend
in
the
effect
,
and
proofe
of
their
opinions
:
Who
then
shall
bee
the
true
Iudge
betweene
these
two
different
Sects
;
for
if
wee
permit
our selues
to
bee
carried
away
by
the
force
,
and
strength
of
humane
reason
,
they
haue
both
of
them
spoken
trueth
:
Is
there
any
thing
truer
then
Demonstration
,
there
is
nothing
then
more
true
,
then
the
contrary
thereof
,
&
consequently
,
because
one
of
these
two
opinions
,
is
necessarily
false
;
if
they
are
not
both
false
.
Then
there
is
nothing
truer
then
falsehood
and
nothing
more
certaine
,
then
incertainty
,
for
both
of
them
haue
operated
by
Demonstration
.
But
humane
iudgment
cannot
giue
more
weight
and
beliefe
to
one
Demonstration
,
then
to
another
:
sith
by
the
chaine
,
and
dependance
of
precedent
propositions
,
you
are
directly
led
to
principles
,
the
which
if
you
haue
not
the
liberty
to
contradict
;
complaine
not
afterwards
,
to
see
so
many
,
and
so
great
absurdities
,
and
such
resemblance
of
contraries
,
&
likewise
of
so
true
apparances
,
if
we
call
that
trueth
,
which
restraines
,
&
hinders
vs
from
passing
beyond
the
necessary
consequence
of
a
proposition
;
But
for
my
part
,
I
am
not
of
this
opinion
,
I
call
that
trueth
,
which
is
immoueable
,
and
which
hath
no
other
rest
,
or
refuge
,
but
in
the
bosom
of
God
,
it
is
the
proper
place
wher
it
reposeth
,
she
is
not
of
our
placing
▪
or
disposing
:
She
doth
euery
where
present
,
&
profer
her selfe
vnto
vs
;
but
a
mortall
hand
is
not
capable
to
retaine
,
or
hold
her
.
We
seek
her
,
we
possesse
her
,
&
yet
we
cannot
meet
her
;
our
Wit
is
blinde
borne
,
which
at
high-noone
,
in
the
fairest
Summer
day
,
seekes
the
light
of
the
Sunne
.
Wee
haue
no
nobler
designe
;
but
our
effects
,
and
weake
reasons
cannot
follow
,
or
second
her
;
and
when
she
falles
into
our
hands
,
haue
we
where
withall
to
seize
,
and
maintaine
her
in
our
possession
?
our
meanes
,
and
powers
are
too
weake
to
apprehend
her
:
we
perpetually
runne
,
and
wheele
about
her
,
but
the
contrary
sh●wes
,
which
wee
finde
in
all
sorts
of
things
,
and
subiects
,
make
vs
apparantly
see
,
that
they
are
but
the
barkes
,
and
rindes
of
trueth
;
and
if
we
tearme
the
out-side
of
our
Discourse
,
Reason
,
(
which
euery
one
frames
in
his
minde
,
)
according
to
his
capacitie
,
to
apply
it
to
the
knowledge
of
the
thing
,
shall
we
not
then
say
,
that
there
is
nothing
more
weake
,
and
inconstant
:
if
this
reason
haue
trueth
still
on
her
side
,
see
how
many
contrary
faces
,
and
semblances
we
giue
to
trueth
;
There
was
neuer
a
proposition
so
firmely
held
,
or
mainetained
,
which
hath
not
,
or
may
not
receiue
at
least
a
hundred
contrary
reasons
,
if
wee
will
cast
off
opinion
,
and
so
saile
without
her
,
to
what
winde
shall
wee
expose
,
and
abandon
our
sailes
,
if
not
that
being
met
,
and
beaten
with
so
many
windes
,
equally
contrary
,
wee
remaine
fixed
,
and
immooueable
in
our
station
.
This
point
will
infallibly
be
both
the
Center
of
all
motion
,
and
the
rest
,
and
tranquillitie
of
a
well
gouerned
minde
:
But
humane
knowledge
doeth
not
conduct
vs
,
shee
neuer
followes
,
or
shapes
this
course
,
if
we
will
follow
any
,
we
must
the
very
selfe-same
houre
,
embrace
his
partie
,
and
quarells
.
If
the
Sophister
,
and
he
which
controules
all
,
knew
as
well
how
to
laugh
at
himselfe
,
as
at
others
,
I
should
thinke
his
side
,
and
party
very
strong
:
But
to
beleeue
outward
shewes
,
or
apparances
,
it
is
indeed
too
great
a
simplicitie
.
The
libertie
of
the
minde
ought
not
to
ingage
it selfe
,
except
in
those
things
wherein
wee
are
not
permitted
to
rest
doubtfull
;
as
in
our
Religion
,
and
Faith
,
where
we
ought
to
hold
,
and
retaine
our
written
lesson
,
from
that
Wise
,
Holy
,
and
Sacred
Word
of
God
;
and
not
that
so
weake
an
Instrument
as
our
humane
reason
,
should
intermeddle
to
enquire
,
or
iudge
;
for
whosoeuer
contesteth
,
doeth
not
freely
consent
.
But
it
is
not
so
with
Sciences
,
for
if
reason
it selfe
be
not
their
foundation
,
we
are
not
bound
to
passe
farther
in
beleeuing
them
▪
that
which
is
receiued
by
the
opinion
,
and
common
consent
of
many
,
must
not
here
passe
,
as
the
forme
of
a
reuokeable
law
,
and
if
all
men
beleeue
it
,
yet
I
would
the
more
doubt
it
;
their
ignorance
may
haue
some
reputation
with
themselues
,
but
not
with
others
.
From
the
cradle
,
we
say
,
that
one
and
one
are
two
:
but
wee
must
acknowledge
,
that
the
greatest
reason
of
this
principle
,
is
,
because
it
is
so
held
&
receiued
among
vs
:
for
this
Tenent
holdes
more
of
custome
then
of
reason
,
and
of
opinion
then
truth
;
as
we
will
more
amply
declare
hereafter
.
It
is
vpon
this
foundation
that
Plato
by
the
meanes
of
numbers
,
eleuates
and
caries
his
thoughts
euen
into
the
very
bosome
of
God
,
seeming
to
serue
himselfe
hereof
,
as
of
a
ladder
to
mount
and
vnite
himselfe
to
this
diuine
knowledge
.
Hath
he
not
reason
to
make
great
esteeme
thereof
.
Sith
our
Cabalists
haue
so
firmely
beleeued
them
,
as
it
seemes
that
by
them
all
thinges
(
though
neuer
so
farre
distant
)
doe
approach
,
and
become
familiar
to
their
minds
:
But
they
haue
neede
of
a
very
soft
and
tractable
wit
,
to
subiect
it
to
the
beliefe
of
their
principles
,
as
if
the
composition
and
collection
of
the
number
of
two
and
three
which
make
fiue
,
the
resultance
thereof
were
the
mariage
of
the
whole
body
of
Nature
,
which
is
found
conformable
to
the
opinion
of
Pythagoras
,
that
two
is
the
matter
,
and
three
the
forme
:
That
two
is
the
female
,
because
it
may
be
cu●
in
two
,
and
equally
diuided
,
and
hereby
to
make
it selfe
capable
to
receiue
in
it selfe
,
the
motiue
power
of
the
forme
,
which
is
the
number
of
three
,
as
Male●
because
it
cannot
be
equally
diuided
,
and
therefore
vnworthy
to
receiue
,
as
the
number
of
two
,
which
opens
it selfe
to
receiue
,
and
growes
great
by
this
commixture
,
which
if
it
ingender
a
Male
,
which
is
the
number
of
three
,
you
shall
finde
that
this
three
,
propagates
the
number
of
fiue
,
from
whom
it
is
issued
,
and
being
againe
conioyned
together
,
doe
compose
the
number
of
eight
,
which
they
tearme
the
full
number
,
and
the
accomplishment
of
all
things
;
where
the
Creature
vnites
it selfe
,
to
his
Creator
,
in
a
perfect
harmonie
:
And
this
first
principle
,
which
is
generally
extended
euery
where
,
being
reunited
in
it selfe
,
soundes
foorth
the
most
melodious
Diapason
,
which
the
Musician
tearmes
Octaue
,
and
the
Cabalist
,
the
perfect
,
or
full
number
.
So
the
Musician
,
and
the
Cabalist
doe
neede
,
that
the
principles
of
Arithmetique
bee
layed
,
and
confirmed
before
they
proceede
farther
to
the
establishing
of
their
Science
;
but
who
can
iustly
say
,
that
one
,
and
one
are
two
,
so
as
there
is
no
apparant
,
or
pregnant
reason
to
doubt
thereof
;
which
is
,
that
I
beleeue
not
,
for
there
cannot
be
found
in
nature
two
things
,
which
are
so
entirely
one
,
and
the
same
.
It
must
then
needes
be
,
that
this
one
,
which
you
ioyne
to
the
first
,
to
make
two
,
are
somethi●g
different
;
for
either
it
is
the
same
,
or
i●
is
〈◊〉
from
the
first
:
if
it
be
the
same
,
〈◊〉
is
nothing
but
brings
foorth
her
like
,
and
●hey
will
make
but
one
,
and
not
two
;
as
if
to
a
sound
,
you
adde
,
and
ioyne
the
same
sound
,
so
much
the
more
you
adde
the
same
,
and
it
will
still
be
one
,
and
the
same
sound
;
vntill
you
adde
,
and
conioyne
another
which
is
different
,
which
then
will
make
the
second
,
the
third
,
the
fourth
,
the
fift
,
or
any
other
consort
,
or
Diapason
.
So
if
the
one
,
which
you
adde
to
one
,
be
the
same
,
you
will
neuer
engender
but
one
.
Or
if
it
be
different
,
as
it
is
necessary
to
make
two
,
according
to
the
aboue-said
example
;
it
is
not
then
one
,
and
one
,
which
make
two
,
but
onely
then
,
when
one
is
conioyned
,
and
added
to
any
thing
,
which
is
different
to
it
.
Againe
,
is
not
euery
number
a
quantity
,
and
is
not
number
composed
of
his
other
parts
:
but
number
is
not
composed
but
of
Vnities
,
which
ioyned
together
make
all
▪
therefore
vnitie
is
a
quantitie
,
because
the
parts
thereof
▪
are
of
the
nature
of
all
,
and
consequently
of
the
whole
diuisible
.
For
Vnitie
is
a
number
,
if
rather
out
of
it selfe
it
giue
no
number
:
and
if
it
be
not
so
,
we
must
aske
them
,
what
then
shall
be
the
number
,
which
they
will
giue
vs
from
Vnitie
,
and
to
cut
it
off
,
sith
it
is
not
;
or
if
they
giue
vs
two
,
or
thr●e
for
a
number
,
in
substracting
two
Vnities
from
the
one
,
and
three
from
the
other
,
there
will
nothing
more
remaine
to
them
,
therefore
the
number
must
be
nothing
,
or
the
Vnitie
must
be
number
,
and
if
it
be
a
number
,
it
must
be
a
quantitie
,
and
if
a
quantitie
,
then
diuisible
into
as
many
parts
as
we
please
;
so
as
insteed
of
ioyning
threescore
and
tenne
vnities
,
to
make
vp
the
number
of
seuentie
,
we
should
not
deuide
but
one
of
these
Vnities
into
so
many
parts
,
vntill
we
had
met
with
the
number
of
seuenty
,
so
then
there
wil
remaine
sixtie
nine
superfluous
Vnities
:
And
is
it
not
thriftie
husbandry
,
sith
the
diuision
,
which
I
can
make
of
one
onely
Vnitie
,
into
threescore
and
tenne
parts
,
hath
filled
vp
the
number
of
seuentie
?
But
this
way
,
and
progresse
would
be
infinite
,
so
that
when
you
adde
one
,
to
one
,
thinking
to
make
two
,
I
say
,
you
make
fortie
,
or
the
number
which
I
please
,
for
euery
one
of
these
Vnities
,
may
be
diuided
into
twentie
partes
;
which
conioyned
all
together
,
will
make
fortie
,
or
any
such
number
,
which
I
please
:
how
then
can
it
be
prooued
,
that
one
,
and
one
,
being
separated
;
and
not
being
then
two
,
if
they
are
placed
one
neere
the
other
,
that
this
congression
,
should
cause
them
to
be
two
,
and
that
if
the
one
of
these
Vnities
,
which
composeth
these
two
,
come
to
be
diuided
in
it selfe
,
that
this
diuision
should
be
the
cause
to
make
them
two
?
for
we
meet
with
the
cause
,
why
those
two
,
are
made
Diametrically
contrary
to
the
former
,
in
regard
,
addition
,
and
diuision
produce
the
same
effect
here
in
,
which
is
necessarily
false
;
that
one
,
and
one
are
two
,
it
must
bee
atributed
to
the
vse
,
and
custome
of
the
World
,
thereby
to
facilitate
commerce
,
and
trafique
betwixt
Merchants
,
and
Countriemen
.
But
to
permit
,
or
tolerate
it
in
Philosophie
,
or
Astrologie
;
which
by
a
long
chaine
of
numbers
,
and
calculations
,
will
raise
their
insolency
as
high
,
as
in
the
rancke
of
the
Gods
;
in
taking
away
,
and
disioynting
this
piece
,
from
his
building
,
you
see
all
the
rest
reuersed
,
and
ouerthrowne
,
and
my
Philosopher
to
runne
after
to
gather
vp
the
pieces
thereof
,
without
being
able
to
recouer
,
or
sowe
together
any
ragges
,
or
fragments
thereof
,
so
that
to
escape
this
ruine
whereunder
he
sees
himselfe
surprised
,
and
beaten
downe
,
he
is
in
the
end
constrained
to
throwe
himselfe
into
the
armes
of
Ignorance
,
as
his
nursing
Mother
,
who
is
pleased
with
our
defects
,
and
faults
,
and
with
much
delight
entertaines
,
and
supports
all
our
infirmities
;
so
that
all
these
great
Chieftaines
of
the
Schoole
sects
,
who
in
the
most
perfect
knowledge
of
things
,
which
fall
into
the
wit
of
men
,
haue
professed
to
know
nothing
,
and
haue
inclined
,
and
bent
themselues
that
way
,
as
the
sweetest
pillow
to
repose
a
well
tempered
braine
,
and
head
on
.
If
wee
demand
of
Physitians
what
is
their
Principle
,
they
will
neuer
agree
among
themselues
to
tell
vs
;
how
then
will
they
doe
it
in
the
rest
of
their
Art
and
Science
,
if
the
more
they
aduance
,
the
more
they
estrange
and
retire
themselues
.
One
tells
vs
that
water
is
the
principle
of
all
things
,
another
that
the
ayre
is
,
another
that
fire
,
and
others
that
the
Atomes
are
their
principle
;
and
thus
we
finde
to
be
Thales
,
Anaximander
,
Pythagoras
,
Parmenides
,
Anaxagoras
,
Empedocles
,
Democritus
,
Anaximenes
,
Plato
,
Xenophon
,
Aristotle
,
Diagoras
,
and
Epicurus
:
whose
different
opinions
will
be
troublesome
,
and
not
much
profitable
in
〈◊〉
our
Discourse
.
They
incessantly
contradi●●
themselues
,
and
in
this
sedition
they
vndoe
,
and
ou●●throw
themselues
with
their
owne
proper
weapons
:
And
in
this
great
disorder
doe
they
not
openly
expose
themselues
to
their
Enemies
,
and
so
giue
them
infinite
aduantage
to
confute
and
confound
them
,
in
that
they
onely
labour
to
their
owne
ruine
and
destruction
?
As
those
armed
children
on
earth
,
which
a
ciuill
warre
causeth
to
dye
in
their
birthes
.
And
indeede
this
Philosophicall
sedition
,
doth
strangle
Science
in
her
Cradle
,
yea
before
shee
is
borne
.
How
then
wil
they
doe
,
sith
they
hinder
the
growth
of
so
faire
a
Science
,
that
it
cannot
take
deepe
root
,
and
sprowt
foorth
so
high
and
flourishing
as
Heauen
,
and
make
the
Gods
desirous
to
tast
and
relish
the
sweetnesse
of
its
fruit
.
Euery
way
a
Vanity
.
But
among
so
great
a
noyse
and
clamour
of
Philosophicall
braines
,
I
demand
who
among
them
shall
be
held
the
truest
.
Doe
they
all
want
Reason
,
and
professe
as
much
the
one
as
the
other
:
I
beleeue
that
the
causes
of
their
quarels
will
rather
faile
,
then
the
grounds
and
reasons
to
contradict
them
.
They
vse
Reason
as
an
Ambodexter
,
who
adheres
as
much
to
lyes
as
truth
,
&
who
being
orevail'd
with
the
maske
of
outward
shewe
,
doth
debosh
and
abandon
himselfe
to
all
sides
:
so
many
new
subiects
,
so
many
contrary
and
different
opinions
as
their
Philosophers
.
They
agree
not
among
themselues
,
that
fire
is
hot
,
when
there
should
bee
none
but
the
Pirrhoniens
,
to
make
them
rest
doubtfull
thereof
,
and
despight
of
their
knowledge
,
to
affirme
nothing
certaine
.
They
suspect
the
senses
,
as
if
they
were
halfe
corrupted
by
the
familiarity
of
those
things
which
enuiron
them
.
And
if
we
will
condemne
them
according
to
the
mercy
of
Sense
,
wee
shall
finde
that
Beasts
suffer
the
same
iurisdiction
that
wee
doe
,
and
that
by
the
priuiledge
of
their
sence
wee
cannot
refuse
them
,
the
liberty
to
leaue
or
chuse
,
to
take
or
refuse
,
to
absolue
or
condemne
,
according
to
the
quality
of
good
or
euill
,
which
presents
its
selfe
to
their
imagination
;
by
the
particular
fauour
,
and
recommendation
of
their
senses
.
For
they
haue
learnt
in
their
Schoole
,
that
fire
is
hot
,
and
they
know
it
as
well
as
we
,
who
can
yeeld
no
other
reason
,
and
cannot
passe
beyond
the
knowledge
of
this
cause
,
aboue
that
which
our
experience
,
and
Sense
hath
taught
vs
.
The
Ape
will
beware
,
and
not
approach
too
neere
the
fire
,
except
the
fagot
be
small
,
and
vnbound
,
because
of
the
discourse
he
holds
in
himselfe
,
to
auoide
the
like
disaster
,
wherein
he
was
formerly
fallen
.
But
what
haue
we
to
say
,
if
they
haue
their
sense
,
and
feeling
,
more
subtile
then
ours
,
doeth
it
not
thence
follow
,
they
haue
a
purer
knowledge
,
a
simpler
resemblance
,
and
a
more
harmonious
condition
then
we
?
The
Stagge
hath
his
Hearing
,
the
Eagle
her
Sight
,
the
Dogge
his
Smelling
,
the
Ape
his
Tast
,
and
the
Tortoise
her
Feeling
,
more
subtile
then
wee
,
although
of
this
last
onely
,
as
of
the
most
brutall
,
some
attribute
vs
the
preheminency
,
and
thereby
they
finde
the
obiects
more
discouered
,
and
naked
then
we
doe
:
that
which
a
hundred
ensuing
propositions
doe
but
imaginarily
discouer
to
vs
,
this
beast
sees
it
with
a
simple
,
and
first
innate
knowledge
;
and
who
can
deny
,
but
that
it
is
more
noble
,
and
perfect
in
this
kinde
of
beast
,
then
in
vs
?
If
it
bee
true
,
that
those
things
which
are
most
approaching
,
and
neerest
to
the
trueth
,
are
the
most
worthie
;
Is
not
the
Eagle
to
bee
esteemed
,
and
held
a
truer
obseruer
of
the
light
,
and
greatnesse
of
the
Sunne
,
then
the
sight
of
Man
,
which
flies
,
and
soares
so
low
,
that
the
least
obstacle
astonisheth
him
,
and
his
owne
proper
weakenesse
,
and
imbecillity
hindereth
him
:
That
if
for
the
conseruation
of
our
owne
good
temper
;
and
the
knowledge
of
Hearbes
,
which
are
proper
,
and
necessary
for
the
restoring
of
our
health
,
we
will
atribute
the
priuiledge
,
and
aduantage
to
our selues
:
Let
vs
see
of
a
Man
,
and
a
Beast
hurted
,
which
of
the
two
will
be
soonest
cured
:
The
Serpent
among
a
thousand
different
Plants
,
and
Hearbes
;
throwes
himselfe
on
that
which
is
proper
to
him
,
and
returnes
to
his
Combat
more
couragious
,
and
generous
then
before
:
whiles
Man
in
his
conference
,
and
consultation
of
Hearbes
,
and
of
their
properties
,
and
qualities
,
runnes
most
incertainely
after
his
remedy
,
which
many
times
prooues
more
preiudiciall
,
and
hurtfull
to
him
then
his
wound
,
or
sickenesse
.
When
reason
failes
vs
,
we
then
imploy
experience
,
and
the
conference
of
euents
,
which
most
commonly
produceth
a
bad
consequence
,
in
regard
they
are
still
different
,
and
variable
:
But
this
knowledge
which
causeth
the
Serpent
without
premeditation
,
to
take
that
which
is
proper
for
him
;
either
it
is
giuen
,
and
infused
to
him
by
Nature
,
or
it
is
done
by
a
simple
,
and
primary
apprehension
,
which
at
first
sight
,
discouereth
him
the
trueth
of
the
obiect
.
But
howsoeuer
,
it
is
farre
more
noble
,
and
absolute
then
ours
;
which
consisteth
,
but
onely
of
the
Tast
,
and
comparison
and
conference
of
so
many
false
things
.
So
beasts
doe
more
certainely
know
obiects
then
men
,
because
they
are
led
,
and
conducted
there
to
,
by
the
light
of
Nature
,
which
is
still
certaine
,
and
cleere-seeing
,
and
men
by
their
owne
,
which
is
but
an
obscure
,
and
glimmering
light
;
for
the
true
knowledge
,
or
trueth
it selfe
,
is
the
tranquillity
of
the
minde
;
it
is
an
infallible
point
,
which
is
expressed
in
one
word
▪
as
the
perfectest
knowledge
,
which
is
attributed
to
superiour
Intelligences
,
proceedes
of
the
first
ray
of
the
minde
without
reflection
,
I
meane
without
deuoluing
,
or
ratiotination
;
for
we
neede
no
discourse
,
but
onely
to
approach
the
thing
,
which
is
farre
distant
from
vs
,
or
to
approach
our selues
neerer
to
it
:
If
we
haue
our
finger
thereon
,
there
is
nothing
more
vnprofitable
,
then
those
intricate
propositions
,
then
those
lets
,
and
stops
of
discourse
,
wherein
our
thoughts
are
frequently
so
entermixed
,
and
confused
,
that
we
shall
haue
sooner
done
to
teare
,
then
to
vntie
the
webbe
,
or
knot
thereof
.
SECTION
V.
Man
hauing
some
knowledge
of
himselfe
,
(
although
it
bee
imperfect
,
)
as
also
of
those
whom
he
frequents
,
he
contemnes
their
Learning
,
and
esteemes
none
,
but
that
which
is
growne
in
forraigne
Countries
,
or
which
he
receiues
from
an
vnknowne
hand
.
THe
nimblest
Wits
,
are
accustomed
to
frame
to
themselues
most
conceptions
,
but
they
are
so
weake
,
as
they
can
giue
no
blow
to
trueth
;
and
if
we
haue
found
it
open
,
and
vncouered
,
we
will
in
such
sort
tie
,
and
fixe
our selues
there-to
,
that
the
stormes
,
and
tempests
,
which
continually
arise
in
vs
by
the
trouble
of
our
passions
,
giue
vs
too
weake
iogges
,
or
thrusts
to
make
vs
forsake
the
possession
thereof
.
We
should
be
still
inseparably
vnited
,
and
as
the
heauy
body
,
which
is
arriued
to
his
Center
,
is
no
longer
waighty
;
so
our
Soule
,
arriued
to
her
Center
,
and
vnited
to
her
true
obiect
,
shall
haue
no
more
lightnes
,
weaknesse
,
or
inconstancy
:
but
she
is
too
farre
estranged
from
it
:
Those
Arts
,
and
Sciences
,
which
the
Poet
said
,
were
giuen
vs
by
the
Gods
,
are
but
the
shadowes
,
and
Images
of
that
which
remaines
in
their
brest
;
we
find
none
but
weak
ones
like
our selues
,
all
things
goe
with
a
trembling
,
and
an
ill
assured
pace
,
&
it
seemes
they
are
obliged
by
one
,
&
the
same
law
,
to
follow
one
,
and
the
same
pace
,
and
dance
as
we
doe
:
It
seemes
that
our
first
Fathers
haue
enioyed
it
more
pleasantly
,
and
with
lesse
contradiction
then
we
;
our
antient
Philosophers
who
succeeded
them
,
haue
seized
it
by
a
thorny
place
,
which
hath
sowne
among
them
so
many
diuorces
,
and
quarrells
,
that
if
wee
beare
any
respect
,
or
reuerence
to
their
writings
,
it
is
as
much
for
their
antiquitie
,
as
for
their
merits
:
Our
Age
hath
seene
many
great
,
and
excellent
wits
,
which
the
farther
distant
they
are
from
our
sight
,
the
neerer
they
approach
our
praise
,
and
recommendation
:
But
because
Learning
is
no
longer
prised
,
and
esteemed
among
vs
,
it
seemes
that
she
is
choaked
,
and
smothered
betweene
their
hands
;
it
appeares
to
vs
,
she
hath
no
more
fame
,
and
lustre
,
but
among
strangers
:
wee
beleeue
,
that
hee
in
whom
wee
haue
seene
,
and
obserued
some
faults
,
can
produce
nothing
but
that
which
is
defiled
,
and
vitious
:
we
value
men
,
as
we
doe
Figures
,
or
Statues
of
stone
,
which
wee
prise
the
more
for
their
antiquity
,
and
behold
them
more
curiously
,
and
attentiuely
then
we
would
doe
a
Statue
of
Gold
,
or
Siluer
,
which
we
our selues
haue
seene
made
,
although
it
were
farre
more
inriched
by
the
art
,
and
labour
of
an
excellent
workeman
;
and
this
onely
because
we
haue
seene
a
deformed
massie
piece
thereof
,
whereon
he
hath
began
to
labour
;
Let
him
hencefoorth
doe
what
he
can
,
he
cannot
remooue
this
thought
from
our
minde
,
where
as
the
other
hath
neuer
appeared
to
vs
but
in
his
lustre
.
So
those
whom
we
haue
seene
to
play
the
men
like
our selues
,
their
Oracles
,
and
Prophets
haue
not
beene
approoued
,
or
esteemed
among
vs
,
as
those
antient
Philosophers
,
whom
it
seemes
that
we
cannot
otherwise
imagine
,
then
with
their
eyes
,
and
thoughts
tyed
fast
to
the
bosome
of
the
Diuinity
;
and
in
a
perpetuall
re-search
of
the
dependance
,
and
vniting
together
of
second
causes
,
to
this
first
sacred
spring
,
and
fountaine
;
we
haue
neuer
seene
them
in
their
bed
,
table
,
or
family
:
If
one
and
the
same
Age
had
made
them
our
time-fellowes
,
I
know
not
if
the
familiarity
of
their
life
,
had
not
distasted
vs
of
the
familiaritie
of
their
wits
.
That
Medales
are
not
prised
but
for
their
rust
,
and
age
,
and
that
Man
(
so
weake
,
and
wretched
he
is
)
deserues
no
honour
,
or
praise
,
but
of
those
to
whom
he
is
vnknowne
:
if
his
memory
be
too
recent
,
and
fresh
,
if
the
fame
of
his
vertues
be
as
yet
but
in
his
Orient
,
he
aduanceth
with
much
difficulty
.
For
as
at
the
rising
of
the
Sunne
,
we
see
a
great
thicke
fogge
of
grosse
,
vapours
,
which
seemes
to
arise
,
but
onely
purposely
to
ecclipse
,
and
darken
his
light
,
vntill
with
a
bold
,
and
resolute
pace
,
he
trample
vnder
his
feete
the
pride
of
this
malignant
fogge
,
who
is
so
ielous
,
and
enuious
of
his
brightnesse
;
But
in
the
middest
of
his
course
,
hauing
attained
the
point
of
our
Zenith
,
then
he
seemes
to
Triumph
ouer
his
Enemies
,
as
antiently
vnder
the
Image
of
Apollo
,
he
quelled
the
arrogancy
of
that
infamous
Serpent
of
the
Earth
:
So
I
say
,
the
fame
,
and
glory
of
all
those
Illustrious
personages
,
hath
commonly
found
its
death
,
in
its
cradle
,
and
in
her
very
birth
:
is
still
found
obscured
,
yea
,
almost
defaced
by
the
hot
vapours
of
a
thousand
enuious
Spirits
,
vntill
that
after
the
tract
of
many
yeeres
,
it
in
the
end
remaines
Victorious
of
their
life
,
and
likewise
prooues
so
of
their
callumnie
.
And
then
ariued
to
the
point
of
the
Zenith
,
their
merits
haue
found
no
farther
hinderance
to
oreshadowe
their
glory
;
and
the
length
of
time
hauing
transported
them
from
our
sight
,
hath
then
likewise
transported
and
secured
them
from
the
darts
of
enuie
and
scandall
.
If
Truth
were
borne
,
or
resided
in
the
tongue
of
our
neighbour
,
it
should
be
vndervalued
,
yea
,
contemned
;
whereas
we
receiue
it
as
an
Oracle
from
that
of
a
Stranger
.
I
admire
not
if
those
of
elder
times
were
so
ambiguous
in
their
answeres
:
for
the
difficulty
and
intricacie
thereof
,
brought
them
more
admiration
.
We
haue
too
bad
an
opinion
of
our selues
in
this
onely
,
and
too
good
in
all
other
things
.
If
hee
who
by
the
iudgement
hee
makes
of
man
in
generall
,
would
yet
vse
him
with
more
contempt
(
so
as
it
were
equally
)
we
then
should
haue
nothing
to
gaine-say
,
prouided
I
say
,
That
a
Stranger
which
comes
not
to
vs
,
but
by
his
writings
,
and
by
that
which
is
best
in
him
,
could
not
hope
for
more
particular
fauour
,
and
applause
then
another
among
vs
.
But
because
it
seemes
that
the
glory
which
wee
giue
,
and
conferre
to
this
last
,
diminish
our
owne
:
we
will
therefore
giue
it
farre
cheaper
,
and
for
lesse
interest
to
him
whom
wee
haue
not
seene
,
and
hauing
nothing
to
intermeddle
or
doe
with
him
;
But
for
an
end
to
all
,
it
is
alwayes
man
who
giues
,
and
man
who
receiues
.
As
long
as
Art
aad
learning
is
found
in
him
,
it
shall
still
be
to
him
a
reproach
of
incertainty
and
ignorance
.
O
that
the
life
of
man
is
farre
different
from
his
Writings
,
yea
from
himselfe
!
Our
Pen
rules
and
gouernes
the
thoughts
which
we
commit
to
paper
,
and
inconstancie
,
those
which
wee
permit
to
runne
vpon
the
waues
of
our
imagination
:
but
whosoeuer
could
see
them
in
grosse
,
and
in
their
ordinary
demarch
and
pace
,
shall
finde
little
lesse
cause
to
laugh
at
the
vanity
and
inanity
of
one
then
the
other
,
and
at
the
fantasie
of
a
Philosopher
,
then
wee
doe
at
the
May-games
of
a
childe
:
For
despight
of
the
order
and
polishing
,
which
we
vse
in
the
dependance
,
and
connexion
of
our
discourse
,
wee
cannot
for
the
most
part
auoide
or
preuent
,
that
our
reasons
doe
not
contend
and
assaile
one
the
other
,
as
well
as
their
effects
.
In
this
small
and
short
discourse
,
there
are
contradictions
enough
,
but
it
matters
not
:
Reason
contradicts
her selfe
;
and
my
opinion
can
turne
it selfe
no
way
whatsoeuer
,
that
shee
meete
not
with
some
of
her
owne
party
,
and
who
will
maintaine
her
in
the
point
of
her
reasons
,
so
much
humane
knowledge
hath
of
auerse
and
different
faces
.
Wee
incessantly
turne
round
about
obiects
,
and
we
can
neither
seize
nor
apprehend
them
,
but
by
strange
qualities
,
and
outward
apparances
.
But
the
apparance
and
the
subiect
it selfe
,
are
different
things
.
If
then
our
iudgement
stop
onely
to
apparances
or
outward
shewes
,
hee
iudgeth
of
some
thing
which
is
not
the
subiect
.
What
certaintie
in
this
incertaintie
?
What
light
amidst
so
much
darknesse
?
What
truth
(
I
say
)
can
result
or
arriue
to
vs
,
if
the
matter
or
subiect
,
according
to
the
opinion
of
Pythagoras
,
be
in
perpetuall
changes
and
reuolution
?
If
wee
haue
no
participation
of
a
true
being
:
If
all
humane
nature
be
still
in
the
midst
betweene
birth
and
death
,
the
time
present
betwixt
the
past
and
the
future
;
and
if
it
be
true
,
that
Reason
receiues
nothing
,
but
which
is
brought
him
from
without
,
by
the
meanes
and
interuention
of
the
senses
,
which
cast
great
mists
betweene
the
true
and
false
,
and
betweene
the
obiect
and
the
thought
;
She
can
very
difficultly
come
to
the
knowledge
of
Truth
,
a-thwart
so
many
cloudes
of
lusts
,
Loues
,
feares
,
and
hopes
;
and
of
an
infinity
of
false
formes
,
which
frequently
arise
from
our
body
,
to
ouer-vaile
and
shadow
our
minde
,
and
to
trouble
the
power
of
our
imagination
:
That
if
our
soule
doe
not
estrange
her selfe
from
the
contagion
of
the
body
,
and
from
his
fantasies
and
frenzies
;
it
is
in
vaine
that
she
attempt
to
reason
or
consult
so
certainly
,
without
the
assistance
of
particular
grace
,
or
speciall
priuiledge
which
may
descend
to
him
from
aboue
.
She
ought
to
know
that
shee
is
shut
vp
,
and
confined
in
our
body
,
as
in
a
strange
place
.
True
it
is
,
shee
beares
about
her
this
diuine
desire
of
knowledge
;
but
it
is
a
coyne
or
money
,
which
doth
nothing
else
but
vnprofitably
load
and
charge
her
,
because
it
hath
no
currant
course
in
that
Country
where
she
is
.
The
senses
vnderstand
not
her
language
,
so
that
vnder
their
pleasure
and
mercy
,
shee
is
enforced
and
constrained
to
content
her selfe
,
with
what
portion
it
pleaseth
them
to
giue
her
.
Her
morsels
are
cut
:
if
shee
thinke
to
escape
this
slauerie
,
by
the
flight
of
her
thoughts
,
and
the
labour
of
a
long
meditation
,
shee
but
drawes
her
chaine
after
her
,
and
despight
of
her
shrill
resounding
,
findes
her selfe
so
weake
without
their
assistance
,
that
for
the
time
which
she
is
retain'd
here
in
prison
,
she
may
say
,
shee
is
wholly
indebted
for
the
benefit
of
her
faculties
,
and
most
free
actions
,
to
the
fauour
,
good
disposition
,
and
sweet
vsage
of
our
senses
.
They
are
indeede
our
seruants
and
our
slaues
;
but
yet
they
haue
more
power
and
authority
in
the
house
then
our selues
.
Wee
are
Masters
by
the
obedience
which
they
voluntarily
yeeld
vs
,
and
not
by
the
command
which
we
haue
ouer
them
.
Our
power
lasteth
but
whiles
they
please
,
and
if
any
passion
throwe
them
into
confusion
,
our
soule
then
retireth
into
her selfe
,
all
perplexed
and
fearefull
,
vntill
the
disorder
be
appeased
,
and
pacified
in
her
Estate
,
and
that
euery
one
of
our
senses
bee
re-established
in
his
Kingdome
.
And
how
then
,
after
so
exact
and
perfect
a
knowledge
of
the
weakenesse
,
vanity
,
and
other
imperfections
of
man
;
shall
wee
yet
haue
the
courage
to
place
him
in
the
ranke
of
the
Gods
,
according
to
the
opinion
of
Pythagoras
,
when
he
spake
of
Dion
,
whom
hee
said
to
be
as
vertuous
as
a
God
?
yea
,
and
by
a
higher
straine
and
ladder
;
If
wee
will
enter
into
the
schoole
of
Seneca
;
Then
saith
he
,
When
a
wise
man
by
the
degrees
of
Reason
,
hath
attained
so
high
,
that
hee
hath
gotten
an
absolute
power
,
and
command
ouer
his
passions
:
hee
hath
done
that
thing
which
God
cannot
doe
;
because
it
is
beyond
all
passions
.
Is
it
not
from
mans
impotencie
,
to
deriue
a
power
more
soueraigne
then
that
of
God
:
For
,
for
man
to
glory
in
his
actions
,
he
doth
a
thing
which
God
cannot
doe
:
Is
not
this
a
faire
consequence
of
our
reasons
!
O
vanity
of
man
,
vanity
of
Science
and
Knowledge
,
the
more
wee
aduance
,
the
more
wee
still
haue
to
aduance
.
Can
we
then
beleeue
,
that
this
reason
which
so
puffes
vp
our
heart
,
and
fills
and
enflames
our
courage
,
hath
any
thing
permanent
or
subsistent
in
it
,
but
pride
and
vaine
glorious
outward
apparance
?
Shee
knowes
not
how
to
fight
,
but
faignedly
.
Our
reasons
impetuously
follow
their
point
;
but
meeting
with
a
stronger
they
conniue
,
they
escape
;
and
commonly
those
which
are
Diametrally
contrary
,
and
so
affirmatiuely
maintained
,
that
they
seeme
to
partake
and
engage
in
their
quarell
the
authority
of
the
greatest
wits
,
are
yet
Diametrally
false
,
and
as
much
distant
from
the
centre
of
the
truth
,
one
as
another
.
Wee
haue
nothing
more
certaine
then
doubts
:
And
for
me
,
if
I
doubt
of
the
reasons
and
principles
of
those
Sciences
,
whereof
we
haue
aboue
discoursed
:
it
may
be
I
doubt
more
of
the
reasons
which
I
haue
alledged
to
the
contrary
.
The
end
of
the
second
Discourse
.
The
third
Discourse
.
Of
Opinion
.
SECTION
.
I.
To
cut
off
the
liberty
of
Iudgement
,
is
to
bereaue
the
Sunne
of
her
light
,
and
to
depriue
Man
of
his
fairest
Ornament
.
THe
senses
conduct
vs
(
as
by
the
hand
)
to
the
knowledge
of
things
:
but
our
Iudgement
stumbles
at
euery
step
,
and
many
times
Shipwracks
her selfe
against
the
errour
of
Opinion
:
For
if
the
eye
of
the
body
iudge
of
the
difference
of
colours
,
the
eye
of
our
reason
very
often
horrowes
a
strange
light
to
iudge
the
qualities
of
her
obiect
.
As
if
our
passions
and
vices
,
did
not
fill
vs
with
defects
and
faults
enough
,
without
hauing
neede
to
ioyne
those
of
others
,
thereby
to
bring
vs
the
more
anxiety
and
trouble
,
and
the
more
to
obscure
vs
the
knowledge
of
the
truth
.
This
abuse
teacheth
vs
,
that
to
know
well
how
to
keepe
,
and
maintaine
the
opinion
of
others
,
is
the
end
of
our
knowledge
.
That
Philosopher
seeking
in
the
secrets
of
Nature
,
the
Being
and
Essence
of
things
,
(
notwithstanding
any
liuely
conceptions
and
true
apprehensions
,
wherewith
his
soule
shall
be
possessed
,
)
hee
shall
be
likewise
fed
with
many
false
and
absurd
ones
,
the
which
wee
confusedly
embrace
and
espouse
,
with
an
equall
passion
,
through
the
reputation
which
they
haue
purchased
and
gotten
among
vs
,
vpon
the
pasport
of
a
popular
Iudgement
.
Good
money
should
not
authorise
the
course
and
passage
of
false
;
nor
for
bad
opinions
to
condemne
those
which
deserue
to
be
approued
and
applauded
.
It
is
one
and
the
same
fault
,
absolutely
to
praise
,
or
to
condemne
all
things
in
a
man
;
and
I
hold
it
cannot
bee
performed
with
Iustice
.
Those
who
haue
sought
the
truth
before
vs
,
should
bee
our
guides
,
but
not
our
Masters
,
in
such
manner
,
that
they
rather
teach
vs
how
to
beleeue
,
then
dispute
.
But
this
aduantage
and
profit
which
we
receiue
by
them
,
should
be
but
as
a
sparkle
to
enkindle
and
enflame
our
courage
,
with
a
generous
desire
of
enioying
this
truth
.
All
the
world
seeke
her
;
their
wayes
are
open
,
and
free
to
all
those
who
will
approach
her
.
Some
one
thinke
they
haue
giuen
her
some
assault
:
Others
stay
halfe
way
,
and
yet
there
will
be
place
found
for
our
reasons
.
It
is
the
Butte
whereat
all
ayme
,
but
none
can
strike
;
it
is
too
farre
distant
from
vs
:
And
I
beleeue
that
as
many
powers
as
wee
employ
to
attaine
thereto
,
they
are
so
many
arrowes
darted
vp
against
this
diuine
Sunne
,
which
are
scattered
and
lost
in
the
cloudes
of
our
weake
and
vaine
imaginations
.
Neuerthelesse
,
to
beleeue
the
onely
report
of
others
,
and
to
content
our selues
of
their
proofes
;
I
hold
it
better
to
essay
,
and
bee
assured
of
our
owne
weakenesse
,
then
to
relie
vpon
the
reputation
and
authority
of
other
men
.
Our
actions
are
of
so
small
importance
and
consequence
,
that
if
in
their
losse
they
yet
enwrappe
that
of
our
time
,
we
should
lesse
grieue
to
employ
them
in
this
curious
research
,
then
yet
to
consume
them
vnprofitably
in
the
vanitie
of
things
,
where
wee
feele
our selues
caried
away
by
the
streame
and
current
of
the
water
;
I
meane
by
the
errour
of
opinion
.
Our
senses
haue
formerly
taught
vs
,
that
without
them
reason
is
nothing
,
nor
hath
no
place
from
whence
to
drawe
her
forces
;
or
from
whence
shee
may
take
her
motions
,
thereby
to
know
the
truth
of
things
,
and
to
establish
a
firme
foundation
,
to
the
end
,
that
by
the
perquisition
which
shee
makes
of
things
knowne
and
discouered
,
shee
may
passe
on
to
the
knowledge
of
those
,
which
are
obscured
and
hidden
▪
Let
vs
for
this
regard
content
our selues
of
the
vice
and
fault
which
is
in
vs
,
without
contributing
any
more
,
through
the
vice
of
our
owne
opinion
,
and
the
weakenesse
of
our
Iudgement
;
which
dares
not
vndertake
to
con●roule
the
opinion
of
others
,
and
lesse
to
weigh
or
balance
the
the
reasons
,
which
many
times
are
more
esteem'd
,
and
considerable
in
the
white
beards
of
their
Authors
,
then
in
a
solid
or
lawfull
value
;
which
makes
,
that
wee
ought
not
to
admire
,
if
wee
finde
so
many
learned
personages
among
vs
;
It
is
,
that
relying
,
and
resting
our selues
vpon
principles
,
which
we
haue
neuer
proued
or
essayed
;
wee
by
this
way
,
finde
our
reason
well
grounded
,
and
still
assi●●ed
by
truth
her selfe
;
if
it
bee
true
that
authority
and
opinion
,
ought
to
haue
this
credit
and
reputation
.
Being
curious
to
know
,
we
doe
as
those
who
goe
to
seeke
fire
in
their
neighbours
houses
;
and
hauing
found
some
,
we
stay
there
to
heat
our selues
,
without
any
more
thinking
to
bring
home
any
to
our
owne
.
Wee
stop
at
the
knowledge
of
others
,
and
forget
that
which
Nature
hath
infused
in
vs
,
of
the
most
sucsseptible
of
this
flame
;
and
it
may
be
,
which
may
produce
a
more
shining
fire
,
then
that
of
whom
wee
haue
borrowed
the
first
sparkes
.
This
voluntary
tyrannie
of
the
Pythagoriciens
cannot
please
me
,
who
for
all
reasons
,
and
satisfaction
of
their
doubts
,
make
answere
,
that
their
Master
held
it
so
.
If
Pythagoras
had
beene
so
Religious
in
the
Rules
,
and
Principles
of
his
Master
,
so
many
excellent
secrets
,
had
remained
buried
in
the
bosome
of
Nature
,
or
at
least
,
had
neuer
beene
discouered
to
him
.
But
because
there
are
found
so
few
well
gouerned
soules
,
that
we
ought
to
assure
our selues
,
by
their
proper
comportment
,
and
conduction
;
and
that
without
the
vse
of
common
opinions
,
can
follow
a
firme
,
and
sollid
way
,
it
is
more
fit
to
commit
them
to
tuition
,
not
to
lose
the
sight
of
them
,
and
to
stay
them
against
their
nature
,
by
feare
of
the
rod
,
vnder
the
priuiledge
,
and
authority
of
their
Superiour
.
How
many
are
there
dayly
seene
,
who
relying
vpon
the
onely
Mercury
of
their
Wit
,
flying
the
common
way
,
doe
ouerflow
in
the
licentiousnesse
of
their
owne
opinions
,
and
afterwards
finde
nothing
firme
,
or
stable
:
no
more
in
their
manners
,
then
in
their
imaginations
:
and
so
of
a
Wit
,
too
vaine
,
and
subtile
to
their
owne
preiudice
,
thinking
to
erraise
,
and
eleuate
themselues
beyond
the
vulgar
,
in
the
research
,
and
knowledge
of
the
most
curious
things
,
they
sincke
,
and
drowne
themselues
in
the
misprision
,
and
not
knowing
of
themselues
:
and
with
the
thrid
of
their
owne
presumption
,
doe
weaue
out
their
owne
ineuitable
losse
,
and
ruine
:
This
confusion
of
true
,
and
false
,
and
the
perpetuall
disorder
,
where
their
thoughts
are
engaged
in
a
new
Philosophie
,
without
end
,
middle
,
or
beginning
,
may
suffice
of
it selfe
to
replace
them
(
as
by
force
)
in
the
right
way
,
or
at
least
to
rectifie
;
and
make
them
see
,
and
know
their
erring
,
and
straying
;
if
they
loue
not
to
be
absolutely
blind
,
yea
,
to
pull
out
their
owne
eyes
,
not
to
be
obliged
,
to
see
the
raies
of
this
diuine
Sunne
of
Iustice
,
no
more
then
they
doe
the
shadowes
of
their
owne
grosse
ignorance
:
Let
vs
farther
beleeue
,
that
in
denying
this
diuine
Iustice
,
it
is
a
reasonable
way
,
and
meanes
to
decline
it
.
Mad-men
that
you
are
;
what
recusation
can
you
giue
to
that
Iudge
,
which
makes
you
to
flie
from
his
Iurisdiction
.
If
you
see
that
all
things
of
Nature
,
vnder
one
same
Law
,
reuerence
one
,
and
the
same
Lord
;
how
can
you
then
escape
him
?
If
not
,
that
your
Soule
being
infected
with
so
mortall
a
poyson
,
vnites
,
and
fastens
her selfe
to
the
corruption
of
the
body
,
and
will
follow
the
course
of
mortall
things
,
rather
then
aspire
to
the
place
of
her
birth
.
The
liberty
they
beleeue
they
haue
to
penetrate
,
and
sound
the
trueth
of
Religion
,
by
the
point
of
their
weake
,
and
vnprofitable
reasons
,
is
the
head
spring
of
so
preiudiciall
a
contagion
,
imagining
with
themselues
,
that
it
is
but
a
piece
of
mens
inuention
,
requisite
,
and
proper
to
linke
,
and
chaine
together
their
societie
.
But
it
is
not
with
Religion
,
as
with
Sciences
,
for
they
haue
very
opposite
,
and
different
proofes
;
for
Science
,
(
or
Learning
)
is
the
subiect
,
and
hand-maid
of
Reason
,
and
humane
reason
must
be
the
hand-maid
of
Religion
,
not
but
that
she
some
times
essayeth
to
set
,
and
place
vs
aloft
on
her
shoulders
,
that
we
may
thereby
see
a
farre
off
,
and
to
make
vs
see
the
trueth
of
that
sacred
Word
,
which
in
his
height
laughes
at
the
most
proude
,
and
astonisheth
the
most
attentiue
,
with
his
profunditie
;
feedes
great
ones
with
trueth
,
and
descending
to
the
capacitie
,
and
vnderstanding
of
the
least
,
entertaines
them
with
a
pleasing
,
and
affable
language
;
Notwithstanding
,
i●
will
be
more
requisite
for
vs
,
not
to
submit
it
to
the
test
,
or
approbation
of
our
humane
Reasons
,
because
Religion
being
singular
of
it selfe
,
and
beyond
comparison
of
any
naturall
things
;
it
is
vaine
,
and
ridiculous
,
for
man
to
fasten
thereunto
his
weake
reasons
,
because
they
are
incompatible
,
and
haue
no
trafique
,
or
commerce
together
.
Humane
,
and
Diuine
things
conioyne
together
,
but
by
a
Diameter
,
which
is
not
of
the
purchase
of
our
Knowledge
;
much
lesse
,
that
which
is
presented
to
vs
by
the
hand
of
God
;
and
yet
euery
one
among
vs
,
(
notwithstanding
)
hauing
right
to
contribute
his
reasons
,
thereby
to
fortifie
himselfe
,
giues
him
pretext
,
and
colour
,
seeming
to
submit
to
mans
reason
,
and
iudgement
,
that
which
ought
absolutely
to
bee
excluded
,
and
chiefely
of
the
vulgar
sort
of
men
;
who
from
the
depth
of
their
ignorance
,
endeauour
to
aduance
,
and
eleuate
their
heads
,
to
speake
their
opinion
thereof
;
which
makes
,
that
if
we
condemn●
any
thing
of
Superstition
,
and
that
if
we
giue
it
the
audacitie
,
to
contemne
any
opinion
which
it
reuerenceth
,
he
presently
shakes
off
the
yoake
to
all
others
,
doeth
lose
,
and
confound
all
,
one
among
the
other
,
and
as
if
freed
,
and
disburthened
of
all
which
formerly
most
opressed
him
,
doeth
afterwards
abandone
himselfe
to
those
exemptions
,
and
liberties
,
which
through
their
poyson
,
and
contagion
,
are
capable
to
engender
most
dangerous
diseases
in
the
estate
of
the
body
;
and
if
wee
contemne
his
Iudgements
,
and
Counsells
in
common
affaires
,
is
it
reasonable
,
we
permit
him
to
speake
in
a
matter
of
so
great
importance
?
SECTION
.
II.
All
things
wonderfully
encrease
,
and
fortifie
them selues
through
opinion
.
MAns
iudgement
hath
else-where
enough
to
imploy
it selfe
,
without
he
interest
,
or
ingage
himselfe
herein
;
let
him
looke
round
about
him
,
and
he
shall
finde
nothing
but
corruption
,
both
within
,
and
without
,
if
hee
desire
to
remarke
,
or
remedy
it
.
Which
comes
to
passe
by
the
meanes
of
false
opinions
,
who
hauing
vsurped
the
Empire
of
our
reason
,
haue
banished
the
pleasures
,
which
a
sweete
Nature
presents
vs
,
to
lodge
strange
lusts
,
and
desires
insteed
thereof
,
which
haue
nothing
in
themselues
but
shadowes
,
smoake
,
and
vaine
apparitions
;
resembling
those
forraigne
forces
,
who
hauing
violently
possessed
themselues
of
a
Citie
,
doe
exclude
,
and
banish
the
naturall
inhabitants
thereof
.
I
may
say
,
wee
haue
done
as
the
Companions
of
Vlysses
,
who
despight
the
prohibition
of
their
Master
,
being
led
by
a
curious
desire
to
see
what
was
in
the
bladder
which
they
caried
in
their
Ship
;
as
soone
as
their
rash
curiosity
had
opened
,
and
giuen
way
to
the
windes
there
enclosed
,
they
presently
disturb'd
the
calme
Empire
of
the
Sea
,
with
so
many
stormes
and
tempests
,
that
Vlysses
himselfe
sawe
himselfe
within
two
fingers
of
Shipwracke
,
and
of
death
.
Right
so
,
man
retaining
enclosed
,
and
pent
vp
in
his
imagination
,
the
seede
of
so
many
vanities
,
cannot
refraine
from
disclosing
them
;
and
giuing
way
to
his
errours
,
hath
risen
vp
so
furious
a
tempest
,
that
the
Wiseman
himselfe
,
although
innocent
,
can
difficultly
saue
his
Ship
from
the
fury
of
the
waues
,
and
from
the
dangerous
Sea
Monsters
,
which
of
all
sides
appeare
,
and
approach
to
swallow
him
vp
.
Our
passions
are
the
windes
,
from
whence
proceede
the
tempests
of
our
soule
;
windes
pent
and
shut
vp
,
which
can
finde
no
other
issue
or
passage
,
but
by
false
opinion
,
who
weake
and
tender
in
his
beginning
,
hauing
surpriz'd
the
most
simple
,
vnder
the
authority
of
number
and
antiquity
of
witnesses
,
hath
extended
himselfe
to
the
most
iudicious
and
capable
.
But
hee
who
can
ascend
to
his
head-spring
,
shall
finde
but
a
very
small
brooke
,
which
being
difficultly
knowne
at
the
place
of
his
first
birth
and
originall
,
is
wonderfully
encreased
and
fortified
by
the
course
and
currant
of
his
age
.
The
birth
and
beginning
of
Estates
and
Empires
,
doe
fade
and
wither
by
degrees
,
through
the
very
greatnesse
and
w●ight
of
their
augmentation
.
By
the
same
hands
which
Princes
held
their
Scepters
,
they
also
caried
the
Sheepe-hooke
,
and
the
Senate
of
Rome
disdain'd
not
to
borrow
her
Consuls
from
Agriculture
;
to
commit
the
helme
of
the
Estate
into
his
hands
,
who
formerly
contented
himselfe
to
conduct
the
Plough
;
and
this
new
dignity
fill'd
their
courages
with
so
little
vanity
,
that
they
preferr'd
the
ease
and
tranquillity
of
their
Country
life
,
to
the
greatest
honours
they
could
exspect
from
their
dignities
.
But
it
seemes
that
mans
Inuention
,
would
extenuate
,
and
quell
the
troublesome
burthen
of
these
dignities
,
by
the
lures
and
charmes
of
a
vaine
glory
,
which
it
hath
sowen
and
disperced
vpon
the
approaches
,
to
the
end
that
,
that
which
heretofore
was
contemn'd
by
the
most
worthiest
,
may
giue
them
some
cause
to
affect
themselues
:
As
that
adulterous
Woman
,
who
hauing
not
l●res
enough
to
make
her
desired
,
doth
(
by
the
meanes
of
painting
)
borrowe
a
thousand
other
forraigne
fashions
,
the
more
easily
to
seduce
,
and
abuse
those
whose
affection
she
seekes
and
desires
.
But
since
that
deceitfull
painting
and
decoration
,
hath
poysoned
the
hearts
of
men
,
they
haue
all
inconsiderately
ranne
thereto
who
should
be
first
:
so
as
that
which
heretofore
could
difficultly
be
desired
;
is
now
so
passionately
beloued
and
embraced
of
that
passion
,
that
our
wealth
,
our
pleasures
,
and
our
life
,
hath
nothing
but
bitternesse
out
of
the
painefull
employment
,
and
troublesome
exercise
of
some
publique
dignity
or
office
,
which
more
truly
oppresseth
and
loades
our
mindes
,
then
our
backes
;
and
wholy
engageth
our
liberty
in
popular
affaires
and
disturbancie
:
as
if
our
owne
had
not
enowe
,
whereof
sufficiently
to
employ
our selues
;
if
it
be
not
that
too
familiarly
casting
our
sight
vpon
our
owne
affaires
and
businesses
,
that
the
fauour
which
wee
conferre
and
giue
to
our selues
,
preuents
and
hinders
the
effect
of
our
iudgement
,
by
diuerting
it
other
wheres
.
Which
is
that
,
that
hath
occasioned
the
Poet
to
complaine
with
vs
,
in
that
being
too
much
knowne
to
the
world
,
we
yet
dye
onely
vnknowne
to
our selues
.
That
if
we
laugh
at
those
who
antiently
commended
themselues
for
weeping
at
Funeralls
,
and
so
to
purchase
true
profit
,
by
their
false
and
faigned
teares
;
What
ought
wee
then
say
of
those
,
who
to
wed
themselues
to
other
mens
passions
,
and
to
make
themselues
slaues
to
their
affections
,
doe
engage
their
wealth
and
liberty
.
The
sorrow
of
those
was
in
showe
,
and
their
profit
in
effect
:
but
the
wealth
and
honour
of
those
,
is
but
in
Opinion
,
and
their
labour
and
solicitude
in
truth
.
The
profit
and
honour
which
succeedes
thereof
,
doth
too
ill
requite
and
pay
this
subiection
,
without
needing
to
buy
it
so
dearely
,
yea
at
the
double
value
thereof
,
by
engaging
our
goods
and
persons
.
And
yet
if
desert
or
merit
could
bee
receiued
in
payment
,
it
were
well
:
but
it
seemes
that
Merit
is
one
of
the
weakest
meanes
to
arriue
thereto
.
Gold
and
Siluer
will
finde
place
in
the
worser
sort
of
people
,
and
by
their
splendor
,
doth
so
ecclipse
and
blinde
the
eyes
of
the
vulgar
,
that
the
very
report
and
beliefe
thereof
sufficeth
with
them
,
to
giue
those
the
title
of
wiser
,
whose
grauity
,
fortune
,
and
roabe
,
giues
beliefe
to
a
thousand
vaine
,
and
ill-beseeming
discourses
.
Apelles
was
not
discommendable
,
who
seeing
a
Knight
in
his
Shop
very
brauely
and
richly
apparelled
,
and
couered
with
many
Bracelets
and
Chaines
of
gold
,
who
after
a
long
silence
,
intermedled
impertinently
to
praise
some
of
his
courser
Pictures
;
Apelles
returned
him
this
answere
:
Thou
art
much
to
be
reproued
and
blamed
,
because
before
thou
spakest
,
thy
followers
,
thy
countenance
,
and
rich
apparell
,
made
my
Apprentizes
esteeme
thee
to
be
some
great
and
wise
personage
;
but
now
by
thy
speeches
hauing
discouered
thy
ignorance
,
they
no
more
prise
,
or
regard
thee
:
A
regular
silence
is
no
small
grace
,
and
aduantage
to
a
man
raised
in
dignity
.
We
still
presume
all
things
of
him
,
whereof
he
ought
to
be
capable
,
vntill
his
discourse
confirme
and
ratifie
it
to
be
the
contrary
,
and
many
times
to
the
preiudice
of
his
reputation
.
And
many
one
will
finde
in
this
mans
tongue
matters
of
admiration
,
which
in
anothers
,
hee
will
repute
worthy
of
contempt
and
laughter
:
so
much
Iudgement
is
ore-mastred
,
and
curbed
by
opinion
,
which
of
it selfe
produceth
nothing
,
but
faigned
and
disguised
.
SECTION
.
III.
Opinion
very
ill
requites
the
greatnesse
to
hold
her
still
in
shew
,
and
esteeme
,
and
to
giue
all
the
World
right
to
controule
her
actions
.
THe
priuiledge
of
Princes
,
and
great
Men
sufficiently
testifies
it
,
by
the
false
exteriour
shew
,
and
apparance
;
those
sumptuous
buildings
,
adorned
with
Marble
,
and
Porphyry
;
those
Robes
enriched
,
and
embroidered
with
Gold
,
and
Pretious-stones
,
touch
vs
but
exteriourly
,
they
deceiue
our
eyes
,
but
if
our
fight
could
as
well
perceiue
the
Rust
,
which
they
engender
by
the
vse
thereof
in
their
Soules
,
as
the
spark●ling
splendor
,
which
they
outwardly
defuse
;
wee
shall
finde
,
that
Fortune
delights
to
strew
Roses
about
them
,
and
that
she
hides
the
Thornes
in
their
hearts
,
thereby
to
giue
all
the
World
more
cause
to
enuie
her
fauours
,
which
are
but
in
shew
,
and
apparance
.
It
seemes
that
to
bee
aduanced
,
and
eleuated
in
so
high
a
Throne
,
they
must
renounce
the
common
pleasures
of
the
societie
of
men
,
and
that
hauing
no
more
commerce
,
and
familiarity
with
them
,
by
reason
of
so
great
a
disparity
,
they
must
conuerse
,
and
disport
themselues
a
part
;
and
no
more
entermeddle
with
the
delights
,
and
pleasures
of
life
,
which
seemes
to
bee
so
inter-wouen
,
and
linked
together
,
that
they
cannot
please
vs
,
except
others
haue
the
same
interest
therein
with
vs
:
If
their
greatnesse
giue
them
a
facile
,
and
easie
enioyance
of
their
desires
,
meeting
with
no
difficultie
,
which
egges
them
forwards
,
or
rather
,
which
inflames
their
appetites
;
then
this
facilitie
makes
them
presently
the
more
to
loathe
,
and
distast
it
;
and
so
those
delights
,
and
pleasures
which
Fortune
seemes
to
present
,
and
prostitu●e
to
them
,
it
is
onely
to
the
end
,
and
purpose
they
shall
not
enioy
them
:
that
which
shee
giues
them
with
her
left
hand
,
shee
snatcheth
from
them
with
her
right
;
I
meane
,
shee
giues
them
imaginary
good
things
,
and
but
too
true
,
and
assured
euills
:
in
a
word
,
their
condition
hath
more
Dignitie
,
then
Content
,
or
profit
.
A●las
,
on
whose
shoulders
our
Poets
haue
placed
this
great
Stupendious
Masse
of
Elements
,
and
Heauens
dared
not
to
bow
,
or
slumber
,
for
feare
lesse
the
weight
of
this
burthen
,
meeting
with
weake
,
and
feeble
shoulders
,
through
the
vapours
of
a
slumber
,
comming
to
be
reuersed
,
and
ouerthrowne
,
should
returne
to
his
first
Chaos
,
and
confusion
.
The
vigilancy
of
a
Prince
,
must
defend
the
houses
,
his
care
the
rest
,
and
his
diligence
the
delights
,
and
pleasures
of
his
people
;
and
as
another
Sunne
,
hee
must
incessantly
stray
among
the
houses
of
his
Zodiaque
,
that
by
his
continuall
motion
,
all
things
be
preserued
,
and
entertained
in
a
constant
,
and
an
immooueable
order
:
Adde
here
vnto
,
that
they
are
of
the
same
mettall
we
are
,
and
that
their
Crownes
,
and
Diademes
,
doe
not
couer
them
from
the
Sunne
,
or
Raine
;
what
remaines
there
,
but
onely
the
bare
,
and
naked
opinion
,
which
drawes
after
her
the
true
feeling
of
a
most
painefull
,
and
trouble-some
care
?
But
to
be
too
farre
estranged
from
the
quality
,
and
condition
of
men
,
they
flie
,
and
stray
from
themselues
,
and
their
vices
,
and
passions
,
and
feeling
themselues
flattered
by
all
those
who
enuiron
them
,
doe
so
augment
,
and
encrease
,
that
through
so
thicke
,
and
darke
a
cloud
,
their
reason
can
no
more
iudge
of
that
which
may
bee
trueth
in
others
,
and
much
lesse
in
themselues
:
all
that
which
they
see
about
them
is
vailed
,
and
masked
,
and
if
it
bee
true
,
that
the
knowledge
of
our
wretched
condition
,
and
the
contempt
which
we
make
of
our selues
,
cannot
but
difficultly
suffocate
,
and
strangle
in
our
Soules
,
Ambition
,
Presumption
,
and
the
other
vices
of
a
corrupted
nature
.
Iudge
then
,
to
what
point
,
and
height
they
ought
to
ascend
in
the
persons
of
Princes
,
and
if
they
doe
not
infinitely
,
and
immeasurably
grow
,
when
they
are
approoued
,
and
applauded
of
all
the
World
.
They
therefore
must
haue
a
wonderfull
care
,
and
constancy
to
bee
able
to
resist
them
;
for
who
is
hee
among
vs
,
who
enuironed
with
Flaterers
,
and
of
those
who
praise
him
,
doeth
not
then
most
flatter
himselfe
;
a
degree
of
flatterie
,
much
more
dangerous
then
the
other
,
because
the
Minde
being
arriued
to
this
point
,
hath
no
more
diffidence
of
her selfe
:
I
vnderstand
it
of
a
most
dangerous
flatterer
,
from
whom
hee
is
to
defend
himselfe
:
There
is
no
step
more
slipperie
then
that
,
nor
fall
more
dangerous
,
because
chiefely
,
our
will
disdaineth
to
lend
vs
her
hand
to
lift
vs
vp
,
and
seemes
to
mocke
at
our
misfortune
,
without
knowing
it
;
as
those
Barbarians
,
who
vnaccustomed
to
see
the
Engins
of
Warre
,
doe
remisly
,
and
carelesly
see
those
worke
who
besiege
them
,
without
vnderstanding
,
whereunto
those
workes
,
and
approach
tend
,
which
they
see
made
towards
them
.
Our
Soule
surprised
by
the
lures
,
and
charmes
of
a
false
praise
,
findes
her selfe
insensibly
besieged
of
so
many
vices
,
without
knowing
their
approaches
,
vntill
she
haue
no
more
meanes
,
or
power
to
resist
them
.
Opinion
comes
,
and
assailes
her
,
drawing
after
her
Animositie
,
Detraction
,
Lying
,
Inconstancy
,
Irresolution
,
Incertainetie
,
Sorrow
,
Superstition
,
Enuie
,
Ielousie
,
Couetousnesse
,
Ambition
,
and
an
infinite
other
irregular
,
mad
,
and
vndaunted
appetites
,
and
passions
,
which
comming
sodainely
to
fall
,
and
rush
pell-mell
vpon
her
,
she
findes
her selfe
to
bee
sooner
vanquished
,
then
beaten
downe
,
and
quite
ouerthrowne
,
before
shee
know
the
forces
of
her
Enemies
,
against
whom
she
is
to
contend
,
and
fight
.
SECTION
.
IV.
The
Common-people
haue
no
more
certaine
,
nor
cleere-seeing
guide
then
Opinion
.
THe
condition
of
the
vulgar
seemes
to
be
in
a
more
peaceable
estate
,
and
tranquillitie
,
and
in
a
Station
more
firme
,
and
secure
to
wrestle
with
his
Enemies
.
Trueth
is
more
familiar
with
him
,
and
the
libertie
which
is
in
euery
one
to
contradict
the
vices
,
and
ill
manners
of
his
friend
,
giues
a
great
aduantage
,
and
way
to
finde
out
the
knowledge
of
his
owne
imperfections
,
which
is
the
first
,
and
most
necessary
meanes
to
apply
wholesome
preparatiues
,
and
remedies
:
But
he
is
so
deepely
plunged
,
and
ingulphed
in
vice
,
that
he
hath
lost
all
feeling
thereof
;
the
more
he
is
spurred
on
,
the
deeper
he
stickes
fast
in
dirt
,
and
mire
:
Hee
hath
his
interiour
,
and
exteriour
so
infected
,
and
corrupted
,
that
it
seemes
,
it
is
the
onely
rockes
,
and
shelues
,
which
wee
must
eschew
in
the
tempestious
sea
of
our
life
,
and
against
which
,
neuerthelesse
,
the
currant
of
the
water
drawes
vs
after
it
,
with
so
much
violence
,
and
impetuositie
,
that
it
is
almost
impossible
for
vs
to
secure
our selues
from
Shipwracke
;
for
who
is
he
,
who
being
desirous
to
introduce
himselfe
in
the
way
of
Wisedome
,
hath
not
had
more
to
doe
,
to
fight
against
Opinion
,
then
against
any
other
particular
Vice
?
Those
common
Imaginations
which
wee
finde
about
vs
,
and
which
are
infused
into
our
Soule
,
by
the
seede
of
our
Fathers
,
are
so
generall
,
and
naturall
,
that
they
giue
vs
enough
shamelesse
Art
,
to
condemne
of
Errour
,
and
Barbarisme
,
all
that
growes
in
forraigne
Coun●ries
;
It
is
not
thus
,
that
we
must
abandone
the
liberty
of
our
Iudgements
,
to
the
slauery
of
Opinion
.
Wherfore
serues
this
facultie
of
Reason
to
him
,
which
hath
not
resolution
enough
to
examine
,
and
know
the
vice
of
things
,
which
are
in
credit
,
and
reputation
with
himselfe
;
and
the
good
of
those
which
hee
findes
vsed
,
and
practised
by
his
neighbours
.
It
is
very
farre
distant
,
to
measure
the
boundes
of
his
Citie
,
by
those
of
the
Sunne
;
in
a
moment
to
behold
all
the
habitable
Earth
,
and
to
nourish
in
him
this
generous
designe
,
to
produce
such
excellent
actions
,
that
the
seruice
,
and
vtilitie
which
the
place
of
our
birth
may
receiue
thereby
,
may
generally
redound
to
all
the
parts
,
and
corners
of
the
Earth
.
Partialitie
,
is
an
enemie
to
Libertie
,
and
as
long
as
we
shall
bee
subiect
to
this
example
,
it
is
but
an
abuse
of
our
Iudgement
.
He
is
beloued
,
and
priuiledged
of
the
people
,
who
esteemes
euery
thing
according
to
its
valew
:
It
is
Iniustice
in
all
things
,
to
make
the
Ballance
fall
to
our
side
,
if
it
bee
not
by
the
weights
of
Reason
.
It
seemes
that
the
eye
of
our
Vnderstanding
is
so
much
shortned
,
that
it
ought
to
be
confined
to
the
knowledge
of
those
things
which
enuiron
vs
;
wee
are
so
much
,
and
so
fast
tyed
to
our
owne
particular
interest
,
as
we
beleeue
the
Sunne
shines
onely
for
vs
,
and
that
the
Cloudes
which
couer
our
Hemisphere
,
should
ouer
shadow
all
the
Earth
:
All
goes
in
the
same
Braule
,
and
Dance
as
we
doe
;
that
which
out-flyes
,
and
exceedes
the
limites
of
our
vse
,
and
custome
,
are
no
more
birdes
of
our
Vnderstanding
;
hee
must
shut
himselfe
vp
in
this
straite
;
and
that
this
Guide
,
and
Torch
which
Nature
had
giuen
vs
,
to
conduct
vs
through
all
the
parts
of
the
World
,
should
bee
strangled
by
the
multitude
of
Opinions
,
wherein
wee
haue
beene
bred
,
and
are
so
growne
vp
with
Age
,
that
they
haue
tane
the
hand
,
and
place
of
Reason
,
and
after
hauing
dispossessed
her
of
her
Empire
,
they
haue
interdicted
vs
all
other
knowledge
of
trueth
,
but
that
which
wee
can
perceiue
,
and
discerne
through
the
foggie
thickenesse
of
so
many
false
Cloudes
.
SECTION
V.
Opinion
(
as
an
ingenious
Painter
,
)
giues
those
things
which
inuiron
vs
,
such
face
,
and
figure
as
it
pleaseth
.
HEe
that
can
take
off
the
maske
of
all
our
feares
,
and
apprehensions
,
shall
finde
that
they
are
vaine
Idoles
,
which
we
haue
so
clad
,
and
that
affrighted
with
the
apparell
we
haue
giuen
them
,
and
the
lineaments
which
wee
haue
painted
in
their
faces
,
wee
goe
hide
our selues
,
and
dare
no
more
cast
our
eyes
vpon
this
ghost
,
who
fills
vs
with
wonder
,
and
astonishment
,
at
the
sight
of
his
fearefull
posture
.
If
wee
haue
so
much
resolution
,
and
courage
to
affront
him
,
to
take
from
him
that
which
we
haue
giuen
him
,
and
to
deuest
him
of
that
which
hee
hath
borrowed
of
our
Opinions
,
we
shall
finde
that
we
are
true
children
,
which
formerly
feared
nothing
,
but
the
ma●●e
,
losse
of
Honour
,
Exile
,
Banishment
;
and
all
that
afflicteth
vs
:
except
griefe
,
which
is
deriued
of
Nature
;
haue
they
any
grounds
▪
or
foundations
but
Opinion
.
Honour
wherewith
wee
are
so
passionately
surprised
,
and
taken
,
that
Griefe
,
Death
,
and
all
that
Nature
hath
depainted
vs
so
fearefull
,
and
ghastly
,
is
nothing
in
comparison
of
this
lose
.
What
brings
she
with
her
,
at
her
arriual
but
wind
,
and
smoake
?
or
what
else
doeth
slee
draw
after
her
?
〈◊〉
vs
feele
euery
place
▪
and
part
of
our
〈◊〉
,
to
see
what
marke
she
hath
〈◊〉
vs
,
&
what
she
hath
tane
,
and
cari●d
from
vs
,
&
we
shall
finde
all
that
we
had
before
to
be
whole
,
and
sound
.
What
is
this
Exile
which
wee
so
much
feare
,
if
we
transport
,
and
cary
all
our
vertues
with
vs
;
what
losse
,
what
dammage
can
we
be
reproached
of
?
Bias
being
reduced
,
and
stript
to
his
shirt
,
and
enforced
,
and
driuen
from
his
Countrie
by
the
Sacking
,
and
burning
of
his
Citie
,
did
neuerthelesse
vaunt
to
haue
lost
nothing
,
because
the
goods
which
were
stolen
from
him
,
were
subiect
to
Fortune
.
He
neuer
held
them
but
perishable
,
and
the
which
hee
could
lose
without
lamenting
them
?
and
to
vse
but
one
word
;
Fortune
could
neuer
make
a
breach
in
his
Vertue
:
Doe
wee
not
see
the
Sunne
,
and
Starres
in
all
parts
of
the
World
;
and
is
not
Vertue
an
excellent
coine
,
and
money
to
purchase
vs
friendes
euery
where
?
Man
borne
to
see
all
things
,
if
he
be
lincked
to
the
place
of
his
birth
,
through
the
dutie
of
an
Office
,
or
Dig●itie
,
or
the
loue
of
his
Parents
,
doeth
he
no
voluntarily
banish
himselfe
from
all
the
World
,
to
liue
in
one
place
of
his
Countrie
;
an●
hee
whom
Fortune
will
driue
from
his
home
,
●he
consents
thereto
,
〈…〉
in
his
will
,
whom
finde
you
,
who
deserue
,
to
〈◊〉
most
Lamented
;
either
he
who
wedding
himselfe
to
a
particular
passion
,
exiles
himselfe
from
all
the
World
,
to
inclose
,
and
shut
himselfe
in
some
smaller
Island
;
or
he
who
banisheth
himselfe
from
this
little
Island
,
to
giue
himselfe
to
all
the
other
parts
of
the
Earth
?
If
we
are
taken
away
from
our
bed
,
we
are
so
tender
,
and
delicate
,
that
we
can
no
more
repose
our selues
:
The
Bird
cannot
stay
contentedly
in
his
Cage
,
though
neuer
so
well
vsed
;
as
holding
no
greater
enemie
,
then
constraint
,
and
man
no
greater
friende
then
slauery
:
If
you
expell
him
his
house
,
you
put
him
out
of
content
,
and
countenance
.
So
cowardly
,
and
vncouragious
is
he
,
that
he
wondereth
at
his
owne
wit
,
vndertakes
,
and
triumpheth
ouer
all
,
whiles
Cordes
,
and
Fetters
euery
where
inseperably
binde
,
and
chaine
him
to
slauery
;
and
hee
were
happie
,
if
this
affliction
flying
from
his
eyes
,
might
bee
insensible
to
him
:
But
hee
hath
now
as
little
right
,
and
power
ouer
his
minde
,
as
his
body
;
all
is
a
like
engaged
;
he
liues
not
,
hee
thinkes
not
,
hee
mooues
,
nor
shakes
not
,
but
vpon
Credit
;
his
Soule
,
bound
,
and
constrained
vnder
other
mens
opinions
,
makes
her selfe
slaue
,
and
captiue
to
their
authori●ie
.
Should
not
Beasts
haue
reason
,
hauing
so
well
knowne
how
to
conserue
that
which
Nature
hath
giuen
to
euery
one
of
them
in
particular
,
to
mocke
man
,
who
onely
for
a
piece
of
bread
,
hath
either
lost
,
or
engaged
the
fauours
,
whereof
Nature
had
giuen
him
the
preheminencie
,
and
predominancie
aboue
all
other
Creatures
?
but
when
he
lookes
a
little
about
him
;
I
assure
my selfe
,
that
hee
shall
yet
finde
Tyrants
,
who
after
they
haue
stripped
him
to
his
shirt
,
(
as
a
Thiefe
doeth
a
Merchant
in
a
Wood
,
who
ties
him
to
a
Tree
,
for
feare
that
hee
reueale
him
,
)
after
I
say
,
they
haue
hood-winked
his
eyes
,
they
haue
so
subtilly
fettered
him
to
his
passions
,
that
hee
euery
where
drawes
after
him
his
owne
chaine
,
without
knowing
it
:
Vanitie
,
and
Opinion
haue
reduced
him
to
the
same
estate
,
wherein
you
see
him
:
they
are
still
at
his
elbowes
,
and
for
feare
that
he
doe
not
reknow
himselfe
,
they
neuer
lose
sight
of
him
.
One
makes
him
beleeue
he
is
a
God
on
Earth
;
the
other
presents
him
the
Vowes
,
and
Prayers
of
the
multitude
;
the
Honour
,
and
esteeme
of
all
the
World
,
as
wee
doe
to
a
Childe
,
Castles
of
Gold
,
and
Siluer
,
or
some
other
ridiculous
thing
,
to
make
him
endure
more
patiently
a
phlebotomising
:
And
yet
hee
is
not
in
so
bad
an
Estate
,
that
hee
should
despaire
of
his
health
;
but
he
treates
,
and
parlies
with
them
too
much
.
If
hee
receiue
any
good
,
and
wholesome
instruction
,
it
is
as
soone
corrupted
by
their
too
frequent
familiaritie
:
at
least
,
if
that
which
hee
could
not
doe
by
meere
force
,
hee
would
yet
endeuour
to
performe
by
the
addresse
,
and
dexteritie
of
his
body
.
If
he
could
not
vanquish
,
and
ouerthrow
them
by
high
wrestling
,
he
would
yet
finde
meanes
to
auoide
,
and
escape
them
:
the
ioynt
promise
,
and
condition
which
hee
hath
passed
them
,
may
bee
disolued
,
when
hee
desires
it
,
for
two
chiefe
,
and
principall
reasons
;
the
one
,
the
violence
which
he
may
alleadge
to
the
contrary
,
the
other
,
to
haue
subiected
them
to
a
thing
,
which
of
its
nature
cannot
bee
of
this
condition
;
so
that
any
tie
,
or
aduantage
,
which
they
may
haue
ouer
vs
,
wee
shall
yet
reserue
meanes
enough
to
saue
our selues
,
if
wee
haue
the
intent
,
and
designe
thereto
.
SECTION
VI.
Opinion
leaues
nothing
entire
,
but
its
corruption
,
and
pardoneth
not
Vertue
her selfe
.
IT
is
not
reasonable
to
make
our
Enemie
stronger
then
hee
is
;
let
vs
not
giue
vnto
things
,
any
other
face
,
nor
lend
them
any
other
body
,
but
that
which
Trueth
,
and
Nature
haue
giuen
them
;
we
shall
then
finde
,
that
all
that
which
we
tearme
Good
,
or
Euill
,
will
come
and
prostitute
themselues
to
our
feete
,
and
yeeld
to
our
mercy
,
to
receiue
of
vs
such
condition
,
and
qualitie
as
wee
please
.
We
will
conuert
to
our
behoofe
,
and
profit
all
that
falles
into
our
hands
,
and
will
order
,
and
manage
it
so
,
that
all
that
which
is
round
about
vs
,
shall
not
touch
vs
,
but
by
the
best
place
.
Fortune
hath
no
power
to
furnish
any
other
thing
then
matter
,
and
it
resteth
in
our
Iudgement
,
to
giue
it
what
forme
it
pleaseth
.
All
things
differ
but
by
that
,
and
if
they
borrowed
not
those
displeasing
formes
of
our
Opinion
,
Wisedome
would
bee
in
reputation
,
and
Glory
;
and
Fortune
would
languish
,
as
beaten
downe
to
the
feete
of
a
triumphant
Vertue
;
whosoeuer
can
manage
it
to
his
aduantage
,
it
will
bee
the
part
of
a
well-refined
,
and
polished
Wit.
But
let
vs
proceed
to
that
which
toucheth
,
and
concernes
vs
more
neerely
;
and
let
vs
enforce
our selues
to
pull
out
this
Thorne
,
which
incessantly
trauerseth
,
and
troubleth
our
repose
,
and
giues
vs
so
many
disturbances
.
It
is
that
which
we
call
paine
,
which
by
the
inequalitie
of
her
sence
,
and
feeling
,
sufficiently
witnesseth
,
that
wee
foment
,
and
cherish
it
beyond
her
worth
,
and
naturall
being
,
and
that
at
the
very
entrance
of
our
Euills
,
and
Afflictions
,
it
remaines
in
vs
to
giue
them
what
composition
we
please
.
Some
haue
beene
more
afflicted
at
the
feare
of
paine
,
then
of
paine
it selfe
,
and
more
tormented
at
its
absence
,
then
presence
.
All
things
are
proportioned
;
if
the
afflictions
which
assaile
vs
bee
violent
,
they
are
not
lasting
,
nor
permanent
;
and
difficultlie
can
wee
feele
it
,
because
the
suddainenesse
takes
away
the
sence
thereof
:
if
it
bee
moderate
,
it
is
the
easier
to
bee
supported
;
if
Pouertie
,
Griefe
,
Death
,
bee
such
as
they
are
figured
,
and
depainted
vs
,
why
then
did
Socrates
laugh
at
Pouertie
,
mocke
at
Griefe
,
and
contemne
Death
?
were
the
senses
of
his
body
insensible
?
No
,
but
he
iudged
otherwise
thereof
then
we
doe
,
hee
lodged
them
in
himselfe
,
according
to
their
iust
esteeme
,
and
valew
,
and
not
as
we
doe
,
who
know
them
not
,
but
by
the
fearefull
markes
,
and
countenance
of
those
who
haue
approoued
,
and
experienced
them
;
and
who
had
prepared
such
faint
courages
to
withstand
them
,
that
it
was
easie
enough
for
Death
,
and
Griefe
to
make
themselues
victoriously
felt
,
and
feared
:
The
feare
of
some
who
are
carried
to
their
execution
,
hath
it
not
made
them
in
a
manner
,
to
meete
with
death
halfe
way
;
the
sight
of
the
preparatiues
of
death
,
doe
as
it
were
,
make
death
flie
into
his
brest
,
and
depriue
him
of
his
sense
,
and
life
,
before
hee
haue
felt
any
of
the
torments
that
are
prepared
for
him
:
Hee
who
on
the
Scaffold
attended
the
blow
of
the
Sword
to
cut
off
his
Head
,
being
but
touched
with
a
wet
Table-napkin
,
his
very
apprehension
,
and
feare
made
him
to
deuance
Death
,
and
so
died
immediately
.
And
then
let
vs
take
assurance
from
such
spies
,
to
know
whence
it
is
;
but
farre
was
that
Philosopher
,
from
this
vniust
,
and
base
feare
,
who
at
the
very
point
,
and
instant
that
the
Executioner
was
to
giue
him
the
blow
of
Death
,
being
demanded
by
one
of
his
friendes
whereon
hee
thought
,
answered
,
that
hee
imployed
all
the
powers
of
his
minde
,
to
consider
how
his
Soule
would
separate
her selfe
from
his
body
.
If
many
like
him
,
had
beene
sent
to
know
,
and
affront
Death
,
it
may
bee
they
would
depaint
him
to
vs
not
so
obscure
,
as
Sleepe
,
and
Slumber
.
Death
did
not
much
preiudice
him
,
he
would
silently
treate
,
and
reason
with
himselfe
till
the
end
,
and
till
the
very
last-gaspe
,
and
period
of
his
life
,
he
would
manage
the
vnderstanding
,
which
Nature
had
giuen
him
:
so
wee
iudge
of
all
things
,
either
by
the
semblances
,
or
euents
of
things
,
which
of
themselues
haue
nothing
sure
,
or
certaine
.
Our
Imaginations
,
thoughts
,
and
manners
may
well
bee
corrupted
;
sith
this
contagion
hath
not
excused
,
nor
spared
Vertue
her selfe
,
which
could
not
comport
her selfe
so
well
,
passing
through
our
hands
,
but
that
shee
felt
our
corruption
.
Wee
more
willingly
embrace
her
for
the
glory
which
shee
drawes
after
her
,
as
her
shadow
,
then
for
her selfe
.
The
Markes
,
and
Armes
,
whereby
shee
makes
her selfe
seene
,
knowne
,
yea
desired
,
doe
they
not
sufficiently
declare
,
and
testifie
that
they
are
the
fruites
of
our
opinion
:
whosoeuer
should
see
her
alone
by
her selfe
,
all
naked
,
and
without
Artifice
,
although
indeede
,
this
bee
her
riches●
dresse
,
and
attire
;
I
know
not
if
hee
would
desire
,
or
loue
her
.
A
Soule
must
be
wonderfully
powerfull
,
not
to
affect
,
and
cherish
her
,
but
because
she
is
amiable
,
and
makes
as
little
esteeme
of
contempt
,
as
of
glory
:
for
if
wee
performe
any
vertuous
action
,
it
is
rather
for
the
content
which
wee
hope
for
,
to
sow
,
and
spread
our
name
in
many
mouthes
,
then
for
our
owne
satisfaction
.
So
wee
are
pleasing
to
the
World
,
we
care
not
what
we
are
within
our selues
:
the
World
is
extreamely
obliged
,
and
bound
to
vs
,
to
affect
,
and
cherish
her
more
then
we
do
our selues
:
some
are
seene
in
the
front
of
a
Battaile
,
who
feele
themselues
more
animated
,
and
egged
on
by
their
owne
Vanitie
,
then
by
their
courage
in
the
execution
of
a
generous
exploite
;
so
as
it
seemes
,
that
in
these
our
times
,
there
is
nothing
so
cleane
,
or
pure
,
but
this
Vice
hath
thereunto
added
,
and
applied
her
rust
:
Also
it
is
very
difficult
,
how
so
euer
wee
resolue
so
to
vnwinde
,
and
free
our selues
from
popular
opinions
,
that
wee
still
remaine
not
some
where
engaged
.
Vlisses
had
to
defend
himselfe
,
but
against
the
charming
voyce
of
the
Syrenes
,
but
it
was
not
against
the
voyce
of
the
People
.
That
which
wee
ought
to
feare
,
comes
not
from
one
Rocke
,
but
from
all
the
corners
of
the
World
;
A
voyce
neuerthelesse
of
so
small
importance
,
and
consequence
,
that
it
can
neither
eleuate
,
nor
deiect
the
merits
of
a
wise
man
,
no
more
then
shadowes
being
great
,
or
little
,
doe
diminish
the
true
proportion
,
and
greatnesse
of
the
body
:
at
least
,
because
a
wise
man
cannot
wholly
disingage
,
and
exempt
himselfe
from
this
presse
,
and
croude
of
people
;
let
him
leaue
his
body
,
his
goods
,
his
legges
among
them
,
for
it
matters
not
much
,
prouided
that
he
retire
his
minde
wholly
to
himselfe
,
and
that
as
the
Sunne
,
(
despight
his
dayly
motion
,
)
leaues
not
to
obserue
,
and
follow
a
particular
way
,
and
course
,
contrary
to
his
first
mooueable
.
So
a
wise
man
in
the
course
of
worldly
affaires
,
although
hee
bee
tyed
to
the
custome
,
and
dependance
of
popular
opinions
,
vnder
the
conduct
of
Reason
,
yet
hee
findes
,
and
followes
a
particular
way
,
whereby
to
entertaine
himselfe
,
in
a
perpetuall
health
,
and
tranquillitie
of
minde
.
The
end
of
the
third
Discourse
.
The
fourth
Discourse
.
Of
Passions
.
SECTION
.
I.
Stormes
raise
not
so
many
surges
on
the
Sea
,
as
Passions
engender
tempests
in
the
hearts
of
men
.
HIppocrates
saith
,
There
is
no
worse
or
more
dangerous
sicknesse
,
then
that
which
disfigureth
a
mans
face
:
But
I
say
,
that
those
which
at
one
and
the
same
time
,
disfigure
the
beauty
both
of
his
body
and
soule
,
are
yet
by
many
degrees
farre
worse
.
There
is
no
passion
which
ariseth
in
man
,
that
leaues
not
on
his
face
some
visible
signe
of
his
agitation
;
but
the
soule
within
altogether
confused
,
beares
more
singular
and
remarkable
markes
.
Shee
sometimes
loseth
the
knowledge
of
her selfe
,
in
misknowing
her
own
proper
misery
;
Or
if
shee
flatter
her selfe
so
farre
as
to
think
to
know
it
,
shee
holdes
it
for
a
good
signe
,
or
signe
of
health
,
and
so
coloureth
her
most
dangerous
sicknesse
,
with
the
title
of
a
recouery
thereof
.
Choler
with
her
passeth
for
valour
,
and
cowardise
for
wisedome
,
;
and
th●s
she
palliates
and
couereth
her
proper
vices
with
the
cloake
of
Vertue
.
This
defect
proceedes
,
for
that
our
vices
touch
vs
too
neerely
,
and
that
the
eye
of
our
reason
disturb'd
by
the
power
of
our
passions
,
hath
not
the
requisite
and
necessary
distance
,
for
the
vse
of
her
functions
.
If
the
soule
see
any
thing
through
so
thicke
a
cloude
,
it
is
contrary
to
that
which
it
is
,
and
chiefely
when
it
is
touched
with
the
opinion
of
euill
;
because
those
sorts
and
degrees
encrease
,
and
demonstrate
him
those
things
,
which
threaten
him
,
of
a
fearefull
greatnesse
.
Among
passions
some
are
framed
by
a
dilation
of
bloud
,
and
spirits
which
bend
o●e
all
the
body
,
as
choler
.
Others
by
the
contraction
of
the
same
spirits
,
which
assemble
and
shut
themselues
vp
neere
to
the
heart
,
as
feare
;
but
the
place
where
they
are
in
action
,
is
that
which
wee
terme
sensitiue
appetite
,
which
Philosophers
diuide
into
irascible
and
concupiscible
;
this
contents
himselfe
,
simply
to
seeke
those
things
which
are
conuenient
to
him
:
but
that
enforceth
himselfe
to
vanquish
the
obstacles
wee
meete
withall
,
which
impugne
or
oppose
our
inclinations
;
neuerthelesse
it
is
very
likely
,
that
that
proceedes
from
one
and
the
same
power
.
And
indeede
if
the
concupiscible
finde
no
hinderance
▪
shee
continueth
her
way
towards
the
obiect
which
she
seekes
.
If
shee
finde
any
let
or
obstacle
,
shee
becomes
Irascible
,
which
is
to
say
,
she
enforceth
her selfe
to
surmount
it
,
as
the
water
of
a
fountaine
,
which
glides
slowly
and
softly
on
the
grauell
;
if
it
be
stopped
by
any
thing
it
meetes
,
it
then
swells
and
growes
great
,
and
in
the
end
ouerfloweth
and
vanquisheth
her
obstacle
.
All
things
naturally
oppose
themselues
against
their
contraries
,
not
neuerthelesse
that
shee
is
any
other
,
when
shee
shields
or
defends
her selfe
,
then
shee
is
in
her
vsuall
countenance
.
The
reason
which
they
alledge
to
the
contrary
,
is
,
that
nothing
beates
it selfe
:
But
these
two
powers
contradict
one
the
other
,
at
one
and
the
same
time
;
it
must
then
needes
be
,
that
they
are
two
different
things
.
I
say
that
this
combat
proceedes
not
from
this
party
,
but
from
a
higher
;
that
is
,
from
imagination
,
who
touched
with
a
contrary
obiect
,
contests
and
fights
against
this
inferiour
party
.
But
not
that
this
quarell
ariseth
in
the
sensitiue
appetite
betweene
these
two
powers
;
For
not
being
able
to
comprehend
the
thing
in
its
simplicity
,
wee
are
constrained
to
multiply
and
diuide
it
,
as
we
doe
of
the
minde
,
which
wee
diuide
into
Imagination
,
Vnderstanding
,
and
Memory
,
or
of
the
sensitiue
appetite
in
Irascible
and
Concupiscible
.
It
seemes
that
hereby
wee
keepe
the
thing
more
strictly
shut
vp
;
but
it
is
of
the
Essence
of
things
,
as
of
the
definitions
:
We
cannot
cut
off
any
member
from
this
,
without
vitiating
and
corrupting
it
.
Wee
cannot
diuide
that
,
without
ruining
the
Science
which
we
seeke
:
Shee
is
one
,
and
all
simple
,
but
our
grosse
sight
(
which
cannot
perceiue
her
so
lightly
apparelled
)
runnes
to
his
effects
,
and
stayes
there
as
to
the
first
cause
:
Like
vnto
those
Pagans
,
who
not
able
to
comprehend
one
onely
God
,
diuided
his
powers
,
which
our
Theologians
terme
attributes
,
into
so
many
different
Diuinities
,
and
stayed
to
consecrate
riuers
,
and
to
baptize
them
according
to
their
different
operations
.
So
we
farre
easier
comprehend
two
contrary
powers
,
then
one
which
produceth
two
different
effects
.
Wee
difficultly
beleeue
that
the
Sunne
hardneth
,
and
softneth
at
one
time
,
if
experience
had
not
taught
it
vs
.
I
say
then
,
that
this
power
which
dwells
in
the
sensitiue
appetite
,
is
one
;
shee
desires
,
she
seekes
her
obiect
,
thereby
to
content
her selfe
.
If
she
be
hindred
,
shee
is
bent
and
incensed
against
the
obstacle
to
force
it
:
If
shee
ouercome
it
,
she
walkes
after
her
vsuall
accustomed
pace
without
any
violence
.
The
soule
is
the
principle
of
life
,
one
in
all
,
and
by
all
:
In
one
part
shee
seeth
,
in
another
shee
imagineth
,
in
another
shee
vnderstands
,
and
in
another
she
retaines
,
according
to
the
disposition
of
the
organ
where
she
agitateth
.
But
euen
as
the
Heauens
are
not
subiect
to
the
alterations
of
sublunary
things
,
and
doe
not
moue
,
but
to
oblige
the
body
by
a
perpetuall
liberality
:
So
the
soule
,
which
of
her selfe
is
not
subiect
to
the
alteration
of
mortall
things
,
ought
to
lend
her
motion
as
principle
of
life
to
all
the
body
,
thereby
to
oblige
it
,
but
not
to
interest
and
ingage
her selfe
so
,
that
shee
can
no
longer
retaine
her selfe
,
and
that
forgetting
her selfe
,
she
suffer
her selfe
to
be
led
and
caried
away
by
the
violent
streame
of
her
passions
,
which
after
,
by
little
and
little
estrangeth
her
from
her selfe
.
False
opinion
giues
them
birth
,
but
wee
must
not
so
much
consider
the
place
from
whence
they
part
and
issue
,
as
the
soule
of
him
on
whom
they
fall
.
The
winds
which
raise
small
cocklings
vpon
our
riuers
,
and
who
throwe
furrowes
on
the
serenities
of
their
christalline
faces
,
can
raise
whole
mountaines
of
waues
,
and
waters
on
the
Sea
,
and
ingender
impetuous
stormes
and
tempests
.
The
soule
of
the
Philosopher
is
tranquile
,
and
quiet
in
his
course
;
and
wisedome
who
is
neere
him
,
dissipateth
the
waues
before
they
haue
the
power
or
leasure
to
lay
hold
of
him
,
or
to
stirre
vp
others
by
their
violence
:
And
the
soule
of
the
ignorant
man
,
is
a
Sea
of
inconstancie
which
is
shaked
,
,
and
tossed
with
euery
winde
,
and
is
neuer
surely
firme
,
wherein
because
hee
cannot
quiet
and
appease
the
stormes
in
their
first
emotions
,
they
swell
and
growe
infinitely
violent
and
implacable
.
The
Philosophers
are
yet
doubtfull
of
the
nature
of
the
windes
,
and
from
whence
they
are
deriued
,
and
proceede
:
But
those
who
stirre
vp
in
our
soule
,
such
furious
stormes
and
tempests
,
are
but
too
easie
to
be
knowne
,
we
feele
them
borne
within
vs
.
They
at
first
embrace
,
but
in
the
end
strangle
vs
.
Men
are
not
onely
polluted
,
but
poysoned
by
their
vices
.
That
if
ciuillity
and
ceremonie
(
the
bastard
daughters
of
naturall
wisedome
)
preuent
that
they
doe
not
commonly
resplend
,
and
appeare
before
people
,
when
they
are
retired
in
their
family
,
they
delight
to
nourish
and
cherish
their
passions
.
They
withdrawe
themselues
from
the
sight
of
men
,
to
hide
their
defects
and
imperfections
,
as
if
their
houses
were
purposely
giuen
them
to
act
and
perpetrate
sinnes
closely
,
and
with
more
liberty
and
licentiousnesse
then
abroad
.
And
it
is
not
by
the
exteriour
face
,
that
you
must
iudge
of
him
with
whom
you
speake
in
the
streete
,
or
whom
you
see
in
the
middest
of
his
ceremonies
.
This
is
nothing
but
false
painting
,
and
true
artificiall
dissembling
:
you
shall
finde
him
cleane
contrary
in
his
house
:
It
is
no
more
him
,
his
soule
and
his
face
haue
changed
posture
,
and
countenance
.
But
if
they
will
conceale
vs
the
manner
of
their
life
,
they
should
at
least
diminish
and
cut
off
their
passions
.
It
may
be
it
is
for
this
reason
that
Ariston
said
:
That
the
windes
which
are
most
to
be
feared
,
are
those
which
discouer
vs
:
they
expose
them
to
the
eyes
of
the
most
ignorant
,
and
onely
ours
will
remaine
darkned
,
and
much
eclipsed
in
this
trouble
.
Xerxes
caused
the
Sea
to
be
whipped
,
and
sent
a
challenge
to
Mount
Athos
:
and
Caligula
dared
Iupiter
to
the
combat
:
and
while
these
their
impertinencies
and
fooleries
exposed
them
to
the
laughter
of
the
vulgar
people
,
those
generous
spirits
remained
hoodwink'd
,
and
blinded
by
their
owne
passions
.
But
what
;
as
long
as
we
languish
in
our
vices
,
we
know
them
not
.
None
but
hee
that
is
awaked
,
can
recount
his
dreames
;
for
in
sleepe
we
perceiue
not
their
abuse
and
deceit
.
The
euills
of
the
soule
are
obscured
in
their
thicknesse
:
Hee
that
is
most
sicke
,
feeles
it
least
.
And
although
(
according
to
Marsilius
Ficinus
)
that
passions
are
indifferent
to
good
and
euill
,
to
vice
and
vertue
;
neuerthelesse
,
the
noblest
of
them
accuseth
vs
of
imperfection
,
because
they
neuer
obserue
rule
or
measure
.
There
are
other
wayes
&
passages
to
ariue
to
Vertue
.
It
is
too
dangerous
to
walke
or
vsurpe
on
vice
:
for
it
is
then
to
bee
feared
lest
wee
fall
into
it
:
The
soule
bred
in
the
shadowe
,
which
hath
not
as
yet
tempted
hazards
,
and
repulsed
the
assaults
of
fortune
,
must
essay
all
other
wayes
but
that
.
For
one
that
Ambition
hath
cast
into
Vertue
,
it
hath
precipitated
a
million
to
vice
.
It
is
still
safer
,
and
better
for
vs
,
couragiously
to
quarell
with
her
,
then
to
trust
her
,
except
it
be
in
the
same
manner
,
that
we
would
trust
our
Enemie
.
But
because
all
passions
are
weake
and
tender
in
their
beginning
,
the
safest
way
to
secure
vs
from
their
corruption
,
is
to
strangle
them
in
their
cradle
,
and
make
that
the
first
point
of
their
birth
,
doe
in
the
same
moment
and
instant
,
see
their
last
ruine
and
destruction
,
and
consequently
the
end
of
their
Essence
or
Being
.
SECTION
.
II.
We
may
say
of
loue
,
that
which
the
Romanes
said
of
an
Emperour
,
that
they
knew
not
whether
they
receiued
more
good
or
euill
of
him
.
WE
are
taught
,
that
there
is
neuer
lesse
found
to
speake
,
then
when
the
subiect
whereon
wee
will
discourse
,
is
better
knowne
of
himselfe
,
then
all
which
can
bee
alleadged
,
to
proue
and
confirme
it
.
It
is
the
same
in
the
cause
and
subiect
of
Loue
,
which
of
it selfe
giues
such
cleare
maximes
and
instructions
,
that
all
the
reasons
which
wee
can
contribute
to
the
cleering
,
doeth
but
onely
serue
to
the
obscuring
thereof
;
and
nature
within
vs
,
hath
giuen
vs
such
pertinent
lessons
,
that
all
words
,
and
discourse
will
finde
themselues
confounded
,
when
they
vndertake
to
discouer
the
secret
of
this
Art
,
and
Science
.
His
first
flames
strike
such
an
excesse
,
or
fits
,
that
they
cannot
be
knowne
by
the
motion
,
or
beating
of
our
pulse
;
and
his
dartes
flie
,
and
slide
into
our
heart
with
so
much
craft
,
and
subtiltie
,
that
reason
can
neither
obserue
,
nor
finde
out
the
way
,
pathe
,
or
steppes
thereof
.
She
nourisheth
with
her
heat
,
and
giues
the
first
motion
to
all
our
interiour
motions
,
as
the
first
principle
of
humane
passions
:
because
all
the
violent
motions
,
which
man
can
feele
,
are
either
for
his
defence
,
and
conseruation
,
and
this
is
the
loue
of
himselfe
;
or
for
the
encrease
of
his
owne
Content
,
and
this
is
the
Loue
of
Vnion
,
without
himselfe
;
and
these
are
the
two
greatest
wheeles
of
Nature
,
who
haue
the
charge
to
mooue
the
rest
of
our
passions
,
and
who
obey
at
the
first
command
of
Loue
,
according
to
the
necessitie
of
the
Law
,
which
they
haue
thus
established
among
them
.
But
we
shall
know
her
better
,
by
her
effects
,
then
by
her selfe
.
If
we
thinke
to
hold
her
any
where
,
she
escapes
from
vs
,
and
transformes
her selfe
into
so
many
shapes
,
and
fashions
,
that
we
can
obserue
nothing
in
her
but
mutation
,
and
change
.
It
is
reported
that
Mercury
by
the
commandement
of
Iupiter
,
once
vndertooke
to
make
a
Gowne
for
Diana
,
that
she
might
be
no
more
dishonoured
in
going
naked
among
the
Gods
,
and
especially
against
the
Lawes
of
her
shame-fastnesse
,
and
chastitie
:
but
seeing
that
incessantly
she
either
encreased
,
or
diminished
,
and
that
she
was
neuer
at
one
,
and
the
same
stay
,
he
despaired
of
being
able
to
effect
it
.
The
inequalitie
of
mens
affections
,
and
Inconstancie
so
naturall
to
Loue
,
may
serue
for
the
same
excuse
,
to
him
that
will
vndertake
to
define
it
,
and
to
prescribe
a
Roabe
,
o●
Vestment
fit
for
her
humour
;
what
inconuenience
will
there
be
to
permit
her
to
goe
naked
?
Sith
none
is
of
a
more
shame-full
face
then
this
Goddesse
,
and
that
she
is
neuer
richer
then
in
her
pouertie
,
nor
prouder
in
her
apparell
,
then
in
her
simple
nakednesse
,
at
least
if
wee
will
beleeue
the
Poets
.
For
feare
therefore
that
the
fresh
,
and
louely
sight
of
so
many
beauties
,
doe
not
dazell
our
eyes
,
we
must
put
our
eyes
before
them
,
not
behold
them
fixedly
,
diuert
our
sight
from
their
charmes
,
or
enforce
our selues
to
couer
them
,
and
to
hide
them
from
the
ragges
of
any
description
.
Loue
is
a
desire
of
Beautie
,
(
say
the
Philosophers
,
)
which
by
reason
dislodgeth
the
Soule
from
the
body
to
liue
elsewhere
,
and
to
agitate
in
others
:
a
passion
which
not
onely
altereth
mans
nature
,
but
wholly
reuerseth
,
and
ouerthrowes
it
;
because
the
Soule
of
him
that
loues
,
is
more
in
the
subiect
where
she
loues
,
then
where
she
animates
,
and
resides
.
Iudge
what
order
,
and
measure
she
can
obserue
in
her
deportments
,
and
carriage
;
sith
,
that
bound
,
and
constrained
vnder
the
authoritie
of
others
,
she
neither
mooues
nor
stirres
,
but
vpon
credit
,
and
by
the
leaue
of
others
:
Man
in
his
other
passions
,
is
not
tormented
,
but
with
one
at
a
time
;
but
in
this
of
Loue
he
conuokes
,
and
assembles
all
the
others
,
who
at
their
very
enterance
lose
their
names
,
as
small
Brookes
,
which
ingrosse
the
brest
,
and
bosome
of
greater
Riuers
:
moreouer
,
he
yet
addes
those
of
others
,
which
he
loueth
,
and
weddes
with
as
much
,
or
more
affection
then
his
owne
:
I
esteeme
,
that
it
is
therefore
for
this
reason
,
that
some
of
the
Ancients
beleeued
that
Iupiter
himselfe
could
not
be
enamored
,
and
wise
at
one
time
.
Agesilaus
tells
vs
that
Wisedome
,
and
Loue
are
incompatible
,
because
,
that
,
by
the
conference
of
things
past
,
iudgeth
of
euents
to
come
,
and
this
considereth
nothing
but
the
present
,
and
takes
no
other
councell
,
but
from
his
owne
fury
,
and
blindnesse
:
His
obiect
which
he
tearmeth
Beautie
,
consisteth
in
a
concurrence
,
harmony
,
and
decency
of
many
parts
linked
,
&
conioyned
in
one
,
&
the
same
subiect
.
That
point
which
stings
,
and
tickleth
our
heart
,
and
by
his
ready
,
and
violent
motion
inflames
our
senses
to
seeke
it
,
is
tearmed
desire
,
the
which
if
it
inflame
his
obiect
with
the
like
desire
,
(
as
one
Torch
which
lightens
another
,
)
this
concurrence
caused
by
the
resemblance
,
is
called
reciprocall
Loue
,
Sympathie
,
or
according
to
Astrologers
,
inclination
,
or
participation
of
the
same
Planets
,
and
Influences
,
as
it
hapneth
to
those
,
whose
very
first
sight
is
so
fatall
,
that
at
that
same
instant
they
lose
the
one
,
to
the
other
,
and
both
their
hearts
,
and
libertie
,
by
the
meeting
and
enterchainging
of
visuall
raies
,
which
vnite
,
confound
,
and
lose
themselues
in
one
,
and
the
same
end
,
and
concurrence
:
The
will
of
the
one
doeth
diue
,
and
plunge
it selfe
into
that
of
the
other
,
and
no
longer
reserues
any
thing
of
his
owne
particular
,
or
proper
;
wee
can
no
more
perceiue
the
threades
,
or
seames
whereby
they
are
conioyned
,
and
sowed
so
close
together
.
It
is
not
in
Loue
,
as
it
is
in
Musique
,
which
is
composed
of
different
Ayres
,
and
Tones
:
Loue
is
neuer
engendered
among
different
humours
,
which
haue
no
sympathie
.
I
vnderstand
this
reciprocall
Loue
,
and
that
which
the
Poets
said
,
had
neede
of
a
brother
for
the
increase
thereof
.
The
subtiltie
,
whereof
he
serues
himselfe
to
seduce
the
noblest
hearts
,
is
it
at
first
to
heate
,
and
inflame
them
with
a
vertuous
desire
,
thereby
the
more
easily
to
ingage
them
▪
an
admirable
principle
of
this
naturall
Art
,
and
Science
,
which
teacheth
vs
not
to
seeke
Beautie
,
but
in
Vertue
,
and
to
borrow
no
other
grace
,
and
splendor
,
but
from
her
luster
,
as
if
there
were
nothing
amiable
,
but
that
which
were
faire
,
and
nothing
faire
but
Vertue
;
because
Loue
is
not
ingendered
,
but
by
her
resemblance
.
This
passion
inflames
vs
to
Vertue
,
to
giue
vs
some
tincture
of
Beautie
,
and
thereby
to
make
vs
like
vnto
his
obiect
,
and
worthie
of
that
which
we
Loue
:
But
as
soone
as
it
gets
the
hand
,
and
aduantage
of
vs
,
then
she
throwes
vs
into
Vice
,
and
makes
vs
descend
by
by-pathes
,
and
strange
wayes
vnknowne
to
all
others
,
but
to
her selfe
:
This
fearefull
Cyclope
of
the
Poets
,
who
dranke
nothing
but
humane
blood
,
did
hee
not
abandone
his
slaughtered
preyes
,
as
soone
as
he
felt
himselfe
touched
with
the
first
points
,
and
darts
of
Loue
,
by
the
eyes
of
his
cruell
Galatea
;
and
being
carefull
to
apparell
,
and
embelish
himselfe
,
sought
at
first
,
onely
to
please
her
.
But
in
the
end
,
the
fire
of
his
Loue
surmounting
his
patience
,
the
excesse
of
his
passion
suggested
him
more
bloody
,
and
furious
desires
,
then
his
barbarous
nature
had
formerly
taught
him
.
So
Loue
disposeth
our
first
designes
,
and
conductes
them
towards
Vertue
,
but
it
falles
out
,
that
he
still
diuertes
vs
in
the
middest
of
our
course
,
and
deliuering
vs
vp
to
the
power
of
Vice
,
he
drawes
vs
after
him
by
oblique
,
&
vncouth
wayes
,
as
the
violence
of
an
ouerflowing
Torrent
,
caries
vs
here
,
and
there
against
shrubs
,
and
thornes
,
which
teare
vs
to
pieces
,
without
that
wee
haue
any
other
aide
,
or
assistance
,
but
that
of
their
mercilesse
rage
,
and
furie
.
It
is
reported
,
that
the
young-men
of
Lacedemonia
,
had
alwayes
some
melodious
Instruments
to
flatter
them
in
Warre
,
and
to
preuent
and
hinder
,
that
they
threw
not
themselues
on
rashnesse
,
and
fury
.
But
he
who
fights
vnder
the
Ensigne
of
Loue
,
hath
farre
more
neede
of
some
gracious
Layes
,
and
Songs
of
Philosophie
,
to
restraine
,
and
hinder
that
he
doe
not
insnare
,
&
precipitate
him
in
his
owne
losse
,
and
the
absolute
mis-knowledge
of
himselfe
.
The
wisest
counsell
herein
,
is
that
of
the
Philosopher
Panetius
,
not
to
engage
himselfe
in
so
violent
a
matter
:
Many
haue
changed
the
heate
of
their
diuine
Zeale
,
into
vnchast
flames
;
the
wisest
haue
lost
themselues
;
and
the
Philosopher
in
the
darknesse
of
Paganisme
,
seeming
to
haue
beene
inspired
,
and
conducted
by
some
raie
of
the
Diuinitie
,
hath
he
not
lost
him
in
this
passage
;
when
hee
wished
himselfe
to
bee
Heauen
,
thereby
to
haue
so
many
eyes
,
as
that
had
sparkling
Starres
,
to
admire
;
not
Trueth
,
nor
Wisedome
,
but
more
lasciuiously
,
to
behold
and
see
the
sweete
Lures
,
and
Charmes
of
the
obiect
of
his
Loue
.
And
the
Father
of
the
Philosophicall
Academie
,
who
seemes
to
haue
drawne
Wisdome
,
from
her
head-spring
,
or
fountaine
,
and
to
haue
made
whole
Riuers
streame
thereof
,
through
all
the
corners
of
the
World
,
hath
he
not
likewise
made
Shipwracke
of
his
vertue
in
this
straite
,
and
hath
not
his
owne
Reason
seene
her selfe
constrained
to
yeeld
to
his
blindnesse
:
not
onely
in
the
transports
,
and
extasies
of
this
voluptuousnesse
,
but
after
the
violent
fits
of
this
bitter-sweet
fury
,
when
he
addressed
Sacrifices
to
his
Concubine
,
and
offered
vpon
her
Altar
,
his
Reason
,
and
Vertue
,
as
Victimes
to
the
feete
of
this
triumphant
passion
.
It
is
a
Rocke
or
shelue
,
where
the
iustest
had
neede
apprehend
,
and
feare
,
not
to
make
Shipwracke
.
If
we
will
sound
the
depth
hereof
any
farther
,
the
course
,
and
current
of
the
water
will
beare
vs
downe
.
If
a
storme
threaten
vs
,
we
must
cast
anchour
by
time
before
the
ariuall
of
the
Tempest
:
for
all
emotions
are
difficult
to
calme
in
their
violence
,
and
impetuositie
:
The
waues
of
the
Sea
are
mercilesse
,
but
those
of
Loue
farre
more
;
those
afflict
vs
with
the
feare
of
Death
,
but
these
deuoure
,
and
swallow
vs
vp
euery
moment
,
and
yet
we
can
neither
submerge
,
nor
drowne
.
If
the
many
different
accidents
which
staye
our
enioyance
,
sharpned
not
our
amorous
desires
,
then
this
passion
would
not
prooue
so
preiudiciall
,
as
it
is
,
nor
so
much
feared
of
Wisedome
.
His
powers
,
and
forces
encrease
by
the
length
of
the
way
,
and
time
;
and
its
naturall
sweetnesse
growes
sower
in
seeking
many
vndecent
meanes
,
and
vnbeseeming
wayes
to
obtaine
it
;
the
more
a
weight
is
distant
from
his
centre
,
the
more
ponderous
,
and
heauy
it
is
.
A
Souldiers
arme
,
which
is
not
owner
of
its
extent
,
strikes
not
so
violent
a
blow
:
So
the
fury
of
Loue
encreaseth
by
its
motion
,
as
his
desire
is
rebated
,
and
extenuated
,
in
the
enioying
of
his
obiect
;
neuerthelesse
,
to
condemne
it
any
other
way
,
but
by
diuine
wisedome
,
will
testifie
an
excesse
in
our
humane
,
which
in
this
irregularity
,
is
as
neere
a
neighbour
to
obstinacy
,
as
to
Vertue
.
To
banish
it
from
ciuill
society
,
is
to
vndertake
no
lesse
,
then
to
take
and
cut
off
from
the
yeere
,
the
fairest
,
and
sweetest
season
,
and
dayes
.
This
passion
of
Loue
,
is
the
daughter
of
Nature
,
who
cherisheth
,
and
flattereth
it
,
when
it
is
entertained
in
respect
,
and
modesty
;
but
she
will
easily
wantonise
,
and
vitiate
her selfe
,
if
we
shew
it
not
a
seuere
countenance
.
The
surest
way
therefore
,
for
those
who
haue
any
distrust
,
or
diffidence
of
their
owne
strength
and
vertue
,
is
,
not
to
tempt
Fortune
,
or
to
runne
the
hazard
of
a
temptation
.
For
hee
who
cannot
stop
it
,
before
it
part
from
his
hand
,
must
not
thinke
to
curbe
,
or
restraine
it
in
his
cariere
;
I
say
,
hee
must
choake
the
seede
of
this
growing
euill
,
and
not
permit
,
that
it
take
so
deepe
roote
in
our
hearts
,
that
wee
cannot
afterwards
be
able
to
expell
them
.
All
soueraigne
remedies
are
slow
,
when
the
sickenesse
is
inueterate
;
and
vnprofitable
,
when
by
the
length
of
time
,
it
is
become
stronger
then
the
Art
,
and
sufficiency
of
the
Phisitian
.
If
thou
timely
call
thy
reason
to
thy
assistance
,
at
her
arriuall
,
Loue
will
lose
all
his
credit
and
reputation
;
his
flames
will
as
soone
vanish
,
his
fire
will
be
nothing
but
ashes
,
the
fountaines
of
thy
teares
will
stop
,
thy
groanes
and
sighes
will
bee
but
small
windes
,
and
pleasing
Zephirs
,
which
will
calme
their
troubles
,
and
thy
sorrowes
,
and
disturbances
.
SECTION
.
III.
Ambition
hath
no
mediocritie
,
and
feares
not
his
burning
,
if
the
Fire
of
Heauen
,
or
the
Thunderbolt
of
Iupiter
,
furnish
him
the
first
sparkles
.
DEsires
issue
from
the
same
place
,
and
flow
from
the
same
fountaine
;
the
farther
they
estrange
themselues
from
their
birth
,
the
more
they
swell
with
pride
,
and
increase
their
impetuous
violence
.
The
greatest
riuers
in
their
first
springs
are
confined
in
a
small
place
,
but
their
long
course
,
and
progression
makes
,
that
the
farther
they
aduance
,
the
larger
is
their
extent
,
vntill
being
throwne
and
precipitated
into
the
depth
of
the
Sea
,
together
with
their
naturall
freshnesse
,
and
sweetnesse
,
they
loose
the
sweetnesse
of
their
former
name
.
Desires
slide
away
softly
,
and
the
wise
man
himselfe
cannot
refuse
them
an
honest
libertie
;
for
they
cannot
endure
to
be
pent
,
and
shut
vp
.
If
wee
keepe
them
neere
vs
,
they
are
small
riuers
,
which
enuiron
their
spring
,
not
seruing
but
to
embelish
it
,
and
simply
followe
that
which
smiles
,
and
laughes
to
our
hopes
:
But
those
who
violently
carry
and
transport
themselues
beyond
vs
,
doe
no
longer
obserue
rule
,
or
measure
;
for
they
swell
so
much
that
they
burs●
in
sunder
:
and
(
as
Minerall
waters
alwayes
sauour
of
the
qualitie
of
the
soile
,
and
places
where
they
passe
)
they
are
full
of
sharpenesse
,
and
bitternesse
,
vntill
that
the
couetous
hunger
of
Vanities
,
and
Greatnesse
roles
them
by
strength
of
armes
in
the
gulph
of
some
miserable
slauery
,
from
whence
they
can
neuer
more
get
foorth
.
This
irregular
motion
,
this
insatiable
thirst
of
Honour
,
is
tearmed
Ambition
;
abundance
fam●sheth
this
vice
;
the
more
he
findes
,
the
more
he
deuoures
,
and
yet
the
lesse
he
is
satisfied
,
his
designes
are
hidden
,
and
concealed
.
Vertue
accompanieth
his
enterprise
,
Tyranny
secondeth
the
successe
,
and
in
the
end
,
Fortune
(
whom
hee
courts
,
and
cherishe●h
,
)
being
weary
of
Ambition
,
is
constrained
to
free
her selfe
by
the
ruine
of
the
ambitions
.
Miserable
Fortune
,
who
holds
her
Empire
of
our
wills
;
who
of
our
disasters
,
and
misfortunes
,
raiseth
her
Trophees
,
who
buildes
her
Temple
vpon
the
ruines
of
our
Estates
,
who
entertaineth
her
peace
,
by
our
seditions
,
and
whose
wheele
(
constant
in
afflictions
,
and
vnconstant
in
felicities
,
)
hath
nothing
for
axell
,
but
the
onely
proppe
,
and
support
of
our
vaine
Ambitions
.
Why
must
thy
Altars
yet
smoake
with
the
fire
of
our
Sacrifices
?
What
recompence
is
it
,
which
obligeth
vs
to
teare
our selues
in
pieces
with
our
owne
proper
hands
;
to
besprinckle
,
and
bathe
them
with
our
blood
?
Thou
stranglest
none
but
thy
Fauourites
,
and
it
seemes
that
to
serue
thee
,
is
to
displease
thee
;
and
to
obey
thee
,
is
to
exasperate
and
incense
thee
;
and
that
feare
,
and
respect
,
is
a
sufficient
meritorious
subiect
of
correction
,
and
punishment
.
To
shut
vp
this
dangerous
passage
to
our
desires
,
were
to
diminish
the
credit
,
and
reputation
of
Fortune
,
and
in
the
end
to
anull
and
ruine
her selfe
.
Those
who
terme
this
desire
to
Honour
a
spurre
to
Vertue
,
or
who
take
it
for
vertue
her selfe
,
doe
euery
way
deceiue
themselues
.
It
is
to
follow
the
splendour
of
a
false
light
,
and
of
a
strange
brightnesse
,
which
easily
receiues
the
shadowe
of
all
the
obiects
that
appeare
before
her
.
Ambition
and
Vertue
hath
as
small
sympathie
and
alliance
,
as
slauerie
and
liberty
.
Alexander
the
great
held
the
liberty
of
al
nations
in
his
hand
,
and
yet
miserably
consumed
and
languished
in
the
slauery
of
his
owne
ambitions
.
The
limits
of
the
Vniuerse
could
not
bound
the
extent
,
and
the
enioying
of
all
that
the
earth
contained
,
was
not
capable
to
quench
this
thirst
:
Hee
will
force
the
barres
of
the
world
by
the
point
of
his
ambition
,
and
his
desire
is
enraged
to
finde
nothing
equall
to
himselfe
.
But
hee
who
is
peaceable
and
quiet
in
his
house
,
and
within
the
extent
and
limits
of
his
goods
;
giues
bounds
to
his
desires
and
ambitions
;
hath
he
not
farre
more
tranquillity
and
repose
?
If
we
measure
this
good
by
content
,
doth
hee
not
as
farre
surpasse
Alexander
in
his
felicity
,
as
Alexander
surpassed
him
in
the
extent
of
his
domination
?
Naturall
desires
haue
some
measure
,
but
those
which
are
engendered
,
and
borne
of
a
false
opinion
,
are
onely
limited
by
Infinitie
.
This
Prince
had
vanquished
the
opinion
of
all
men
,
and
yet
hee
suffered
himselfe
to
bee
miserably
vanquished
by
his
owne
.
Hee
could
not
attract
the
eyes
of
a
more
infinite
number
of
people
,
to
be
witnesses
of
his
valour
,
and
to
admire
his
Trophees
.
Neuerthelesse
,
his
blinde
ambition
would
not
permit
,
or
suffer
that
his
eyes
should
participate
of
the
rayes
,
and
light
of
his
greatnesse
.
Hee
burnt
himselfe
in
the
Sunne
of
his
glory
,
and
so
consumed
himselfe
in
the
flames
,
which
the
wings
of
his
desires
and
ambition
had
enkindled
.
I
would
not
that
our
condition
should
tye
or
wed
it selfe
to
the
ambition
of
an
Alexander
:
but
it
is
as
easie
to
drowne
himselfe
in
small
Brookes
,
as
in
the
middest
of
the
waues
and
tempests
of
the
Ocean
.
The
highest
Pyne
trees
and
Cedars
are
beaten
with
the
greatest
stormes
,
and
the
Flowers
which
repose
at
the
feete
of
the
Mountaines
,
are
dried
and
withered
with
the
least
winde
;
or
by
the
feruencie
of
some
excessiue
heat
:
small
cordes
hold
weake
beasts
,
as
an
iron
chaine
doth
generous
Lyons
.
In
a
word
,
there
is
but
one
degree
of
slauery
,
and
to
liue
in
that
of
his
Ambitions
,
is
to
approue
,
and
make
triall
of
the
most
rigorous
and
seuerest
:
For
if
Fortune
be
at
attonement
and
peace
with
thy
desires
,
thou
mayest
in
the
end
,
beare
and
endure
the
yoke
of
a
forraigne
slauery
;
but
thou
doest
more
entangle
thy selfe
in
the
linckes
and
fetters
of
this
foolish
passion
.
Thou
resemblest
those
birdes
,
who
being
cousened
by
the
deceit
of
the
Hunter
,
the
more
they
beat
themselues
against
the
net
,
the
faster
they
make
themselues
.
Those
who
loue
Arts
and
Learning
,
and
triumph
in
their
disdaine
of
Ambition
,
doe
most
commonly
resemble
those
who
preach
much
of
fasting
,
yet
doe
not
obserue
it
:
So
naturall
is
this
vice
to
them
:
For
vpon
the
ruines
of
Ambition
they
will
rayse
the
Trophees
of
their
glorie
;
But
this
defect
sufficiently
giues
the
lye
to
their
knowledge
,
and
reproues
them
of
an
imperfect
knowledge
in
things
whereof
they
make
profession
.
They
take
the
shadowe
for
the
body
,
sith
they
content
themselues
with
this
smoake
,
and
to
pay
their
labours
with
money
as
light
as
the
winde
.
But
tell
me
,
the
honour
which
thou
seekest
,
doth
it
not
depend
of
the
esteeme
which
euery
one
makes
thereof
?
Doth
not
Estimation
follow
opinion
?
and
is
there
a
greater
slauery
,
then
to
depend
on
the
opinion
of
the
Vulgar
?
Thou
must
begge
his
fauour
,
and
make
thy selfe
a
slaue
to
his
passions
,
in
regard
thou
hast
an
intent
and
desire
to
please
him
:
and
doest
thou
not
know
,
that
that
which
pleaseth
one
,
displeaseth
another
;
and
that
their
vnderstanding
is
as
a
sicke
eye
,
which
receiues
not
the
colour
of
things
as
they
are
;
but
doth
properly
giue
and
imprint
his
owne
?
How
can
it
bee
then
effected
,
that
the
vulgar
,
who
cannot
agree
with
himselfe
,
should
yet
accord
with
others
,
to
be
of
the
same
minde
,
to
praise
and
esteeme
all
one
and
the
same
thing
?
If
thou
wilt
measure
estimation
by
Vanity
,
it
serues
but
onely
to
make
thee
beheld
and
seene
:
and
knowest
thou
not
,
that
Enuie
,
who
alone
hath
more
eyes
then
a
multitude
of
people
,
will
discouer
thy
imperfections
,
and
vnder
a
little
fault
,
will
hide
and
deface
the
rest
of
the
glory
?
Desire
and
wish
for
nothing
,
and
thou
shalt
be
the
happiest
man
of
the
world
.
Refuse
not
the
fauours
of
Fortune
:
but
doe
not
receiue
or
take
them
vp
to
Interest
,
they
oblige
nothing
but
our
ingratitude
;
and
it
seemes
of
good
offices
which
shee
hath
done
vs
,
giues
her
cause
enough
to
bereaue
vs
thereof
.
Shee
calls
thy
ambitions
,
but
if
thou
giue
them
too
much
liberty
,
hope
not
any
longer
to
stay
or
retaine
them
.
They
are
daughters
of
the
minde
and
imagination
,
who
embrace
more
vanity
in
a
moment
,
then
riches
or
vanity
her selfe
can
containe
.
The
falsenesse
of
things
which
thou
discouerest
in
enioying
them
,
doth
but
onely
encrease
the
desire
,
and
thy
hope
to
arriue
to
a
more
assured
matter
,
giues
new
fewell
to
this
fire
:
So
thou
languishest
miserably
betweene
hope
and
feare
.
Thou
complainest
of
thy
griefe
,
and
yet
fauourest
the
cause
thereof
.
Thou
art
often
enough
incens'd
and
angry
against
thy
ambitions
;
but
if
thou
threaten
them
with
one
hand
,
thou
doest
court
and
flatter
them
with
the
other
.
Remaine
and
dwell
then
with
thy selfe
:
Clip
the
wings
of
thy
desires
if
thou
wilt
stoppe
their
flight
.
Their
course
is
precipitated
;
nothing
opposeth
their
swiftnesse
and
leuity
,
but
the
insensible
weight
of
misfortunes
which
they
draw
after
them
.
Their
promises
giue
thee
probabilities
,
which
their
disasterous
successe
accomplish
not
,
but
in
their
fall
they
enwrap
thy
destruction
and
ruine
.
Seianus
(
a
prodigious
example
of
an
extreame
insolencie
)
serued
as
a
prey
to
his
hungry
and
ambitious
desires
:
And
he
whose
wounds
will
for
euer
bleede
in
all
the
corners
of
France
,
testifieth
,
that
the
fauours
of
Fortune
,
makes
as
many
threatnings
as
promises
.
SECTION
IV.
Couetousnesse
,
is
onely
iust
,
in
that
it
rigorously
punisheth
those
whom
it
mastereth
and
commandeth
.
AS
the
Feauer
engendereth
a
heat
contrarie
to
our
nature
:
so
ambition
hauing
surprized
the
noblest
part
of
our
soule
,
commonly
heates
and
enflames
it
with
a
desire
of
wealth
and
riches
,
and
fastneth
and
gleweth
this
venome
to
him
,
which
in
the
end
by
a
contagious
order
,
consumes
the
rest
of
his
life
purposely
,
to
lodge
a
strange
and
bastardly
affection
,
full
of
diffidence
.
The
ambitious
man
,
prick'd
forwards
with
the
spurre
of
glorie
and
vertue
,
awakes
as
from
a
dreame
,
and
yet
halfe
languishing
in
the
errour
of
his
slumbers
,
followes
the
first
spendour
of
light
,
which
presents
it selfe
to
his
eyes
,
vntill
that
the
false
apparition
of
this
light
discouer
,
and
bewray
him
the
abuse
of
his
election
by
his
rash
enterprise
.
But
the
Couetous
man
,
with
his
head
deiected
,
and
his
eyes
fixed
on
earth
,
admires
the
shining
of
his
metall
,
knowes
no
other
light
;
and
his
too
weake
sight
cannot
endure
the
splendor
,
and
raies
of
any
other
Sunne
.
He
diues
into
the
Bowells
of
the
earth
,
and
in
the
end
buries
himselfe
therein
with
his
treasures
.
That
comforteth
his
losse
with
some
generous
Designe
;
this
perisheth
in
his
owne
blindnesse
,
and
yet
sees
not
his
preiudice
and
damage
;
briefely
,
that
liues
in
the
Esteeme
of
the
vulgar
,
and
this
in
the
contempt
of
all
the
world
.
To
burne
,
and
be
passionate
after
wealth
,
with
an
irregular
,
and
boundlesse
desire
;
foolishly
to
change
himselfe
,
and
to
consume
himselfe
with
an
inraged
thirst
,
in
the
middest
of
waters
,
is
the
true
effect
of
this
weake
,
and
foolish
passion
of
Couetousnesse
,
which
penetrates
into
Soule
of
man
by
a
false
opinion
,
and
so
corrupts
the
puritie
of
his
actions
,
that
he
doeth
nothing
which
is
Iust
for
himselfe
,
but
in
finishing
,
with
his
life
,
his
hungrie
and
almost
famishing
desire
of
couetousnesse
.
Riches
haue
nothing
in
themselues
of
Good
,
or
Euill
.
It
is
a
seede
which
receiues
the
qualitie
of
the
place
where
it
is
.
In
well
dressed
,
and
manured
Soules
,
she
produceth
faire
flowers
,
but
in
rude
,
infertile
,
and
vnsound
mindes
,
she
ingendereth
nothing
but
Thistles
,
and
Thornes
,
who
are
sharpe
onely
to
pricke
,
and
offend
those
who
manure
,
and
dresse
them
:
And
as
there
is
nothing
which
shines
without
the
helpe
of
the
light
;
nor
obscure
,
but
by
darkenesse
which
enuirons
it
;
so
riches
are
faire
and
profitable
,
when
they
are
enlightned
with
Wisedome
;
as
they
are
obscure
,
and
troublesome
,
being
attended
on
,
and
conducted
by
couetousnesse
;
This
giues
vs
onely
Enuie
,
and
denies
,
and
defends
vs
pleasure
;
that
tempers
our
desires
,
and
leaues
vs
to
tast
the
fruites
thereof
,
in
a
moderate
,
and
honest
freedome
.
So
the
acquisition
,
and
purchase
of
treasures
,
receiues
such
a
Beautie
,
as
he
that
possesseth
them
,
is
capable
to
giue
them
.
The
Couetous
mans
Soule
is
all
rustie
,
by
the
continuall
feeling
,
and
familiaritie
of
his
coine
,
and
thereby
eclipseth
its
lustre
,
as
the
Wiseman
giues
it
a
faire
,
and
pleasing
brightnesse
.
This
is
a
Sunne
,
who
by
his
raies
,
giues
life
to
dead
things
;
as
that
by
his
contagious
aire
,
giues
death
to
those
ioyes
,
and
pleasures
which
enuiron
him
.
Wealth
,
and
Riches
,
doe
but
incense
,
and
anger
him
,
by
their
proude
shewes
;
couetous
hunger
which
presseth
him
by
her
voluntary
indigence
,
makes
it
insupportable
,
and
fights
against
his
owne
satietie
.
In
a
word
,
his
misfortune
hath
so
strong
wings
,
that
it
flies
before
his
wealth
which
is
comming
in
,
and
infects
it
,
as
those
contagious
Harpyes
did
the
meates
of
Phineus
.
Wee
must
not
thinke
that
our
Pouertie
,
or
the
want
of
Wealth
,
by
acquiring
,
or
enioying
it
after
,
be
an
absolute
remedy
to
this
disease
.
For
it
proues
many
times
but
a
light
exchange
and
alteration
.
The
same
Vice
which
gaue
distast
to
Pouertie
,
and
made
it
of
hard
digesture
,
corrupts
the
pleasures
of
Wealth
,
and
makes
Riches
seeme
burthen-some
.
Vice
is
in
the
Minde
,
and
Soule
,
and
not
in
Wealth
;
it
takes
what
countenance
we
please
to
giue
it
.
The
opinion
of
the
Vulgar
,
(
although
most
commonly
vitious
in
all
things
,
)
seemes
generally
to
blame
,
and
condemne
this
vice
:
But
in
particular
,
euery
one
dissemblingly
,
striues
to
couer
it
with
the
name
of
thrift
,
and
good
husbandry
,
thereby
to
auoide
the
reproach
thereof
.
The
Wiseman
who
retires
himselfe
from
the
World
,
and
from
Fortune
,
to
liue
contentedly
,
and
happily
in
his
Soule
,
shall
finde
more
Wealth
in
his
Pouertie
,
then
the
Couetous
man
in
the
regorging
of
all
his
Treasures
,
if
nature
doe
but
neuer
so
little
agree
with
his
indigence
.
For
can
we
esteeme
him
poore
,
who
wants
nothing
?
Which
of
the
two
is
better
,
either
to
haue
much
,
or
enough
?
He
that
hath
much
desires
more
,
his
greedy
couetousnesse
testifies
his
fault
,
and
defect
,
and
that
he
hath
not
yet
enough
;
whiles
he
which
contents
himselfe
,
is
ariued
to
the
point
of
his
desires
;
where
the
Couetous
man
,
despight
of
his
power
can
neuer
attaine
:
Necessitie
easily
bounds
her selfe
;
Nature
fixeth
her
limits
euery
where
,
and
in
all
places
presents
wherewith
to
satisfie
her
desires
:
Thirst
is
as
soone
quenched
with
a
little
water
in
an
earthen
pot
;
as
with
delicious
Wine
in
a
cup
of
Gold
.
But
if
we
will
passe
these
bounds
it
is
very
difficult
to
temper
our
motions
,
and
stop
their
course
,
since
Riches
make
vs
stray
from
the
good
way
,
and
if
Vertue
reached
vs
not
out
her
hand
to
reconduct
,
&
support
vs
,
we
are
in
imminent
danger
;
It
is
a
slippery
step
,
and
a
dangerous
precipice
,
and
if
there
be
found
any
one
,
who
by
other
meanes
,
then
that
of
Wisedome
(
in
the
affluence
of
goods
,
and
riches
)
seemes
to
goe
firme
,
and
so
to
enioy
the
rest
,
and
tranquillitie
of
the
minde
,
we
must
not
admire
thereat
,
and
so
build
vpon
this
foundation
.
For
sometimes
it
falls
out
,
that
the
Rocke
which
hath
split
our
ship
,
serues
vs
for
refuge
,
and
sanctuary
,
and
serues
vs
for
shelter
against
stormes
,
and
tempests
.
Fortune
is
often
met
in
the
company
of
Reason
,
so
many
haue
found
life
in
the
conflicts
of
Death
,
and
danger
;
yea
,
extreame
folly
hath
produced
the
like
effects
,
as
perfect
Wisedome
.
I
approoue
not
the
aduise
of
the
Philosopher
Crates
,
who
to
make
sure
worke
,
threw
his
Riches
into
the
Sea
,
and
dispoiled
himselfe
of
this
dangerous
Roabe
,
as
beleeuing
,
that
they
,
and
Vertue
could
neuer
Sympathise
.
There
is
as
much
folly
,
and
weakenesse
,
not
to
endure
riches
,
as
there
is
courage
to
support
them
.
To
corrupt
our selues
by
their
familiarity
,
or
to
depart
with
them
so
easily
,
&
simply
,
argues
the
likeweaknes
of
mind
.
If
we
contemne
them
,
it
must
be
yet
more
for
their
small
vallew
,
then
for
their
superfluousnesse
.
Vertue
prohibites
vs
not
the
enioying
;
but
rather
commands
the
vse
therof
;
otherwise
,
how
canst
thou
esteeme
that
to
be
in
the
number
of
thy
Wealth
,
which
thou
enioyest
not
;
and
why
doest
thou
so
reigiously
oblige
thy
care
,
and
labour
to
conserue
,
and
increase
it
;
Couetousnesse
commands
,
a
strict
accompt
euery
day
to
be
giuen
of
thy
actions
,
and
most
rigourously
condemnes
thee
,
which
grieuest
to
take
from
thy
purse
,
to
giue
to
thy
expenses
.
Thou
willingly
stealest
thy selfe
from
thy
Riches
,
to
commit
thy selfe
into
the
custody
of
Pouertie
,
and
Indigence
.
Neither
Honour
,
nor
Pietie
can
open
the
lockes
of
thy
coffers
,
thou
art
not
Maister
thereof
,
and
therefore
it
sufficeth
thee
to
be
the
keeper
.
A
true
Scythian
Griffon
,
which
keepes
great
heapes
of
Gold
,
and
Siluer
in
Caues
,
and
yet
enioyes
it
not
:
But
tell
me
;
the
Porter
of
an
Arsenall
,
who
with
his
key
shuts
in
farre
more
treasure
,
then
thou
canst
with
thine
,
cannot
he
compare
,
and
dispute
of
Riches
with
t●ee
;
in
this
he
is
yet
more
happie
then
thy selfe
.
For
when
he
sees
Gold
,
and
Siluer
goe
in
,
and
out
,
he
ioyfully
opens
,
and
shuts
his
doore
,
with
an
equall
affection
.
His
countenance
changeth
no●
;
he
neither
shakes
,
nor
lookes
pale
;
troublesome
cares
interrupt
not
his
sleepes
,
and
dreames
,
as
perpetuall
f●are
euery
moment
assailes
,
and
disturbes
thee
:
Th●●
thinke●t
that
some
Theeuish
hand
steales
away
the
one
halfe
of
thy
profit
,
that
th●
for●ress●
of
●hy
house
is
too
weake
,
against
the
Eng●●s
,
and
designes
of
thy
enuiers
;
Mountaines
,
Waters
,
Drawbridges
,
which
begirt
,
and
shut
vp
thy
Cittadell
,
cannot
secure
thee
from
this
apprehension
,
and
feare
.
Thou
doest
distrust
thy selfe
,
in
hauing
thy
hands
too
often
in
thy
bagges
;
for
it
seemes
,
thy
eyes
still
discouer
a
want
of
some
pieces
;
nay
shall
I
say
more
,
for
all
that
which
belongs
to
others
,
and
which
thou
canst
not
make
thine
,
thou
placest
it
in
the
catalogue
of
thy
losses
.
So
that
which
thou
hast
thus
purchased
is
not
thine
,
because
thou
enioyest
it
not
,
and
that
Nature
will
one
day
condemne
thee
to
abandon
them
,
because
she
condemnes
thee
to
die
,
if
thou
wilt
not
doe
as
Hermocrates
(
in
Lucian
)
who
in
dying
,
instituted
himselfe
,
to
be
heire
to
himselfe
,
for
feare
to
lose
that
which
he
had
purchased
with
so
great
labour
,
and
conserued
with
infinite
care
,
and
which
his
death
(
despight
his
testament
,
)
made
him
leaue
behinde
him
,
with
a
world
of
sighes
and
teares
.
Vnfortunate
;
yea
,
wretched
Vice
,
which
hast
so
blinded
vs
,
that
wee
cannot
perceiue
his
imperfection
,
which
makes
vs
miserable
in
our
chiefest
height
,
and
heate
of
purchasing
,
and
againe
,
more
miserable
in
the
possession
of
that
which
we
haue
purchased
.
SECTION
V.
Fortune
hath
not
a
more
charming
bayte
or
lure
then
our
owne
hope
.
ALL
the
world
liues
now
,
and
entertaines
themselues
by
the
hope
of
the
time
future
.
No
man
at
hometasts
the
present
good
,
he
will
still
be
beyond
it
:
There
is
not
a
personage
,
whom
euery
one
represents
,
and
acts
not
worse
then
his
owne
.
His
desire
transports
him
in
all
places
,
and
hee
himselfe
is
therefore
neuer
in
any
.
It
is
the
greatest
aduantage
which
Fortune
hath
of
vs
,
for
she
still
makes
vse
,
&
serues
her selfe
of
our
hope
,
as
of
a
golden
hooke
,
the
more
easily
to
deceiue
vs
.
If
any
disaster
or
misfortune
befall
vs
,
whiles
our
hope
hath
transported
vs
other
wheres
;
Shee
takes
possession
of
the
place
,
and
fortifieth
her selfe
with
our
owne
proper
weapons
,
and
at
our
returne
makes
vs
suffer
a
thousand
sorts
of
tyrannies
in
this
new
slauery
.
Hee
who
is
at
home
,
when
some
accident
o●
fire
hath
cast
a
sparkle
thereof
in
our
own●
firebrands
,
hee
very
easily
quencheth
it
,
and
by
this
meanes
saues
his
house
from
the
fury
of
flames
and
burning
:
And
if
when
Fortune
darts
a
sparke
of
some
voluptuousnesse
in
our
soule
,
that
we
were
carefull
to
runne
speedily
to
extinguish
it
,
before
it
had
burnt
our
hopes
,
which
by
little
and
little
goe
to
enkindle
them
with
the
bellowes
of
good
successe
;
we
may
then
saue
our selues
from
this
fire
,
&
so
preuent
the
burning
of
our
passions
.
The
Spring
time
produceth
not
so
many
flowers
on
the
wide
bosome
of
the
Earth
,
as
hopes
engender
thornes
in
the
hearts
of
men
.
The
Louer
who
languisheth
in
the
flames
of
his
desire
,
blowes
the
fire
thereof
,
and
so
enflames
himselfe
the
more
by
the
winde
of
some
foolish
promise
.
The
hope
of
Glory
,
animates
the
courage
of
the
ambitious
man
;
and
he
whom
couetousnesse
controules
and
commands
,
making
him
to
passe
so
many
Seas
for
the
obtaining
thereof
,
he
findes
no
more
fauourable
and
pleasing
windes
,
then
that
of
his
hope
:
So
Ambition
,
Loue
,
Couetousnesse
,
are
three
riuers
which
issue
from
this
Spring
,
the
which
we
must
stop
,
if
we
resolue
to
dry
vp
all
the
displeasures
,
and
discontents
which
wee
receiue
.
Hope
is
a
motion
,
and
passion
of
the
soule
,
which
very
easily
procures
vs
the
possession
of
a
future
good
,
whereof
we
haue
already
receiued
the
impression
.
She
enflames
vs
in
the
difficultest
actions
.
Impossibility
hath
no
barres
so
strong
,
which
shee
cannot
breake
in
sunder
:
all
things
are
inferiour
to
her
,
and
nothing
equalizeth
her
,
but
her
desire
.
Shee
holdes
our
thoughts
hanging
in
the
ayre
,
and
our
felicity
yet
more
in
ballance
and
suspence
.
Shee
lifts
vs
vp
so
high
,
that
reason
it selfe
findes
no
surer
foundation
,
or
reason
to
secure
vs
from
the
ruine
of
our
enterprizes
,
which
commonly
bring
vs
more
shame
by
their
imperfection
,
then
glory
by
their
euent
.
The
blinde
desire
of
the
ambitious
,
should
not
bee
guilty
of
his
fall
,
without
the
pernitious
councell
of
his
deceitfull
hope
.
Icarus
had
not
lost
himselfe
by
his
rash
folly
,
if
hee
had
not
beleeued
,
that
the
winges
of
his
hope
were
stronger
,
then
those
which
hee
had
receiued
from
his
Father
.
The
disobedience
of
this
Sonne
,
prefigureth
the
ignorance
of
the
common
people
,
as
the
Fathers
command
is
the
picture
of
wisedome
,
which
contents
it selfe
to
haue
escaped
slauery
.
We
must
surcease
to
hope
,
thereby
more
easily
to
obtaine
the
place
whereto
we
aspire
.
Wee
may
as
soone
ariue
there
by
diuerting
our
face
,
as
by
following
it
by
the
eyes
of
our
hope
;
as
well
as
Rowers
,
who
by
turning
their
backes
,
obtaine
the
port
of
their
desires
.
The
greatest
good
which
we
can
finde
in
the
goods
of
Fortune
,
is
not
to
seeke
or
research
th●m
.
To
flie
that
which
is
subiect
to
decei●e
our
hopes
,
is
the
surest
meanes
to
meete
with
what
we
desire
.
We
must
stop
and
stay
our
hopes
in
the
very
beginning
of
their
conceptions
,
sith
the
good
which
assembles
them
by
the
name
or
forme
of
greatnesse
,
is
false
,
and
gratifies
none
lesse
then
those
who
follow
the
glimmering
light
,
and
brightnesse
thereof
:
Yea
,
it
is
so
farre
from
true
good
,
as
it
commonly
falls
out
vnto
vs
,
as
to
a
child
,
who
gazing
at
the
flame
of
the
Candle
,
is
so
taken
and
rauished
with
the
sight
and
beauty
thereof
,
as
he
thrusts
his
hand
to
it
:
but
hauing
cr●sh'd
it
in
his
fingers
,
he
extinguisheth
the
light
thereof
,
and
so
burnes
himselfe
for
wan●
of
iudgement
:
So
we
follow
the
rayes
of
Fortune
,
but
being
possessed
of
it
,
wee
eclipse
the
lustre
thereof
in
our
owne
hands
,
whereof
wee
were
formerly
enamoured
and
delighted
,
which
leaues
vs
a
very
sharpe
and
sensible
burning
,
to
the
preiudice
of
our
reputation
:
Because
if
our
desire
succeede
,
our
hope
presently
enkindleth
a
new
one
,
which
nourished
by
this
,
becomes
farre
more
violent
then
the
former
,
as
fire
(
if
the
wood
or
matter
faile
not
)
enkindleth
infinite
more
.
Wee
must
therefore
stop
the
flight
and
current
thereof
betimes
,
and
if
reason
giue
no
end
to
our
hopes
,
let
vs
not
hope
that
Fortune
is
capable
to
doe
it
.
For
it
is
impossible
for
her
to
giue
true
content
and
tranquillity
to
our
soule
,
because
true
tranquillity
cannot
be
meant
or
expounded
,
but
by
the
vniformitie
and
resemblance
of
the
like
,
or
equall
thin●s
.
But
as
the
Circle
and
the
Square
of
Geometricians
,
cannot
comprise
or
containe
one
and
the
same
space
,
and
that
the
figure
and
superficies
of
the
one
,
is
not
entirely
filled
by
the
figure
and
superficies
of
the
other
:
So
the
Soule
,
which
is
the
Image
of
God
,
and
therefore
simple
,
and
circular
(
if
wee
will
vse
the
Words
of
the
Cabalists
)
agreeing
in
all
,
and
by
all
,
with
it selfe
:
it
is
impossible
that
shee
can
be
equally
comprized
among
the
bounds
of
other
figures
,
multiplied
and
composed
of
many
parts
and
angels
;
I
meane
of
worldly
pleasures
,
and
fauours
of
Fortune
,
which
cannot
satisfie
her
,
and
which
by
this
insacietie
,
doeth
sufficiently
testifie
their
insufficiency
.
We
must
therefore
ecclips
the
wings
of
our
hope
,
and
if
possible
wee
can
,
stop
her
as
soone
as
she
beginnes
to
take
her
birth
,
and
flight
;
or
else
temperately
imploy
her
in
the
research
of
Riches
,
whose
veine
is
so
deepely
,
and
profoundly
hidden
within
vs
.
Neuerthelesse
,
because
the
winde
of
this
passion
seemes
to
appease
the
fire
,
and
ardor
of
our
discontents
,
and
that
the
most
violent
griefe
that
can
be
,
feeles
it selfe
ouer-mastred
by
the
very
point
,
and
consideration
of
hope
,
we
must
in
this
regard
suffer
,
and
endure
it
,
and
make
vse
thereof
,
in
those
inconueniences
where
the
constancy
of
the
Soule
findes
her selfe
,
to
be
very
weake
,
because
too
strongly
assaulted
,
and
assailed
.
Misfortunes
which
threaten
vs
,
doe
not
alwayes
befall
,
and
surprise
vs
,
but
are
many
times
diuerted
by
other
accidents
,
and
some
times
by
the
ruine
of
their
owne
authours
.
Such
a
one
hath
prepared
poyson
for
another
,
who
hath
beene
choaked
therewith
himselfe
:
And
when
this
Euill
,
or
Misfortune
,
should
be
ineuitable
,
yet
,
the
good
which
wee
haue
receiued
by
the
sweet
flattery
of
our
hopes
,
cannot
yet
be
taine
away
,
or
bereaued
from
vs
.
But
when
we
are
not
besieged
by
sharpe
,
and
violent
afflictions
,
and
that
our
Estate
,
and
Condition
being
farre
distant
from
the
great
blowes
of
Fortune
,
makes
vs
to
respire
the
aire
of
a
sweet
and
pleasant
life
,
what
neede
we
then
to
make
our selues
blinde
in
the
middest
of
our
good
fortune
,
to
forsake
,
and
stray
from
our selues
,
by
the
inraged
licentiousnesse
,
which
we
giue
to
our
desires
;
to
flie
the
good
which
we
possesse
;
to
contemne
that
which
we
haue
obtained
,
&
purchased
;
&
it
may
be
,
which
heretofore
hath
inflamed
vs
with
the
lik
desire
to
enioy
it
,
as
that
which
now
torments
vs
,
through
the
hope
of
a
new
good
,
and
where
we
may
yet
finde
lesse
saciety
,
then
in
the
former
.
And
this
is
the
most
dangerous
blow
,
wherewith
our
Enemie
(
I
meane
Fortune
)
can
offend
vs
;
for
what
disturbance
,
and
torment
is
it
,
which
surpriseth
our
hope
,
when
she
inforceth
her selfe
to
breake
all
those
lets
,
and
obstacles
which
oppose
our
desire
.
She
changeth
our
good
,
into
euill
,
so
that
which
should
comfort
vs
in
our
griefe
and
sorrowes
,
doeth
change
the
sweetnesse
,
and
tranquillitie
of
our
liues
,
and
ingendereth
afflictions
,
and
crosses
,
in
the
middest
of
our
contentments
,
and
felicities
.
SECTION
VI.
Feare
casts
her selfe
into
the
future
time
,
as
into
a
darke
and
obscure
place
,
thereby
with
a
small
cause
,
or
subiect
to
giue
vs
the
greater
wonder
,
and
astonishment
.
HOpe
,
and
Feare
are
Sister-germaines
,
but
as
that
heates
our
desire
,
and
inflames
our
courage
to
the
most
generous
actions
,
so
this
quencheth
and
deads
it
,
by
the
Ice
of
her
vaine
apprehensions
.
Among
those
things
which
we
should
apprehend
,
I
finde
none
more
worthy
of
feare
,
then
feare
it selfe
;
because
from
an
imaginary
euill
,
she
knowes
how
to
draw
most
sharpe
,
and
bitter
sorrowes
,
and
being
ingenious
to
worke
our
sorrow
,
shee
runnes
before
the
good
which
may
befall
vs
;
disguiseth
them
;
apparelleth
them
with
her
owne
liuery
,
and
by
this
meanes
,
giues
the
name
of
Enemy
,
to
him
that
comes
purposely
to
assist
vs
.
But
what
suspition
can
we
haue
of
him
,
who
vnder
the
cloake
,
and
shadow
of
good
will
,
comes
to
counsell
vs
to
our
preiudice
and
damage
:
This
Chimaera
beates
at
our
breasts
,
and
aduertiseth
it
,
that
his
Enemy
is
at
the
gate
;
which
is
true
,
but
it
is
with
so
great
terrour
,
and
trembling
,
that
it
makes
vs
incapable
of
counsell
.
It
is
by
this
art
,
and
subtilty
,
that
she
deliuers
vs
vp
to
our
Enemy
,
of
whose
approaches
she
had
foretold
vs
.
So
as
if
we
giue
eare
to
her
pernitious
designes
,
she
makes
vs
distrust
our
owne
proper
good
;
and
by
these
euill
courses
,
changeth
the
tranquillity
and
sweetnesse
of
our
life
.
For
what
pleasure
doeth
the
enioying
of
any
good
bring
vs
;
if
it
be
still
accompanied
with
the
feare
of
losing
it
:
She
incessantly
tells
vs
of
bad
euents
,
and
teacheth
vs
thereby
,
that
the
surest
things
for
our
content
,
are
subiect
to
the
inconstancy
of
Fortune
,
which
with
one
backe-blow
,
shakes
and
ouerthrowes
the
strongest
foundations
of
our
tranquillity
.
As
our
Desire
is
not
inflamed
,
but
to
seeke
good
,
so
our
feare
aimes
onely
to
flie
,
and
eschew
euill
.
Pouertie
,
Death
,
and
Griefe
,
are
the
liueli●st
coullers
,
wherewi●h
wee
can
depaint
the
cause
of
our
feares
.
Wee
haue
formerly
shewen
that
Pouerty
is
onely
euill
,
in
our
opinion
;
whose
points
are
not
sharpned
,
but
by
the
temper
of
our
owne
imaginations
.
But
it
is
in
vaine
to
feare
that
which
cannot
offend
vs
despight
our selues
.
Nature
hath
caused
vs
to
be
all
borne
equally
rich
,
&
esteemes
so
little
of
the
goods
she
giues
vs
,
which
we
tearme
riches
,
as
of
our
passions
,
and
the
feare
to
lose
them
.
Seneca
sayes
,
that
the
Gods
were
more
propitious
,
and
fauourable
,
when
they
were
but
of
earth
,
then
since
,
when
they
were
made
of
Gold
,
or
Siluer
;
meaning
thereby
,
that
the
rest
,
and
tranquillity
of
the
mind
,
was
more
frequently
found
in
the
life
of
our
fore-fathers
,
who
sought
no
other
riches
,
then
the
fruites
of
their
labours
,
then
it
hath
done
since
,
when
men
being
curious
to
open
the
bosome
,
and
rip
vp
the
bowells
of
the
earth
,
haue
therein
found
Mines
of
Gold
,
and
Siluer
,
which
shee
hath
dispersed
,
and
sowen
among
vs
;
as
seed
of
discord
and
diuision
.
The
meanest
estate
and
condition
,
and
those
steps
which
are
neerest
the
earth
,
are
still
the
firmest
and
surest
,
as
the
highest
are
the
most
dangerous
.
And
if
Pouertie
bee
any
way
harsh
,
or
distastfull
,
it
is
onely
because
she
can
throw
vs
into
the
armes
of
Hunger
,
Thirst
Heate
,
Cold
,
or
other
discommodities
.
So
in
Pouertie
,
it
is
not
she
which
is
to
be
feared
,
but
rather
Griefe
,
and
Paine
,
whereof
we
will
hereafter
speake
in
its
proper
place
.
But
some
one
will
say
,
who
is
he
that
apprehends
,
and
feares
not
Death
.
There
is
no
pouerty
so
poore
,
which
findes
not
wherewith
to
liue
:
The
body
is
easily
accustomed
,
and
hardned
to
endure
Heate
,
or
Cold
;
but
what
remedy
is
there
against
Death
?
who
with
his
sharpe
sithe
,
cuts
and
reapes
away
so
many
pleasures
,
yea
,
the
very
threed
of
our
life
,
which
can
neuer
be
regained
;
for
although
old
men
approach
Death
in
despight
of
themselues
,
and
that
their
distast
of
worldly
pleasures
(
the
forerunner
thereof
)
should
yet
giue
them
resolution
to
aduance
boldly
;
neuerthelesse
,
they
retire
backe
,
they
tremble
at
the
ghastly
sight
,
and
shadow
of
Death
,
yea
,
they
are
affraide
,
sincke
downe
in
their
beds
,
and
wrap
themselues
vp
in
their
couerlets
;
and
to
vse
but
one
word
,
they
dye
euery
moment
,
at
the
onely
feare
,
and
thought
of
Death
.
And
I
who
am
in
the
Spring-time
of
my
age
cherished
of
the
Muses
,
and
beloued
of
Fortune
in
the
very
hight
of
all
pleasures
,
and
voluptuousnesse
,
shall
not
I
yet
feare
Death
.
So
many
Griefes
and
Sorrowes
,
so
many
conuulsions
,
and
gnashing
of
our
teeth
,
are
they
not
to
be
apprehended
,
and
feared
;
can
the
linkes
of
that
marriage
of
the
Body
,
and
Soule
be
dissolued
,
and
broken
,
but
by
some
violent
effect
,
and
power
;
those
who
are
insensible
,
feare
their
dissolution
.
Flowers
,
and
Trees
seeme
to
mourne
at
the
edge
of
the
Knife
,
and
shall
not
then
our
sense
,
and
feeling
bee
sensible
thereof
,
yea
,
and
remarke
,
and
see
it
in
our
feare
?
I
answere
,
It
is
true
,
that
of
all
things
which
Nature
representeth
vnto
vs
most
terrible
,
there
is
nothing
which
shee
hath
depainted
in
such
fearefull
colours
,
as
the
figure
and
image
of
Death
.
Euery
thing
tendes
to
the
conserua●ion
of
its
being
,
and
generously
oppose
and
fight
against
those
who
seeke
to
destroy
it
:
But
the
feare
which
wee
entermixe
with
it
,
is
not
of
the
match
o●
party
;
but
is
onely
of
our
owne
proper
beliefe
and
inuention
.
Paine
which
seemes
to
be
the
iustest
cause
to
make
vs
apprehend
it
,
is
excluded
,
and
hath
nothing
to
doe
with
it
,
because
the
seperation
of
the
soule
and
body
,
is
done
in
so
sodaine
a
moment
and
instan●
,
that
our
Vnderstanding
hardly
perceiuing
it
,
it
i●
very
difficult
for
our
sense
to
doe
it
.
Those
gastly
lookes
which
deuance
it
,
or
the
rew●rd
of
good
or
euill
which
followes
it
,
are
no
appurtenances
,
●or
dependancies
of
this
instant
or
moment
:
But
I
will
say
more
;
For
as
there
is
no
time
in
this
instant
,
so
likewise
there
is
no
paine
;
because
the
senses
cannot
operate
or
agitate
(
according
to
the
opinion
of
Philosophers
)
but
with
some
certaine
Interim
of
time
,
and
which
is
more
,
that
those
last
panges
are
passed
away
without
any
sense
or
feeling
thereof
.
And
contrariwise
,
if
in
this
seperation
,
the
paine
should
be
either
in
the
body
or
soule
,
or
both
;
First
,
the
body
feeles
it
not
,
because
there
is
nothing
but
the
senses
which
can
perceiue
it
,
who
being
in
disorder
and
confusion
,
by
the
disturbance
of
the
vitall
spirits
,
which
they
oppresse
and
restraine
,
their
disposition
is
thereby
vitiated
.
The
function
of
the
senses
being
interrupted
,
they
cease
to
operate
;
and
therefore
of
feeling
the
effect
of
paine
,
but
more
especially
when
the
spirits
abandon
them
,
and
retire
and
withdrawe
themselues
from
the
heart
:
The
which
wee
perceiue
,
and
see
in
those
who
fall
in
a
swoone
,
whose
eyes
remaine
yet
open
,
without
seeing
,
and
without
operation
:
which
happeneth
and
comes
to
passe
,
because
the
spirits
which
should
make
the
wheeles
of
the
sight
to
moue
and
operate
,
haue
abandoned
their
places
and
functions
.
The
Soule
of
her selfe
cannot
remedy
it
,
no
more
then
a
Fountainer
can
cause
his
water-workes
to
play
,
when
there
is
no
water
;
the
which
by
reason
thereof
,
is
then
meerely
out
of
his
power
.
And
as
the
eye
by
the
defect
hereof
,
performes
not
her
function
;
and
without
perceiuing
thereof
,
ceaseth
to
operate
:
so
all
the
other
senses
by
the
same
rule
and
reason
,
doe
faile
vs
.
When
our
Soule
will
take
her
last
farewell
of
our
body
,
shee
flyes
to
the
regions
of
the
Liuer
and
Heart
,
as
to
her
publique
places
,
all
the
spirits
being
dispierced
,
and
bending
here
and
there
in
the
body
,
to
take
her
last
fare-well
of
them
,
which
retire
,
without
that
the
parts
or
members
farther
off
,
doe
feele
any
paine
of
this
seperation
:
but
because
henceforth
they
can
no
more
feele
it
,
for
that
they
carie
away
with
them
the
heat
and
strength
of
feeling
.
If
therefore
there
be
any
paine
,
it
must
be
in
the
noble
parts
,
who
profer
their
last
farewell
,
and
thankes
to
the
Soule
for
the
care
,
labour
,
and
paine
;
which
shee
hath
had
to
giue
them
life
and
motion
.
The
Husband
cannot
l●aue
or
goe
from
his
Wife
,
without
a
great
sense
and
feeling
of
sorrowe
:
for
his
sighes
,
griefes
,
and
teares
,
testifie
how
bitter
and
displeasing
this
seperation
is
to
him
:
Can
therefore
this
seperation
of
the
soule
from
the
body
,
bee
performed
with
lesse
griefe
and
paine
?
Some
will
say
,
that
the
most
remote
parts
and
members
shall
be
insensible
thereof
,
and
endure
and
suffer
nothing
in
this
reluctation
and
conflict
,
which
is
onely
because
they
haue
giuen
this
charge
,
and
conferred
this
commission
to
the
noble
parts
to
performe
it
.
As
in
the
seperation
of
one
whom
we
deerely
affect
and
loue
,
all
the
whole
body
which
suffereth
in
this
farewell
,
(
to
make
his
griefe
and
sorrowes
the
more
apparent
)
commits
the
charge
thereof
to
the
eyes
by
their
teares
,
and
to
his
breast
by
her
sighes
,
to
expresse
his
sense
and
feeling
thereof
:
I
answere
,
that
there
is
no
paine
,
because
the
spirits
who
withdrawe
themselues
,
by
the
defects
and
failing
of
others
in
these
interiour
parts
,
are
either
in
good
and
perfect
order
,
and
their
function
is
common
,
and
therefore
without
paine
;
or
else
in
confusion
,
and
then
the
function
,
and
organes
of
the
spirits
are
changed
,
and
consequently
their
effect
,
which
is
the
sense
and
feeling
thereof
:
Which
is
seene
by
those
who
fall
into
a
trance
or
swooning
,
They
feele
nothing
lesse
then
paine
in
those
parts
,
which
with
farre
more
reason
should
betide
them
;
because
the
force
and
power
of
the
spirits
dispierced
throwe
all
the
body
,
is
in
one
instant
assembled
,
and
gathered
together
in
this
place
:
whereas
contrariwise
Death
hapneth
,
and
comes
to
vs
,
by
the
extinguishing
of
the
spirits
,
who
by
their
extreame
weakenesse
,
cannot
furnish
power
enough
,
to
moue
the
wheeles
and
organes
of
our
feeling
;
and
as
without
paine
they
haue
abandoned
the
remotest
parts
and
members
,
they
faile
in
them
without
any
perceiuing
thereof
.
The
body
depriued
of
Knowledge
,
and
therefore
ignorant
of
his
losses
,
supports
it
without
any
paine
or
griefe
:
So
that
if
there
be
any
paine
or
bitternesse
in
this
seperation
;
it
should
be
in
the
soule
,
who
touched
with
the
remembrance
of
fore-past
pleasures
,
which
she
hath
enioyed
,
and
tasted
in
her
commerce
and
traffique
with
the
body
,
shee
cannot
depart
or
estrange
her selfe
without
paine
,
and
lamentation
.
But
I
affirme
,
and
say
,
that
paine
hath
no
power
,
but
ore
the
Body
,
and
that
the
Soule
,
being
wholly
simple
,
pure
,
and
spirituall
,
is
exempt
of
its
iurisdiction
,
and
it
hath
no
hold
,
or
power
ouer
her
.
That
if
the
knowledge
which
she
hath
bee
capable
to
giue
him
any
sense
,
or
feeling
of
paine
,
it
should
bee
for
his
good
.
But
there
is
nothing
which
the
Soule
embraceth
with
more
passion
,
nor
desireth
so
eagerly
,
then
her
rest
,
and
tranquillity
;
I
meane
the
enioyance
,
and
possession
of
her
obiect
;
for
then
chiefely
when
she
is
detained
in
the
prison
of
the
body
,
she
findes
nothing
pleasing
in
this
strange
Countrie
,
which
can
content
her
appetite
.
Iudge
then
if
she
g●ieue
to
depart
and
dislodge
from
the
body
,
and
whether
a
Prisoner
detained
by
the
Turkes
,
when
we
take
off
the
chaines
from
his
hands
,
and
feete
,
pay
his
Ransome
to
reconduct
him
into
his
natiue
country
,
&
so
restore
him
to
the
free
possession
of
his
goods
,
and
liberty
,
haue
any
great
cause
to
afflict
himselfe
for
this
separation
:
I
confesse
you
will
answere
me
;
that
I
no
more
feare
Death
for
its
paine
,
sith
there
is
none
so
sharpe
,
which
we
will
not
willingly
endure
and
suffer
;
and
which
is
not
entermixed
with
some
sweetnesse
;
if
we
fla●ter
our selues
with
the
hope
of
a
remedy
.
But
who
is
he
,
who
ought
not
to
apprehend
the
losse
of
goods
,
which
are
common
to
the
one
,
and
the
other
,
to
the
minde
,
and
the
body
,
which
being
diuided
,
and
separated
,
their
sweet
enioyance
can
no
more
be
recouered
;
I
say
,
that
if
this
losse
be
a
griefe
,
or
euill
:
this
euill
ought
to
concurre
,
and
meet
,
either
in
the
enioying
thereof
,
or
then
when
you
possesse
,
and
enioy
it
,
no
longer
.
As
for
the
present
,
should
you
not
iniustly
complaine
,
because
you
enioy
it
quietly
,
and
that
you
attribute
the
good
which
they
bring
vs
,
to
the
possessing
of
them
:
But
it
is
no
euill
,
no
more
then
when
you
enioy
them
not
,
because
the
euill
is
the
feeling
which
we
haue
of
a
thing
that
afflicts
vs
;
but
Death
depriues
vs
of
all
sense
and
feeling
,
and
therefore
of
this
paine
and
affliction
;
that
if
you
afflict
your selfe
,
because
death
depriues
you
of
the
remembrance
thereof
,
by
the
same
reason
,
euery
night
before
you
sleepe
,
you
ought
to
bewaile
and
lament
it
,
and
to
take
your
farewell
,
because
you
goe
to
lose
the
memory
thereof
.
Those
who
haue
iudged
most
sollidly
,
and
pertinently
of
Death
,
and
who
haue
most
curiously
depainted
it
at
Nature
,
and
Life
,
haue
compared
it
to
sleepe
.
But
,
if
we
will
aske
the
opinion
of
Trophonius
,
and
Agamedes
,
they
will
teach
vs
,
what
is
the
most
Soueraigne
of
our
Riches
and
contents
;
because
after
they
had
built
,
and
consecrated
a
stately
Temple
to
the
honour
of
Apollo
,
they
besought
him
in
requitall
,
that
he
would
eternally
grant
them
the
best
thing
,
and
it
was
answered
them
by
the
Oracle
;
that
their
demand
should
be
satisfied
within
three
dayes
;
but
before
the
expiration
thereof
,
they
both
died
.
He
who
is
in
the
worst
estate
and
condition
,
beginnes
to
hope
when
he
hath
no
more
to
feare
,
whereof
he
is
not
presently
afflicted
:
Man
being
then
so
miserable
in
his
life
,
hath
he
not
reason
to
aime
,
and
aspire
to
some
better
thing
.
To
feare
Death
,
(
saith
Socrates
,
)
is
the
part
of
a
Wise
man
,
because
all
the
World
ignores
it
;
in
not
knowing
whether
it
be
our
good
,
or
our
euill
:
But
what
should
we
not
feare
;
if
we
feare
that
which
cowardise
her selfe
hath
sought
for
her
retraite
,
and
shelter
,
and
for
the
speediest
and
most
soueraigne
remedy
of
all
afflictions
and
miseries
:
The
Egyptians
had
still
in
their
Bankets
,
the
Image
of
Death
;
neuerthelesse
,
it
was
not
feare
who
had
the
charge
to
represent
them
this
picture
,
but
it
was
Constancy
,
and
Vertue
,
who
had
that
commission
,
and
who
would
not
permit
that
in
the
middest
of
their
Delights
and
Ioyes
;
they
should
be
interrupted
by
any
vnexpected
accident
:
But
if
Death
then
befell
them
,
that
he
should
be
of
their
company
,
that
the
ceremony
might
not
be
troubled
,
in
regard
they
kept
him
his
place
,
and
dish
;
and
briefely
,
that
the
ioy
of
the
company
mought
not
be
disturbed
;
for
because
they
neither
knew
the
certaine
place
,
or
time
where
they
should
attend
Death
,
they
therefore
attended
him
in
all
times
,
and
places
.
Aristotle
tells
vs
,
that
there
is
no
feare
,
but
of
doubtfull
things
;
it
is
then
in
vaine
for
vs
to
apprehend
it
,
or
that
our
feare
prepares
him
such
base
,
and
cowardly
courages
,
in
regard
there
is
nothing
more
ce●taine
then
Death
.
How
many
are
there
found
,
who
suruiue
their
glory
,
and
whose
languishing
life
hath
not
serued
,
but
for
a
Tombe
to
bury
their
reputation
.
It
was
said
by
a
Philosopher
,
that
the
sweete
pleasures
of
life
,
was
but
a
slauery
,
if
the
libertie
to
die
,
were
to
be
said
so
,
why
then
should
we
feare
that
,
which
the
wisest
of
the
World
,
held
the
surest
harbour
,
and
sanctuary
of
our
tranquillity
.
It
now
rests
,
that
we
fight
,
against
the
feare
of
paine
,
which
serues
but
to
afflict
vs
,
with
a
present
griefe
of
that
which
it
may
be
,
will
n●uer
befall
vs
,
or
at
least
,
farre
otherwise
then
we
feare
.
The
Painter
Parhasius
exposed
his
Slaues
to
the
Racke
,
thereby
,
the
more
naturally
to
represent
the
feigned
tortures
of
Prometheus
.
We
are
Slaues
to
feare
,
who
of
an
imaginary
euill
,
delights
to
cast
on
vs
the
gall
,
and
bitternesse
of
a
thousand
true
vexations
,
and
afflictions
.
For
how
often
haue
we
shaked
,
and
trembled
with
feare
,
at
those
things
which
haue
produced
vs
no
greater
damage
then
the
bare
apprehension
thereof
.
Haue
we
euer
feared
,
or
expected
any
thing
with
extreame
impatiency
,
but
that
we
haue
still
found
it
altered
,
and
changed
with
the
beliefe
and
hope
thereof
?
Hath
not
paine
many
sharpe
points
,
and
throes
of
it selfe
,
without
it
be
any
way
needfull
,
for
our
feare
to
edge
,
or
sharpen
them
;
As
farre
distant
as
they
may
be
,
they
still
approach
vs
;
opens
them
our
brest
and
heart
,
and
casts
them
into
our
very
blood
.
Hee
who
cannot
defend
the
blow
which
threatens
him
;
at
least
,
let
him
defend
the
feare
thereof
,
whereby
he
shall
diminish
,
at
least
the
one
halfe
of
his
griefe
and
paine
:
Our
feares
are
as
easily
deceiued
,
as
our
hopes
.
If
our
griefe
and
paine
be
violent
,
it
will
be
short
;
if
wee
cannot
carry
it
,
it
will
carry
vs
;
but
if
it
be
moderate
,
and
supportable
,
then
our
constancy
can
agree
,
and
sympathise
with
it
;
howsoeuer
,
it
will
be
high-time
to
thinke
thereof
when
we
come
to
resent
and
feele
it
:
But
aboue
all
things
wee
must
remember
,
that
there
can
nothing
befall
vs
,
which
is
not
incident
,
and
common
to
all
the
World
,
and
that
we
entertaine
,
and
receiue
the
conditions
of
this
our
life
,
onely
at
our
owne
perills
,
and
fortunes
.
There
is
good
,
and
euill
,
ease
,
and
paine
,
and
therefore
there
will
bee
no
particular
rule
,
or
law
made
for
vs
.
Destiny
doeth
not
vnwinde
for
one
man
the
threed
of
the
aduentures
,
and
fortunes
of
all
the
World
;
and
that
very
paine
which
wee
endure
,
depends
of
a
part
of
diuine
power
,
which
must
finish
its
course
;
hath
the
rising
of
this
Starre
beene
a
maligne
aspect
vnto
vs
,
why
,
his
setting
will
giue
vs
a
benigne
,
and
gracious
influence
:
Nothing
remaines
long
fixed
,
or
immooueable
;
in
Tortures
,
and
Torments
,
there
is
yet
some
relaxation
,
and
ease
;
all
Paines
,
and
Griefes
haue
their
Interims
,
which
giues
other
Formes
,
and
Faces
to
voluptuousnesse
,
then
a
dumbe
,
or
obscure
felicity
.
Briefely
,
it
is
an
ineuitable
Decree
,
which
hath
no
appeale
;
it
is
therefore
farre
better
for
vs
to
aduance
,
and
follow
,
then
to
permit
our selues
to
bee
dragged
,
and
constrained
,
and
so
by
our
reluctation
,
and
contradiction
to
incurre
the
anger
of
our
great
Captaine
.
SECTION
.
VII
.
Of
all
Passions
,
there
is
no
greater
Enemie
to
Reason
,
nor
lesse
capable
of
councell
then
Choler
.
IT
is
reported
that
Minerua
(
on
a
time
)
playing
on
a
Flute
in
the
looking-glasse
of
a
fountaine
,
was
so
extreamely
angry
with
her selfe
,
to
see
the
deformity
of
her
Face
counterfeited
,
by
reason
of
the
swelling
of
her
cheekes
,
that
she
threw
her
Flute
to
the
ground
and
brake
it
:
If
Man
were
so
curious
to
consider
the
deformitie
of
his
manners
,
and
the
indecency
which
Choler
imprints
on
his
face
,
I
beleeue
,
that
he
would
spend
all
his
anger
on
this
passion
;
and
that
Reason
would
againe
counsell
him
once
againe
to
be
Cholericke
,
thereby
to
cut
off
the
roote
of
so
pernitious
a
vice
;
I
know
not
if
our
Soule
could
be
seene
of
our
eyes
,
in
the
furious
fumes
of
this
passion
,
who
could
indure
the
sight
thereof
;
for
iudge
what
she
may
be
interiourly
,
sith
her
exteriour
Image
,
is
so
foule
and
deformed
.
The
liueliest
traces
,
and
the
most
delicate
Lineaments
,
which
make
her
most
commendable
,
are
those
which
Reason
,
and
Vertue
pourtray
in
her
.
But
what
can
we
more
see
faire
in
her
,
as
soone
as
they
are
defaced
by
the
darke
,
and
obscure
colours
of
this
passion
;
the
madnesse
thereof
,
ingendereth
such
a
combustion
,
and
disorder
,
that
Reason
is
constrained
to
retire
,
as
wholly
confused
,
and
to
abandon
the
conduction
of
the
Soule
,
to
the
rage
and
insolency
of
this
fury
.
She
makes
vs
beleeue
that
we
are
offended
,
and
that
there
is
nothing
but
reuenge
,
which
can
diminish
our
iniury
;
as
if
Vice
could
be
corrected
by
her selfe
,
and
neuerthelesse
,
not
being
able
to
wreake
it
on
others
,
as
soone
as
she
would
,
she
then
performes
it
on
her selfe
,
and
teares
her selfe
in
pieces
,
conditionally
,
that
she
may
sprinckle
some
of
her
owne
blood
,
on
the
face
of
her
Enemy
.
Oh
Passion
!
what
an
Enemy
art
thou
to
man
;
knowest
thou
nothing
else
,
but
how
to
offend
him
?
Thou
puttest
weapons
into
our
hands
,
to
repulse
iniuries
;
and
then
thou
makest
vs
Enemies
to
our selues
,
to
the
end
that
wee
may
haue
occasion
to
offend
our selues
,
and
thereby
,
from
one
&
the
same
wound
,
to
cause
to
proceede
the
iniury
,
and
the
reuenge
;
But
herein
she
is
the
more
dangerous
in
that
she
aduanceth
not
little
,
and
little
by
degrees
,
and
solicites
not
the
Soule
as
other
passions
doe
,
but
contrary-wise
she
drawes
,
and
precipitates
her
at
one
blow
:
After
we
are
fallen
into
this
frenzie
,
it
matters
no
more
,
what
hath
occasioned
it
,
for
we
still
aduance
,
and
passe
on
to
the
bottome
of
this
precipice
,
which
the
Poets
haue
well
represented
to
vs
,
who
for
o●e
Apple
,
reduced
Greece
,
and
Asia
to
fire
,
and
sword
.
The
same
cause
which
makes
a
Master
of
a
family
to
murmur
in
his
house
,
animates
a
Prince
against
his
Subiects
;
and
an
iniury
which
puts
weapons
into
our
hands
against
a
particular
person
,
doeth
some
times
occasion
,
&
enkindle
a
warre
in
a
whole
Kingdome
,
at
least
if
Fortune
haue
giuen
vs
reputation
,
and
power
enough
to
effect
it
;
Choler
is
easie
enough
to
be
curbed
in
her
beginning
,
but
very
difficult
to
be
restrained
,
when
she
is
escaped
our
hands
;
she
takes
the
snaffle
in
her
teeth
,
violently
carrieth
vs
away
,
and
takes
no
other
counsell
,
but
from
her
owne
licentious
madnesse
.
In
this
passion
we
may
obserue
three
seuerall
motions
;
The
first
proceedes
from
the
power
of
Nature
,
as
a
certaine
vnwilling
disposition
,
and
changing
of
affection
,
which
we
cannot
remedy
,
but
by
a
prescription
of
long
time
,
and
custome
,
and
yet
very
difficulty
,
because
Nature
hath
this
power
in
men
,
to
mooue
them
despight
of
themselues
;
yea
,
and
to
make
them
remember
the
very
strongest
of
their
imperfections
:
The
second
is
voluntary
,
to
wit
,
then
when
this
passion
consults
,
and
takes
councell
of
Reason
,
and
submits
to
it
,
but
he
who
flattereth
his
Choler
,
and
doeth
not
stop
it
in
this
point
,
and
behalfe
,
let
him
neuer
hope
to
restraine
it
in
the
third
,
and
last
motion
,
because
Reason
hauing
once
stooped
vnder
the
command
of
this
passion
,
she
tramples
on
her
throate
;
takes
the
possession
of
our
Iudgement
,
and
being
shut
vp
,
and
fortified
in
our
house
,
sets
fire
both
without
and
within
it
,
and
then
by
little
and
little
,
consumes
her selfe
in
the
flames
thereof
;
I
am
of
opinion
,
that
it
was
for
this
cause
,
and
reason
,
that
Seneca
said
,
that
it
were
better
to
exclude
Vertue
from
our
Soules
,
then
to
receiue
,
or
admit
Choler
,
because
the
end
thereof
,
prooues
most
commonly
the
beginning
of
repentance
.
For
Reason
eleuating
her selfe
by
degrees
,
and
disingaging
her selfe
from
the
tyranny
of
this
domesticall
Enemy
,
she
then
comes
to
know
the
disorder
,
occasioned
by
her
owne
blindnesse
;
whereof
she
is
taken
as
surety
,
and
pledge
,
because
she
must
answere
,
for
the
force
and
power
which
she
hath
committed
vnto
him
.
Or
if
our
Reason
thinke
to
iustifie
her selfe
,
for
that
she
seemes
at
his
arriuall
,
to
prescribe
,
and
giue
him
Lawes
,
let
her
know
,
that
Choler
forgets
them
,
and
that
she
neuer
remembers
them
,
except
it
be
then
,
when
they
offend
her
.
Those
who
are
intemperate
in
their
sicknesse
,
prohibit
,
and
defend
to
be
obeyed
when
they
are
sicke
:
&
sith
man
cannot
be
temperate
in
this
sicknesse
of
the
Soule
,
I
meane
Choler
,
I
am
of
opinion
,
that
by
times
he
defend
Reason
to
obay
him
.
Or
if
we
beleeue
,
that
it
is
some
times
necessary
,
because
(
as
a
Philosopher
said
,
)
it
giues
weapons
to
Valour
;
I
answere
,
that
Vice
produceth
nothing
which
is
Vertuous
,
although
it
seeme
to
shoote
foorth
some
false
buds
,
or
twigges
,
which
beares
I
know
not
what
deceitfull
image
,
or
representation
thereof
.
It
is
no
good
fat
,
when
through
sicknesse
we
become
puffed
vp
,
and
corpulent
.
It
is
neither
courage
,
nor
vallour
,
when
through
Choler
we
rush
vpon
our
Enemies
:
Vertue
neuer
makes
vse
of
so
weake
a
Champion
as
Choler
;
It
is
a
weapon
which
commands
vs
,
and
which
we
manage
but
at
his
pleasure
,
and
as
dangerous
towards
our selues
,
as
towards
those
whom
it
will
offend
.
It
is
true
,
Choler
hath
power
and
predominancy
ouer
all
men
;
that
there
are
many
people
who
haue
not
yet
approoued
the
stings
of
ambition
,
who
know
not
the
name
of
Couetousnesse
,
and
yet
there
are
none
who
haue
not
felt
the
effect
of
Choler
.
All
the
World
is
naturally
subiect
to
Loue
,
yea
,
none
can
iustly
deny
the
trueth
hereof
,
and
yet
we
haue
not
seene
a
World
of
people
mad
wi●h
the
Loue
of
one
Woman
,
as
we
haue
seene
possessed
with
this
passion
of
Choler
;
But
it
followes
not
that
we
cannot
auoide
it
,
we
goe
more
often
,
and
more
swiftly
towards
Choler
,
then
she
doeth
towards
vs
.
We
seeke
the
occasions
thereof
insteed
of
eschewing
,
and
flying
them
;
in
imitation
of
Caesar
,
who
hauing
recouered
all
the
writings
,
letters
,
and
memories
of
his
Enemies
,
he
caused
them
to
be
throwne
into
the
fire
without
seeing
them
,
thereby
to
preuent
,
and
shorten
the
way
of
Choler
,
and
Reuenge
;
and
it
is
also
reported
of
him
,
That
hee
neuer
forgate
any
thing
but
iniuries
receiued
,
a
defect
and
imperfection
of
memory
,
worthy
of
so
great
a
Prince
.
It
appertaines
to
none
,
but
to
those
great
courages
to
contemne
iniuries
.
In
the
highest
Region
of
the
ayre
,
there
is
no
thunder
,
Saturne
(
the
greatest
of
the
Gods
)
walkes
so
frest
,
and
the
more
the
quality
and
condition
of
men
are
eleuated
,
the
more
slow
they
should
bee
to
follow
this
passion
,
because
they
haue
more
meanes
to
offend
,
and
to
adde
,
and
giue
to
the
nourishing
of
this
inraged
fury
,
the
blood
,
and
ruine
of
those
whom
they
threaten
.
If
a
Childe
,
or
a
Foole
offend
thee
in
the
Streete
with
iniurious
words
,
thou
wilt
auoide
him
with
disdaine
;
they
are
too
much
below
thee
,
to
be
able
to
offend
thee
;
So
,
know
that
if
the
Vertue
,
and
greatnesse
of
thy
Courage
,
could
as
much
lift
thee
aboue
common
people
,
as
aboue
these
innocent
persons
;
that
thou
shouldest
finde
as
little
iniury
from
the
one
,
as
from
the
other
;
the
reuenge
which
thou
seekest
,
is
a
confession
of
griefe
for
a
wrong
.
If
he
had
not
offended
thee
,
thou
hadst
not
needed
this
remedy
,
a
remedy
worse
then
the
wrong
it selfe
,
because
it
befalls
vs
;
for
not
being
able
to
endure
anothers
folly
,
we
very
often
make
it
our
owne
:
None
can
offend
vs
despight
of
our selues
;
an
iniury
offered
vs
,
is
either
true
,
or
false
.
If
true
,
why
should
we
be
offended
to
heare
,
or
vnderstand
a
thing
as
it
is
.
If
it
be
false
,
are
we
not
satisfied
,
because
the
iniury
then
returnes
,
and
retortes
vpon
our
Enemy
,
through
the
vice
of
his
life
?
His
designe
is
to
offend
thee
;
so
,
he
hath
then
neede
of
thee
to
execute
his
resolution
,
and
for
what
art
thou
indebted
to
him
,
to
obey
his
will
;
If
the
iniury
offend
,
and
anger
thee
,
it
is
that
which
he
desireth
,
and
then
thou
makest
no
more
difference
of
thine
Enemy
,
then
of
thy
Friend
:
because
thy
will
is
that
of
either
of
them
.
As
words
are
but
winde
,
so
know
that
the
lye
,
or
iniury
which
offends
thee
in
point
of
Honour
,
is
but
vanitie
,
Courage
is
to
be
esteemed
and
prised
,
but
it
is
either
God
,
thy
Prince
,
or
Countrey
,
which
must
dispose
thereof
vpon
good
occasions
;
iniuries
receiue
no
sharper
answeres
then
contempt
.
A
Philos●pher
demanding
of
an
old
Courtier
how
so
rare
a
thing
as
age
could
ripen
,
and
subsist
in
Court
;
made
answere
,
in
receiuing
iniuries
,
and
thanking
those
who
proffer
them
.
The
best
reuenge
which
we
c●n
ta●e
of
our
Enemie
,
is
to
reape
profit
by
his
in●uries
.
We
haue
some
times
neede
of
Enemies
,
because
,
discouering
our
imperfections
by
their
iniuries
,
we
afterwards
r●forme
and
remedy
them
.
Reprehension
also
,
is
some
times
necessary
to
preuent
,
&
hinder
,
that
this
Vice
augment
not
,
but
(
as
one
affirmes
)
he
who
practiseth
it
,
must
neither
be
Hungry
,
nor
Thir●ty
;
let
him
beware
that
he
adde
not
Reuenge
to
Choler
,
for
then
he
shall
doe
nothing
,
worth
any
thing
,
no
more
then
doeth
that
Phisitian
,
who
being
angry
with
his
sicke
patient
,
neuer
administereth
him
Phisique
,
but
in
Choler
.
But
me
thinkes
,
the
best
way
to
flye
and
abandon
it
,
is
to
consider
,
that
it
doeth
more
endamage
vs
,
then
those
whom
we
would
offend
.
It
suckes
the
greatest
part
of
our
owne
proper
gall
,
and
so
poysoneth
vs
,
for
we
cannot
expell
our
breath
,
but
after
the
proportion
we
attract
,
and
draw
it
in
,
for
we
draw
it
in
,
before
we
first
breathe
,
and
powre
it
forth
on
others
;
and
our
Choler
vomiteth
out
nothing
on
our
Enemy
,
before
it
haue
first
corrupted
our
owne
stomach
,
by
its
too
great
indigestion
.
SECTION
VIII
.
Passions
haue
so
deformed
a
Countenance
,
that
albeit
,
they
are
the
Daughters
of
Nature
,
yet
we
cannot
loue
them
,
and
behold
them
at
on●
time
.
PAssions
are
to
the
minde
,
as
diseases
to
the
body
;
and
as
the
body
is
reputed
sicke
,
if
any
part
or
member
thereof
be
afflicted
,
or
pained
,
so
the
soule
cannot
be
said
to
be
healthfull
and
sound
,
as
long
as
she
feeles
the
distemper
of
any
passions
;
whereof
some
are
sodainly
enflamed
,
and
haue
no
mediocrity
,
as
Choler
,
and
others
by
little
,
and
little
,
are
nourished
in
our
vaines
,
and
bowells
,
vntill
the
poyson
thereof
being
spread
,
and
fortified
,
is
become
strong
enough
,
to
ingender
a
vniuersall
emotion
;
as
the
very
thought
that
we
shall
be
pained
,
or
afflicted
by
small
degrees
,
appales
▪
and
daunts
our
courage
,
and
comes
to
surprise
our
Soule
,
with
languishing
,
griefe
,
and
sorrow
.
A
vice
more
dangerous
then
the
first
,
because
Choler
is
a
clappe
of
Thunder
,
yea
,
a
Thunder-bolt
,
which
with
one
blow
,
breakes
the
branches
of
a
Tree
,
whereas
Sorrow
as
a
Worme
stickes
to
the
roote
thereof
,
by
little
and
little
consumes
its
naturall
heate
,
and
quite
withers
,
and
dries
it
vp
:
that
in
an
instant
disturbes
the
tranquillity
of
our
Soule
,
but
is
soone
appeased
;
this
pierceth
to
the
bottome
,
remooues
the
very
dregges
,
and
dirt
thereof
,
and
hauing
lifted
it
vp
aboue
it selfe
,
is
not
quieted
but
by
a
long
tract
of
time
.
A
base
,
weake
,
and
effeminate
passion
,
which
condemnes
it selfe
,
and
forbids
the
pleasing
familiarity
of
his
deerest
friendes
,
who
fearing
to
be
surprised
,
as
an
adulterate
woman
in
her
vitious
Countenance
,
she
constraines
her selfe
to
flie
,
and
steale
away
from
her selfe
,
as
well
as
from
other
mens
eyes
,
but
yet
in
what
place
soeuer
she
thinkes
to
saue
her selfe
,
she
still
goes
augmenting
of
her
paine
,
and
flattering
of
her
misfortune
;
and
the
fairest
fruites
which
she
is
capable
to
produce
,
are
Sighes
,
Teares
,
and
Groanes
;
the
irreproachfull
witnesses
of
the
small
courage
of
those
who
foment
,
and
cherish
them
.
But
if
it
violently
proceede
,
from
the
good
which
we
see
others
possesse
,
then
we
tearme
it
Enuie
.
A
most
infamous
passion
,
which
being
not
able
to
offend
others
,
seeks
to
annoy
,
and
destroy
himselfe
;
and
busking
euery
where
,
seekes
onely
his
owne
tortures
in
other
mens
contentments
.
Those
who
are
eminent
and
sublime
in
Vertue
,
seeme
to
haue
their
reputation
exempt
from
the
assaults
,
and
blowes
of
Enuie
;
because
commonly
it
ingendereth
not
but
among
equalls
,
and
those
which
by
the
same
competition
,
and
concurrence
,
aime
at
the
same
ends
.
Iniust
in
their
designes
,
and
onely
iust
in
that
they
are
sufficient
for
their
owne
proper
vexation
,
and
to
tie
themselues
to
their
owne
torments
.
Or
if
it
happen
that
we
are
melancholly
to
see
another
participate
of
our
goods
;
then
it
is
no
more
Sorrow
,
but
Ielousie
which
proceedes
from
the
diffidence
of
himselfe
,
and
of
his
owne
merits
,
or
from
the
defect
of
that
which
hee
loues
,
as
Inconstancy
,
or
Leuitie
,
whereof
our
heart
secretly
accuseth
him
,
or
from
the
vertue
,
or
excellent
parts
which
we
see
,
and
obserue
in
our
riuall
.
Among
all
other
passions
,
it
is
she
alone
to
whom
most
things
serue
for
Phisique
,
but
least
for
remedie
;
She
screwes
,
and
insinuates
her selfe
vnder
the
title
of
good
will
and
affection
,
and
yet
on
the
foundation
thereof
,
she
buildes
her
chiefest
hatred
.
And
if
any
one
contrariwise
pretend
that
it
is
a
signe
of
Loue
;
I
say
,
that
like
as
a
f●auer
in
the
body
is
a
signe
of
life
,
but
yet
of
distempered
,
&
corrupted
life
,
that
so
Iealousie
may
be
a
testimony
of
Loue
,
but
yet
it
is
of
an
imperfect
&
def●ctiue
Loue
;
for
that
which
we
suspect
,
either
is
,
or
is
not
;
If
it
be
not
▪
we
offend
that
which
we
loue
;
if
it
be
,
is
it
not
properly
to
ruine
affection
:
But
is
there
a
greater
folly
then
to
be
eager
in
the
knowledge
of
our
owne
shame
,
and
misery
,
when
there
is
no
Phisique
,
which
doeth
not
augment
,
and
inflame
it
?
B●t
he
who
is
curious
in
his
owne
damage
,
informes
himselfe
thereof
,
and
hauing
discouered
it
,
findes
no
remedie
,
but
which
is
a
thousand
times
worse
then
his
griefe
and
vexation
;
me
thinkes
the
sight
of
his
passions
,
is
sufficient
to
make
him
detest
them
;
they
haue
deformity
enough
in
them
,
to
exasperate
our
anger
and
hatred
against
them
:
They
are
the
seditious
,
and
factious
persons
of
our
Soule
,
and
the
professed
Enemies
of
our
p●ace
,
and
tranquillity
.
It
is
true
that
we
may
throw
them
to
the
ground
,
and
trample
on
them
,
by
the
assistance
,
addresse
,
and
subtilty
of
Vertue
,
but
doe
what
we
can
,
they
will
seeme
anew
to
reuiue
,
and
re-enforce
themselues
as
Antaeus
the
son
of
the
Earth
,
the
blow
of
their
fall
,
makes
them
glance
,
and
rebound
against
vs
,
and
if
they
cannot
wholly
support
and
raise
themselues
,
they
will
yet
enforce
themselues
to
fight
with
vs
on
their
knees
.
The
end
of
the
fourth
Discourse
.
The
fift
Discourse
.
Of
Felicitie
.
SECTION
.
I.
Euery
thing
naturally
tends
to
its
repose
,
onely
Man
strayes
from
his
Felicitie
,
or
if
hee
approach
it
,
he
stayes
at
the
branches
,
insteede
of
embracing
the
truncke
,
or
body
of
the
tree
.
IN
interiour
diseases
there
is
not
much
lesse
art
to
know
them
,
then
to
cure
them
;
but
especially
then
,
when
their
poyson
hauing
surprised
the
most
secret
and
hidden
parts
,
is
stollen
from
our
sight
,
yea
,
and
from
the
sense
and
feeling
of
him
who
harboureth
it
in
his
brest
;
the
most
apparant
,
and
truest
signe
of
curing
such
diseases
,
is
to
expell
the
paine
,
and
to
awaken
in
the
patient
,
his
sleepie
,
or
benummed
parts
,
to
the
end
that
the
feeling
which
he
findes
thereof
,
make
him
assume
the
strength
,
and
courage
to
practise
the
remedies
,
the
which
we
haue
already
formerly
done
.
It
remaines
now
,
that
thou
lend
a
strong
hand
to
the
remedies
,
thereby
to
pull
,
and
roote
vp
these
virulent
humours
.
Thinke
not
that
thes●
diseases
are
of
the
number
,
and
quality
of
those
who
are
inchanted
,
and
which
are
cured
with
bare
words
,
:
The
Phisitian
,
and
sicke
patient
,
doe
neither
aduance
,
nor
performe
any
good
by
discourse
or
words
,
if
they
adde
not
effects
thereto
.
If
occasion
require
,
we
must
vse
Irons
,
and
fire
to
extirpe
this
plant
;
there
is
such
a
distance
from
the
Estate
,
wherein
this
contagion
hath
reduced
vs
,
to
that
point
which
we
seeke
and
desire
,
that
the
changing
of
one
to
the
other
cannot
bee
performed
with
lesse
violence
.
To
approoue
any
other
way
,
is
to
attempt
an
impossibility
;
and
herein
to
want
courage
,
is
to
dispaire
of
the
cure
,
and
remedy
of
his
disease
.
Neuerthelesse
,
we
will
attempt
the
most
pleasing
remedies
,
and
make
vse
of
Irons
,
and
fire
but
in
the
greatest
extreamities
.
I
conceiue
and
apprehend
,
that
some
one
will
say
to
me
,
thou
wilt
make
me
forsake
my
hold
,
and
so
abandon
a
good
in
effect
,
although
it
be
some
what
sharpe
,
and
bitter
,
to
follow
this
felicity
which
thou
proposest
,
which
it
may
be
is
a
good
in
shew
,
which
in
its
selfe
hath
no
other
body
but
contempt
,
nor
soule
,
but
vntrueth
and
lies
.
Hath
any
one
discouered
it
out
of
the
Empire
of
Fortune
,
and
what
else
is
it
but
the
fulnesse
,
and
the
loade-stone
of
his
fauours
(
which
attracts
the
eyes
of
all
the
World
,
as
the
white
,
and
leuell
of
our
desires
,
and
the
center
of
our
affections
.
)
But
that
which
we
terme
felicity
,
without
which
there
is
nothing
found
but
is
false
and
imaginary
.
No
,
no
,
I
will
not
snatch
out
of
your
hands
,
that
which
you
affect
,
and
cherish
so
deerely
,
nor
bereaue
your
eyes
of
these
obiects
,
whose
lustre
vnites
,
and
ties
them
to
it
.
I
will
not
cut
off
your
pensions
,
nor
reuenewes
▪
and
least
of
all
diminish
your
credit
,
and
authority
.
But
by
the
increase
,
and
surplus
of
a
〈◊〉
good
,
I
will
adde
to
that
heape
,
this
soueraigne
contentment
,
which
is
not
of
their
n●ture
and
grouth
,
if
we
will
beleeue
〈◊〉
disturbance
which
we
meet
with
in
the
〈◊〉
of
their
affluence
.
This
faire
Goddesse
Vertue
,
whose
〈…〉
is
beloued
,
and
honoured
of
all
the
World
,
yea
,
of
her
proper
Enemies
,
ought
to
lead
,
and
conduct
vs
by
the
hand
in
this
passage
,
and
to
put
vs
in
possession
of
that
felicity
,
whereof
we
affect
and
cherish
but
the
shadowes
:
It
is
she
which
beares
the
key
of
the
Treasury
,
which
hauing
vnshut
and
opened
,
we
may
all
thrust
in
our
hands
,
for
it
is
inexhaustible
.
Our
affections
shall
finde
the
inioyance
of
their
desires
,
and
our
insatiable
thirst
of
loue
,
shall
finde
wherewithall
to
quench
this
violent
fire
,
who
in
enioying
the
goods
of
Fortune
,
did
but
the
more
enflame
it
.
Wee
shall
haue
so
much
the
more
accesse
and
familiarity
,
as
our
Nature
doth
sweetly
encline
vs
.
Doe
I
say
that
shee
constraines
vs
with
some
degree
of
violence
;
The
desire
which
wee
feele
in
our
heart
,
is
it
any
other
thing
but
a
sparke
of
felicity
,
which
would
ioyne
as
to
his
element
,
and
the
place
of
his
Origine
?
For
where
the
defect
is
found
vnited
,
and
linked
to
power
,
there
necessarily
is
formed
desire
:
But
Man
is
knowne
to
want
many
things
,
chiefely
Vertue
,
which
is
a
perfect
habitude
.
Hee
then
desires
it
;
but
this
desire
tendes
to
something
,
which
may
bee
truly
purchased
and
obtained
,
and
where
being
ariued
,
he
findes
his
tranquillity
,
or
otherwise
this
his
desire
were
in
vaine
.
So
not
finding
it
in
the
goods
of
Fortune
,
but
in
Vertue
,
it
followes
,
that
there
is
another
felicity
,
besides
that
which
is
propos'd
vs
by
Fortune
.
Imperfection
supposeth
the
diminution
of
any
perfect
thing
,
because
the
nature
of
things
hath
not
deriued
its
power
and
vigour
from
a
defectiue
and
imperfect
Nature
,
but
from
a
most
compleat
and
full
one
.
It
followes
then
that
there
is
a
point
of
Nobility
,
from
whence
they
haue
degenerated
,
and
especially
in
the
act
of
our
soueraigne
good
,
from
whence
through
errour
and
opinion
,
man
hath
beene
diuerted
as
from
his
obiect
,
to
follow
a
stranger
;
the
which
because
hee
of
himselfe
cannot
wholy
appease
our
desire
,
sufficiently
demonstates
and
testifies
by
this
imperfect
beatitude
,
that
he
is
either
the
part
,
the
shadowe
,
or
the
Image
of
some
accomplished
thing
,
which
is
felicity
:
But
the
part
presupposeth
the
whole
,
and
the
shadowe
or
image
must
necessarily
haue
relation
to
the
body
.
Wherefore
,
of
this
imperfect
happinesse
,
wee
may
drawe
a
necessary
consequence
of
the
soueraigne
good
,
and
indeede
the
wit
of
man
,
in
whatsoeuer
extasie
hee
can
be
,
retaines
in
it selfe
I
know
not
what
seede
thereof
.
But
as
the
reeling
Drunkard
,
although
hee
cannot
finde
the
way
home
,
doth
not
for
all
lose
his
desire
to
returne
to
his
owne
house
:
So
man
being
drunke
with
the
delights
and
pleasures
of
the
world
,
doth
not
yet
omit
to
desire
this
felicity
,
which
is
proposed
him
by
nature
,
although
by
their
enchantments
hee
no
more
know●s
what
way
to
obserue
and
follow
.
Mens
actions
,
although
they
are
deriued
of
the
vertues
,
vices
,
troubles
of
the
soule
,
and
of
other
affections
,
doe
yet
all
tend
to
felicity
,
but
all
m●n
are
not
so
happy
to
obtaine
it
.
This
felicity
is
either
actiue
or
contemplatiue
.
This
last
ha●h
some
thing
more
noble
,
and
yet
more
imperfect
then
the
other
:
His
designe
is
more
generous
and
noble
,
but
his
execution
is
more
imperfect
;
yea
,
it
is
more
noble
in
that
it
seemes
that
by
her
,
man
is
made
like
vnto
the
Diuine
nature
.
In
the
actiue
we
shall
finde
some
thing
,
as
strength
and
wisedome
,
wherein
we
haue
some
common
resemblance
to
beasts
,
more
imperfect
in
his
execution
.
First
,
she
depends
of
the
actiue
,
and
according
to
the
saying
of
Plato
,
hath
neede
that
all
the
troubles
of
the
soule
be
appeased
,
and
dissipated
,
because
they
very
much
disturbe
con●emplation
,
and
yet
she
cannot
passe
without
the
goods
of
the
body
and
of
fortune
,
which
ought
to
be
prepared
to
her
by
this
;
when
she
wants
nothing
whereof
shee
ought
to
be
furnished
and
assisted
,
to
aduance
her
with
more
ease
and
facility
.
To
what
degree
can
shee
ascend
.
Perfection
cannot
bee
bought
or
purchased
in
this
world
,
because
of
the
obstacles
which
befall
vs
by
the
meanes
of
the
body
and
the
senses
,
who
by
throwing
too
darke
and
thicke
cloudes
betweene
the
true
and
false
,
hinder
the
soule
that
shee
cannot
enioy
a
perfect
f●licity
in
the
contemplation
of
truth
.
Contrariwise
,
the
actiue
who
employes
not
her selfe
,
but
to
correct
those
troubles
which
fall
into
the
Soule
,
by
animating
some
when
they
withdrawe
vs
from
our
dutie
,
and
in
stopping
others
when
they
make
vs
passe
the
bounds
of
reason
,
ariues
at
last
to
the
end
of
his
enterprise
,
and
makes
vs
enioy
in
effect
that
good
▪
which
shee
proposeth
her selfe
.
Shee
may
easily
leaue
and
omit
contemplation
,
which
is
somewhat
lesse
necessarie
then
the
goods
of
the
body
.
Sciences
(
or
learning
)
haue
their
vices
and
defects
,
as
Pride
,
Vanity
,
and
Presumption
,
which
cannot
be
corrected
but
by
the
ayde
of
this
.
Many
haue
beene
happy
without
learning
:
and
Socrates
for
the
regard
thereof
,
was
not
by
the
Oracle
reputed
the
wisest
man
of
the
world
,
but
for
the
conduction
and
ordering
of
his
manners
.
Neuerthelesse
,
as
one
good
added
to
another
,
makes
it
the
greater
,
so
the
contemplatiue
brings
some
profit
&
aduantage
to
the
actiue
felicity
,
although
neuerthelesse
she
seeme
rather
to
offend
then
serue
her
:
For
she
beares
with
her
a
(
I
know
not
what
)
trouble
to
enquire
and
know
;
which
sells
vs
many
light
and
triuiall
shewes
of
contentments
,
in
regard
of
continuall
sweat
and
labour
;
and
in
the
end
discouereth
vs
the
vanity
of
her
pretences
.
For
all
Learning
,
which
wee
can
purchase
,
is
not
perfect
,
but
by
reason
of
his
obiect
,
which
is
God
,
or
the
Essence
of
things
wherein
he
is
,
if
rather
they
be
not
in
him
,
as
in
their
Soueraigne
Head
spring
and
fountaine
.
But
by
those
wayes
and
meanes
which
wee
possesse
it
,
shee
cannot
bee
but
extreamely
weake
and
imperfect
,
being
ore-vayled
and
obscured
with
an
infinite
number
of
shadowes
and
cloudes
,
because
it
is
not
things
and
their
Essences
which
conioyne
themselues
to
our
soule
,
no
more
then
bodies
are
seene
in
the
Christall
of
Looking-glasses
;
but
onely
their
formes
and
representations
.
So
in
steed
of
truth
she
receiues
nothing
but
the
resemblances
and
shadowes
thereof
;
as
wee
haue
formerly
obserued
in
the
Tract
of
the
senses
:
And
neuerthelesse
,
shee
wheeles
and
runnes
round
about
obiects
,
and
proffereth
vs
her
hands
,
to
stop
and
arrest
the
shadowes
of
our
visions
,
in
steed
of
the
body
,
and
the
thing
itselfe
.
So
that
wee
must
not
wonder
if
Learning
cannot
content
or
satisfie
our
desires
,
and
therefore
serues
but
to
disturbe
vs
,
because
her
formes
and
resemblances
giue
vs
no
essentiall
nor
solid
thing
,
but
onely
fill
vs
with
I
know
not
what
ayrie
,
emptie
,
and
superficiall
,
which
doth
rather
anger
then
appease
vs
:
Which
absolutely
contradicts
our
actiue
felicity
,
which
is
nothing
else
but
a
perfect
tranquillity
of
the
minde
,
in
the
moderate
vse
of
goods
which
shee
enioyeth
.
The
vulgar
and
common
sort
of
men
,
assigne
this
felicity
to
bee
in
pleasures
and
voluptuousnesse
,
imagining
that
the
greatest
part
of
those
who
are
constituted
in
authoritie
,
liue
after
that
manner
,
beleeuing
that
all
euill
is
in
griefe
and
affliction
:
and
they
are
not
farre
wide
of
the
truth
herein
,
because
all
our
actions
still
ayme
at
delight
and
pleasure
;
which
commonly
accompanieth
felicity
as
her
shadow
:
But
this
approaching
end
is
not
the
last
,
so
that
this
imperfection
sufficiently
giues
the
lye
to
their
beliefe
and
opinion
.
The
errors
of
others
growe
according
to
the
proportion
of
their
greatnesse
;
for
it
seemes
that
the
more
Man
is
eleuated
in
fortune
,
that
thereby
he
either
augments
his
faults
,
or
else
makes
them
appeare
the
greater
.
The
Oeconomicall
,
or
Domesticall
Man
,
proposeth
himselfe
nothing
but
wealth
and
riches
:
but
it
is
a
life
too
full
of
trouble
and
agitation
;
the
Enemie
of
re●●
,
and
tranquillity
,
and
therefore
of
felicity
.
Those
who
are
dignified
aboue
the
people
,
hold
that
they
are
risen
to
that
honour
which
the
politique
life
seemes
to
propose
for
her
end
;
but
there
is
small
likelihood
or
reason
,
that
our
good
consists
more
in
others
then
in
our selues
,
whereby
it
were
to
permit
that
Fortune
should
take
part
,
which
delights
in
nothing
more
,
then
in
crossing
and
aff●icting
vs
.
It
is
not
with
felicity
,
as
it
is
wit●
fortune
.
Such
haue
honours
which
they
merit
and
deserue
not
;
but
none
can
buy
this
felicity
,
but
with
the
price
of
merit
.
Princes
thinke
of
nothing
so
much
,
as
how
to
extend
the
bounds
of
their
Empires
,
to
the
confines
of
the
world
;
and
to
see
their selues
onely
absolute
in
this
Soueraigne
power
.
Alexander
neuerthelesse
agrees
not
hereunto
,
as
whether
his
designe
was
yet
more
generous
;
or
that
he
hath
acknowledged
his
abuse
and
vanity
in
this
point
:
But
the
one
and
the
other
deceiue
themselues
in
their
opinions
,
and
take
a
part
for
the
whole
.
One
Swallow
or
faire
day
,
makes
not
a
Summer
:
So
the
assistance
of
one
of
these
contentments
being
separated
,
and
vntyed
from
the
huge
number
thereof
,
they
are
not
sufficient
to
make
a
man
be
iustly
term'd
happy
,
no
more
then
a
man
for
hauing
performed
one
act
of
Vertue
,
ought
to
be
term'd
vertuous
;
because
it
is
an
exercise
which
consists
of
many
actions
,
and
which
so
often
repeated
,
composeth
a
custome
or
habit
.
A
Captaine
cannot
be
stiled
victorious
,
who
hauing
defeated
a
squadron
of
the
contrary
side
,
in
the
end
sees
his
Armie
ouerthrowne
by
the
rest
of
his
Enemies
.
So
repute
not
him
happy
,
who
surmounts
and
vanquisheth
his
Choler
,
and
other
wayes
leaues
the
better
part
of
his
minde
and
affections
in
prey
,
to
Couetousnesse
,
Ambition
,
or
some
other
vice
,
which
captiuates
and
torments
him
.
SECTION
II.
It
is
without
reason
that
we
complaine
of
Fortune
,
because
hourely
shee
teacheth
vs
,
her
mutable
and
variable
humour
.
AS
there
is
but
Fortune
and
Vertue
,
who
share
and
diuide
our
passions
,
it
is
they
also
who
communicate
vs
,
all
that
wee
terme
goods
or
riches
,
yea
our
felicity
it selfe
:
Let
vs
iudge
of
that
who
hath
giuen
vs
the
better
part
;
and
let
vs
equally
weigh
and
ballance
the
fauours
which
we
receiue
.
It
seemes
to
me
,
that
Fortune
aduanceth
,
and
comes
forth
first
to
meete
vs
;
Deck'd
,
and
embellished
in
her
richest
attire
,
and
Ornaments
to
heat
and
enflame
our
affections
,
and
to
make
vs
feele
the
obligations
,
wherewith
shee
enchaines
and
captiuates
our
wills
.
It
is
true
,
I
cannot
consent
or
adhaere
with
those
,
who
do
not
sufficiently
feele
and
acknowledge
it
,
and
testifie
by
iniurying
her
the
vice
of
their
owne
vnderstanding
.
I
too
much
esteeme
,
and
prife
equity
not
to
confesse
ingeniously
,
as
well
the
good
as
the
euill
,
which
we
finde
in
our
Enemie
.
Nothing
engageth
mee
but
Iustice
;
nothing
enforceth
me
but
reason
.
But
what
reason
is
there
,
that
thou
who
hast
opened
her
,
all
thy
dores
,
and
who
hast
issued
foorth
to
meete
,
and
salute
Fortune
,
to
receiue
her
into
thy
house
,
that
thou
wilt
quarell
with
her
when
shee
is
there
▪
or
because
she
giues
thee
that
too
late
,
which
pleaseth
thy
ambition
,
or
that
shee
too
sparingly
bestowes
her
fauours
and
treasures
on
thee
,
to
satisfie
the
taste
and
palate
of
thy
distempered
and
irregular
appetites
:
Or
because
shee
is
weary
to
reside
and
dwell
so
long
vnder
one
roofe
,
shee
retires
other
wheres
.
That
which
shee
hath
lent
thee
,
shee
hath
departed
with
out
of
her
pure
liberality
;
and
therefore
what
reason
is
there
,
that
thou
contest
and
quarell
with
her
,
because
shee
withdrawes
it
.
It
may
be
thou
hast
not
vnderstoode
the
clauses
and
conditions
of
her
bargaine
:
For
,
for
a
time
she
giues
vs
,
the
vse
and
profit
of
her
goods
;
but
she
neuer
dispossesseth
her selfe
of
their
propriety
.
And
in
retiring
hath
shee
caried
away
any
thing
that
was
not
her
owne
:
What
shall
become
of
thy
obligation
and
debt
to
her
for
her
presents
?
Shall
their
absence
haue
the
credit
wholy
to
wipe
off
and
deface
it
.
If
any
one
had
reached
thee
out
his
hand
to
withdraw
thee
out
of
a
mire
,
were
it
reasonable
that
thou
shouldst
quarell
with
him
,
because
hee
would
not
carie
thee
home
to
his
house
on
his
shoulders
?
Liberality
hath
his
limits
in
his
intents
,
and
not
in
the
will
of
others
,
who
neuer
say
,
it
is
enough
.
Otherwise
,
what
Monarch
by
his
guifts
could
content
and
satiate
the
will
of
the
meanest
Shepheard
,
which
encreasing
by
the
enioyance
of
those
things
which
his
desire
proposeth
him
,
raiseth
himselfe
by
little
and
little
to
so
excessiue
a
degree
of
pride
and
arrogancie
,
that
the
possession
of
the
whole
world
,
and
of
all
which
it
containes
▪
will
yet
be
found
to
be
inferiour
to
his
ambitions
.
He
who
lends
or
giues
,
doth
still
oblige
when
hee
performes
more
then
hee
owes
.
When
one
lends
thee
any
thing
,
hath
he
no
more
right
to
aske
and
demand
it
of
thee
?
Whereof
doest
thou
then
complaine
?
Doth
it
not
remaine
that
thou
shouldst
thanke
him
for
the
time
which
thou
has
enioyed
it
?
If
shee
take
leaue
of
thee
,
goe
and
conduct
her
home
to
her
dore
.
It
is
true
▪
shee
is
so
good
and
pleasing
a
companion
that
wee
cannot
suffer
her
seperation
without
griefe
;
but
there
is
no
reason
that
we
should
enforce
her
against
her
will
and
nature
,
to
remaine
so
long
time
in
one
place
,
because
shee
delights
in
nothing
more
then
in
mutability
and
change
.
The
law
of
ciuility
permits
vs
not
to
quarel
with
him
who
comes
to
oblige
vs
by
visiting
vs
,
if
his
visite
seeme
too
short
to
vs
.
Where
then
is
the
wrong
which
Fortune
hath
done
thee
;
what
is
the
griefe
whereof
thou
complainest
?
Doest
thou
not
know
her
Artifice
,
who
to
make
her
fauours
more
pleasing
and
desirable
,
withdrawes
them
for
a
time
.
Her
absence
makes
our
loue
more
violent
,
and
thereby
makes
it
doe
homage
,
which
her
presence
could
neuer
draw
from
our
tongue
:
the
estimation
which
wee
make
of
things
being
of
this
nature
,
that
it
neuer
tyes
it selfe
,
but
to
those
things
which
we
haue
not
;
and
contempt
contrariwise
to
that
which
wee
possesse
and
enioy
.
But
the
same
inconstancie
which
dislodg'd
her
,
will
it
may
be
cause
her
returne
.
There
is
nothing
constant
in
her
,
but
onely
her
inconstancie
,
nor
so
durable
as
her
mutability
.
Polycrates
knowing
very
well
her
humour
,
to
content
her
vicissitude
and
changeablenesse
,
without
giuing
her
the
paine
to
come
home
to
him
,
beleeued
that
he
had
sufficiently
satisfied
her
due
and
interest
,
in
throwing
into
the
Sea
a
iewell
of
an
inestimable
value
.
But
to
shew
that
shee
will
not
that
any
one
shall
act
and
play
her
part
;
but
that
she
will
take
and
chuse
at
her
pleasure
,
shee
caused
this
Iewell
againe
to
returne
to
him
,
found
in
the
belly
of
a
fish
,
which
was
serued
in
to
him
on
his
Table
.
Nothing
displeaseth
her
but
our
resolution
,
nothing
contents
her
but
our
weakenesse
and
pusillanimity
.
To
contemne
that
which
shee
giues
vs
,
is
the
meanes
to
enioy
it
long
,
because
she
difficultly
resolues
to
withdrawe
the
good
which
she
hath
done
vs
;
if
at
least
shee
haue
not
formerly
endomaged
our
vertue
,
or
corrupted
vs
by
her
familiarity
:
In
the
meane
time
I
perceiue
not
that
her
weapons
fight
against
her selfe
;
and
that
the
onely
way
to
excuse
her
herein
,
is
to
accuse
her
for
the
ruine
of
our
repose
and
tranquillity
,
because
her
inconstant
Nature
cannot
looke
or
bend
to
the
surest
side
,
and
that
feare
and
hope
wherewith
shee
perpetually
ballanceth
the
course
and
actions
of
our
life
,
promiseth
vs
nothing
lesse
then
perfect
felicity
.
SECTION
.
III.
Wealth
and
Riches
are
too
poore
to
giue
vs
the
felicitie
which
wee
seeke
and
desire
.
BVt
there
is
no
reason
so
soone
to
stoppe
her
mouth
and
condemne
her
;
Let
vs
a
little
see
and
obserue
the
great
preparatiues
,
which
with
so
much
noyse
shee
drawes
after
her
.
The
Master
doth
not
alway
carry
the
purse
.
It
may
bee
that
this
Felicitie
may
consist
and
meete
in
the
one
or
the
other
of
her
goods
and
benefits
of
Fortune
,
that
follow
her
as
her
chiefest
Officers
.
Let
vs
cursorily
consider
,
hee
who
defuseth
so
much
pompe
and
lustre
,
that
it
seemes
the
eyes
and
hearts
of
all
the
World
should
follow
this
splendant
brightnesse
.
It
is
that
which
we
tearme
Wealth
,
or
Riches
.
What
is
your
designe
,
promise
nothing
which
you
cannot
performe
,
if
it
bee
not
that
you
are
constrained
thereunto
by
the
command
of
your
Mistris
;
Obedience
is
blinde
,
and
it
is
onely
that
which
excuseth
you
.
Doe
you
beleeue
that
in
curing
our
Pouerty
,
you
cure
vs
of
the
rest
of
our
diseases
?
Doe
you
thinke
because
of
your
aboundance
,
that
you
want
nothing
to
adde
to
your
content
?
You
doe
nothing
lesse
for
all
that
;
you
onely
a
little
rub
your
itch
,
but
presently
after
it
afflicts
you
farre
the
more
;
for
then
the
heate
or
fire
takes
it
;
and
the
more
you
continue
it
,
the
more
it
encreaseth
.
But
what
good
doe
you
Riches
bring
vs
;
If
wee
cast
vp
our
accompts
together
,
I
beleeue
you
remaine
our
debter
;
What
is
there
in
you
which
is
worthy
to
bee
esteem'd
by
your
price
and
value
,
but
onely
your
exterior
lustre
and
shew
;
and
if
there
be
but
onely
that
,
what
is
there
which
wee
finde
not
farre
more
admirable
,
in
Starres
and
Flowres
,
and
which
is
not
common
to
a
thousand
other
naturall
Bodies
:
You
must
then
confesse
,
that
you
are
in
our
debt
,
by
vertue
whereof
,
you
must
couenant
and
condition
with
vs
,
to
satisfie
our
desires
,
and
so
to
exempt
vs
of
Pouerty
.
And
yet
notwithstanding
you
neither
performe
the
one
,
or
the
other
.
Is
it
in
your
power
to
quench
our
thirst
when
we
are
extreamely
pressed
and
afflicted
therewith
;
You
make
vs
beleeue
that
we
yet
want
something
,
and
yet
the
possession
thereof
doth
but
encrease
its
violence
.
If
there
be
any
thing
in
you
that
be
capable
to
enrich
vs
,
it
must
be
your
presence
;
and
yet
notwithstanding
you
bring
vs
more
profit
vpon
the
Exchange
then
in
your
Coffers
.
It
is
not
therefore
your
presence
which
is
to
be
desired
,
sith
your
absence
enricheth
vs
farre
more
:
By
this
wee
see
,
that
pouerty
is
found
richer
then
abundance
.
Whereof
then
are
we
healed
and
cured
?
But
you
will
say
,
that
your
want
doth
impouerish
vs
!
O
poore
Riches
,
sith
you
still
carie
with
and
about
you
some
degree
of
beggery
.
Hee
who
wants
many
things
,
is
hee
not
iustly
held
and
reputed
poore
:
But
when
you
are
ariued
any
where
,
how
many
seruants
and
guards
doe
you
want
to
secure
you
from
your
Enuiers
.
How
exceedingly
you
want
the
ayde
and
assistance
of
Iudges
,
to
punish
those
who
offend
and
wrong
you
.
And
if
hee
who
receiues
and
enioyes
you
,
haue
neede
of
all
these
things
,
and
which
is
more
,
hath
neede
of
himselfe
,
because
hee
is
no
more
himselfe
,
(
the
last
and
most
extreame
point
of
beggery
)
is
not
hee
then
more
to
bee
contemned
,
or
rather
pittied
,
then
hee
whom
you
tearme
poore
,
who
weighes
not
his
goods
by
the
Goldsmithes
Ballance
,
but
by
the
yard
of
necessity
:
and
who
wants
not
all
these
things
!
O
Riches
,
for
what
then
serue
you
:
but
onely
to
enrich
vs
in
wanting
farre
more
things
then
wee
enioy
.
Why
then
doe
you
constraine
vs
to
carie
on
our
backes
your
gold
and
siluer
,
which
oppresseth
and
afflicts
vs
farre
more
in
your
company
,
then
it
did
when
you
were
alone
,
or
absent
.
A
double
burthen
is
not
the
way
to
ease
a
Porter
!
O
Riches
,
where
then
is
this
good
which
hath
deceiued
our
hopes
?
It
is
not
for
you
to
purchase
it
;
it
hath
cost
vs
too
many
cares
and
labours
:
It
is
not
for
you
to
conserue
it
;
it
hath
too
many
feares
and
apprehensions
.
Is
it
in
your
losse
,
I
doubt
so
,
if
wee
will
beleeue
the
Wise
man
,
who
reioyced
to
study
Philosophy
more
at
his
ease
,
after
the
Shipwrack
and
losse
of
all
his
goods
.
Auant
then
Riches
,
for
you
are
professed
Enemies
of
repose
and
tranquillity
,
and
therfore
of
felicity
.
SECTION
.
IV.
Glory
and
Reputation
hath
nothing
which
is
solide
but
Vanity
,
we
must
therefore
else-where
seeke
our
Soueraigne
contentment
.
THere
is
more
likelihood
and
semblance
,
that
this
Lady
clad
so
sleightly
and
slenderly
,
who
promiseth
to
carie
our
name
on
her
wings
to
all
parts
and
corners
of
the
world
,
tearmed
Glory
,
Honour
,
or
Reputation
,
doth
carie
in
her
bosome
this
precious
pearle
which
we
seeke
,
I
meane
felicity
.
It
is
impossible
hauing
trauailed
,
and
ranne
ouer
so
many
Countries
,
but
that
shee
hath
met
it
either
in
the
East
Indies
,
or
some
other
transmarine
part
.
And
indeede
,
if
wee
will
beleeue
those
who
haue
made
profession
of
Learning
and
Philosophie
,
wee
shall
finde
that
they
were
partly
of
that
opinion
,
which
they
sufficiently
testified
,
by
the
desire
and
immortality
of
their
writings
,
and
that
our
felicity
depended
of
the
fauours
of
this
Goddesse
,
who
hath
power
,
besides
the
fruit
which
wee
receiue
thereby
in
our
life
,
to
prolong
the
enioyance
thereof
after
our
death
.
Shee
opens
Graues
and
Tombes
:
Shee
forceth
Times
and
Ages
;
Shee
snatcheth
out
of
the
bowells
of
Death
,
and
the
hands
of
Obliuion
,
the
life
and
name
of
him
,
who
by
the
merit
of
his
loue
,
and
the
assiduity
of
his
seruices
,
hath
wonne
her
heart
and
affection
:
But
faire
Goddesse
,
I
am
much
deceiued
,
if
you
are
not
extreamely
debased
and
fallen
from
your
pristine
beauty
,
and
from
what
you
haue
beene
.
I
know
not
,
if
it
be
not
the
loue
of
some
Narcissus
,
which
hath
so
much
blemished
,
and
withered
you
,
and
reduced
you
to
the
Estate
wherein
you
now
are
.
What
hope
remaines
there
for
vs
,
to
cherish
and
comfort
our
loue
,
by
the
sweet
pressure
of
your
embracings
?
What
is
become
of
this
former
health
and
beauty
,
of
this
delicate
skinne
,
this
rauishing
countenance
,
and
vermilian
cheekes
?
What
doe
you
retaine
nothing
thereof
,
but
onely
your
voyce
,
no
more
then
miserable
Eccho
doth
:
A
voyce
so
weake
and
imperfect
,
that
shee
can
pronounce
nothing
but
our
name
.
What
say
I
?
If
as
to
an
Eccho
wee
make
her
speake
what
we
please
,
and
pronounce
with
one
tone
,
yea
and
no.
This
triuiall
Lady
hath
beene
taught
to
praise
Vice
as
Vertue
,
and
to
vse
the
same
Language
for
the
one
as
for
the
other
.
He
who
flatters
a
Tyrant
,
hath
no
other
tearmes
to
praise
a
good
Prince
,
and
those
who
knowe
them
not
but
by
this
relation
:
what
shall
he
doe
to
hazard
nothing
of
the
esteeme
,
which
his
iudgement
giues
him
.
Among
mens
inuentions
,
I
approue
the
Artifice
which
they
haue
had
,
to
forge
this
feigned
Diuinity
,
to
stirre
vp
,
and
incite
mens
hearts
by
the
alluring
sight
thereof
,
to
surmount
all
difficult
things
,
thereby
to
make
his
way
and
passage
to
vertue
.
But
we
ought
not
to
expose
and
abandon
it
to
all
men
,
nor
permit
that
it
should
be
so
cheape
and
common
among
vs
as
it
is
.
Wee
ought
not
with
the
same
pensill
to
paint
white
and
black
,
nor
with
one
and
the
same
cloake
to
couer
Vice
and
Vertue
.
Those
who
built
the
Temple
of
Vertue
and
Honour
together
,
so
that
none
could
enter
into
this
,
before
they
had
first
past
that
,
did
yet
retaine
some
forme
and
image
of
this
first
Institution
.
But
what
law
so
euer
wee
can
make
,
it
degenerates
in
the
end
through
the
vse
thereof
,
either
into
abuse
,
or
tyrannie
,
which
seemes
to
proceede
not
so
much
by
the
fault
of
man
,
as
of
the
nature
of
the
thing
it
selfe
,
which
being
ingaged
in
the
course
,
and
Vicissitude
of
mortall
things
,
runnes
to
the
end
,
and
cannot
long
subsist
or
remaine
in
one
constant
and
immutable
being
.
And
indeede
,
in
her
first
yeares
and
time
,
this
Lady
Glory
followed
nothing
but
Virtue
and
Merit
,
but
some
stupid
man
(
desirous
to
content
the
eyes
of
his
body
,
as
well
as
those
of
his
minde
)
would
giue
her
some
solid
thing
,
whereunto
she
might
fasten
and
fixe
her selfe
,
as
to
him
who
is
the
best
timbred
,
the
strongest
,
and
the
most
couragious
,
the
dignity
to
march
first
in
Warres
,
and
to
command
and
conduct
others
:
As
the
Infidels
doe
at
this
day
(
a
thing
which
sauours
not
of
Barbarisme
)
to
him
which
excells
in
Wit
,
Iudgement
,
and
Iustice
,
the
Office
to
appease
differences
,
which
arise
among
the
people
,
as
Moyses
likewise
did
.
These
Offices
giue
the
first
ranke
and
preheminence
to
those
who
were
established
,
and
by
degrees
erected
in
dignities
.
Neuerthelesse
,
those
who
were
formerly
prouided
,
were
not
yet
so
much
honored
for
the
charge
and
office
which
they
possessed
;
but
onely
by
merit
,
which
made
them
worthy
and
capable
aboue
all
other
.
But
after-times
haue
not
proceeded
by
election
,
but
haue
beleeueth
that
the
vertue
of
predecessours
,
ought
to
be
infused
with
the
seede
,
in
the
person
of
successors
.
The
which
being
since
maintained
,
then
Vertue
began
to
withdrawe
,
and
retire
her selfe
apart
,
and
hath
not
since
beene
found
vnited
to
these
dignities
;
but
that
by
hazard
and
accident
some
persons
of
merit
haue
beene
found
of
that
number
.
In
the
meane
time
,
Honour
which
was
inseparably
vnited
to
those
dignities
,
for
Vertues
sake
(
which
was
the
soule
thereof
)
hath
not
ceased
to
follow
this
body
,
although
shee
haue
beene
diuided
and
separated
;
also
the
glory
,
and
the
estimation
,
and
opinion
of
people
,
is
farre
more
capable
to
vnite
it selfe
to
I
know
not
what
grosse
obiect
,
thing
,
or
person
,
then
to
any
thing
which
is
more
refined
and
sublime
.
He
cannot
perceiue
,
yea
nor
conceiue
Vertue
otherwise
then
painted
,
blowne
vp
,
and
swell'd
by
Artifice
.
Those
who
slide
into
Offices
and
Dignities
,
by
their
naturall
honesty
and
simplicity
,
doe
easily
escape
from
so
grosse
a
sight
,
which
hath
neede
of
a
greater
and
stronger
body
,
although
they
can
take
no
hold-fast
thereof
.
Wee
are
in
a
time
,
where
the
good
opinion
and
estimation
of
People
is
iniurious
;
why
then
shall
we
so
much
esteem
it
?
Hee
who
hath
a
hundred
thousand
crownes
to
bestow
on
an
Office
or
Dignitie
,
he
hath
verie
much
shortned
the
way
,
which
another
must
make
by
his
vertuous
actions
,
to
make
himselfe
so
well
esteemed
and
accepted
:
It
matters
not
much
whether
he
enter
in
by
some
false
doore
,
or
that
it
comes
not
to
him
by
fayre
play
:
Howsoeuer
he
hath
performed
more
in
an
hower
,
then
all
the
vertue
of
this
other
can
doe
during
his
whole
life
.
Yea
,
to
speake
properly
,
he
hath
herein
resembled
the
Troian
Horse
,
who
effected
that
in
one
night
,
which
a
great
Armie
could
not
doe
in
ten
yeares
.
If
all
the
Vertue
and
Wisedome
of
the
World
were
assembled
in
the
other
,
it
cannot
exempt
,
or
priuiledge
him
from
being
push'd
and
abused
in
the
streets
,
by
euer
Porter
or
Cobler
,
in
the
throng
and
croude
of
those
who
retyre
to
giue
way
&
place
to
this
great
new
Merchant
:
And
if
Honour
and
Prayse
be
so
impertinently
and
vndeseruedly
giuen
,
what
shall
hee
profit
who
will
buy
it
at
the
price
of
his
owne
vertue
and
integritie
.
Glorie
should
be
followed
,
not
desired
;
it
is
not
purchased
but
by
the
greatnes
and
goodnesse
of
our
courage
,
which
measureth
all
things
by
conscience
.
Wee
must
doe
for
Vertue
,
that
which
wee
doe
for
Glorie
;
But
me
thinkes
there
is
yet
more
honour
not
to
be
,
then
to
be
praised
for
a
thing
which
d●serues
it
not
.
But
the
vulgar
people
,
who
is
the
distributer
of
this
praise
,
and
who
keepes
the
record
and
register
thereof
,
markes
downe
the
payments
and
receipts
:
If
he
offer
it
to
thee
,
canst
thou
safely
receiue
this
present
from
so
corrupted
a
hand
?
If
hee
denie
it
thee
;
for
what
doest
thou
complaine
?
If
none
could
worthily
praise
the
Athenians
but
before
the
Athenians
themselues
;
shouldst
thou
care
for
any
other
praise
then
for
that
of
Wise
men
?
Or
if
because
thou
art
a
good
Musitian
,
that
some
should
praise
thee
for
a
good
Pylot
,
or
for
an
excellent
Physitian
,
canst
thou
endure
this
false
praise
without
true
shame
?
The
Estimation
of
the
vulgar
measures
all
things
according
to
the
outward
shew
and
lustre
,
and
iudgeth
not
of
a
mans
sufficiencie
,
but
by
the
number
&
liuerie
of
his
footmen
.
That
Philosopher
who
discoursing
publiquely
in
the
Streetes
,
was
interrupted
by
the
applause
of
the
people
;
he
presently
turned
to
one
of
his
friends
,
to
know
if
there
had
any
thing
impertinently
escaped
his
tongue
which
had
thus
giuen
the
people
occasion
to
praise
him
,
as
if
hee
were
not
capable
to
esteeme
any
thing
,
but
that
which
is
worthy
of
contempt
.
And
yet
when
these
defects
doe
not
meete
and
happen
,
can
a
man
receiue
honour
,
but
from
at
least
his
equall
;
to
wit
,
or
on
the
like
tearmes
and
condition
.
If
there
were
not
the
like
interest
,
hee
should
but
sleight
him
,
and
say
,
It
s
a
man
that
spake
it
:
There
are
reproaches
enough
in
this
very
word
to
blemish
the
lustre
of
his
best
actions
;
they
issue
from
sense
as
from
vertue
out
of
their
originall
Spring
,
the
which
wee
must
re-obtaine
,
thereby
to
make
a
worthy
iudgement
thereof
.
None
can
obserue
or
remarke
the
difference
:
The
approbation
of
a
vertuous
man
,
is
better
then
that
of
a
multitude
:
but
the
onely
approbation
of
a
good
conscience
,
is
yet
farre
more
to
be
priz'd
and
esteem'd
.
He
is
happie
who
liues
peaceable
and
quiet
,
and
who
without
designe
contemplates
the
course
of
worldly
actions
and
accidents
:
As
the
Shepheard
,
who
during
the
heat
of
the
day
,
reposing
himselfe
at
the
foote
of
a
tree
,
lookes
sloathfully
and
carelesly
vpon
the
streame
of
a
small
riuer
,
thereby
to
employ
and
recreate
his
thoughts
,
vntill
the
setting
of
the
Sunne
,
which
then
driues
him
and
his
little
Flocke
home
to
his
Masters
house
.
SECTION
V.
Honours
and
Dignities
,
expose
to
the
world
,
all
their
splendour
and
glory
:
But
contrariwise
,
Felicitie
lockes
vp
all
her
best
things
in
her selfe
,
and
hath
no
greater
enemie
then
shewe
and
ostentation
.
NEuerthelesse
,
if
wee
yet
giue
any
thing
to
the
obstinacie
of
Fortune
,
shee
will
enforce
vs
to
proceede
,
and
to
seeke
in
dignities
the
felicity
which
she
hath
promised
vs
,
although
by
the
precedent
reasons
,
we
haue
partly
engaged
their
interest
in
the
Combat
of
glory
and
honour
;
and
that
by
the
same
weapons
wee
may
as
easily
vanquish
as
assayle
them
.
Their
shewe
,
their
lustre
and
pompe
,
seemes
to
be
small
rayes
of
the
Diuinity
,
dispierced
here
and
there
among
vs
:
but
they
doe
as
the
rayes
of
the
Sunne
,
who
if
they
meete
any
shining
or
polished
body
,
as
at
the
meeting
of
a
looking-glasse
,
then
by
their
repercussion
&
reflection
they
represent
the
image
:
So
if
Honours
and
Dignities
befall
vertuous
men
,
wee
see
there
shines
in
them
I
know
not
what
image
of
the
Diuinitie
,
which
strikes
our
eyes
with
admiration
and
astonishment
,
and
our
hearts
with
respect
and
feare
.
But
Dignities
and
Honours
,
be
not
proud
,
nor
vaunt
you
of
this
lustre
,
for
it
is
of
Vertue
that
you
borowe
it
.
Is
there
any
thing
more
easie
to
corrupt
then
you
,
by
the
contagion
of
that
which
you
receiue
in
your
bosome
?
What
serue
you
for
else
,
but
as
Torches
to
discouer
and
bring
to
light
our
defects
&
imperfections
,
at
least
if
therewith
you
could
burne
our
vices
,
in
steed
of
enlightning
them
.
But
they
liue
in
this
flame
as
the
Salamander
,
and
from
this
fire
attract
a
powerfull
nutriment
:
Is
there
any
thing
more
dangerous
,
then
to
commit
power
and
authority
to
offend
vs
,
into
the
hands
of
our
Enemie
.
But
those
who
are
vitious
and
wicked
,
are
enemies
of
all
men
:
or
at
least
of
all
good
men
,
because
the
vertues
of
the
one
haue
still
some
thing
to
contest
with
the
vices
of
the
other
;
and
for
this
effect
doth
estrange
them
as
much
as
they
may
,
from
publique
Offices
and
Dignities
,
for
feare
that
vertue
,
as
the
true
Diamond
,
doe
not
by
her
conference
demonstrate
the
vice
of
the
false
one
.
If
it
be
not
,
that
Vertue
which
is
commonly
in
milde
and
humble
courages
,
be
found
in
the
person
of
him
who
hath
not
the
assurance
,
to
assayle
or
assault
him
.
Not
that
it
be
therefore
the
the
lesse
;
but
as
a
good
sword
,
cuts
not
so
well
in
the
hands
of
a
man
of
small
courage
,
as
it
doth
in
those
of
a
braue
and
resolute
Captain
:
so
Vertue
in
a
weake
&
feeble
soule
,
(
who
feares
the
assault
and
brunt
)
produceth
not
so
many
acts
and
effects
of
generosity
,
as
that
which
is
vigorous
,
who
opposeth
all
that
contradict
him
,
and
so
ouerthrowes
and
dissipateth
the
forces
of
his
enemie
:
So
that
Dignities
deserue
not
to
bee
tearm'd
good
things
,
because
they
conferre
vs
not
this
quality
and
condition
.
The
white
or
blacke
colour
imprints
their
owne
in
the
wall
,
and
the
Candor
of
these
dignities
doth
the
more
obscure
and
blemish
the
Soule
of
the
vitious
.
They
resemble
those
faire
and
rich
vestments
,
which
adorne
and
cloathe
a
foule
woman
,
which
onely
serue
to
make
her
deformities
the
more
manifest
and
apparant
:
They
are
still
followed
with
some
respect
and
obseruance
,
where
they
are
authorized
,
but
not
of
honour
.
This
takes
his
Spring
and
Originall
,
from
a
pure
and
free
disposition
;
as
led
thereto
by
the
estimation
we
make
of
a
vertuous
man
:
but
that
of
constraint
,
chiefely
then
when
obedience
is
due
with
subiection
.
Adde
hereunto
,
that
it
is
a
money
which
is
not
current
,
but
in
our
owne
Countrey
.
I
say
not
,
that
those
Scarlet
Roabes
,
insteed
of
curing
our
interiour
diseases
,
doe
make
them
worse
.
Ambition
,
Enuie
,
Reuenge
,
Loue
,
Feare
,
and
Passions
doe
trauerse
and
thwart
them
;
and
without
respect
or
dignitie
,
teare
their
owne
breasts
in
a
thousand
peeces
.
SECTION
VI.
Among
all
the
faire
flowers
which
an
extreame
fauour
produceth
,
we
haue
not
yet
seene
this
Felicity
to
bud
forth
and
flourish
.
WHat
likelihood
,
what
shadow
of
Felicitie
;
Fortune
,
the
more
thou
aduancest
,
the
more
thou
doest
enchaine
and
fetter
thy selfe
:
Retire
thou
vpon
thy
losse
,
rather
then
to
lose
all
;
but
thou
doest
yet
expect
some
things
in
the
persons
of
Princes
Fauorites
.
It
is
true
,
the
name
of
Fauorite
makes
vs
beleeue
,
that
thou
hast
honoured
it
with
some
singular
present
,
which
cannot
be
found
in
any
other
:
But
whatsoeuer
it
may
be
,
I
doe
not
hold
that
it
is
felicitie
.
Tell
me
,
can
thy
Fauorite
defend
himselfe
,
from
all
the
blowes
and
assaults
of
Enuie
.
(
Fort.
)
Why
not
?
Is
there
any
stronger
Rampier
,
then
the
fauour
of
a
Royall
Maiestie
.
At
least
,
hee
cannot
defend
himselfe
from
suspitions
,
feares
,
distrusts
,
because
there
is
no
Scottish
Guard
,
how
faithfull
or
vigilant
so
euer
they
can
be
,
which
can
defend
him
from
the
blowes
of
his
Enemies
.
The
same
qualities
which
are
in
him
,
and
which
haue
gained
and
obtayned
the
fauour
of
the
Prince
,
can
they
not
meete
and
concurre
in
another
,
yea
in
a
farre
greater
number
:
(
Fort.
)
It
s
true
:
But
this
Fauorite
will
be
carefull
to
preuent
,
that
hee
approach
not
the
presence
of
the
Prince
.
For
sith
the
way
is
so
straite
to
him
,
that
there
is
no
place
but
for
one
;
hee
which
possesseth
it
,
will
easily
hinder
others
for
hauing
accesse
.
But
Fortune
thou
knowest
,
that
there
is
nothing
sought
after
with
so
much
passion
.
Hee
must
night
and
day
stand
vpon
his
guard
.
The
fauour
hee
hath
gayned
of
his
Prince
,
giues
him
the
iealousie
of
great
men
,
the
enuie
of
his
equalls
,
and
the
hatred
of
the
common
people
.
If
he
be
farre
absent
from
his
Prince
,
his
place
will
be
gotten
:
If
he
sleepe
,
hee
will
be
surprized
:
Hee
must
watch
the
enterprizes
of
one
,
and
the
other
to
oppose
them
.
Thou
wilt
say
,
that
he
may
fortunately
compasse
his
desires
,
because
humane
reason
is
capable
of
so
many
different
&
contrary
formes
,
that
the
iustest
enterprizes
and
actions
may
be
interpreted
as
euill
.
O
Fortune
,
thy
Fauorite
must
haue
a
wonderfull
care
to
conserue
himselfe
!
What
rest
is
there
in
this
life
,
sith
at
euery
accident
hee
must
be
armed
to
defend
the
blowes
of
Enuie
,
and
to
preuent
that
the
very
report
of
ill
speeches
and
calumnie
(
which
pardoneth
not
that
which
is
not
)
come
not
to
his
Princes
hearing
,
because
it
may
engender
and
stirre
vp
some
diffidence
in
him
,
which
distilling
and
sliding
into
his
affections
,
may
shortly
after
make
them
become
tart
and
sower
:
But
if
the
wisest
,
and
happiest
in
this
Art
,
haue
beene
constrain'd
to
forsake
it
,
what
then
is
there
more
to
be
hoped
for
?
Should
not
their
fall
infinitely
astonish
those
who
follow
their
steppes
and
traces
?
How
many
times
hath
the
image
,
and
remembrance
of
such
a
spectacle
,
yet
freshly
bleeding
,
leapt
into
their
dreames
,
and
troubled
their
rest
by
night
.
Can
there
bee
found
any
one
who
hath
better
vnderstood
it
then
Scianus
:
In
whose
fauour
resided
the
whole
power
of
the
Romane
Empire
:
and
for
what
hath
his
Greatnesse
serued
for
,
but
onely
to
make
his
fall
the
more
fearefull
and
greater
.
The
true
feare
of
such
an
euent
,
was
it
not
the
fury
of
the
Poet
,
and
which
burnt
and
consumed
his
bowells
with
his
blacke
and
fatall
Torch
,
and
hindered
him
from
tasting
any
pure
content
,
in
the
enioying
of
this
his
fauour
.
It
was
gall
and
wormwood
intermix'd
in
his
eating
and
drinking
,
which
his
Cooke
could
not
take
off
,
nor
banish
from
the
delicacie
of
his
Vyands
.
There
are
not
many
found
of
the
like
flight
,
and
fortune
,
who
haue
not
signed
and
confirmed
this
passage
with
their
bloud
.
Kings
can
doe
nothing
worthy
of
themselues
,
which
is
not
as
great
as
themselues
:
But
as
their
fauour
proceeding
from
a
Royall
power
,
cannot
admit
of
mediocrity
:
so
their
disgrace
issuing
from
one
and
the
same
cause
,
can
be
no
lesse
,
and
is
difficultly
quenched
but
in
their
blood
.
They
are
armed
men
,
who
mount
and
fight
at
a
breach
,
who
haue
nothing
to
conserue
their
life
,
but
their
armour
and
weapons
,
and
yet
feare
nothing
more
;
for
if
they
are
throwne
downe
,
they
are
kill'd
with
the
weight
thereof
.
Fauour
resists
against
all
things
,
but
against
it selfe
.
It
is
a
fire
which
defuseth
a
shining
brightnesse
,
he
which
moderately
approacheth
it
,
feeles
with
much
content
and
pleasure
,
the
sweet
heat
of
this
flame
:
But
it
is
a
heauenly
fire
which
is
extinguished
in
a
moment
,
and
burnes
the
mortall
that
will
embrace
it
.
True
it
is
,
that
Fortune
markes
them
with
some
degrees
,
and
lends
them
her
hand
to
bring
them
more
sure
to
the
point
of
this
fauour
:
But
be
it
that
her
inconstancie
is
accessarie
to
their
losse
;
or
that
with
a
premeditated
designe
,
shee
particularly
prepares
their
ruine
:
Shee
abandons
them
as
soone
as
they
are
eleuated
on
this
stage
,
and
breakes
and
teares
downe
the
steps
thereof
,
to
make
them
despaire
to
be
able
to
descend
by
any
other
,
but
by
that
of
a
precipice
,
or
of
an
ineuitable
shipwracke
.
And
yet
in
this
point
and
euent
,
there
must
be
some
more
powerfull
Genius
then
that
of
Fortune
;
because
hee
who
could
triumph
ore
Fortune
,
could
not
triumph
ore
fauour
.
For
was
there
euer
neer
great
Princes
,
(
and
in
the
heart
of
abundance
)
any
Fauorite
more
moderate
then
wise
Seneca
;
Hee
,
who
neuer
beheld
the
fauour
of
his
Prince
,
with
an
ambitious
eye
,
who
induced
and
led
,
by
the
very
contempt
of
riches
,
sought
pouerty
,
in
the
bottome
of
fourescore
thousand
pounds
(
English
)
of
yearely
reuenewes
which
he
possessed
.
Hee
who
neither
thought
nor
dream't
any
thing
else
,
then
of
his
retiring
to
a
priuate
life
,
was
neuerthelesse
beaten
downe
,
vnder
the
ruines
of
his
fauour
.
Hee
who
had
taught
Nero
,
how
hee
ought
to
raigne
with
Iustice
,
and
vnto
what
point
he
should
mount
and
establish
the
royall
power
:
But
notwithstanding
all
this
,
the
obligation
of
this
cruell
Tyrant
,
and
the
vertue
of
this
braue
Philosopher
,
could
not
long
subsist
and
dwell
together
:
So
dangerous
it
is
to
approach
this
Colossus
,
whose
anger
being
kindled
and
exasperated
,
without
making
distinction
of
Innocents
,
falls
on
the
heads
of
those
who
enuiron
him
.
It
is
a
clap
of
Thunder
,
whose
bolt
deuanceth
the
lightning
,
and
whose
blowe
praecedes
the
threatning
:
Who
then
can
hold
himselfe
firmer
then
the●e
Fauorites
,
in
a
place
so
steepe
and
slippery
,
which
beares
farre
more
thornes
then
Roses
,
and
is
onely
fertile
in
afflictions
;
and
infertile
in
repose
and
tranquillity
,
and
therefore
in
felicity
.
SECTION
VII
.
Kings
and
Soueraigne
Princes
,
owe
vs
their
continuall
care
and
motion
as
the
Starres
doe
,
and
therefore
they
haue
no
greater
enemie
then
repose
and
tranquillity
.
IT
will
be
then
in
this
last
point
of
Royall
power
,
where
this
felicity
may
be
found
;
because
being
the
highest
and
sublimest
,
it
must
necessarily
follow
,
that
herein
shee
takes
vp
her
residence
and
lodging
.
Indeede
she
cannot
ascend
higher
;
and
we
must
affirme
,
that
the
contentment
which
may
be
obserued
in
her
Fauorites
,
is
found
farre
more
powerfull
in
the
person
of
the
Soueraigne
,
being
exempted
▪
and
farre
distant
from
all
likelihood
of
feare
:
Hee
who
is
the
liuely
Image
of
God
on
Earth
;
why
should
he
not
bee
so
of
felicity
?
It
is
●●en
Soueraignty
which
possesseth
this
Soueraigne
contentment
.
But
how
many
shall
wee
finde
in
Histories
,
who
either
by
forraigne
or
intestine
Warres
,
haue
beene
violently
pulled
away
from
this
high
Throne
,
as
if
Fortune
had
not
aduanced
and
eleuated
them
,
but
to
make
their
fall
the
greater
.
O
Power
,
how
thou
art
weake
and
impuissant
,
in
not
being
able
to
conserue
thy selfe
,
and
to
haue
no
stronger
hinges
and
axle
for
thy
authority
,
then
the
hearts
&
affections
of
those
whom
Lot
and
Destinie
haue
cast
into
〈◊〉
hands
and
gouernment
.
But
some
one
will
tell
me
,
that
that
hinders
not
that
Empire
be
not
the
true
point
of
felicity
,
for
in
any
other
place
where
shee
may
be
assigned
,
that
preuents
not
that
wee
may
lose
her
:
Or
if
that
be
so
as
thou
wilt
,
it
is
then
the
power
that
hee
hath
to
command
ouer
many
Nations
,
which
makes
him
happy
:
therefore
weakenesse
or
impotencie
should
diminish
his
defectiue
authority
herein
;
and
as
his
happinesse
consists
to
command
,
so
his
misfortune
should
be
not
to
command
.
But
how
farre
greater
a
number
of
Nations
are
there
found
without
,
then
within
the
compasse
of
his
Empire
,
th●
which
he
commands
not
.
It
remaineth
then
,
that
his
weakenesse
farre
exceedes
his
power
;
and
therefore
his
vnfortunacie
surpasseth
his
happinesse
,
as
much
as
the
rest
of
the
world
exceedes
the
extent
of
his
domination
:
so
the
good
which
this
Felicity
preposed
vnto
vs
,
remaines
suppressed
,
and
choak'd
by
its
contrary
.
True
it
is
,
that
from
the
lowe
stages
where
wee
are
,
the
sight
of
man
cannot
looke
higher
then
their
Thrones
:
but
hee
who
is
there
seated
and
inthronized
,
seeth
very
much
farther
off
.
His
neighbours
to
his
Dominions
,
are
his
companions
.
He
is
not
alone
as
wee
thought
hee
had
beene
:
His
ambition
caries
his
eyes
through
euery
place
of
Sea
and
land
;
and
if
I
dare
say
it
,
shee
againe
transports
his
desires
much
farther
.
But
is
hee
powerfull
,
who
would
performe
that
which
hee
cannot
:
what
then
shall
be
this
power
and
image
of
Soueraignty
,
but
the
figure
of
an
imperfect
Diuinity
;
and
againe
,
of
a
more
imperfect
felicity
.
It
is
not
then
there
,
that
shee
can
be
met
and
found
,
for
(
as
well
)
she
cannot
be
enioyed
,
but
by
one
.
In
that
which
Nature
hath
not
iudged
reasonable
,
she
vseth
vs
more
iustly
.
Fortune
,
what
resteth
there
now
to
you
to
make
vs
see
▪
that
the
sodaine
change
of
the
goods
,
and
contentments
of
those
,
who
abused
by
the
shadow
of
a
vaine
felicity
,
buy
it
by
the
ingaging
of
their
liberty
,
the
ruine
of
their
goods
,
and
the
losse
of
themselues
.
If
your
head-band
hinder
you
to
see
the
misfortunes
,
whereof
you
are
the
cause
,
at
least
let
it
not
hinder
you
from
hearing
,
and
vnderstanding
the
complaints
:
If
it
bee
not
that
as
deafe
as
blinde
,
the
pittie
of
our
griefes
and
afflictions
be
equally
forbidden
,
and
prohibited
from
your
breasts
;
sith
it
cannot
enter
but
by
the
one
or
the
other
of
those
passages
,
which
are
lock'd
and
shut
to
him
.
SECTION
.
VIII
.
As
the
light
is
inseparable
from
the
Sunne
,
so
felicitie
is
an
inseparable
accident
of
vertue
.
LEt
vs
then
seeke
our
felicitie
else
where
,
because
shee
is
not
to
be
found
in
those
things
which
enuiron
vs
:
It
is
not
that
they
enforce
not
themselues
to
contribute
all
which
possible
they
ca●
;
but
wee
deuest
them
of
their
best
things
,
to
cloathe
them
with
our
owne
vice
and
corruption
,
thinking
hereby
to
adorne
them
more
richly
.
Poore
abused
Creatures
,
we
thinke
to
enrich
them
more
,
then
he
who
hath
crea●ed
them
,
and
giuen
them
as
much
beauty
and
perfection
,
as
they
were
capable
to
receiue
.
As
a
greater
Master
then
hee
,
we
will
seeke
to
deface
their
naturall
beauty
,
by
the
strange
lustre
of
our
owne
false
colours
.
The
first
man
had
the
right
&
priuiledge
to
impose
names
to
things
,
but
not
their
iust
price
and
value
.
The
Essence
hath
no
community
with
the
Accident
:
Let
vs
not
foolishly
vaunt
to
bee
able
to
enrich
his
workes
;
for
their
lineaments
are
so
delicate
,
that
they
are
inimitable
,
and
our
hand
so
dull
and
heauie
,
that
there
is
no
thing
more
ridiculous
,
then
our
actions
and
enterprises
.
If
any
Apprentice
Boy
,
beholding
and
considering
Apelles
his
rich
picture
of
Venus
,
should
blame
the
defects
thereof
,
and
vndertake
to
correct
and
mend
it
;
had
we
not
then
reason
to
mocke
at
the
folly
of
this
poore
Ignorant
:
But
if
hee
would
yet
proceede
further
,
to
change
the
face
,
and
alter
the
beauty
thereof
,
to
paint
his
owne
faults
and
imperfections
,
of
what
reprehension
and
crime
should
hee
not
make
himselfe
guilty
.
Man
being
an
Apprentice●
▪
in
the
knowledge
of
the
rich
pictures
and
●●bles
of
Nature
,
hauing
receiued
of
God
t●e
pensill
,
(
which
was
not
giuen
him
,
but
to
paint
out
his
name
and
praises
in
all
places
of
the
world
,
as
we
doe
in
Images
the
name
of
the
Sculpture
:
But
O
insupportable
Arrogancie
,
Man
insteed
of
Writing
,
God
hath
made
this
:
hee
hath
most
impudently
attributed
himselfe
the
glory
,
and
ingrauen
in
great
Caracters
,
Man
hath
made
this
▪
At
least
paint
it
no●
but
vpon
the
frontispeece
of
thine
owne
workes
,
which
are
,
Vice
,
Sinne
,
and
Corruption
:
But
contra●iwise
,
hee
hath
proceeded
farther
,
and
made
himselfe
more
guilty
,
by
imploying
himselfe
to
deface
and
destroy
the
rich
pictures
,
and
liueliest
colours
which
were
in
euery
worke
,
to
paint
downe
the
Chymereous
dreames
&
lyes
of
his
owne
vanities
,
thinking
hereby
to
performe
some
compleate
thing
.
Feare
no
more
now
to
glorifie
thy
workes
,
and
to
say
with
a
loude
voyce
,
Man
hath
done
this
:
for
indeede
it
sufficiently
appeares
of
it selfe
.
The
abuse
of
those
who
were
buried
in
the
darknesse
of
Paganisme
,
following
no
other
light
,
but
that
of
their
owne
weake
reason
was
ascended
so
high
as
to
beleeue
;
That
nothing
was
capable
to
appease
the
wrath
and
anger
of
God
,
and
to
wash
off
their
impurities
,
but
onely
the
blood
and
sacrifice
of
innocent
soules
:
They
beleeued
that
the
Gods
delighted
to
〈◊〉
their
owne
workes
destroyed
,
and
when
they
were
satiated
and
distasted
with
Nectar
and
Ambrosie
,
that
they
found
nothing
so
sweet
,
as
the
blood
of
those
Victimes
an●
Oblations
:
and
with
this
their
bloody
p●●sill
they
defaced
the
Art
and
Master-peece
,
the
most
curious
and
liueliest
which
was
in
this
picture
,
I
would
say
,
the
life
which
wee
cannot
receiue
,
but
from
this
Sacred
and
Soueraigne
hand
,
as
if
we
obliged
the
Architector
,
who
shewing
vs
the
rarities
of
his
building
;
we
thought
to
doe
him
honour
,
by
destroying
the
fairest
peeces
thereof
,
and
those
which
he
loued
&
esteemed
most
.
A
strange
stupidity
and
blindness●
:
Our
abuse
is
not
so
grosse
,
we
doe
not
destroy
it
,
but
insteed
of
valuing
and
prizing
it
,
by
their
liuely
beauty
,
and
particular
lineaments
which
resplend
and
shine
in
euery
thing
,
wee
cannot
estimate
them
,
but
according
to
the
reason
of
our
owne
defects
and
imperfections
;
or
else
for
those
things
which
are
not
in
them
.
As
he
who
hath
his
eyes
troubled
and
perplexed
,
beholding
the
painted
face
of
any
picture
or
Statue
,
will
accuse
it
to
be
pale
or
white
,
or
if
another
liked
it
to
praise
the
excellencie
of
his
worke
,
because
hee
was
very
wise
,
and
temperate
,
and
could
not
be
perplexed
or
troubled
,
or
what
offence
or
iniurie
soeuer
was
done
to
him
,
hee
was
neuer
angry
thereat
.
Hath
hee
not
then
reason
to
bee
contented
and
satisfied
of
this
praise
.
Mans
estimation
and
opinion
,
commonly
beares
the
one
or
the
other
of
these
defects
with
it
.
To
esteeme
a
Diamond
more
for
his
price
then
for
his
beauty
;
is
it
not
more
to
prize
the
Art
of
man
,
then
the
excellencie
of
his
Maker
?
To
praise
or
cherish
vertue
,
more
for
renowne
and
glory
,
then
for
the
satisfaction
of
a
good
conscience
,
is
it
not
an
effect
of
this
corruption
?
To
esteeme
a
man
more
for
his
wealth
and
dignities
,
then
for
his
merits
and
reason
,
which
is
the
onely
iewell
which
enricheth
the
beauty
of
his
picture
,
aboue
all
other
workes
of
Nature
,
is
it
not
a
blinde
and
rash
iudgement
?
So
we
shall
finde
that
the
estimation
whereof
wee
haue
spoken
,
proceeding
from
an
imperfect
man
,
cannot
giue
vs
a
perfect
contentment
.
But
his
Art
being
as
weake
,
as
his
inuention
is
malitious
,
cannot
hinder
the
eyes
of
the
clearer
sighted
;
to
pierce
and
penetrate
those
shadowes
,
although
they
are
smoakie
,
and
obscured
round
about
the
obiects
by
reason
of
their
olde
age
,
and
to
discouer
the
liueliest
colours
thereof
.
It
is
but
a
little
dust
which
the
winde
,
or
rather
folly
hath
throwne
thereon
,
which
hides
the
dellcates
:
lineaments
of
their
faces
,
the
which
we
may
wipe
off
with
our
handkercher
,
I
meane
with
the
vse
of
perfect
Reason
.
Let
vs
permit
that
vertue
chalke
vs
out
the
way
,
tha●
shee
may
now
take
her
turne
to
entertaine
vs
,
and
that
shee
vnfold
and
shewe
the
treasures
which
●he
will
giue
vs
,
with
so
liberall
and
boun●●full
a
hand
that
to
possesse
them
,
is
onely
but
to
desire
them
.
We
must
not
issue
foorth
of
our selues
to
embrace
this
felicity
:
If
it
bee
not
hot
and
enflamed
in
our
breast
,
let
vs
not
imagine
that
any
other
heat
can
giue
it
life
and
motion
:
for
what
other
thing
is
this
,
but
the
accomplishing
and
sufficiencie
of
all
other
goods
and
goodnesse
.
But
it
is
in
our
power
by
the
cutting
off
of
these
desires
to
purchase
this
sufficiencie
:
Who
then
shall
we
accuse
of
this
defect
but
our selues
?
Who
being
friends
to
all
the
world
,
remaine
onely
enemies
to
our
owne
selues
,
because
to
our
owne
good
and
tranquillity
.
The
knowledge
of
Fortune
,
and
of
her
gifts
and
presents
,
makes
vs
contemne
them
;
and
this
contempt
makes
that
the
fauour
and
estimation
which
wee
haue
of
them
,
redounds
&
falls
on
those
good
things
that
this
vertue
produceth
,
which
carying
this
contempt
with
one
hand
,
beares
his
owne
contentment
with
the
other
;
and
therefore
this
sufficiencie
which
wee
tearme
felicity
.
Hee
who
runnes
and
barkes
after
the
goods
of
Fortune
,
the
greatest
profit
and
aduantage
which
he
can
hope
thereof
,
is
repose
and
tranquillity
in
enioying
them
;
&
he
who
inioyeth
this
tranquillity
,
it
is
a
vanity
for
him
to
seeke
it
;
and
this
is
the
effect
of
our
vertue
,
which
yeelds
our
desires
to
our
power
,
and
giues
and
ordains
then
this
felicity
,
that
then
is
not
wanting
to
our
felicitie
,
sith
all
our
defects
and
wants
proceede
from
an
irregular
desire
,
and
which
is
no
longer
,
when
once
it
submits
it selfe
to
the
obedience
of
vertue
.
The
goods
of
Fortune
are
by
their
Nature
such
,
as
they
cannot
fill
the
vessels
of
our
desires
;
but
that
there
will
still
remain
the
greatest
part
therof
empty
and
hungry
;
because
it
seemes
that
we
alwayes
see
something
beyond
it
,
which
we
more
desire
,
then
that
which
shee
hath
already
giuen
vs
to
enioy
.
But
Vertue
,
because
by
constraint
she
still
reserues
her
sights
in
her selfe
,
she
sees
nothing
beyond
it
,
and
contemplates
all
this
great
extent
,
sufficiently
fill'd
with
her
owne
proper
goods
,
without
that
there
remaine
in
her
any
empty
or
defectuous
place
.
Our
Soule
must
bee
contained
,
to
bee
contented
;
that
which
it
enioyeth
,
shee
easily
lets
goe
to
embrace
another
.
Shee
doth
as
the
first
matter
of
Philosophers
,
who
being
extreamely
in
loue
with
all
particular
formes
seekes
them
,
and
hauing
found
them
,
destroyeth
them
,
vntill
she
meetes
with
some
vniuersall
forme
.
Our
soule
(
this
first
matter
of
our
desires
)
is
hungry
of
all
the
goods
of
Fortune
,
which
she
meetes
as
particular
formes
;
she
takes
much
paine
to
enioy
any
good
thing
;
but
as
soone
as
shee
doth
enioy
it
,
shee
presently
ruines
the
contentment
which
shee
had
in
hoping
for
it
,
to
runne
to
the
seeking
and
embracing
of
another
;
which
neuerthelesse
shee
vseth
with
no
more
fauour
,
because
they
cannot
satisfie
his
vniuersall
appetite
,
vntill
shee
meete
with
Vertue
.
This
vniuersall
forme
which
in
degrees
of
excellencie
and
perfection
,
comprehends
all
other
good
things
,
as
inferiour
formes
doe
presently
fill
all
the
hungry
and
famished
vessells
;
and
all
the
vniuersality
of
the
power
of
his
inclination
and
desire
.
So
Vertue
prepareth
vs
a
perfect
abundance
of
all
things
,
and
establisheth
no
felicity
out
of
her selfe
:
And
by
the
Scepter
of
reason
,
which
shee
puts
into
our
hands
,
she
frees
vs
from
the
tyrannie
of
our
appetites
,
and
in
this
new
Region
and
Empire
,
where
shee
establisheth
vs
,
shee
makes
vs
easily
to
vanquish
the
reuolt
and
rebellion
of
our
senses
;
and
there
is
the
point
of
felicity
which
Nature
hath
established
,
which
prouokes
and
courts
our
desire
,
and
which
man
would
in
the
end
embrace
,
if
he
were
not
diuerted
by
the
perswasions
and
blandices
of
Fortune
.
It
is
the
Butt
the
which
he
cannot
misse
,
if
hee
ayme
and
leuell
right
.
But
as
to
ariue
to
a
certaine
place
,
wee
turne
our
backe
to
it
without
knowing
it
,
or
else
take
a
contrary
way
:
so
it
is
not
the
fault
,
neither
of
him
who
hath
caused
it
to
be
buil●
▪
nor
yet
of
our
designe
.
So
if
any
one
of
vs
faile
to
meete
with
this
felicity
,
let
him
not
say
,
that
it
is
because
there
is
none
in
the
world
.
Let
him
neither
accuse
Nature
,
no●
likewise
his
desire
;
but
onely
the
contemp●
which
he
makes
of
the
rules
and
instructions
▪
which
are
giuen
him
for
this
regard
.
We
are
gone
astray
;
we
must
be
replaced
in
the
right
way
;
we
must
carefully
enquire
after
it
,
auoid
the
aduice
and
the
way
of
those
who
are
formerly
gone
astray
like
our selues
.
If
it
be
not
that
Vertue
toucheth
them
with
the
same
sense
and
feeling
.
Thornes
will
stand
in
ou●
way
;
we
shall
haue
hedges
to
leape
and
passe
ouer
:
yea
,
wee
must
put
our
hands
to
the
worke
and
labour
,
and
although
they
are
all
bloody
with
their
prickings
,
yet
either
too
much
feare
or
too
little
courage
,
must
not
hinder
vs
from
passing
forwards
;
for
else
we
must
not
wonder
if
our
desire
(
although
it
aduance
)
finde
no
rest
and
tranquillity
.
Two
right
and
equall
line
;
drawne
among
infinite
others
vpon
the
same
table
,
or
paper
,
neuer
meete
.
Our
desire
,
and
our
felicity
meet
yet
lesse
,
although
they
are
both
on
the
same
table
:
if
not
,
that
the
same
plant
which
produceth
desire
,
as
his
follower
,
is
not
obliged
by
the
same
law
,
to
giue
vs
felicity
as
his
fruit
:
wee
must
then
boldly
search
the
graft
of
the
one
and
the
other
,
and
water
it
with
the
sweatings
of
a
painefull
labour
,
thereby
to
reape
repose
and
felicity
.
It
is
there
where
Socrates
hath
exhausted
this
sufficiencie
of
all
things
,
I
meane
this
tranquillity
of
life
.
It
is
there
where
Cato
hath
found
this
inuincible
courage
.
It
is
there
where
Seneca
hath
made
pouerty
to
issue
from
the
bottome
of
his
treasures
,
to
enioy
a
permanent
felicity
.
It
appertaines
to
none
but
to
Reason
,
to
point
and
remarke
vnto
vs
all
the
rarities
,
as
it
hath
made
vs
know
the
abuse
and
error
wherin
they
are
enwrap'd
and
inuelloped
;
and
to
hide
them
from
the
eyes
of
our
vnderstanding
.
This
abuse
will
testifie
how
it
is
dangerous
to
want
the
principles
of
things
;
because
after
the
same
rate
as
we
aduance
,
our
errour
doth
vnmeasurably
growe
great
and
encrease
.
Wee
must
ascend
to
the
head
fountaine
,
to
iudge
more
truly
and
safely
what
it
is
.
The
which
wee
cannot
doe
,
but
in
taking
the
threed
of
wise
Ariadne
,
I
meane
of
Reason
:
who
after
the
combat
,
reserues
the
Laurells
of
Victory
for
vs
in
her
hands
.
If
thou
wilt
essay
to
passe
the
barres
which
separates
this
small
number
of
wise
men
,
from
the
prophane
multitude
of
the
vulgar
;
doe
a
little
eleuate
the
eyes
of
thy
thoughts
,
and
consider
here
as
from
a
high
Land
,
wherein
dwells
Vertue
,
all
that
shee
will
shewe
and
point
thee
with
her
finger
in
this
plaine
and
raze
field
,
as
the
Scepters
and
Crownes
,
broken
by
the
Thunderbolts
of
Warre
,
which
cannot
couer
the
ambition
of
their
Masters
.
Behold
this
Riuer
of
gold
,
which
cannot
quench
the
insatiable
thirst
of
these
poore
Tantales
;
they
will
rather
drowne
themselues
,
then
appease
this
burning
fire
▪
which
they
nourish
in
their
entrailes
and
liuer
.
Consider
a
little
all
this
great
multitude
of
people
vpon
the
bankes
of
this
Riuer
,
and
what
seemes
to
thee
of
those
which
retaine
the
first
place
.
To
see
them
so
farre
off
,
wilt
thou
not
say
,
that
(
by
the
way
of
a
faire
comparison
)
they
resemble
Aesops
Frogges
:
Is
there
any
thing
in
all
that
which
will
not
giue
thee
more
pittie
then
enuie
.
Thou
wilt
tell
mee
it
is
true
:
but
more
narrowly
to
consider
their
lookes
,
gestures
,
and
countenances
,
there
is
nothing
so
glorious
and
maiesticall
.
Poore
abused
Creature
,
doest
thou
not
know
,
that
by
seeing
a
thing
too
neere
thee
,
it
appeares
greater
to
vs
then
it
is
,
and
indeede
otherwise
then
it
is
.
There
must
be
a
certaine
distance
and
proportion
betweene
the
eye
and
the
obiect
,
to
make
its
operation
compleat
and
sound
,
such
as
from
the
place
where
thou
ar●
,
there
is
in
comparison
of
earthly
things
.
Hast
thou
neuer
heard
spoken
of
those
Mountebankes
,
who
vndertake
to
shewe
a
Flye
drawing
a
little
beame
,
or
some
great
peece
of
wood
:
and
there
is
none
present
,
but
wonders
at
it
,
as
at
a
prodigie
.
And
yet
that
onely
proceeds
from
the
fascination
of
the
eyes
,
which
is
abused
and
deceiued
,
and
thinkes
to
see
a
biller
,
for
a
strawe
:
So
opinion
makes
vse
of
the
same
Artifice
,
and
whiles
the
eye
of
reason
is
deceiued
and
betrayed
,
hee
cannot
not
discouer
the
abuse
.
Now
consider
then
with
a
sound
and
perfect
sight
,
all
those
things
as
they
are
,
to
the
end
,
that
if
thou
fall
once
againe
into
the
relapse
of
this
same
errour
,
that
the
remembrance
of
that
which
thou
now
●eest
,
may
diminish
the
opinion
and
estimation
of
that
which
thou
mayest
make
hereafter
,
which
will
bee
no
small
profit
and
aduantage
●or
thee
.
The
lesse
thou
esteemest
them
,
the
lesse
passionate
thou
shalt
bee
for
them
.
For
the
worth
and
merit
which
wee
beleeue
is
in
a
thing
,
is
that
which
engendereth
our
desire
and
loue
.
What
doest
thou
thinke
hereof
now
at
present
?
Doest
thou
not
feele
a
tranquillity
in
thy selfe
,
through
〈◊〉
contempt
,
and
disdaine
of
those
thin●s
▪
And
al●hough
thou
art
voluntarily
disp●●y
led
of
all
thy
delights
as
thy
vaine
glorie
,
ambition
,
and
foolish
loue
of
riches
,
yet
thou
shalt
neuerthelesse
feele
a
perfect
co●●nt●●ment
.
Thou
must
then
confesse
that
〈…〉
true
,
sith
the
possession
of
all
these
things
▪
hath
not
giuen
thee
this
perfect
content
〈…〉
tranquillity
,
that
thou
must
accuse
〈◊〉
weakenesse
,
and
that
it
proceedes
〈◊〉
some
other
thing
which
is
in
vs
,
which
is
called
reason
,
and
which
must
bee
dressed
and
pruned
by
a
long
exercise
and
custome
,
which
wee
tearme
Vertue
,
which
watering
this
plant
,
makes
it
to
produce
desire
and
felicitie
.
As
our
good
issueth
from
interiour
man
,
so
also
doth
our
euill
:
For
that
which
afflicts
thee
,
is
the
designe
to
possesse
those
things
which
thou
hast
not
.
But
those
things
are
within
thee
,
sith
they
touch
thee
not
,
and
they
doe
thee
no
good
nor
harme
.
Thou
complainest
neuerthelesse
to
feele
so
sharpe
and
burning
a
griefe
,
that
it
troubleth
thy
rest
by
night
,
and
almost
dries
thee
vp
with
languishing
.
But
heerein
there
is
but
two
things
to
consider
;
to
wit
,
desire
,
and
the
thing
desired
:
and
because
this
last
is
neither
criminall
,
nor
guilty
of
thy
griefe
,
as
being
farre
distant
from
thee
;
it
must
therefore
needes
follow
,
that
it
is
desire
,
sith
it
is
lodged
in
the
same
place
,
where
thou
feelest
this
burning
,
this
affliction
in
being
remoued
with
too
much
violence
.
Hee
hath
exceedingly
scratch'd
and
fetch'd
blood
of
thee
within
:
he
is
then
the
cause
of
thy
griefe
and
euill
;
thou
must
th●refore
cut
it
off
;
and
retaine
it
peaceably
,
within
the
compasse
of
those
things
which
are
easie
and
neere
.
If
Fortune
diminish
any
thing
,
it
is
but
to
restraine
it
the
more
;
and
when
all
that
wee
haue
shall
vanish
,
and
be
tane
away
,
there
will
yet
remaine
enough
in
our
breast
and
minde
to
reioyce
us
.
The
voyce
being
restrained
and
shut
vp
,
makes
more
noyse
;
strength
being
collected
and
assembled
,
produceth
more
effects
;
and
the
more
our
desire
is
restrained
,
the
more
it
puffes
vp
,
and
swells
our
contentment
,
as
being
neerest
to
his
tranquillity
,
and
next
neighbour
of
our
owne
felicity
.
Cease
therefore
to
desire
any
thing
,
but
that
which
thou
enioyest
.
All
these
things
which
Fortune
giues
thee
,
is
but
borrowed
apparell
from
common
Brokers
,
the
which
because
it
is
common
to
all
men
,
belongs
not
properly
to
any
one
who
weares
them
.
I
counsell
thee
to
clad
thy
body
with
them
,
but
not
thy
affections
,
and
to
loade
thy
backe
with
them
,
but
not
thy
minde
:
Reserue
this
for
Vertue
,
it
is
by
her
which
we
ought
to
weigh
and
ballance
all
the
priuiledges
and
good
fortunes
of
man
.
Reason
makes
him
very
different
from
beasts
:
but
reason
,
or
perfect
reason
,
makes
him
to
differ
much
from
other
men
who
are
like
him
in
shape
,
but
as
then
not
in
quality
and
vertue
.
To
measure
a
man
by
his
exteriour
goods
of
Fortune
,
is
to
comprehend
in
measuring
a
Statue
,
the
height
of
his
basis
or
foundation
;
but
to
measure
him
by
his
interiour
vertues
,
wee
must
then
doe
it
by
his
naturall
greatnesse
,
whereof
neither
fetters
nor
fire
can
diminish
or
take
away
the
very
least
part
.
Fortune
subiecteth
vs
to
all
things
;
but
contrariwise
,
Vertue
eleuates
vs
aboue
all
:
Shee
dissolues
Ice
,
shee
enforceth
and
giues
a
law
to
griefe
and
paine
:
She
breakes
Irons
;
yea
,
she
passeth
through
fire
and
flames
,
to
put
vs
in
possession
of
this
felicity
.
We
say
therefore
that
felicity
is
the
vse
of
a
perfect
reason
.
It
is
this
Philosophers
stone
which
conuerts
to
gold
all
that
wee
touch
.
Shee
supports
all
aduerse
accidents
,
and
misfortunes
that
befall
her
,
with
a
requisite
moderation
and
decencie
,
and
performes
the
best
actions
,
which
can
be
desired
or
discouered
vpon
all
causes
and
accidents
which
betide
her
.
If
wee
are
assieged
by
many
disasters
and
afflictions
,
she
then
makes
vse
of
Constancie
,
as
of
some
sharpe
and
Physicall
potion
,
to
cure
vs
in
this
extreamity
;
or
at
least
to
flatter
and
sweeten
the
sense
and
feeling
of
our
paine
and
griefe
.
If
they
come
not
to
vs
by
whole
troopes
,
but
by
one
and
one
at
a
time
;
then
she
teacheth
vs
how
to
fight
with
them
,
and
which
is
more
,
how
to
vanquish
them
.
And
because
the
goods
of
Fortune
,
by
their
arriuall
or
departure
,
doe
still
engender
some
interiour
disease
in
vs
;
therefore
shee
purifieth
and
preserues
our
minde
from
this
contagion
.
Or
if
it
seeme
to
thee
,
that
Vertue
giues
thee
not
so
many
sweet
and
ticklish
pleasures
in
this
felicity
,
as
vnchast
and
impudent
Fortune
doth
in
the
hugge
of
her
embraces
;
The
pleasure
neuerthelesse
is
more
firme
,
solid
,
and
permanent
.
Men
dally
and
kille
their
Mistresses
,
otherwise
then
they
doe
their
children
;
and
yet
notwithstanding
in
these
embraces
and
kisses
their
affection
is
sufficiently
bewrayed
and
demonstrated
to
those
who
see
it
.
Time
in
the
end
cuts
off
the
web
of
those
foolish
affections
:
but
what
griefes
so
euer
this
naturall
loue
meetes
in
the
breeding
and
bringing
vp
of
his
children
;
it
is
yet
more
tender
and
deere
,
as
if
their
watchings
,
their
care
,
sweat
and
labour
therein
,
were
as
so
many
materialls
,
to
cyment
more
firmely
and
soundly
this
their
affection
to
their
children
.
So
any
difficulties
which
oppose
the
designe
of
a
vertuous
man
,
cannot
interrupt
the
course
of
affection
,
which
hee
conceiues
and
beares
to
his
lawfull
children
,
I
meane
to
those
faire
and
glorious
actions
,
who
as
to
make
shewe
and
demonstration
of
their
beauties
,
they
seeke
not
an
ampler
Theater
,
then
that
of
a
good
conscience
:
So
they
neede
no
other
light
or
day
to
accompany
their
glory
,
then
that
which
they
cast
and
dispierce
in
the
company
of
wise
men
,
by
the
lustre
of
their
owne
proper
brightnesse
.
The
end
of
the
fifth
Discourse
.
The
sixth
Discourse
.
Of
Morall
Vertue
.
SECTION
I.
Sicke
(
or
distempered
mindes
)
are
not
capable
of
all
sorts
of
remedies
,
but
they
shall
finde
none
more
soueraigne
,
then
the
diuerting
thereof
.
WEE
haue
long
enough
played
the
Philosopher
,
and
now
in
its
turne
,
we
must
represent
and
act
that
of
man
:
That
heroicall
Vertue
,
whereof
wee
precedently
discoursed
,
appertaines
to
none
,
but
to
those
of
the
first
Classe
or
Schoole
,
and
who
with
Socrates
can
tame
Death
so
well
,
that
they
will
seeke
for
no
consolation
out
of
it
.
Life
and
death
seemed
to
this
wise
Philosopher
,
as
naturall
one
as
the
other
.
Hee
considered
the
first
point
of
his
birth
,
as
the
first
graine
of
sand
which
begins
the
houre
,
and
the
last
motion
of
his
life
,
as
the
last
graine
which
ended
it
:
and
yet
both
the
one
and
the
other
with
a
regard
and
looke
,
equally
fixed
,
and
constant
.
If
we
rush
out
of
our selues
,
and
that
sometimes
our
Vertue
drawe
and
enforce
vs
to
this
last
point
:
wee
are
more
indebted
for
this
sally
to
irregularity
,
then
to
the
power
,
constancie
,
or
vigour
of
our
minde
,
the
which
likewise
cannot
long
remaine
in
this
high
seate
,
because
it
as
soone
feeles
it selfe
depressed
and
beaten
downe
by
the
weight
of
the
body
,
to
re-integrate
it
in
this
obscure
prison
,
from
whence
hee
was
,
but
as
it
were
escaped
;
and
then
comming
againe
to
himselfe
,
hee
knowes
no
more
the
trace
or
way
,
whereby
hee
hath
performed
so
faire
a
Cariere
:
So
that
trembling
with
astonishment
,
he
may
say
,
that
there
is
nothing
more
different
,
or
dis-semblable
to
man
,
then
himselfe
.
If
wee
will
giue
an
exact
and
sound
iudgement
of
Vertue
,
wee
must
as
much
consider
her
defects
,
in
whom
it
meetes
and
resides
,
as
her
proper
force
and
power
.
To
see
her
stark
naked
,
it
is
a
ray
or
sparke
of
the
Diuinity
;
but
our
weake
nature
hauing
married
and
espoused
her
,
doth
stifle
her
in
the
crowd
of
her
vices
and
corruptions
.
Pythagoras
affirmes
,
that
men
assume
new
soules
,
when
they
approach
the
Statues
of
the
Gods
to
receiue
their
Oracles
:
and
I
say
,
that
wee
doe
the
like
,
when
wee
resolue
to
see
and
consult
with
Vertue
:
For
it
seemes
,
that
then
our
soule
doth
cleanse
and
purifie
her selfe
from
the
fil●hines
which
she
hath
gathered
among
the
crowd
and
throng
of
people
,
and
who
discharging
her selfe
of
this
troublesome
burthen
,
she
richly
dressed
and
clad
,
runnes
to
sit
downe
on
the
sacred
seat
of
this
Goddesse
.
But
againe
,
after
that
we
re-assume
our
olde
custome
and
vices
,
which
wee
haue
forsaken
at
our
first
entrance
;
as
he
whom
wee
see
in
a
fooles
habit
,
after
hee
hath
represented
the
personage
of
a
King
in
a
Comedie
.
If
Vanities
,
if
the
dreames
of
lyes
did
not
take
vp
and
preoccupate
our
thoughts
insteed
of
these
Philosophicall
reasons
,
there
could
bee
nothing
more
commendable
,
noble
,
or
generous
,
then
he
who
consulting
,
and
conuersing
with
reason
,
passeth
his
time
in
obseruing
the
familiar
conferences
which
they
haue
together
:
So
that
if
Fortune
apparelled
in
all
her
brauest
and
richest
ornaments
,
should
arriue
at
the
very
instant
to
offer
him
all
her
most
pretious
treasure
,
to
embrace
her
side
and
party
,
I
am
sure
shee
should
receiue
nothing
from
him
,
but
a
short
refusall
and
shame
;
but
if
she
chance
to
come
to
him
eight
dayes
after
,
I
beleeue
that
if
she
doe
not
wholy
vanquish
him
,
that
she
will
at
least
make
a
great
breach
in
his
heart
&
affections
.
The
minde
of
man
cannot
be
still
extended
and
prepared
.
He
must
continually
haue
his
weapons
in
his
hand
,
and
put
himselfe
on
his
guard
to
defend
himselfe
from
those
blowes
which
Fortune
still
giues
vs
:
Shee
but
feignedly
fights
with
vs
,
for
she
leuels
at
our
head
,
but
strikes
vs
at
our
heart
.
We
defend
and
auoid
our selues
from
Ambition
and
Couetousnesse
,
but
yet
wee
inconsideratly
permit
our selues
to
bee
transported
and
ouerthrowne
by
choler
.
So
the
blowe
is
not
dangerous
or
violent
,
because
it
struck
vs
with
the
butt
end
;
and
although
it
neither
reuersed
nor
ouerthrew
vs
,
yet
it
made
vs
recule
at
least
a
pace
backward
.
What
good
countenance
so
euer
our
Vertue
shewes
,
shee
is
still
subiect
to
many
imperfections
.
If
shee
had
but
our
minde
to
gouerne
and
conduct
,
then
nothing
were
impossible
to
her
:
But
when
she
must
take
vp
,
and
loade
on
her
shoulders
the
body
wherein
this
minde
is
enchained
and
imprisoned
,
shee
then
stoopes
and
faints
vnder
this
burthen
;
and
all
shaking
and
trembling
shee
hath
much
a
doe
to
support
her selfe
by
her
owne
proper
strength
and
vigour
:
For
shee
is
constrained
to
seeke
ayde
and
helpe
to
prop
her selfe
vp
,
yea
and
to
begge
assistance
to
keepe
and
stay
her
from
reeling
and
falling
.
Where
the
Lyons
skin
cannot
suffice
,
wee
must
sowe
on
that
of
the
Foxe
;
and
where
courage
hath
not
power
enough
to
support
and
defend
it selfe
from
the
iniuries
of
Fortune
,
wee
must
in
her
behalfe
substitute
subtilty
to
oppose
and
diuert
it
.
The
vertue
of
Socrates
fore-sawe
his
affliction
;
he
inured
,
&
tamed
himselfe
to
it
,
yea
laughed
and
played
with
it
;
and
ours
makes
vs
to
looke
a
thwart
and
squint-eyed
:
yea
,
to
turne
and
diuert
our
eyes
from
the
remotest
obiects
thereof
,
to
steale
away
vnseene
from
the
very
thought
of
it
;
which
otherwise
by
little
and
little
growes
sharpe
and
contentious
in
our
minde
,
and
so
by
its
gall
,
corrupts
all
which
seemes
most
sweet
and
pleasing
to
our
pallats
.
We
haue
named
that
heroicall
;
and
this
we
will
tearme
morall
Vertue
,
or
Temperance
,
which
as
Plato
said
,
is
a
mutuall
consent
of
the
parts
and
faculties
of
the
Soule
,
which
makes
reason
to
follow
as
a
rule
,
and
curbe
to
all
licentious
and
vnbridled
desires
:
the
which
Pythagoras
calls
,
the
light
,
which
chaseth
from
her
all
the
darknesse
and
obscurity
of
passions
.
This
Vertue
seemes
to
me
to
be
wonderfully
bold
and
audacious
vnder
one
,
or
the
other
of
these
descriptions
,
and
differs
nothing
from
the
precedent
:
For
she
caries
the
Axe
to
the
rootes
,
whereas
ours
is
contented
to
loppe
and
prune
off
the
twigges
and
smaller
branches
.
That
takes
away
,
and
cuts
off
euill
humours
,
and
this
diuerts
and
turnes
them
vpon
some
part
or
member
lesse
dangerous
.
The
remedies
are
not
so
sharpe
,
and
bitter
,
and
so
they
serue
not
but
to
palliat
and
sweeten
the
Euill
,
or
Disease
:
But
the
other
in
the
meane
time
without
flattering
it
,
doth
at
first
teare
it
off
,
and
cuts
vpon
the
quicke
,
the
griefe
of
a
sensible
losse
by
the
very
edge
of
his
reasons
.
That
is
to
say
;
That
complaint
according
to
his
precepts
,
is
not
an
action
,
either
iust
or
commendable
.
That
a
wise
man
should
foresee
the
blowe
which
threatens
him
at
the
very
point
of
the
birth
of
his
affection
.
That
succeeding
yeares
,
and
the
sweetnesse
of
the
fauours
of
Fortune
,
should
not
so
bewitch
or
make
him
drunke
,
as
to
cast
him
into
a
swoone
or
lethargie
,
and
be
able
wholly
to
shut
his
eyes
to
these
infallible
accidents
.
There
is
none
but
an
ignorant
person
,
who
findes
any
thing
new
.
In
a
word
,
that
this
accident
was
still
present
with
him
,
and
that
hauing
so
often
re-chewed
this
bad
meat
,
hee
may
in
the
end
accustome
himselfe
to
it
,
and
so
resolue
to
swallow
it
downe
,
without
any
distast
or
bitternesse
.
But
as
it
appertaines
to
none
but
to
the
birdes
of
Diomedes
,
to
separate
the
Athenians
from
the
Greekes
:
so
it
belongs
to
none
but
to
Socrates
,
or
spirits
which
haue
raised
themselues
to
the
height
and
sublimity
of
the
same
flight
,
to
select
and
make
choyse
of
vigorous
and
masculine
reasons
,
in
comparison
of
those
which
wee
commonly
vse
and
employ
for
our
consolation
,
which
are
as
weake
,
lame
,
and
feeble
,
as
our
courage
.
It
some
times
falls
out
,
that
the
same
reasons
issuing
▪
from
our
mouth
or
pen
,
as
from
theirs
,
but
not
from
our
hearts
,
and
from
the
very
bottome
of
our
breasts
.
Wee
present
them
all
rawe
,
and
as
the
boyling
or
bubling
of
a
Fountaine
,
renders
his
water
without
tasting
or
digesting
it
,
so
wee
onely
preferre
these
words
without
knowing
their
price
or
value
.
Our
too
rawe
and
indigested
stomack
cannot
consume
this
meat
,
and
draw
its
nutriment
thence
.
Wee
discourse
in
the
same
manner
,
language
,
and
tearmes
as
they
doe
,
but
yet
wee
thinke
differently
:
Our
words
are
but
as
the
rinds
and
barkes
of
our
conceptions
;
it
is
not
enough
that
the
report
thereof
come
to
our
eares
,
but
the
sense
must
also
passe
to
our
vnderstanding
:
wee
must
cleaue
them
in
sunder
to
gather
the
iuyce
and
Sugar
of
them
,
and
to
discouer
that
which
they
haue
in
them
of
secret
and
hidden
.
But
our
Morall
vertue
diminisheth
that
which
is
of
the
honour
of
her
dignity
:
shee
hath
sooner
done
to
stoope
and
descend
downe
to
vs
,
then
to
lift
our selues
vp
to
her
.
And
then
familiarizing
,
and
accommodating
her selfe
with
our
imperfections
,
she
per●mits
vs
to
shed
some
teares
:
Shee
weepes
with
vs
,
and
fauoureth
our
plaints
and
mournings
,
in
their
first
and
most
furious
violence
,
vntill
by
little
and
little
,
shee
can
diuert
the
eyes
of
our
thoughts
,
vpon
some
other
remote
obiect
,
and
so
exhale
and
dissipate
in
the
contemplation
of
contrary
things
,
the
power
of
the
spirits
of
our
blood
,
which
were
assembled
&
conspired
together
about
our
heart
,
to
surmount
and
vanquish
all
sorts
of
consolations
,
and
so
to
permit
onely
the
enterance
of
griefes
,
torments
,
bitter
thoughts
,
sharpe
and
cruell
remembrings
,
and
other
Officers
of
comfortlesse
sorrow
and
affliction
.
So
this
power
being
diuided
,
is
thereby
so
weakened
,
that
the
first
obiect
being
capable
to
enflame
,
&
touch
our
thoughts
to
the
quicke
;
hee
easily
takes
possession
of
the
place
,
and
banisheth
this
importunate
Tyrant
from
the
seate
and
Empire
which
he
had
violently
vsurped
.
This
remedy
as
the
most
sweet
and
pleasing
,
is
the
most
generall
and
vniuersall
physicke
which
shee
employes
in
the
cure
of
violent'st
passions
.
All
diseases
of
the
minde
are
not
cured
,
but
either
by
diuersion
,
or
by
the
equall
sharing
and
diuision
of
our
imagination
,
in
whose
power
resides
all
that
they
participate
of
,
sharpe
,
or
bitter
;
because
shee
assembles
,
and
linkes
together
all
the
spirits
of
the
soule
,
which
are
perfectly
purified
and
refined
,
in
the
admirable
nets
which
lye
vnder
the
ventricle
or
posteriour
part
of
the
braine
,
to
marke
him
out
the
greatnesse
of
his
euill
or
disease
,
which
it
augments
,
and
encreaseth
by
this
labour
and
paine
;
as
fire
doth
by
the
aboundance
and
affluence
of
wood
:
And
if
this
imagination
can
be
diuided
by
the
force
and
strength
of
a
contrary
obiect
,
shee
thereby
makes
her selfe
weake
and
feeble
in
her
functions
,
and
contrariwise
in
the
ease
or
paine
,
the
good
or
euill
which
wee
may
feele
.
The
minde
is
a
power
which
communicates
her selfe
wholly
to
the
subiect
to
which
shee
is
fixed
&
tyed
:
From
whence
it
comes
,
that
we
many
times
see
her
equally
tormented
at
obiects
of
small
value
,
as
at
those
things
of
farre
greater
consequence
.
The
good
which
enuironeth
vs
,
is
not
considerable
to
him
,
in
comparison
of
a
little
euill
,
which
at
present
presseth
and
afflicteth
him
.
And
not
being
able
to
surprise
this
sorrowfull
matter
,
before
hee
haue
let
gone
all
the
others
,
hee
then
vnites
and
fastens
,
yea
glewes
himselfe
thereunto
,
vntill
he
become
drunke
with
this
griefe
:
And
as
the
Horseleach
still
suckes
out
all
the
bad
bloud
vntill
hee
burst
:
So
the
minde
suckes
and
drawes
hence
all
that
is
bitter
,
vntill
this
poyson
hauing
engendred
a
kinde
of
an
Impostume
in
our
heart
,
doth
in
the
end
burst
therewith
,
and
frees
her selfe
thereof
by
our
teares
,
which
distill
and
descend
from
our
eyes
.
If
the
rayes
of
the
Sunne
are
fully
receiued
in
the
bottome
of
a
burning
Looking-glasse
,
they
there
vnite
in
their
centre
,
and
their
power
straying
and
defusing
before
they
are
recollected
,
and
assembled
in
this
point
,
doe
so
linke
and
fortifie
themselues
,
that
they
burne
and
destroy
that
which
so
sweetly
they
had
formerly
cherish'd
and
nourished
:
Right
so
,
if
the
minde
assemble
all
her
powers
,
and
her
intellectuall
rayes
in
the
force
and
strength
of
imagination
,
as
in
the
Christall
of
a
Looking-glasse
,
it
destroyeth
the
tranquillity
,
which
it
reuiued
before
by
her
benigne
and
gratious
influences
,
the
which
she
generally
owes
to
all
the
members
of
the
body
,
and
whereof
she
cannot
wholly
dispose
to
the
seruice
of
the
one
without
the
domage
and
preiudice
of
the
others
.
As
it
visibly
befalls
those
who
newly
feele
some
griefe
or
anxiety
,
or
to
those
who
dispose
and
addict
themselues
to
things
which
require
a
strong
imagination
,
as
Poesie
,
Painting
,
or
Perspectiue
.
Wee
must
then
without
giuing
time
or
leasure
to
our
minde
,
to
taste
the
poyson
of
this
passion
,
dispierce
the
rayes
of
this
imagination
,
by
the
alluring
Charmes
of
a
contrary
obiect
.
Hee
who
dies
in
the
heat
of
a
Combat
with
his
weapons
in
his
hands
,
hath
apprehended
&
feared
nothing
lesse
then
death
,
for
glory
is
the
point
of
honour
;
choler
,
and
reuenge
,
do
equally
preoccupate
his
thoughts
,
and
surpasse
his
imaginations
,
so
as
there
remaines
in
him
no
place
to
feare
death
.
And
those
who
haue
attempted
to
plant
the
Crosse
among
Infidells
,
and
cyment
and
water
it
with
their
blood
,
thereby
to
make
Christianity
to
encrease
and
fructifie
,
they
being
possessed
of
this
holy
zeale
,
hath
not
the
force
and
power
of
their
loue
surmounted
in
them
the
feare
of
death
?
Shall
I
say
,
that
the
power
of
so
liuely
and
so
ardent
an
imagination
,
by
his
extreame
violence
can
likewise
destroy
the
common
function
of
the
senses
,
and
hereby
pull
away
the
weapons
out
of
the
hands
of
griefe
and
paine
,
because
the
senses
make
not
their
operations
,
but
by
the
helpe
of
the
spirits
;
which
are
dispierced
in
the
muscles
and
arteries
,
and
generally
throughout
all
the
body
,
which
may
be
attracted
by
a
suddaine
motion
,
to
this
superiour
part
and
place
of
imagination
,
so
that
the
members
remaine
without
this
interiour
operation
,
and
therefore
without
griefe
or
paine
:
the
which
Celsus
reports
of
a
Priest
(
but
how
truly
I
know
not
)
whose
soule
being
rauished
in
an
extasie
,
left
his
body
for
a
certaine
time
without
respiration
,
or
any
sense
or
feeling
.
But
as
our
letting
blood
and
phlebotomizing
,
is
the
onely
remedy
in
these
,
and
the
like
suddaine
accidents
,
because
hereby
they
attract
the
spirits
to
their
region
and
duty
:
So
in
strong
imaginations
,
be
it
that
they
proceede
from
extreame
griefe
or
paine
,
which
takes
vp
all
our
senses
in
the
contemplation
of
his
misery
;
or
the
deformity
of
his
obiect
,
which
makes
vs
shake
and
tremble
,
and
stupifies
,
and
dulls
our
feeling
thereof
;
as
the
Poets
fiction
made
miserable
Niobe
to
approue
and
feele
;
who
afflicted
her selfe
with
the
murther
of
her
children
,
although
they
departed
out
of
most
extreame
sorrow
and
melancholly
.
Wee
must
diuert
and
attract
the
spirits
to
Hearing
,
as
the
most
subtill
and
industrious
sense
for
this
cure
and
remedy
;
especially
those
who
are
preualent
,
and
delicate
in
this
sense
.
So
Dauid
by
the
sweet
melody
of
his
Harpe
,
charmed
and
expelled
the
deuill
out
of
Saul
:
So
Orpheus
,
hauing
enchanted
his
sorrow
,
and
lull'd
a
sleepe
his
griefe
,
for
the
remembrance
of
his
losse
,
by
the
sweet
tunes
and
harmony
of
his
Lute
:
Hee
thought
hee
had
againe
drawne
his
deare
Euridice
from
her
Tombe
,
hauing
for
a
small
time
calmed
the
stormes
and
tempests
in
his
soule
,
of
his
violent
griefes
and
sorrowes
:
And
if
we
may
beleeue
the
Masters
of
this
Art
and
Mysterie
of
Loue
,
they
haue
practised
no
more
assured
remedy
,
to
cut
off
,
and
appease
the
violence
of
their
passion
,
then
by
the
diuerting
and
diuiding
of
their
hearts
and
thoughts
,
as
it
were
into
two
riuers
,
which
they
leaue
to
streame
and
slide
away
,
to
the
discretion
and
seruice
of
their
Mistresses
:
Or
if
they
yet
feele
them selues
too
much
oppressed
and
afflicted
,
with
this
halfe
diuided
Empire
;
they
can
then
enlarge
themselues
,
and
breathe
more
at
their
ease
vnder
the
gouernment
of
many
,
by
changing
(
if
they
can
so
please
)
the
Monarchie
of
Loue
into
an
Aristocratie
,
or
Democratie
:
And
time
which
we
see
,
proues
the
sweetest
Physitian
of
afflicted
hearts
and
soules
;
what
hearbs
doth
it
not
imploy
in
their
cure
,
which
the
vse
and
practise
of
diuers
iests
,
and
replies
that
mannage
,
and
surprise
our
imagination
,
doe
in
their
turnes
thereby
cast
into
a
slumbering
Lethargie
,
or
obliuion
,
the
remembrance
of
these
our
afflictions
,
as
some
sweet
,
and
sense-pleasing
Nepenthe
,
or
drinke
of
obliuion
:
Yea
,
the
change
of
ayre
contributes
something
to
the
cure
of
our
spirituall
afflictions
and
diseases
,
And
briefely
,
as
poysons
are
profitably
vsed
and
employed
in
our
Physicke
:
So
passions
(
the
true
poysons
of
the
soule
)
serue
to
the
cure
of
her
troubles
and
perturbations
,
which
cannot
bee
so
speedily
or
easily
appeased
,
as
by
applying
the
power
of
some
different
and
contrary
passion
.
And
these
are
the
weapons
and
armour
wherwi●h
our
Vertue
couereth
her selfe
,
hauing
not
any
other
sufficient
force
and
courage
,
to
appeare
in
the
face
of
her
Enemie
vnarmed
,
and
vncouered
.
SECTION
.
II.
The
life
of
a
Wise
man
is
a
circle
,
whereof
Temporance
is
the
center
,
whereunto
all
the
lines
,
I
meane
,
all
his
actions
should
conduce
and
ayme
.
STormes
doe
not
much
hurt
,
or
endomage
Ships
which
are
in
harbours
;
and
the
tempest
of
humane
actions
,
doth
not
much
disturbe
the
tranquillity
of
that
minde
,
which
rides
at
an
anchor
in
the
harbour
of
Temperance
;
If
man
in
his
infirmities
,
will
yet
preuaile
ouer
any
perdurable
felicity
,
hee
mu●t
with
full
sayles
,
and
top
and
top
gallant
striue
to
ariue
there
,
although
the
rockes
and
shelues
are
so
frequent
in
his
way
,
that
he
can
difficultly
secure
himselfe
from
shipwrack
.
And
yet
he
is
likewise
happy
,
who
sauing
himselfe
vpon
the
broken
ribbes
or
plankes
of
his
Ship
,
can
yet
steare
and
conduct
the
rest
of
his
life
to
this
place
of
secu●rity
and
safety
.
Some
wise
men
haue
approued
the
excesse
of
intemperancie
,
and
the
distast
of
an
extreame
satiety
,
before
they
could
resolue
to
containe
themselues
within
the
bounds
,
and
limits
of
this
Vertue
:
imagining
that
her
grauity
contained
some
hard
and
anxious
thing
,
vntill
experience
had
taught
them
,
that
Temperance
is
the
seasoning
and
ordering
of
pleasure
,
as
intemperancie
is
the
only
plague
and
scourge
therof
.
Or
if
you
will
tearme
intemperancie
to
bee
the
daughter
of
pleasure
and
voluptuousnes
:
say
then
withall
that
shee
is
cruell
,
and
a
Parricide
,
because
by
her
life
she
giues
vs
death
,
and
doth
hugge
and
embrace
vs
so
fast
,
that
shee
strangles
vs
:
Contrariwise
,
Temperance
sharpens
her
desire
,
and
caries
vs
into
the
very
bosome
of
true
pleasure
,
yet
not
to
engage
our
soule
there
,
but
to
please
her
,
and
not
to
lose
her
,
but
to
finde
her
.
Considering
this
vertue
,
mee
thinkes
it
may
be
said
of
her
,
as
of
Bacchus
,
that
shee
is
twice
borne
.
Her
first
birth
shee
deriues
from
Vice
,
as
he
doth
his
from
a
simple
woman
;
because
to
ariue
to
this
point
,
and
this
mid
way
where
shee
is
situated
,
she
must
necessarily
proceed
from
the
one
or
other
of
these
vitious
extreames
,
which
are
neighbours
to
this
Vertue
:
For
hee
which
is
not
yet
liberall
,
or
bountifull
,
before
he
be
,
he
must
either
be
a
niggard
or
a
prodigall
;
But
afterwards
,
shee
ripeneth
and
perfecteth
his
being
in
the
power
and
vigour
of
the
Wise
mans
minde
and
opinion
,
as
the
Sonne
of
Semele
in
the
thighes
of
Iupiter
.
Strange
effects
of
a
corrupted
nature
,
which
from
the
infected
wombe
of
Vice
snatcheth
Vertue
,
and
from
that
of
Vertue
likewise
drawes
Vice
.
Choler
giues
weapons
to
valour
,
valour
lends
them
to
rashnesse
,
and
yet
all
three
neuerthelesse
hold
themselues
so
close
together
,
and
are
vnited
with
so
naturall
a
cyment
;
that
it
is
extreamely
difficult
to
obserue
their
bounds
;
so
much
they
are
intermixed
and
confounded
on
their
confines
.
Wee
must
haue
wonderfull
strong
reynes
to
keepe
our
temperance
firme
in
this
passage
;
for
if
shee
passe
or
slide
neuer
so
little
beyond
these
fixed
and
appointed
limits
,
shee
shall
presently
finde
her selfe
to
bee
in
the
way
and
tracke
of
vice
.
Two
enemies
are
still
at
her
sides
and
elbowes
,
who
watch
for
her
ruine
and
destruction
.
If
shee
recoyle
or
aduance
neuer
so
little
,
shee
is
instantly
endomaged
either
by
the
one
or
the
other
,
either
by
excesse
or
defectuosity
:
But
as
to
strike
the
white
,
there
is
but
one
way
;
but
many
,
yea
,
an
infinite
number
to
misse
it
:
So
for
vs
to
walke
to
this
perfect
felicity
,
there
is
but
this
only
way
;
whereas
to
misse
it
,
and
to
fall
into
the
one
or
the
other
of
these
vitious
extreames
,
wee
may
doe
it
by
infinite
wayes
and
courses
.
This
tranquillity
of
the
Soule
which
Philosophie
represents
vnto
vs
,
is
it
any
other
thing
then
the
obedience
of
the
inferiour
part
,
(
which
wee
call
sensuall
appetite
)
to
the
superiour
,
which
we
tearme
reasonable
.
But
how
can
they
remaine
of
one
minde
and
accord
,
if
wee
grant
and
passe
not
some
thing
to
the
desire
and
will
of
the
law
which
we
feele
in
our
members
,
wholly
opposite
and
contrary
to
that
of
our
reason
.
This
perpetuall
Warre
,
and
ascending
tyrannie
,
which
wee
will
maintaine
betweene
them
:
Doth
it
not
approue
and
testifie
vnto
vs
,
how
farre
distant
we
are
from
this
tranquillity
.
There
is
no
peace
,
but
is
to
be
preferred
to
Warre
,
prouided
that
it
can
maintaine
it selfe
.
Mans
life
on
earth
,
is
nothing
but
a
perpetuall
warre
,
and
it
sufficeth
that
it
be
a
forraigne
one
,
without
that
wee
should
againe
foment
a
ciuill
and
intestine
one
.
A
Souldiour
holdes
himselfe
vnfortunate
,
who
in
time
of
peace
,
cannot
safely
enioy
the
spoyles
and
pillage
which
hee
hath
wonne
in
warre
:
and
yet
farre
more
,
he
who
hauing
fought
with
,
and
vanquished
the
vice
of
a
corrupt
Nature
:
doth
not
mannage
his
profit
so
,
that
the
remainder
of
his
life
,
be
to
him
as
the
Theater
of
his
triumph
,
in
the
quiet
and
delicious
enioyance
of
this
his
victorie
.
I
say
,
that
the
Law
of
honour
permits
vs
to
fight
with
our
enemie
,
in
giuing
him
place
by
our
retiring
;
and
that
the
Scythians
euer
fought
bes●
in
flying
:
But
I
esteeme
and
prise
not
these
stollen
victories
,
no
more
then
did
braue
Alexander
;
at
least
,
those
which
owe
their
chiefest
aduantage
,
to
subtilty
and
flight
,
in
comparison
of
him
,
who
with
Ensigne
displayed
,
and
Drum
beating
,
hauing
by
his
generous
cariage
awakened
and
stirred
vp
courage
in
the
hearts
of
his
enemies
,
knowes
couragiously
and
generously
,
both
how
to
animate
and
vanquish
them
.
If
the
name
and
vertue
of
the
vanquisher
,
do
somewhat
reioyce
and
comfort
the
losse
of
the
vanquished
;
and
afford
him
some
degree
and
thought
of
glory
,
by
a
farre
stronger
reason
,
the
power
and
courage
of
the
vanquished
should
augment
the
renowne
and
glory
of
the
victorious
.
As
many
Combats
as
continencie
fighteth
,
they
are
to
her
so
many
stollen
victories
,
which
shee
gaines
by
her
griefe
and
flight
:
As
this
Atalanta
more
cruell
yet
to
her selfe
then
to
her
followers
and
louers
.
But
contrariwise
,
Temperance
fights
with
a
bold
and
firme
foote
,
and
with
a
cheerefull
and
ioyfull
countenance
in
the
heat
of
the
Combat
;
and
hauing
vanquished
her
Enemie
,
takes
pleasure
to
vanquish
and
surmount
her selfe
.
Shee
is
masculine
and
vigorous
,
and
cannot
lodge
but
in
the
heart
of
a
Philosopher
:
where
as
the
other
is
cowardly
weake
and
effeminate
in
comparison
of
her
:
As
also
,
shee
is
not
in
the
throne
of
her
state
and
honour
,
but
when
she
is
in
the
breast
and
bosome
of
a
woman
,
where
beautie
,
desire
,
and
chastity
,
doe
euery
moment
send
her
a
thousand
temptations
and
challenges
.
Honour
,
feare
,
and
respect
,
who
with
weapons
in
her
hand
,
establisheth
this
vertue
in
the
hearts
of
a
Virgin
,
&
opposing
and
bending
her
courage
against
all
assaults
,
are
commonly
the
most
faithfull
guards
and
surest
guardians
:
But
were
the
eyes
of
their
care
and
vigilancie
,
more
in
number
then
those
of
Argus
,
or
more
subtill
and
piercing
then
those
of
Linceus
:
yet
they
cannot
conserue
their
virginity
from
the
assaults
of
vice
,
if
the
purity
of
the
soule
,
and
of
a
free
will
,
aduanced
not
forth
to
repell
and
defend
their
iniuries
.
A
place
of
hard
and
difficult
keeping
,
because
it
is
in
the
power
of
the
least
desire
to
thinke
to
betray
it
,
and
to
deliuer
it
vp
into
the
hands
of
her
enemie
.
Desire
,
if
I
dare
say
it
,
equally
innocent
and
guilty
at
one
and
the
same
time
,
which
deriuing
its
birth
from
so
faire
a
flower
,
doth
at
that
very
instant
fade
and
wither
it
,
by
the
excesse
of
an
vntimely
and
abortiue
heat
,
and
so
dries
vp
her
rootes
,
that
it
is
neuer
more
in
her
power
againe
,
to
growe
greene
and
flourish
,
nor
to
produce
any
other
flowers
,
but
such
as
shame
and
modesty
chalkes
out
,
and
depainteth
on
her
face
.
If
Montaigne
(
that
excellent
Iudge
of
humane
actions
)
had
approued
and
tried
the
nature
of
either
sexe
,
as
Tiresias
did
,
hee
would
decide
this
difference
to
their
disaduantage
,
when
hee
said
,
that
it
is
not
in
the
power
of
a
Woman
,
no
,
nor
of
Chastitie
her selfe
,
to
preuent
and
hinder
her
from
desires
.
But
desires
notwithstanding
may
very
well
violate
their
chastity
without
infringing
,
or
making
a
breach
in
their
continencie
,
which
hardneth
and
fortifies
it selfe
the
more
,
at
their
abord
and
meeting
.
It
is
true
,
that
this
vertue
of
chastitie
,
besides
the
delicacie
of
their
dyet
,
the
sweetnesse
of
their
sexe
,
the
charmes
of
idlenesse
,
the
liberty
and
freedome
wherein
they
are
bred
and
brought
vp
;
as
also
their
beauty
,
and
the
affections
,
seruices
,
vowes
,
and
prayers
of
those
Louers
who
research
and
solicite
them
,
should
make
the
base
insatiablenesse
,
and
courage
of
men
,
to
blush
for
shame
,
who
abandon
themselues
to
all
sorts
of
beastly
voluptuousnesse
and
sensuality
,
and
onely
attend
and
expect
,
that
snow-white
age
;
giue
them
a
lesson
of
coldnesse
and
temperancie
.
Not
that
it
needes
that
this
bridle
so
much
curbe
and
restraine
them
;
that
the
shadowes
of
voluptuousnesse
strike
terrour
to
his
heart
and
minde
.
Of
a
Philosopher
I
intend
not
to
become
a
woman
,
to
prescribe
him
such
seuere
and
rigorous
Lawes
:
For
so
farre
forth
as
hee
forget
not
himselfe
,
and
fall
a
sleepe
in
the
breast
and
lap
of
voluptuousnesse
;
hee
as
a
generous
Vlysses
,
may
gather
the
palmes
of
Victory
in
the
same
field
,
where
the
intemperancie
of
his
companions
haue
buried
their
glory
and
reputation
.
I
haue
lesse
labour
to
consider
the
vertue
of
Xenocrates
,
in
his
refuse
and
flight
,
from
the
embraces
of
that
faire
Curtizan
,
then
in
the
bosome
of
the
enioyance
of
this
pleasure
and
voluptuousnesse
:
and
I
much
doubt
,
if
with
an
indifferent
eye
,
hee
could
behold
the
rich
Cabinet
of
beautie
and
voluptuousnesse
:
in
no
other
manner
then
he
did
the
faire
front
of
his
house
.
We
cannot
easily
stay
our selues
,
when
wee
are
allured
or
moued
.
The
force
of
a
Horse
is
best
knowne
,
when
hee
makes
a
round
and
neat
stop
,
or
stay
.
To
auoyd
passion
,
there
needes
but
a
little
constraint
:
but
after
wee
are
embarqued
therein
,
then
euery
corde
drawes
.
Continencie
hath
nothing
to
reuenge
her selfe
,
but
of
the
eyes
,
and
of
some
weake
desires
:
but
temperance
findes
our
thoughts
,
heart
,
and
all
the
sinewes
of
the
minde
,
bent
to
serue
Voluptuousnesse
,
and
by
the
shewe
of
this
maiesticall
power
,
separates
the
two
Chiefetaines
which
were
in
contestation
and
difference
,
sending
the
one
and
the
other
peaceably
to
their
homes
,
without
any
other
obstinate
desire
of
reuenge
or
quarell
.
Continencie
performes
nothing
but
despight
her selfe
,
shee
drawes
concupiscence
after
her
with
griefe
and
vexation
,
and
aduanceth
not
,
but
with
blowes
and
bastinadoes
:
all
her
beauty
is
but
in
shewe
and
exteriour
appearance
;
for
within
she
is
onely
a
painted
and
a
feigned
beauty
:
Let
vs
see
her
interiourly
;
Shee
entertaines
and
nourisheth
a
thousand
contrarieties
:
There
is
in
her
,
hatred
,
loue
,
and
repentance
.
Shee
teares
her selfe
in
peeces
and
morsells
,
and
makes
her selfe
bloudie
with
her
owne
hands
.
It
is
a
Saturne
,
who
eates
and
deuoures
his
owne
children
;
for
shee
nourisheth
her selfe
of
her
owne
bloud
,
and
feedes
onely
on
her
owne
proper
bowels
and
entrailes
.
The
continent
man
is
forsaken
of
Vertue
,
and
possessed
of
Vice
:
I
meane
,
of
the
troubles
&
passions
of
the
soule
,
which
he
cannot
appease
.
The
temperate
man
contrariwise
being
assaulted
by
Voluptuousnesse
and
Concupiscence
,
is
possessed
of
Vertue
,
which
opens
all
the
gates
to
her
enemies
without
,
thereby
to
triumph
more
gloriously
ore
her
spoyles
.
It
seemes
that
continencie
is
the
most
vsuall
and
common
punishment
,
which
Loue
rigorously
ordaines
,
for
those
who
disdaine
her
flames
,
who
outrage
and
offend
her
;
and
neuer
requite
or
repay
her
seruices
,
but
with
ingratitude
.
Witnesse
the
prodigious
change
of
Scilla
,
whose
seuerity
found
yet
more
cruell
torments
;
then
those
whom
shee
made
her
Louer
to
feele
.
Her
inferiour
members
were
changed
into
Monsters
,
and
barking
dogges
who
seemed
desirous
to
deuoure
her
,
and
which
indeede
are
no
other
but
desires
,
proceeding
from
the
sensuall
appetite
(
which
Plato
saith
,
is
one
of
the
Horses
that
drawes
the
Chariot
of
the
soule
)
which
fights
against
this
reason
;
whose
obstinate
insensibility
so
hardened
and
obdurated
it selfe
,
that
shee
exchanged
her
heart
into
a
rocke
,
which
could
not
be
mollified
by
the
teares
of
her
infortunate
Seruant
and
Louer
.
It
is
for
none
but
for
Temperance
,
to
enter
into
the
Temple
of
pleasure
and
voluptuousnesse
:
Vlysses
vpon
the
assurance
of
this
flower
which
hee
had
receiued
from
heauen
;
and
which
hee
caried
not
in
his
hand
,
but
in
his
heart
,
entered
into
the
Pallace
of
Circe
,
awakened
his
sleeping
Companions
,
and
being
drunke
with
those
enchantments
,
past
on
to
the
most
secret
Cabinets
of
Voluptuousnesse
and
Pleasure
;
contented
his
amorous
desires
,
receiued
those
sweet
daliances
,
courtings
,
and
embraces
;
and
without
forgetting
himselfe
,
he
considered
the
charming
snares
of
her
eyes
;
which
seem'd
to
lull
him
a
sleepe
in
the
rauishing
extasies
of
an
amorous
passion
;
and
inuited
him
to
repose
and
rest
himselfe
in
the
lap
of
so
many
sweet
delights
and
pleasures
.
But
his
courage
hauing
loosed
and
slacked
the
reines
to
his
affection
,
vpon
the
prostitution
of
so
many
delicious
and
amorous
dainties
,
he
then
made
a
short
stay
and
stand
;
returned
to
his
former
minde
and
resolution
,
takes
his
leaue
of
her
without
reluctation
or
sorrow
,
and
by
his
pleasing
,
and
yet
generous
cariage
constraines
the
curtesie
of
this
faire
Princesse
,
to
accompany
him
forth
to
the
gate
of
her
owne
Pallace
.
But
how
much
easier
is
it
not
to
enter
,
then
to
come
forth
,
and
depart
in
this
manner
:
The
Vice
is
not
to
enter
,
but
not
to
bee
able
to
come
forth
,
said
Aristippus
,
going
into
a
Curtizan
.
With
a
very
small
force
and
constraint
,
wee
may
at
first
stop
the
motions
of
these
emotions
;
but
when
they
are
once
begun
,
wee
are
but
too
too
naturally
subiect
to
follow
them
.
Most
commonly
it
are
they
which
drawe
vs
,
and
there
is
but
this
vertue
of
Temperance
,
which
can
againe
take
vp
the
reines
,
and
stop
them
in
the
very
middes
of
their
course
and
cariere
.
We
must
cut
off
the
head
and
tayle
thereof
;
whereof
the
first
withereth
our
heart
;
and
the
second
incessantly
scratcheth
and
woundeth
it
.
Intemperancie
giues
death
to
voluptuousnesse
:
Continencie
denies
and
refuseth
it
life
;
and
Temperance
giues
and
conserues
it
to
her
,
and
by
a
certaine
griefe
which
shee
intermixeth
in
all
her
actions
,
she
agrees
so
well
in
all
things
,
and
euery
where
with
her selfe
,
that
she
much
obligeth
vs
,
and
makes
vs
her
debters
,
for
the
felicity
which
wee
may
pretend
and
hope
for
from
her
.
SECTION
.
III.
To
thinke
that
Vertue
can
indifferently
cure
all
sorts
of
euills
or
afflictions
,
is
a
testimonie
of
Vanitie
,
or
else
of
our
being
Apprentices
and
Nouices
in
Philosophie
.
FElicitie
,
how
comes
it
to
passe
that
wee
can
surprise
and
hold
thee
,
but
with
one
hand
;
If
it
bee
true
that
thou
reposest
thy selfe
in
the
bosome
of
Philosophie
,
as
he
made
vs
beleeue
who
first
caused
it
to
descend
from
heauen
,
to
liue
among
vs
here
in
earth
.
But
why
should
there
bee
so
many
Philosophers
,
and
yet
so
fewe
wisemnn
?
If
these
promises
be
true
:
if
these
remedies
are
certaine
and
infallible
,
where
is
the
effect
?
And
yet
there
is
no
reason
,
so
much
to
taxe
our
condition
,
as
to
thinke
to
make
it
guilty
of
that
,
whereof
it
may
be
innocent
.
It
is
good
somtimes
to
auoyde
,
and
leaue
off
anger
and
violence
,
where
faire
meanes
may
suffice
,
and
preuaile
of
it selfe
:
I
much
doubt
,
if
Philosophie
,
who
puts
weapons
into
our
hands
,
to
correct
and
chastise
Vice
,
could
defend
the
blowes
,
if
wee
turned
them
against
her selfe
.
For
wherein
doth
she
employ
her selfe
,
but
to
afflict
vs
in
thinking
to
heale
and
cure
vs
.
When
we
are
in
perfect
health
,
shee
doth
so
often
againe
assaile
and
touch
vs
,
that
in
the
end
shee
changeth
our
good
disposition
and
welfare
.
Her
false
Councels
turnes
into
true
afflictions
,
which
shee
afterwards
fights
not
against
,
but
onely
feignedly
.
If
shee
raise
vs
vp
a
degree
aboue
others
;
wee
thereby
see
euils
and
afflictions
farther
off
then
they
do
:
and
at
the
very
instant
and
moment
,
that
we
fore-see
them
;
wee
haue
neede
to
remedy
them
,
because
th●y
wound
vs
as
much
by
their
sight
,
as
by
their
assaults
.
And
when
with
the
same
lance
she
can
cure
this
wound
,
is
the
Physitian
to
bee
commended
,
who
wounds
and
offends
the
health
of
his
sicke
Patient
,
thereby
to
make
shewe
of
his
skill
and
sufficiencie
?
But
yet
so
farre
is
hee
from
curing
vs
,
that
our
minde
is
easily
shaken
,
and
can
afterwards
very
difficultly
resolue
,
with
firme
footing
to
support
this
phantasticall
enemie
,
and
imaginarie
euill
and
affliction
.
But
if
any
simple
,
or
earthly
man
(
who
hath
no
other
obiect
in
his
thoughts
,
then
that
which
hee
hath
before
his
eyes
)
runnes
the
same
fortune
which
we
doe
to
the
disasters
,
which
wee
haue
fore-seene
and
predicted
,
then
this
his
stupidity
hath
no
neede
of
remedy
,
but
at
the
very
blowe
and
occasion
.
Hee
liues
as
ioyfull
and
contented
,
as
the
Philosopher
Pyrrhons
Hogge
,
without
any
feare
of
stormes
or
tempests
,
whiles
Philosophie
enuironeth
vs
purposely
to
rectifie
and
comfor●
vs
with
her
sweetest
consolations
.
Shee
tells
vs
,
That
it
is
but
a
cloud
;
That
the
least
winde
can
beate
off
this
storme
and
tempest
,
before
it
fall
on
our
heads
:
That
the
inconstancie
of
Fortune
,
as
often
deceiues
our
feares
as
our
hopes
.
But
who
is
hee
,
who
in
the
expectation
of
an
euill
or
affliction
,
can
purely
rellish
and
taste
the
sweetnesse
of
comfort
and
ioy
which
enuiron
him
.
This
sharpe
remembrance
,
hath
it
not
bitternesse
enough
in
it
,
to
make
it
seeme
sower
and
distastfull
.
This
affliction
holdes
vs
fast
by
the
coller
of
our
doublets
,
and
hee
therewith
stoopes
the
Philosopher
as
well
as
the
Clowne
.
The
Goute
,
and
Stone
doe
equally
afflict
and
offend
them
:
All
our
reasons
are
left
behinde
the
doore
,
and
there
is
but
onely
our
sense
and
feeling
,
which
is
of
this
scot
and
company
.
But
yet
I
will
pay
the
Philosopher
more
soundly
and
seuerely
then
the
Clowne
:
For
that
considereth
nothing
else
,
but
that
which
he
feeles
.
His
appetite
is
colder
,
and
therewithall
more
subiect
to
griefe
and
paine
.
And
this
,
hauing
the
spirits
of
his
blood
more
refined
,
and
subtilized
,
by
the
labour
of
his
meditation
,
as
also
his
sense
and
feeling
more
tender
and
delicate
,
the
liuely
image
of
paine
workes
as
much
,
yea
a
greater
power
and
effect
in
him
by
his
imaginary
impression
,
as
by
his
point
and
reality
.
So
this
fore-sight
serues
for
nothing
,
but
to
drawe
those
miseries
neere
vs
,
which
are
farthest
from
vs
;
and
then
very
difficultly
can
she
cure
,
our
other
present
and
naturall
discommodities
,
because
she
cannot
well
ease
and
comfort
her
owne
.
If
shee
vndertake
to
appease
the
burning
fire
of
the
paine
which
afflicts
her
,
shee
then
employes
,
and
applies
no
other
Physick
,
but
onely
the
remembrance
of
fore-past
pleasures
.
A
weak
and
feeble
Remedy
,
which
by
this
disioynted
and
lame
comparison
,
insteed
of
diminishing
;
doth
exceedingly
encrease
and
augment
our
paine
:
As
a
great
fire
encreaseth
,
by
throwing
a
little
water
in
it
;
so
our
paine
is
the
more
incensed
and
exasperated
,
by
the
image
and
remembrance
of
pleasure
,
which
presents
it selfe
to
oppose
it
.
This
grosse
and
stupid
Ignorance
,
which
giues
I
know
not
what
manner
of
patience
to
present
euills
and
afflictions
,
and
carelesnesse
to
future
sinister
accidents
,
is
farre
more
aduantagious
to
humane
Nature
.
What
neede
is
there
,
that
vnder
the
shewe
and
colour
of
good
,
shee
should
come
to
discouer
vs
so
tyrannicall
a
countenance
,
and
wayted
and
attended
on
by
so
many
true
euills
and
vexations
;
and
by
her
vaine
and
rash
enterprise
,
exposing
to
our
sight
the
miserable
estate
of
our
condition
.
Wee
can
neuer
truly
knowe
our
iust
weight
,
but
in
lifting
our selues
vp
aboue
the
ground
.
He
who
is
well
,
remoues
not
(
sayes
the
Italian
prouerbe
.
)
Nature
had
placed
vs
in
a
very
firme
and
sure
degree
,
where
wee
ought
to
haue
stayed
.
Wee
could
not
haue
fallen
from
thence
,
because
it
was
the
lowest
step
.
Man
thinking
to
raise
and
eleuate
himselfe
higher
,
hath
prepared
the
danger
of
his
owne
fall
:
Shee
hath
more
liuely
imprinted
in
our
fancies
their
weight
and
greatnesse
;
then
the
reasons
and
meanes
to
vanquish
them
.
I
graunt
that
this
Knowledge
is
the
sweetest
foode
of
the
minde
,
and
that
mans
chiefest
felicity
,
proceedes
from
meditation
.
But
was
it
not
farre
better
to
haue
exhausted
and
dried
vp
the
head
spring
:
sith
from
thence
is
flowne
the
torrent
of
our
miseries
and
afflictions
.
The
wisest
and
subtillest
Philosophie
is
but
folly
to
God
,
and
because
wee
are
vpon
reprehensions
and
reproaches
,
wee
may
also
accuse
it
to
be
guilty
,
for
the
defect
of
those
who
haue
separated
and
withdrawen
themselues
from
the
bosome
of
the
Church
:
It
had
beene
better
to
haue
failed
to
doe
well
,
for
feare
of
some
small
euill
which
might
ariue
;
because
wee
farre
more
sensibly
feele
griefe
then
pleasure
.
To
man
there
is
nothing
more
visible
then
good
,
nor
more
sensible
then
euill
.
We
shal
as
litle
feele
a
long
health
,
as
the
sweetnesse
of
a
quiet
and
profound
sleepe
,
without
dreames
or
interruption
.
If
we
are
troubled
and
tormented
with
an
Ague
,
that
day
which
it
ariued
to
vs
,
shall
of
all
the
yeare
be
marked
,
either
with
capitall
or
rubrick
letters
.
Our
thoughts
fix
and
tye
themselues
thereunto
,
and
they
disdainfully
steale
ouer
all
the
rest
without
seeing
them
,
and
stop
at
nothing
,
but
at
this
displeasing
remembrance
.
In
his
health
and
possession
,
he
is
peaceable
of
all
other
good
things
,
as
those
great
riuers
,
who
in
their
beds
and
course
,
commonly
make
small
noyse
;
and
of
his
griefe
,
it
is
as
of
those
impetuous
torrents
and
inundations
,
which
commonly
by
their
precipitated
motions
,
astonish
with
their
noyse
and
violence
,
all
those
who
dwell
neere
them
.
Man
knowes
not
his
own
good
,
but
by
the
absence
and
want
thereof
.
Hee
cannot
soundly
iudge
,
or
esteeme
of
health
,
but
in
his
sicknesse
:
Contrariwise
,
the
point
of
griefe
and
paine
,
by
reason
of
the
feare
we
haue
thereof
,
which
is
as
the
shadow
(
yea
the
true
shadow
,
which
followes
and
deuanceth
our
body
)
doth
by
her
presence
and
his
absence
still
afflict
vs
.
Our
senses
fall
into
a
swoon
and
slumber
of
ioy
,
and
are
neuer
awakened
,
but
by
afflictions
and
sorrow
.
Also
shee
is
more
moueable
and
inconstant
then
pleasure
.
And
if
any
extreame
pleasure
or
voluptuousnesse
will
awaken
vs
,
and
pinch
vs
with
the
sense
and
feeling
thereof
,
it
must
borrow
I
know
not
what
point
of
griefe
and
paine
,
which
by
a
pleasing
constraint
,
will
drawe
from
our
tongue
some
tone
of
weeping
and
bewailing
.
A
peaceable
life
,
full
of
security
and
assurance
,
and
exempt
,
and
free
from
the
stormes
and
tempests
of
Fortune
,
resembleth
a
dead
Sea
,
without
trouble
or
agitation
,
as
Demetrius
affirmed
.
But
because
in
the
estate
whereunto
the
world
is
reduced
,
As
one
said
well
,
It
is
easier
to
make
a
new
,
then
to
reforme
it
.
Let
vs
leaue
the
Physitian
to
be
calumniated
,
and
scandalized
by
him
that
is
in
health
:
Bu●
for
wee
who
languish
in
the
assaults
of
euill
and
misery
,
let
vs
shut
our
eyes
to
his
imperfections
.
If
insteed
of
lancing
our
Impostume
,
hee
hath
pricked
vs
neere
it
,
or
hurted
vs
in
any
other
delicate
and
sensible
part
of
our
body
:
let
vs
not
quarell
with
him
,
for
feare
lest
hee
forsake
and
abandon
vs
,
and
that
thereby
wee
be
doubly
grieued
and
offended
.
It
may
bee
that
hee
will
cure
one
,
or
the
other
of
our
wounds
:
but
to
beleeue
that
these
remedies
are
so
soueraine
,
that
all
sorts
of
griefes
and
afflictions
should
,
and
may
hope
for
their
entire
cure
thereof
,
it
is
that
which
we
cannot
,
and
therefore
must
not
promise
our selues
.
Truth
still
giues
the
lye
to
flattery
.
Great
Alexander
feeling
himselfe
wounded
of
an
Arrow
,
all
the
world
(
said
hee
)
swore
that
I
was
the
sonne
of
Iupiter
:
but
yet
the
bloud
which
streames
from
this
my
wound
,
cries
out
wi●h
a
loud
voyce
,
that
I
am
a
man
.
Let
vs
not
thinke
that
Mineruas
sonne
,
and
his
dearest
Fauorites
,
haue
any
more
dignified
priuiledge
.
The
blowes
of
Fortune
make
them
well
remember
,
that
they
are
dull
and
stupid
men
,
because
our
body
,
and
the
one
halfe
of
our selues
,
is
a
thing
which
wee
possesse
not
,
but
at
his
courtesie
and
mercie
,
and
whereof
she
hath
farre
more
right
and
propriety
then
we
.
The
best
Philosophie
doth
not
indifferently
cure
all
sorts
of
diseases
and
afflictions
;
but
without
cherishing
or
diminishing
the
fauour
which
wee
receiue
thereof
:
let
vs
endeuour
not
to
esteeme
it
by
its
iust
price
and
value
.
Me
thinkes
,
that
in
this
pilgrimage
of
our
life
,
shee
resembleth
the
tree
which
the
Traueller
met
in
his
way
,
who
if
the
weather
be
faire
and
cleare
,
in
beholding
and
considering
it
;
hee
admires
the
beauty
thereof
,
and
the
sweetnesse
and
pleasantnesse
of
its
fruit
.
But
if
there
happen
any
storme
and
shower
of
raine
,
then
hee
flies
vnder
the
branches
thereof
,
thereby
to
defend
and
shelter
him
from
the
iniurie
of
the
weather
,
although
hee
can
difficultly
so
well
saue
and
couer
himselfe
;
that
he
doe
not
yet
feele
many
discommodities
thereby
:
But
yet
farre
lesse
(
by
comparison
)
then
him
,
who
disdaining
and
contemning
this
shelter
,
still
continueth
on
his
way
,
and
without
any
fence
or
defence
whatsoeuer
,
exposeth
himselfe
to
the
mercilesse
mercy
of
the
tempest
.
When
wee
are
at
peace
with
Fortune
,
there
is
no
thing
so
sweet
and
pleasing
as
this
Philosophie
.
Doth
Fortune
regard
vs
with
a
bad
eye
?
Will
she
dart
vpon
vs
the
Arrowes
of
her
choler
?
then
wee
runne
and
arange
our selues
vnder
this
tree
,
which
as
soone
extendeth
his
branches
ouer
vs
:
yea
,
he
weds
our
quarell
,
and
striues
to
defend
the
blowes
,
or
to
quell
and
dead
the
violence
thereof
:
And
yet
wee
cannot
so
well
auoide
it
,
but
yet
there
remaines
many
parts
and
places
aboue
vs
,
whereby
wee
are
exposed
to
the
mercy
of
our
enemie
,
and
to
the
point
and
fury
of
his
choler
.
The
branches
and
shel●er
of
this
tree
,
may
defend
the
Traueller
from
raine
,
hayle
,
winde
,
and
lightning
:
but
if
the
thunder
come
to
fall
thereon
,
it
then
teares
its
branches
,
and
thunder-claps
our
trauelling
Pilgrime
.
So
Philosophie
armes
vs
against
contempt
,
pouertie
,
banishment
,
and
the
other
defects
and
vices
of
opinion
,
and
defends
,
and
sheltereth
vs
from
the
violent
windes
of
passions
:
But
if
sicknes
and
paine
,
(
which
is
the
thunder
of
Fortune
)
fall
vpon
vs
;
it
teares
all
that
it
meetes
withall
,
breakes
downe
our
weake
baricadoes
and
defences
,
and
makes
vs
feele
the
points
and
edges
of
his
indignation
.
And
yet
the
Thunder
of
heauen
spared
the
sacred
tree
of
Apollo
:
but
that
of
fortune
without
any
respect
to
vertue
(
that
euer
sacred
and
soueraine
tree
of
th●
Gods
)
insolently
breakes
and
teares
it
in
peeces
,
as
triumphing
in
the
losse
and
ruine
thereof
.
So
that
if
the
vertue
of
man
could
diuert
and
turne
away
this
thunder
from
his
head
,
as
she
doth
other
iniuries
of
fortune
:
I
beleeue
with
reason
,
that
she
might
pretend
the
name
and
title
of
perfect
and
compleat
felicity
.
But
likewise
wee
must
not
indifferently
tearme
all
that
to
bee
griefe
and
paine
which
afflicts
vs
:
Let
vs
therefore
endeuour
,
yea
enforce
our selues
to
restraine
and
keepe
it
within
the
surest
bounds
and
limits
that
we
can
.
Let
vs
see
what
it
is
,
and
if
mans
felicity
,
may
agree
and
sympathize
with
it
,
according
to
the
opinion
of
the
Stoicks
,
which
for
my
part
,
I
beleeue
not
.
SECTION
.
IV.
As
it
belongs
to
none
but
to
the
minde
,
to
iudge
of
true
or
false
:
so
our
sense
ought
to
be
the
onely
Iudge
either
of
pleasure
,
or
paine
.
ALL
things
should
be
considered
absolutely
,
and
simply
in
their
proper
Essence
and
Being
;
or
relatiuely
as
regarding
our selues
.
Absolutely
in
their
Being
,
as
the
Earth
,
the
Sea
,
the
Sunne
,
and
the
Starres
:
which
Essence
or
Being
is
equally
spread
and
diffused
euery
where
.
It
is
this
truth
which
is
not
knowne
in
his
Essence
,
but
onely
of
God
:
and
therefore
where
the
point
of
humane
wisedome
in
vaine
striues
to
assaile
it
:
Or
relatiuely
in
regard
of
our selues
,
and
then
this
reflexion
engageth
either
our
body
or
our
minde
.
If
the
body
,
it
is
tearmed
good
or
euill
;
and
there
is
none
but
our
senses
,
which
haue
right
to
iudge
of
a
Knowledge
which
is
infused
to
them
:
and
so
much
,
and
so
long
conioyned
,
that
the
harmony
of
the
temperaments
,
is
not
molested
or
troubled
by
any
false
agreement
.
If
the
minde
,
then
it
is
tearmed
true
or
false
,
whereof
the
one
caries
the
figure
of
good
,
and
the
other
of
euill
,
which
is
that
which
wee
tearme
ratiocination
,
which
from
vniuersall
propositions
,
inferres
and
drawes
particular
consequences
,
and
composeth
of
this
collection
,
reduced
in
order
by
iudgement
,
the
Science
or
Knowledge
of
things
.
But
the
minde
and
the
body
ioyning
together
in
a
community
,
in
those
things
which
they
had
of
each
other
in
particular
,
The
minde
secures
the
body
,
and
promiseth
to
prouide
him
a
Sentinell
,
to
conserue
and
watch
against
the
surprises
of
his
Enemie
,
which
is
paine
,
or
affliction
,
by
the
meane
of
her
care
and
fore-sight
,
conditionally
that
shee
may
participate
of
the
enioyance
of
those
profits
and
pleasures
,
which
proceede
from
her
.
But
this
agreement
and
harmony
lasteth
not
long
;
for
the
minde
abuseth
her selfe
;
and
this
abuse
is
conuerted
into
tyrannie
:
for
of
a
companion
that
formerly
she
was
,
she
now
becomes
Master
,
and
violating
the
lawes
of
society
,
shee
vsurpes
vpon
the
iurisdiction
of
the
senses
,
beleeuing
,
that
this
vsurpation
,
giues
her
an
absolute
right
,
and
full
power
to
iudge
of
the
quality
of
good
or
bad
,
without
consulting
,
or
taking
counsell
of
the
senses
;
and
then
as
shee
will
iudge
that
to
be
either
good
or
bad
which
is
not
:
so
will
she
doe
of
griefe
or
pleasure
,
which
was
not
of
the
same
nature
:
and
in
the
end
disposing
soueraignly
of
all
,
she
is
ariued
to
this
height
and
point
,
to
beleeue
that
those
pleasures
which
were
fallen
to
the
lot
and
share
of
the
senses
,
were
obliged
to
content
and
satisfie
her
insatiable
appetite
,
without
informing
her selfe
,
if
they
had
worthily
acquited
themselues
of
their
charge
and
functions
,
which
was
to
appease
the
hunger
and
desire
of
our
senses
.
The
which
desire
,
because
it
is
limited
within
the
extent
of
its
obiect
,
is
easily
exchanged
,
and
conuerted
into
tranquillity
,
and
a
peaceable
enioying
thereof
.
In
the
meane
time
,
the
minde
playes
the
auerse
and
difficult
;
still
murmures
and
repines
against
it
,
and
entertaines
man
in
this
perturbation
and
perplexitie
which
you
see
.
He
is
become
more
amorous
and
affectionate
to
other
mens
children
then
to
his
owne
:
and
this
bastard
affection
of
his
,
serues
him
as
a
paire
of
staires
,
whereby
by
little
and
little
he
descends
to
the
misunderstanding
of
himselfe
,
and
then
being
buried
in
the
darknesse
of
obliuion
,
he
leaues
in
prey
the
inheritance
which
he
had
promised
to
giue
to
this
community
,
and
renounced
his
owne
which
was
lawfull
,
which
is
the
meditation
or
knowledge
of
true
or
false
,
for
as
much
as
in
the
body
of
man
,
the
soule
may
bee
capable
to
foment
and
cherish
the
goods
or
pleasures
of
her
companion
.
And
farther
,
if
their
profits
or
pleasures
were
of
the
same
quality
and
nature
,
when
by
any
misfortune
the
portion
of
the
one
or
other
were
ruined
,
there
would
yet
in
the
other
lot
and
portion
,
remaine
enough
,
to
nourish
and
content
them
both
;
As
the
Philosopher
,
who
liuing
by
the
sweat
and
labour
of
his
owne
hands
,
vaunted
that
thereby
he
was
yet
able
to
maintaine
and
nourish
another
like
himselfe
.
But
the
foode
and
nutriment
of
the
one
,
is
not
that
of
the
other
,
for
all
that
which
they
haue
truly
in
Commons
betwixt
them
,
is
the
harmony
which
should
make
this
musicke
to
be
composed
of
spirituall
and
corporall
things
,
wherein
if
either
the
one
,
or
the
other
mutinie
or
rebell
,
then
expect
no
farther
harmony
or
agreement
,
for
it
is
nothing
else
but
confusion
.
But
the
senses
being
conducted
by
the
infused
and
cleare-sighted
light
of
nature
,
are
better
gouerned
in
their
Common-wealth
.
The
one
hath
enterprised
nothing
against
the
other
.
It
neuer
happens
,
that
the
eye
vndertakes
to
heare
,
or
the
eare
to
see
,
if
it
bee
not
abusiuely
spoken
:
But
since
they
haue
elected
this
inconstant
mind
,
to
gouerne
them
as
their
head
or
Chieftain
:
they
haue
reaped
and
receiued
nothing
but
shame
and
confusion
.
The
eye
findes
nothing
to
be
absolutely
faire
,
but
that
which
raritie
or
opinion
,
pleaseth
to
recommend
to
vs
to
be
so
.
So
the
Rose
and
Gilliflower
,
are
nothing
in
comparison
of
a
flower
which
growes
in
the
Indies
,
or
forraigne
Countries
.
But
this
Tyrant
aduanceth
yet
farther
,
for
he
puts
them
to
the
racke
,
and
makes
them
pay
deerely
for
the
errour
of
this
their
foolish
indiscretion
:
For
the
senses
dare
not
embrace
that
which
they
prise
and
affect
dearest
,
without
her
free
consent
and
permission
.
If
any
ticklish
desire
giue
them
a
contrary
motion
to
that
of
reason
,
then
the
minde
lifts
vp
her
hand
and
staffe
,
and
vseth
them
so
vnkindly
and
vnworthily
,
that
there
is
no
seruitude
or
slauery
so
rigorous
.
They
may
well
passe
without
her
,
and
without
the
fruit
of
this
meditation
,
which
makes
it
so
commendable
.
A
pretious
Iewell
indeed
it
is
,
but
farre
more
necessary
to
this
little
Common-weale
for
ornament
and
decencie
,
then
for
absolute
necessity
.
For
that
which
is
in
this
manner
necessary
,
is
vniuersall
and
equall
,
as
the
heart
is
necessary
to
the
life
of
man
;
Reason
is
a
faculty
,
which
although
it
haue
her
roote
in
the
soule
:
yet
she
cannot
perfect
her selfe
without
the
assistance
and
concurrence
of
well
disposed
organes
;
for
the
most
accomplished
is
but
errour
:
iudge
therefore
what
the
most
imperfect
are
,
it
is
but
an
accident
,
whose
defect
changeth
nothing
the
substance
of
Man
.
Plato
was
no
more
a
man
,
then
a
common
Porter
was
.
An
inequality
which
sufficiently
testifies
,
that
of
absolute
necessity
it
is
not
necessary
to
man
.
But
at
last
,
The
Senses
growe
rebellious
and
mutinous
,
and
will
proclaime
their
triumphes
,
or
Holliday
in
that
which
concernes
their
charge
or
duty
of
the
minde
,
because
the
minde
so
powerfully
and
soueraignly
,
vsurpes
vpon
their
iurisdiction
;
and
from
this
sedition
,
as
from
the
head
spring
or
fountaine
of
all
euills
,
flowes
the
disorder
and
confusion
,
which
we
finde
in
all
things
.
Arts
and
Learning
are
endomaged
and
damnified
by
the
corruption
of
the
senses
,
which
hauing
no
more
right
to
iudge
of
good
or
euill
,
will
yet
intermeddle
to
knowe
true
,
or
false
;
as
is
seene
in
those
who
denie
Infinity
,
because
their
grosse
senses
,
who
would
intrude
themselues
to
bee
parties
in
this
difference
,
can
neuer
agree
with
that
which
they
cannot
comprehend
:
Or
as
those
who
denie
the
life
or
immortality
of
the
Soule
,
because
they
haue
demaunded
counsell
of
the
senses
,
which
cannot
approue
of
things
so
difficult
and
hard
of
disgestion
,
and
so
seldome
controuerted
or
proposed
:
For
the
eye
hath
not
seene
,
nor
the
eare
heard
spoken
of
these
discourses
:
neither
can
Tast
,
Smelling
,
or
Feeling
,
giue
any
testimonies
thereof
.
To
make
them
therefore
know
this
Soule
,
it
must
be
(
as
Cicero
speakes
of
the
Gods
to
the
Epicurians
)
not
a
body
,
but
as
a
body
that
it
had
not
veines
,
Arteries
or
bloud
;
but
as
it
were
veines
,
arteries
,
and
bloud
,
that
shee
was
,
and
that
shee
was
not
,
that
it
had
not
a
humane
figure
,
but
as
a
humane
figure
,
not
being
able
to
represent
the
soule
vnto
vs
;
no
more
then
Painters
,
who
represent
Angels
vnder
humane
shapes
and
figures
.
If
Beasts
could
figure
themselues
out
a
God
,
they
would
make
him
of
their
owne
form
and
shape
,
not
beleeuing
(
as
an
antient
Philosopher
affirmed
)
that
there
is
any
fairer
,
or
better
shaped
then
their
owne
:
And
these
men
doe
the
same
of
the
Soul●
,
which
they
cannot
otherwise
comprehend
or
conceiue
then
vnder
that
of
a
body
,
whose
members
possesse
some
place
,
hauing
her
dimensions
,
length
,
breadth
,
and
depth
,
vnder
the
very
image
and
figure
of
man
,
then
which
they
beleeue
there
is
no
nobler
:
or
else
they
otherwise
beleeue
there
is
none
at
all
▪
or
at
least
,
that
it
must
be
corporall
:
So
if
it
be
corporall
,
it
must
needes
bee
corruptible
,
as
indeede
they
themselues
are
wholly
composed
both
of
body
and
corruption
:
And
this
is
the
preiudice
which
the
Senses
bring
to
those
who
haue
caused
it
to
bee
beleeued
in
the
iudgement
,
which
they
should
make
of
true
or
false
:
But
as
the
minde
being
farre
more
busie
in
motion
,
and
of
a
larger
latitude
and
extent
then
the
Senses
,
hath
caused
a
more
apparant
,
sensible
,
and
vniuersall
disorder
:
so
shee
will
not
allowe
for
good
,
but
onely
that
which
is
pleasing
and
delightfull
to
her
.
She
hath
put
new
guards
ouer
all
the
goods
of
Nature
,
and
will
not
without
her
permission
and
consent
,
that
it
should
bee
lawfull
for
vs
to
enioy
any
of
them
:
And
yet
neuerthelesse
,
among
those
things
which
we
hold
and
tearme
good
,
wee
may
easily
obserue
and
remarke
those
that
she
hath
charged
&
corrupted
.
Those
goods
which
carie
the
marke
and
seale
of
Nature
imprinted
on
their
fore-heads
,
doe
content
vs
,
and
satisfie
and
appease
by
their
enioyance
,
the
burning
desire
which
hath
so
violently
caused
vs
to
re-search
and
seeke
them
.
And
contrariwise
,
the
others
doe
but
encrease
this
feruent
desire
or
thirst
,
which
the
opinion
and
vice
of
our
minde
hath
enkindled
in
vs
:
The
goods
which
are
of
his
owne
inuention
,
doe
neither
appertaine
to
the
minde
,
or
the
body
;
For
they
are
neuters
and
indifferent
.
The
minde
(
as
it
were
)
commit●ing
adultery
with
the
body
,
hath
engendered
them
as
so
many
Monsters
,
which
participate
some
thing
both
of
the
one
and
the
other
.
Of
the
minde
,
the
estimation
,
price
,
and
value
:
Of
the
body
,
that
which
they
containe
in
them
of
materiall
and
terrestriall
.
That
which
they
haue
in
them
of
more
naturall
,
or
of
speciall
and
indiuiduall
difference
,
doth
not
properly
belong
either
to
the
one
or
the
other
.
It
is
reported
,
That
Mules
(
who
are
a
third
different
sort
of
beasts
,
which
two
former
haue
propagated
)
are
incapable
to
engender
.
So
those
goods
or
priuiledges
of
Nature
,
which
deriue
their
Being
from
such
different
Natures
,
doe
neuer
of
themselues
engender
any
good
either
to
the
minde
,
or
the
body
.
They
are
instruments
,
whereof
we
indifferently
make
vse
either
to
good
or
euill
:
and
which
for
the
most
part
serue
onely
to
foment
our
vices
and
passions
.
But
as
these
good
things
are
neuters
and
indifferent
;
so
the
euill
which
likewise
proceedes
of
his
Artifice
,
ought
not
to
haue
greater
priuiledges
,
and
therefore
the
effect
which
they
produce
in
vs
,
which
we
tearme
griefe
or
paine
,
cannot
be
tearmed
so
,
but
very
wrongfully
and
abusiuely
:
As
imprisonment
,
banishment
,
losse
of
honours
:
Pouerty
offends
neither
the
body
,
nor
the
minde
,
but
is
the
chaine
which
onely
presseth
either
the
one
or
the
other
.
If
the
mind
complaine
,
it
is
too
blame
,
for
it
belongs
to
him
onely
to
knowe
true
or
false
:
If
he
say
that
riches
are
good
,
and
pouerty
euill
,
the
senses
will
giue
him
the
lye
thereto
,
for
they
complaine
not
,
at
least
if
they
doe
,
they
doe
it
vniustly
.
If
our
minde
had
made
this
proposition
,
to
wit
;
That
the
oare
,
or
matter
of
gold
,
resembles
that
of
earth
;
or
that
the
difference
proceedes
not
from
the
mixture
of
qualities
and
accidents
,
wee
must
not
appeale
therein
to
our
senses
.
Or
if
the
Eye
would
contradict
this
proposition
,
because
the
colour
of
earth
differs
from
that
of
gold
,
hee
should
not
bee
receiued
or
beleeued
as
Iudge
.
If
our
feeling
would
adde
in
his
own
behalfe
,
that
hee
findes
the
one
hard
,
the
other
soft
;
the
one
smooth
,
and
the
other
harsh
and
impollished
,
yet
it
were
false
,
and
it
may
be
shewed
them
,
that
it
belongs
onely
to
them
,
to
iudge
of
good
or
euill
,
and
not
of
true
or
false
.
Wee
must
not
then
by
the
same
reason
tearme
that
good
or
euill
,
but
which
onely
the
Senses
will
so
please
to
doe
,
or
as
true
or
false
,
that
which
it
shall
please
the
minde
to
ordaine
:
So
then
there
is
nothing
which
will
beare
the
name
and
quality
of
paine
,
but
the
contrary
obiect
to
the
inclination
of
our
feeling
thereof
,
as
long
as
it
is
present
with
him
,
and
doth
still
sensibly
and
extreamely
afflict
him
therewith
:
So
that
which
is
mediocrity
,
can
be
supported
and
endured
by
the
constancie
of
our
vertue
,
without
astonishing
or
mouing
her
,
and
yet
neuerthelesse
not
without
offering
some
outrage
and
violence
to
our
felicity
.
But
sith
she
exceedes
the
powers
of
patience
,
there
is
no
courage
so
ambitious
,
but
will
be
strucken
and
beaten
downe
to
the
ground
by
the
thunder
of
Fortune
;
whereof
I
no
way
feare
the
threatnings
,
but
the
blowes
,
and
happy
is
he
that
can
preuent
and
hinder
,
that
his
feare
deuance
not
the
effect
thereof
.
SECTION
.
V.
Although
wee
graunt
that
Mans
felicity
consists
in
Vertue
,
(
which
is
not
absolutely
true
)
yet
I
affirme
against
the
Stoickes
,
that
felicity
is
incompatible
with
griefe
and
paine
.
THe
noyse
of
weapons
(
as
one
reporteth
)
hindreth
the
voyce
of
Lawes
;
but
I
beleeue
with
Zenos
Scholler
,
that
the
noyse
of
weapons
,
and
assaults
of
paine
,
should
more
iustly
hinder
vs
from
vnderstanding
the
precepts
of
Philosophie
.
This
Philosopher
being
besieged
by
the
sharpe
points
of
griefe
and
paine
,
seeing
that
it
was
more
perswasiue
to
make
him
confesse
,
that
it
was
euill
,
then
the
power
of
all
his
Stoicall
reasons
were
to
the
contrary
.
He
ingeniously
confessed
,
that
it
was
an
euill
,
because
all
his
long
study
,
and
time
which
hee
had
employed
in
Philosophie
,
could
not
secure
him
from
the
torment
,
and
lesse
againe
,
from
the
trouble
and
impatiencie
which
griefe
and
paine
brought
him
.
A
Sect
so
rigorous
,
that
as
one
of
them
said
▪
It
will
neither
rebate
nor
diminish
any
thing
of
the
felicity
of
a
Wise
man
,
although
he
were
in
Phalaris
his
Bull
:
For
felicity
consists
in
vertue
,
and
this
vertue
is
the
vse
of
perfect
reason
,
which
wee
carie
to
goodnesse
.
This
reason
conserues
it selfe
whole
and
found
in
the
middes
of
rackes
,
torments
,
and
afflictions
,
and
consequently
this
felicity
.
I
contrariwise
say
,
that
so
perfect
a
felicity
is
imaginary
;
and
although
it
were
true
and
reall
,
that
necessarily
it
is
changed
by
griefe
and
paine
;
For
the
first
head
heereof
,
I
say
,
That
nature
hath
imprinted
in
all
creatures
a
desire
to
compasse
their
owne
ends
,
whereunto
being
arriued
,
they
seeme
to
feele
the
true
perfection
of
their
being
,
from
which
being
estranged
and
separated
,
they
suffer
(
if
wee
may
say
so
)
some
paine
in
their
insensibility
.
The
simple
bodies
ariue
more
easily
hereunto
,
hauing
nothing
in
them
which
contradicts
this
desire
.
The
compounded
,
as
they
enclose
and
shut
vp
many
contrary
qualities
,
they
cannot
attaine
to
this
perfection
,
because
their
desires
and
obiects
being
different
and
contrary
,
one
cannot
enioy
his
tranquillity
,
but
with
the
preiudice
of
the
others
:
but
if
it
fall
out
that
they
are
dissolued
,
and
diuided
by
the
fire
,
then
euery
one
retires
to
that
part
,
where
his
desire
calls
him
.
But
among
the
compounded
,
there
is
none
more
multiplied
then
man
,
because
it
seemes
that
nature
would
assemble
in
him
,
as
in
a
small
compendium
or
Epitome
:
all
that
which
is
generally
defused
in
all
sublunarie
bodies
;
and
far●e
the
more
,
because
the
soule
being
conioyned
with
it
,
she
hath
brought
her
desire
with
her
,
which
tending
to
an
infinite
obiect
,
giues
her selfe
but
small
rest
,
and
yet
lesse
to
him
of
whom
she
hath
the
gouernment
and
conduction
.
Therefore
man
being
composed
of
so
many
contrary
things
,
hee
nourisheth
a
discord
,
and
perpetuall
ciuill
warre
within
him
:
and
it
is
(
as
it
were
)
impossible
for
him
to
appease
it
,
because
the
remedy
of
the
one
,
is
the
poyson
of
the
other
.
Heauen
is
the
center
of
light
things
,
and
Earth
of
those
which
are
ponderous
and
heauie
;
that
as
the
compound
of
these
two
still
obayes
the
predominate
quality
,
in
such
sort
,
that
hee
cannot
ariue
to
his
centre
,
without
offering
violence
to
the
least
:
So
besides
the
contrary
inclination
of
all
the
compounds
,
which
slide
into
the
structure
and
fabrique
of
man
;
wee
must
chiefely
obserue
and
remarke
these
two
.
Of
the
party
Inferiour
and
Superiour
;
Sensitiue
,
and
Reasonable
,
who
incessan●ly
oppose
and
contradict
each
other
;
and
whereof
the
one
cannot
be
in
hi●
perfect
peace
and
tranquillity
,
except
the
other
bee
farre
remote
and
distant
from
his
;
because
their
obiects
being
contrary
,
and
distant
one
from
the
other
,
at
one
time
they
cannot
be
in
diuers
places
,
nor
much
lesse
in
one
and
the
same
place
,
without
quarels
and
dissention
;
for
which
cause
and
reason
,
man
cannot
hope
for
perfect
felicity
in
his
life
,
sith
it
ought
to
bee
tearm'd
of
an
vniuersall
repose
and
tranquillity
.
If
an
Enemie
set
fire
to
all
the
foure
corners
of
a
Citie
,
and
batter
it
with
an
intent
to
ruine
and
take
it
:
can
we
beleeue
it
is
in
peace
,
because
the
Gouernour
thereof
is
in
a
place
of
assurance
and
security
:
So
the
minde
being
farre
distant
from
the
assaults
and
blowes
of
Fortune
,
is
not
a
good
consequence
of
tranquillity
and
perfect
felicity
;
it
will
remaine
then
imperfect
,
as
man
himselfe
remaines
imperfect
▪
and
he
should
not
be
man
,
if
he
had
but
one
of
these
parties
and
priuiledges
:
wherefore
we
may
affirme
,
that
the
vse
of
this
perfect
reason
,
should
not
be
this
perfect
felicity
,
if
it
ioyne
not
with
her
the
repose
and
tranquillity
of
her
companion
the
body
,
which
should
haue
the
better
part
in
felicity
,
because
it
is
he
true
touchstone
of
good
and
euill
,
as
we
haue
formerly
shewed
.
In
the
second
place
I
say
,
That
put
the
cause
that
felicity
consists
in
the
vse
of
perfect
reason
;
and
that
shee
cannot
long
sympathize
and
agree
with
paine
,
because
all
the
faculties
of
the
Soule
in
generall
,
suffer
according
to
the
motions
and
alterations
of
the
body
:
So
Reason
is
a
materiall
and
corporall
effect
,
which
hath
her
roote
in
the
soule
,
and
which
cannot
perfect
her selfe
:
but
by
the
benefit
of
the
organes
,
and
the
temperate
concurrence
of
the
refined
spirits
of
the
bloud
,
which
if
they
are
of
too
great
a
number
or
quantity
,
then
they
subuert
,
embroyle
,
yea
confound
themselues
,
and
become
brutish
and
beastly
,
as
you
see
they
doe
by
excesse
of
wine
or
sleepe
.
And
if
there
bee
any
defect
,
they
degenerate
into
capriciousnes
,
or
weakenesse
of
braine
and
ratiocination
:
But
aboue
all
,
she
depends
of
the
good
disposition
of
the
organes
,
the
minde
being
more
liuely
and
actiue
in
health
then
sicknes
.
A
sweet
and
cleare
ayre
,
and
a
faire
day
doth
cleare
and
consolidate
the
iudgement
,
sharpens
our
wit
,
dispelleth
melancholly
,
makes
our
reason
more
masculine
and
vigorous
,
and
in
a
word
,
makes
vs
ciuiller
and
honester
men
.
Reason
is
engendered
,
and
growes
with
our
body
,
their
powers
are
brought
vp
together
,
and
wee
know
that
its
infancie
,
vigour
,
maturity
,
age
,
and
decrepitude
,
doe
commonly
follow
the
age
and
temper
of
the
body
:
And
what
then
if
this
body
bee
afflicted
with
griefe
or
paine
,
shall
shee
not
feele
it
?
What
shall
wee
say
of
those
whose
excesse
and
violence
of
paine
,
caries
them
to
swooning
and
convulsions
,
which
proceedes
and
happens
,
because
the
spirits
of
bloud
being
changed
by
this
violence
,
doe
diuert
themselues
from
their
ordinary
course
,
and
put
themselues
into
disorder
and
confusion
in
the
organ
;
so
that
they
hinder
their
regular
function
.
There
is
no
point
of
wisedome
so
pure
,
which
can
hinder
this
trouble
,
or
secure
it selfe
from
it
,
because
it
cannot
resist
the
power
of
sleepe
.
But
perfect
reason
subsisteth
nor
but
by
this
well-gouerned
function
of
the
spirits
,
for
that
ceasing
shee
also
ceaseth
.
But
O
yee
Stoickes
,
what
will
be
your
felicity
in
torments
!
If
your
reason
forsake
you
,
and
play
false
company
with
you
;
what
will
then
become
of
this
Vertue
,
which
no
longer
knowes
her selfe
:
is
this
it
which
she
had
promised
you
?
Whiles
the
Enemie
sackes
you
,
and
Fortune
teares
and
dragges
you
by
the
haire
,
shee
will
abandon
you
at
neede
,
and
dares
not
shewe
her selfe
,
but
when
your
Enemies
are
retired
and
vanished
.
And
yet
then
shee
returnes
so
weake
and
trembling
,
that
it
seemes
shee
hath
felt
the
very
same
blowes
which
our
body
hath
.
What
shall
we
say
of
those
from
whom
shee
hauing
beene
but
once
absent
,
shee
neuer
had
the
assurance
to
returne
againe
?
Lucretius
a
great
Poet
and
Philosopher
,
by
a
loue
potion
,
too
sharpe
for
the
palate
of
Vertue
,
gaue
him
occasion
to
dislodge
,
and
to
abandon
the
place
to
folly
.
Faire
Felicity
,
how
your
fauours
are
difficult
to
purchase
,
and
easie
to
lose
.
Will
you
so
permit
,
that
leuity
command
,
and
dispose
you
to
the
preiudice
of
that
fortitude
and
constancie
,
whereof
you
make
profession
:
you
say
that
you
are
a
daughter
of
Heauen
;
and
can
you
therefore
suffer
the
affront
and
disgrace
of
this
daughter
of
Earth
,
I
meane
Fortune
,
that
she
dragge
you
Captiue
,
and
proudly
triumph
of
your
spoyles
:
At
least
,
if
this
Stoicall
Vertue
could
ingender
a
degree
of
leaprosie
in
our
sense
and
feeling
:
shee
hereby
might
make
head
,
and
oppose
against
Fortune
:
but
shee
is
so
farre
from
it
,
as
she
sharpens
it
,
and
makes
it
more
sensible
to
the
Arrowes
that
she
shoots
at
vs
:
And
to
shewe
more
clearely
and
apparantly
how
this
poyson
of
paine
and
griefe
runnes
into
the
superiour
party
,
which
wee
tearme
reasonable
,
and
so
infects
it
with
its
contagion
:
wee
must
knowe
that
the
contrary
qualities
,
which
concurre
and
meete
in
the
compound
,
would
neuer
subsist
together
,
if
they
were
not
attoned
and
agreed
by
a
third
party
;
who
participating
both
of
the
one
and
the
other
,
doth
thereby
entertaine
them
,
and
appease
their
enmity
and
contention
.
And
Nature
could
neuer
haue
sowed
or
tyed
to
man
,
two
such
contrary
peeces
,
without
the
ayde
and
assistance
of
a
third
,
which
are
the
purest
and
most
subtillest
spirits
of
the
bloud
;
which
hold
fast
,
and
tye
themselues
to
the
abundance
and
affluence
thereof
,
by
the
grossest
part
which
is
in
them
,
and
to
the
soule
by
that
which
is
purest
in
it
,
and
which
holds
fast
,
and
stayes
in
this
prison
of
the
body
:
So
that
prouided
that
this
third
be
not
offended
;
Man
still
maintaines
himselfe
.
He
can
liue
without
reason
,
as
the
Sunne
can
doe
towards
vs
,
and
in
our
Hemispheare
,
without
enlightning
vs
with
his
rayes
and
beames
,
whiles
hee
is
eclipsed
with
so
blacke
,
and
thicke
a
cloude
,
that
it
cannot
pierce
forth
to
our
eyes
;
because
reason
is
as
the
eye
of
the
soule
,
which
shines
not
forth
openly
and
brightly
to
vs
,
if
it
meete
with
any
obstacle
or
interposition
.
If
the
legges
or
armes
of
a
man
be
wounded
,
or
cut
off
,
he
may
yet
support
himselfe
,
and
liue
:
But
when
this
third
is
excessiuely
endomaged
,
and
that
hee
hath
forsaken
the
match
;
then
the
body
being
too
corpulent
and
massiue
,
hauing
no
more
hold-fast
of
the
soule
,
is
constrained
to
forsake
and
abandon
her
.
This
third
therefore
serues
as
an
Interpreter
both
to
the
one
and
the
other
.
Hee
giues
the
body
to
vnderstand
the
will
of
the
soule
,
and
to
the
Soule
,
the
appetites
and
desires
of
the
senses
.
All
that
generally
befalls
man
,
is
diuided
by
this
third
,
which
sends
to
the
one
and
the
other
their
part
and
portion
.
If
paine
afflict
the
body
,
it
spreads
and
runnes
through
all
the
spirits
to
the
very
soule
;
as
by
a
sulphurous
match
,
lighted
at
both
ends
;
and
at
the
same
instant
sets
fire
euery
where
,
as
well
in
the
superiour
as
the
inferiour
part
,
where
she
offends
and
outrageth
both
the
senses
,
and
reason
.
Thus
paine
hauing
then
past
and
entered
into
reason
,
it
there
troubleth
the
repose
,
and
changeth
the
felicity
of
the
Stoick
.
So
that
the
voyce
of
that
Philosopher
,
who
cryed
out
,
O
Paine
,
I
will
not
say
that
thou
art
sharpe
or
euill
:
is
not
a
sufficient
testimony
of
his
victory
ouer
it
.
It
is
a
Souldier
which
hee
hath
taken
in
the
middest
of
the
conflict
and
combat
:
but
yet
hee
dragges
our
Philosopher
as
his
prisoner
after
him
.
A
Captiue
who
spets
iniuries
in
her
Masters
face
,
is
yet
no
lesse
his
Slaue
:
Hee
who
willingly
obeyes
not
,
is
more
rigorously
handled
,
and
the
Wise
man
who
armes
himselfe
against
a
violent
paine
or
griefe
,
hath
not
so
cheape
a
bargaine
as
our selues
,
because
it
is
still
ill
done
of
vs
to
incense
an
enemie
,
who
hath
in
his
hands
the
power
and
meanes
to
offend
vs
.
To
put
this
Constancie
as
she
is
depainted
by
them
into
a
mans
hands
,
to
oppose
and
fight
against
this
strong
Enemie
,
it
is
to
put
Hercules
his
Club
into
the
hands
of
a
Pigmee
.
The
Weapons
and
Armour
wherewith
they
loade
our
weake
shoulders
,
doe
beat
vs
down
,
and
kill
vs
with
their
weight
.
It
belongs
to
none
but
to
Socrates
,
to
weare
this
Corslet
;
or
to
manage
or
play
with
the
weapons
of
Achilles
,
and
to
accustome
our selues
to
it
,
we
must
vigorously
assayle
and
assault
Fortune
,
neuer
to
make
truce
with
her
;
to
prouoke
and
dare
her
to
the
Combat
,
with
a
firme
footing
and
resolution
,
with
the
sweat
on
our
front
,
to
sup
dust
into
our
mouth
,
to
make
vs
drunke
with
her
wounds
;
by
little
and
little
to
fortifie
our
stomack
,
as
another
Pill
of
Methridatum
,
against
the
poyson
of
vnlooked
for
accidents
,
which
may
corrupt
our
health
.
I
meane
the
peace
and
tranquillity
of
our
felicity
.
SECTION
VI.
Mans
life
is
a
harmonie
,
composed
of
so
many
different
tones
,
that
it
is
very
difficult
for
Vertue
to
hold
,
and
keepe
them
still
in
tune
.
I
Finde
that
the
Poets
doe
exceedingly
sing
,
and
paint
forth
the
praises
and
beauty
of
Venus
:
That
commonly
they
lend
Arrowes
to
this
young
Cupid
,
which
are
sharper
then
those
he
caries
about
him
in
his
quiuer
;
and
that
their
true
naturall
beauty
is
nothing
in
comparison
of
those
they
borrow
from
this
strange
painting
and
false
decoration
:
But
it
seemes
to
mee
,
that
Philosophers
doe
no
lesse
by
their
wisedome
,
for
she
ha●h
not
so
much
beauty
or
excellencie
naked
,
as
by
those
ornaments
and
attires
wherewith
the
Stoikes
embellish
and
adorne
her
:
and
I
know
not
if
the
Gods
enuie
not
the
condition
of
men
,
for
the
price
of
the
like
recompence
.
This
Vertue
,
as
it
is
painted
out
by
Seneca
,
ha●h
such
enchanted
lures
and
graces
,
that
if
this
Image
could
heat
it selfe
in
our
breast
,
and
receiue
life
in
our
armes
by
the
fauour
of
Minerua
,
as
heretofore
the
Statue
of
Pigmalion
,
did
by
the
〈◊〉
of
Venus
:
I
beleeue
that
the
felicity
and
sweetnesse
thereof
,
would
tire
our
hopes
and
desires
.
The
b●yers
and
thornes
which
they
place
on
the
approaches
and
aduenewes
thereof
,
and
those
extreame
difficulties
which
they
put
before
it
;
to
ariue
to
this
last
point
,
is
the
onely
meanes
which
they
vse
to
couer
their
secrets
,
and
consequently
to
conceale
the
vanity
of
their
Art
.
Let
vs
not
bee
so
ambitious
to
aduance
and
eleuate
our selues
so
high
,
for
those
who
see
and
perceiue
it
,
will
easily
iudge
,
that
their
wings
are
by
farre
too
weake
to
second
and
make
good
so
audacious
a
flight
.
To
promise
more
then
we
can
performe
,
is
the
part
of
an
Ignorant
;
and
to
hope
for
lesse
then
we
ought
,
is
that
of
a
Nouice
or
Apprentice
.
But
to
hope
,
and
not
to
promise
our selues
,
but
that
which
we
can
,
is
the
act
of
an
experienced
and
wise
man
.
Let
vs
not
therefore
thinke
that
the
point
of
felicity
,
where-vnto
this
morall
Vertue
can
raise
vs
,
is
aboue
the
stormes
and
tempests
of
Fortune
.
All
which
she
can
doe
,
is
to
cast
anchor
in
the
middest
of
the
tempest
:
in
the
meane
time
,
the
vessel
notwithstanding
will
still
be
tossed
with
the
waues
and
billowes
thereof
.
If
affliction
,
of
paine
assault
vs
not
,
wee
shall
then
remaine
inuincible
and
victorious
:
but
if
Fortune
assaile
and
bord
vs
there
,
shee
then
beates
downe
,
and
ruineth
all
our
defences
.
For
reason
is
wonderfully
tender
and
courteous
to
paine
:
Shee
knowes
not
how
to
fight
with
her
,
but
with
words
:
Shee
is
a
woman
who
hath
no
other
offensiue
weapons
,
but
iniuries
and
obstinacie
.
And
yet
if
wee
enforced
our selues
to
ariue
to
the
degree
of
this
Vertue
as
she
is
,
wee
should
then
very
often
be
in
repose
and
tranquillity
,
and
might
enioy
felicity
,
whereof
wee
are
capable
.
At
least
,
knowing
her
imperfection
,
we
should
doe
as
the
Painter
,
who
hides
his
grossest
and
obscurest
colours
vnder
his
fairest
,
and
most
liueliest
.
Wee
should
compell
our selues
to
couer
the
misery
of
our
misfortunes
,
by
the
happinesse
of
those
which
second
our
desires
:
For
to
promise
our selues
so
perfect
and
compleat
a
contentment
,
that
the
approaches
and
aduenewes
thereof
,
bee
not
crost
by
some
affliction
or
displeasure
▪
we
should
therein
counterfeit
a
true
Mountebanke
,
who
pretends
and
affirmes
,
that
he
can
drawe
a
tooth
from
vs
without
feeling
or
paine
.
Voluptuousn●sse
hath
some
thing
in
her
,
I
know
not
how
bitter
and
ineuitable
,
both
in
her
beginning
and
end
.
I
commend
and
highly
praise
that
Philosopher
,
who
proceedes
in
the
purity
of
his
soule
,
and
not
he
who
purposely
shewes
his
conceptions
:
but
who
strikes
home
,
arangeth
his
reasons
orderly
,
and
speakes
freely
what
hee
thinkes
.
Let
his
life
be
conformable
to
his
writings
,
and
if
it
be
possible
,
let
his
effects
teach
his
owne
rules
and
instructions
;
for
hee
cannot
easily
cure
others
,
who
is
not
able
or
capable
to
comfort
himselfe
,
except
he
passe
for
a
hired
Sophister
,
Orator
,
or
Philosopher
:
For
wisedome
must
exhaust
from
the
profundity
of
our
soule
,
(
as
from
the
Well
of
Democritus
,
)
all
that
which
is
truth
,
or
at
least
which
seemes
so
to
vs
.
For
if
abuse
or
flattery
preuaile
,
or
penetrate
so
farre
with
vs
,
there
will
nothing
then
remaine
either
sound
or
entire
in
vs
.
To
promise
a
compleat
and
perfect
felicity
without
the
fauour
of
Fortune
,
is
tha●
which
I
cannot
doe
;
and
to
thinke
,
or
pretend
to
doe
it
any
other
way
then
by
vertue
,
is
a
designe
too
defectiue
and
ridiculous
To
receiue
the
fauours
of
Fortune
,
by
the
dore
of
Vertue
,
and
not
to
let
them
depart
from
you
,
but
by
the
same
passage
,
is
in
my
opinion
the
onely
meanes
to
giue
entrance
to
repose
and
tranquillity
:
but
here
our
courage
must
not
faile
vs
at
neede
.
Let
vs
follow
the
point
of
this
naturall
desire
,
which
wee
feele
in
vs
,
as
a
small
and
weake
sparke
,
which
may
be
enkindled
and
enflamed
,
till
it
growe
to
a
greater
and
purer
light
,
and
then
serue
vs
as
a
guide
in
so
generous
an
enterprise
.
There
is
none
but
in
some
sort
feeles
;
and
cherisheth
Vertue
;
with
a
hope
to
obtaine
and
enioy
her
:
But
wee
may
say
of
her
as
Isocrates
of
the
Citie
of
Athens
,
that
shee
was
pleasant
and
delightfull
in
the
same
nature
and
manner
,
as
faire
Strumpets
or
Curtizans
,
with
whom
men
onely
loue
to
passe
their
time
with
,
but
not
to
wed
them
,
or
reside
with
them
:
Right
so
,
Vertue
is
beloued
and
courted
of
all
the
world
,
to
passe
our
time
with
,
and
onely
for
shew
and
ostentation
.
But
no
man
takes
her
to
his
wife
,
and
espouseth
her
.
Wee
b●are
her
on
our
lips
,
but
not
in
our
hearts
,
and
in
our
speeches
and
writings
,
but
not
in
our
actions
:
For
wee
must
water
and
colour
our
soule
therewith
.
If
wee
thinke
,
or
hope
to
feele
the
effects
of
true
felicity
,
which
must
not
be
as
wee
suppose
,
a
Ioy
conceiued
through
the
opinion
of
a
false
good
,
gouerned
without
rule
or
discretion
;
but
a
constant
and
setled
pleasure
,
agreeing
in
all
things
,
and
in
all
places
with
her selfe
.
And
this
is
the
most
sublimest
and
eminent'st
place
;
where
the
wisedome
of
man
endeuoureth
and
striues
to
ariue
:
Wisedome
which
yet
can
neuer
eleuate
him
so
high
,
but
that
hee
shall
still
feele
and
knowe
himselfe
to
bee
man
.
Hee
cannot
take
himselfe
from
himselfe
,
nor
escape
those
his
naturall
defects
and
qualities
,
but
that
hee
shall
still
receiue
some
mortall
,
or
at
least
some
sensible
blowes
and
assaults
thereof
.
The
windes
beate
and
assaile
the
highest
Towers
and
Turrets
,
Vanity
pardoneth
not
the
highest
,
brauest
,
or
most
solide
wittes
and
Iudgements
:
but
contrariwise
,
as
she
meetes
with
a
barren
and
empty
wit
,
discharged
of
passions
;
which
seemed
formerly
to
prouoke
and
animate
her
,
shee
thereby
then
thinkes
,
she
hath
the
more
right
to
possesse
and
enioy
its
place
:
As
a
Pipe
or
Butt
is
emptied
,
so
the
winde
and
ayre
succeedes
in
place
of
the
wine
:
And
by
the
same
measure
that
wee
make
the
greatest
and
grossest
imperfections
to
distill
and
streame
away
from
the
nature
of
man
:
Vanity
ariues
in
the
place
thereof
,
where
shee
ex●ends
her selfe
euery
way
at
large
,
and
resides
and
dwells
with
farre
more
ease
.
And
to
conclude
,
what
priuiledge
or
aduantage
so
euer
we
can
giue
to
man
,
who
is
like
our selues
,
or
what
Honours
wee
can
render
or
yeeld
either
to
him
,
or
to
our selues
.
Man
is
nothing
but
a
dreame
,
Who
feedes
,
and
gnawes
on
lyes
extreame
:
In
his
best
state
constant
neuer
:
A
shadow
which
the
morne
dispelleth
,
A
lightning
that
a
cloude
refelleth
,
Whose
being
,
and
not
being
,
a
moment
seuer
.