THE
Fathers
Legacy
:
OR
FAITHFUL
COUNSELS
OF
A
Good
Father
TO
HIS
CHILDREN
and
FRIENDS
.
The
First
Part.
Which
treats
of
the
Duty
of
Man
towards
God.
CHAP.
I.
A
Child
ought
to
begin
his
adoration
towards
God
by
Speech
;
God
is
the
Principle
of
all
things
,
and
his
Being
is
incomprehensible
.
AS
the
Voice
is
the
first
sign
of
Life
,
which
the
Body
coming
into
the
World
giveth
,
and
the
Light
the
first
Object
that
is
presented
to
it
,
so
is
Speech
the
first
indication
of
the
Life
of
the
Soul
,
and
God
who
is
the
Father
of
Light
,
the
first
Object
that
should
be
presented
to
it
;
and
as
the
Eye
receives
the
Light
,
without
knowing
the
nature
of
it
,
the
Soul
should
likewise
be
disposed
to
the
Worship
of
God
,
and
by
love
to
unite
it self
to
him
,
without
searching
or
curious
diving
into
his
Essence
.
And
forasmuch
,
my
dearest
Children
,
that
all
the
functions
of
your
Soul
are
not
as
yet
in
your
power
,
and
that
when
you
come
first
into
this
World
,
it
is
not
the
Mistriss
of
your
heart
to
make
an
obligation
thereof
to
God
,
your
speech
must
supply
that
defect
,
and
be
the
first
Sacrifice
that
is
offered
up
unto
him
:
trouble
not
your selves
then
,
if
the
sense
of
the
Prayer
which
your
Mother
or
I
make
,
you
daily
repeat
,
be
at
present
as
unknown
to
you
,
as
is
the
nature
of
him
to
whom
it
is
addressed
;
only
follow
us
,
our
Faith
gives
life
to
your
imperfect
fambling
,
and
assure
your selves
that
there
is
no
incense
more
acceptable
to
God
;
than
this
first
sacrifice
of
your
lips
,
the
first
fruits
of
them
are
due
to
him
,
in
expectation
that
your
intention
will
accompany
them
,
by
the
knowledge
of
the
obligation
that
you
have
to
adore
him
,
let
us
see
if
we
can
attain
to
that
.
My
Child
,
if
I
ask
you
who
is
your
Father
,
you
will
immediately
answer
that
it
is
I
,
and
if
I
ask
you
who
is
my
Father
,
you
will
tell
me
that
it
is
another
Father
,
and
my
Fathers
Father
still
another
;
so
that
that
progress
would
ascend
infinitely
from
Father
to
Father
,
if
it
did
not
stop
,
and
end
in
a
common
Father
of
all
mankind
.
The
case
is
so
with
all
created
beings
,
that
have
a
common
original
with
your self
;
for
if
they
had
made
themselves
the
desire
of
preservation
,
which
is
inseparable
from
,
and
rooted
in
the
creature
,
would
never
leave
them
.
So
that
there
would
never
have
hapned
any
change
,
nature
would
have
always
continued
one
and
the
same
,
and
never
would
have
entertained
her self
by
a
succession
of
vicissitudes
,
as
she
hath
done
.
We
must
hold
it
then
for
certain
,
that
there
is
a
fixt
and
permanent
being
,
which
is
the
common
principle
of
all
others
,
beyond
which
there
is
no
progress
;
and
which
by
consequence
ought
to
be
the
outmost
limit
of
our
Inquisition
,
and
Nature
her self
tells
us
so
.
That
Divine
Form
of
Prayer
which
God
was
pleased
to
dictate
to
us
from
the
mouth
of
his
own
Son
,
confirms
the
same
;
when
he
tells
us
that
he
is
our
Father
,
he
would
have
us
to
understand
that
he
is
yours
,
mine
,
and
every
mans
else
;
and
that
so
we
are
all
Brethren
,
and
therefore
as
Brethren
obliged
to
love
one
another
,
and
to
reverence
him
as
the
common
Father
of
us
all
.
And
when
he
tells
us
afterwards
that
his
habitation
is
in
Heaven
,
it
should
instruct
us
that
our
curiosity
should
rest
satisfied
in
knowing
that
he
is
our
Father
,
without
attempting
to
enquire
farther
into
his
Essence
.
The
vast
passage
that
is
between
us
and
the
Heavens
,
their
solidity
and
infinite
spaces
which
divide
them
from
one
another
,
are
so
many
different
intervals
of
our
common
distance
and
separation
;
and
though
their
motion
with
that
of
the
Sun
,
Moon
,
and
other
Planets
,
which
are
fastned
to
them
,
have
not
as
yet
discovered
to
us
but
nine
Spheres
,
yet
have
we
credentials
to
assure
us
that
their
number
is
not
as
great
or
it
may
be
greater
than
that
of
the
Stars
.
To
measure
immensity
,
all
the
extent
of
our
Imagination
makes
not
so
much
as
a
small
point
in
respect
of
its
greatness
.
My
Son
,
you
cannot
know
a
man
one
hundred
paces
off
,
and
would
you
know
the
Majesty
of
God
at
so
great
a
distance
?
That
cannot
be
.
Be
contented
to
know
that
he
is
your
Father
,
that
the
double
arch
of
Crystal
which
covers
the
upper
and
under
face
of
all
the
Earth
is
his
dwelling
place
,
and
that
this
Divine
Palace
can
no
more
be
measured
than
its
Inhabitant
.
You
see
the
Heavens
in
all
their
appearances
,
and
are
not
yet
able
to
comprehend
of
what
Matter
they
are
composed
,
the
Existence
of
God
discovers
it self
unto
you
in
all
his
Creatures
,
when
notwithstanding
you
cannot
conceive
his
Essence
.
Heaven
hides
it
from
you
,
and
the
same
light
which
opens
to
you
the
gate
of
its
concavity
,
shuts
that
of
its
convexity
;
with
this
difference
,
that
this
Heavenly
vault
appears
to
our
eyes
fixed
,
and
nevertheless
it
moves
;
and
God
in
all
the
works
of
Nature
seems
in
endless
motion
,
and
notwithstanding
it
is
he
alone
that
is
in
repose
.
And
as
it
is
impossible
for
you
to
conceive
a
thing
in
motion
,
without
an
immoveable
point
from
which
the
motion
proceeds
,
so
no
more
can
you
apprehend
the
progress
and
regress
which
you
see
in
all
created
beings
,
without
arriving
insensibly
at
the
immoveable
point
,
from
whence
it
hath
its
rise
,
which
is
the
same
God
that
is
your
Father
.
It
was
not
without
reason
that
we
were
forbidden
to
make
to
our selves
any
graven
Image
of
any
thing
that
is
above
in
the
Heavens
,
to
worship
them
;
for
this
prohibition
regards
as
much
him
that
frames
to
himself
a
model
of
them
in
his
mind
,
as
him
that
graves
them
with
an
Instrument
.
We
cannot
know
them
but
as
they
present
themselves
to
our
Imagination
,
and
our
Imagination
being
but
a
vain
Image
of
our
Fancy
,
can
no
sooner
be
shaped
in
our
mind
,
but
that
our
self-love
makes
it
its
Idol
.
So
that
,
my
Child
,
busie
not
thy self
in
the
search
of
the
number
of
the
Heavens
,
what
distance
there
is
betwixt
them
,
and
what
is
their
greatness
in
respect
of
the
Earth
,
it
is
too
vast
a
speculation
,
and
more
spongy
than
the
brain
that
entertains
it
,
the
supputation
which
by
Algebra
you
may
make
thereof
(
the
very
name
of
which
makes
me
afraid
)
will
fill
your
mind
with
so
many
Fractions
,
that
possibly
it
may
crack
your
wit.
All
the
rovings
that
are
in
vogue
upon
this
subject
,
are
but
the
idle
skippings
of
curious
Wits
,
that
would
transgress
the
limits
prescribed
to
the
capacity
of
Man
,
and
so
we
see
that
such
persons
are
but
of
very
little
use
in
Civil
Society
.
Nature
hath
stretched
a
Veil
of
two
eye-lids
over
your
eyes
to
teach
you
,
that
the
beams
of
your
knowledge
should
dart
downwards
and
reflect
upon
your self
alone
.
She
hath
levelled
your
sight
with
the
Horizon
,
to
point
out
unto
you
that
your
curiosity
should
stop
upon
the
confines
of
Heaven
.
Your
eye
can
no
more
than
your
mind
look
up
above
you
,
without
the
oversetting
of
your
head
and
brain
.
If
you
will
follow
my
advice
,
in
the
contemplation
of
Heaven
,
look
upon
it
with
silence
and
reverence
,
as
the
house
of
God.
Consider
the
Sun
(
according
to
the
modern
opinion
)
as
a
fixed
point
,
or
rather
as
the
Center
of
that
great
wheel
of
the
Universe
,
by
which
is
derived
to
it
that
fountain
of
Light
which
does
illuminate
,
and
fruitful
Spirit
which
enlivens
the
same
.
The
great
Creator
of
all
things
knowing
that
our
weakness
could
not
bear
the
sight
of
his
Majesty
,
that
he
might
not
altogether
conceal
himself
from
us
,
was
pleased
perhaps
to
open
a
point
in
the
Heavens
,
through
which
a
small
thread
only
of
his
glory
and
light
(
which
is
the
sun
)
might
descend
,
which
is
nothing
else
but
a
material
stamp
and
visible
draught
of
that
invisible
power
which
governs
and
cherisheth
this
great
Universe
.
That
Divine
chink
appears
to
you
but
small
in
respect
of
the
Heavens
,
yet
you
must
know
that
though
the
whole
Celestial
Canopy
did
shine
with
the
same
brightness
,
hardly
would
it
be
a
glimpse
of
light
,
if
compared
to
that
living
Luminary
from
whence
that
Divine
fire
proceeds
.
However
such
as
it
is
,
there
is
nothing
created
that
doth
with
more
splendour
and
pomp
,
present
to
our
understanding
a
more
perfect
notion
of
the
Omnipotence
of
God
,
than
the
fruitful
and
indefatigable
vertue
of
the
Sun
,
which
stirs
up
nature
to
action
,
and
rouses
all
seminal
causes
from
idleness
.
Can
any
thing
represent
to
us
a
more
lively
image
of
his
grace
,
the
presence
or
absence
of
which
gives
day
or
night
to
our
souls
?
And
what
can
make
us
better
understand
the
uniformity
of
his
goodness
towards
all
his
Creatures
,
than
the
regular
course
of
the
Sun
,
who
keeps
so
equal
a
ballance
between
the
two
opposite
Poles
,
that
there
is
not
so
much
as
one
living
Creature
,
one
Plant
,
or
one
corner
of
the
Earth
,
which
enjoys
a
minutes
time
more
of
his
Light
than
another
.
He
dispenseth
it
with
so
much
exactness
,
that
to
render
every
where
the
day
equal
to
the
night
,
in
those
places
where
there
is
inequality
,
he
successively
compensates
long
nights
by
long
days
,
before
that
he
accomplish
his
intire
Revolution
.
By
this
Analogy
of
the
properties
of
the
Sun
with
the
Attributes
of
God
,
I
pretend
not
(
contrary
to
his
prohibition
)
to
have
engraven
his
Image
,
he
himself
hath
cut
it
out
,
and
made
this
chink
in
the
Heavens
,
through
which
that
scantling
of
his
Omnipotence
comes
down
to
us
.
He
communicates
himself
to
us
that
way
,
as
in
jealousie
to
let
us
know
that
he
is
,
but
not
what
he
is
.
Propose
not
then
to
your self
to
eye
him
at
nearer
distance
:
The
highest
effort
that
your
Soul
can
make
towards
his
Perfection
,
is
not
so
much
as
a
spark
of
his
Glory
.
Nothing
that
is
yours
can
be
attributed
to
him
,
without
a
diminution
of
his
greatness
.
My
Child
,
if
you
would
come
near
and
see
him
,
there
is
no
other
way
for
it
,
but
to
stand
off
and
humble
your self
as
much
as
possibly
you
can
,
you
exalt
your self
by
falling
low
.
O
strange
wonder
!
by
these
two
extremities
,
that
is
,
by
the
highest
notion
that
we
conceive
of
God
,
and
the
lowest
sense
of
our
own
unworthiness
,
we
may
by
stepping
backwards
return
towards
,
and
reunite
our selves
with
this
Divine
principle
.
CHAP.
II.
In
what
manner
God
is
to
be
Worshipped
.
Of
Christian
Religion
,
and
that
one
cannot
be
a
good
Subject
without
being
a
good
Christian
.
That
no
innovations
ought
to
be
made
in
Religion
.
Of
the
excellence
of
Faith
above
Reason
.
LET
us
rest
satisfied
then
,
seeing
that
Nature
and
God
himself
tells
us
that
he
is
our
Father
,
to
render
him
the
respect
and
obedience
of
a
Son
:
and
since
that
it
hath
pleased
him
to
hide
himself
in
the
high
and
unsearchable
places
of
Heaven
,
let
us
be
contented
according
to
his
appointment
to
sanctifie
his
holy
Name
.
Admire
in
that
,
my
Son
,
the
goodness
of
God
that
descends
to
you
,
seeing
that
you
cannot
mount
up
to
him
.
This
first
cause
being
infinite
,
inconceivable
,
and
unlimited
,
perceiving
that
it
was
not
in
your
power
to
support
your self
in
the
troublesome
floods
of
so
many
thousand
wild
and
shapeless
notions
which
you
must
forge
to
represent
him
to
your self
,
and
that
you
were
incapable
of
a
Religion
purely
intellectual
and
mental
,
hath
been
pleased
to
limit
mans
worship
of
God
by
the
adoration
of
the
name
only
that
designs
him
to
our
capacity
,
and
not
as
he
is
in
himself
,
to
the
end
that
our
Devotion
might
have
a
fixt
and
determinate
object
.
For
in
effect
it
is
Man
an
earthly
and
material
Creature
,
who
believes
and
prays
,
and
who
by
consequent
hath
need
that
the
divine
Majesty
should
reveal
himself
to
him
by
such
means
as
might
bear
some
proportion
with
his
condition
:
and
therefore
it
hath
pleased
him
to
communicate
to
us
the
invisible
grace
of
his
Sacraments
under
visible
signs
,
to
appoint
us
a
verbal
Prayer
,
and
to
suffer
the
external
Ceremonies
that
are
used
in
the
Church
to
accompany
our
Adoration
.
This
is
not
all
,
he
hath
taken
to
himself
flesh
like
yours
,
and
become
man
,
that
he
might
at
the
same
time
be
your
Saviour
,
and
the
guide
to
your
Salvation
.
Son
,
this
is
the
foundation
of
the
Christian
Catholick
and
Apostolick
doctrine
,
wherein
I
advise
you
not
only
to
live
and
dye
,
but
absolutely
command
you
,
if
you
desire
to
have
Gods
blessing
and
mine
.
This
is
the
Religion
of
your
Fathers
in
the
very
first
Ages
of
the
Church
;
let
your
Religion
,
as
your
blood
,
be
one
with
theirs
:
I
it
is
the
most
antient
,
the
old
and
stately
Fabricks
,
where
the
exercise
of
it
is
continued
to
this
day
,
may
confirm
you
in
that
.
A
small
number
of
Separatists
,
who
like
misled
sheep
have
forsaken
the
flock
,
are
but
the
dross
of
the
whole
.
Lastly
,
it
is
the
publick
Religion
of
the
State
,
which
you
cannot
renounce
without
becoming
guilty
of
Faction
and
Sedition
,
or
suspected
of
it
toward
the
King.
Indeed
,
if
Obedience
which
is
due
to
the
King
be
but
a
dependency
on
Religion
,
which
rallies
together
our
wills
in
the
service
of
God
,
it
is
most
just
that
we
should
enter
with
him
,
and
he
with
us
,
into
the
Society
of
this
common
Obligation
.
The
true
Christian
Religion
hath
continued
longer
than
any
Government
or
Policy
whatsoever
now
extant
,
&
more
powerfully
asserted
the
rights
and
priviledges
of
Civil
Magistracy
than
any
other
,
&
would
you
now
put
the
truth
of
it
to
Arbitration
?
Know
,
my
Son
,
that
you
can
never
be
a
good
Christian
,
if
you
be
not
a
good
Subject
;
and
that
there
is
nothing
that
more
convinces
Fanaticks
of
error
and
falshood
,
than
their
rebellion
against
the
King
:
the
true
doctrine
expresly
commands
us
to
obey
him
,
and
to
submit
to
the
Laws
and
Magistrates
.
You
cannot
,
(
as
hath
been
heretofore
done
)
trample
on
their
Authority
,
under
what
pretext
soever
,
but
that
you
dash
in
pieces
one
of
the
Tables
of
the
Law
against
the
other
.
Be
stedfast
then
in
the
Religion
of
your
Forefathers
and
of
the
State
;
withdraw
not
your self
from
it
,
though
there
may
be
some
depravation
in
the
manners
of
those
that
are
the
Ministers
of
it
,
yea
even
some
abuses
in
its
Government
,
that
corruption
is
but
a
peccant
humor
in
some
part
of
the
body
,
which
is
inconsiderable
in
respect
of
the
whole
,
and
may
be
cured
or
evacuated
by
Repentance
.
As
to
our
abuses
,
if
any
there
be
,
look
upon
them
as
a
distemper
of
our
fear
,
or
of
our
love
of
God
,
which
hath
its
being
but
in
the
superfice
of
our
Faith
,
like
blisters
and
warts
that
break
out
on
our
skin
without
cutting
or
exulcerating
the
flesh
.
The
most
dangerous
hurts
in
the
body
of
man
are
those
which
make
the
greatest
solution
of
its
continuity
,
and
the
deepest
wound
.
The
scandal
most
to
be
feared
in
the
Church
of
God
,
is
when
Schism
and
Heresie
divide
and
cut
into
two
or
more
Factions
its
unity
,
which
like
the
garment
of
our
Saviour
should
be
without
a
seam
.
Before
that
the
lips
of
such
wounds
be
joined
again
and
consolidated
into
a
cicatrice
,
men
commit
and
suffer
so
many
strange
evils
,
that
were
they
but
foreseen
by
those
that
cause
them
,
I
doubt
not
but
that
their
zeal
,
whatever
it
might
be
,
would
easily
comply
with
the
received
opinions
.
Then
would
the
external
peace
of
the
Church
drop
internal
peace
into
the
Consciences
of
the
faithful
,
the
vapours
of
their
contention
would
turn
their
brains
no
more
,
and
instead
of
the
divisions
that
are
amongst
us
,
we
should
see
mens
minds
reconciled
and
ferment
together
by
the
heat
of
charity
,
and
the
labour
of
those
who
write
and
read
Controversies
,
changed
into
works
and
treatises
of
Piety
and
Mortification
,
which
is
a
far
more
innocent
and
Christian
subject
than
the
other
.
It
seems
to
me
to
have
been
great
presumption
in
our
Fanaticks
,
to
endeavour
the
subjecting
of
the
publick
received
customs
of
the
Church
,
to
the
censure
and
correction
of
a
private
sufficiency
,
and
of
their
own
authority
,
and
without
a
call
to
enter
into
the
inheritance
of
our
salvation
,
whereof
we
and
our
Fathers
have
been
in
possession
before
them
.
Every
innovation
in
the
matter
of
Religion
,
though
it
were
good
,
is
at
present
very
dangerous
in
respect
of
the
times
,
when
nothing
can
be
changed
without
hazarding
very
much
.
The
tempests
that
for
many
years
have
tossed
the
Church
of
God
,
are
not
as
yet
wholly
appeased
,
and
shall
we
furnish
matter
of
a
new
storm
;
and
at
this
time
,
when
all
Europe
is
in
Arms
,
and
that
the
mind
of
man
was
never
more
curious
of
novelty
than
it
is
at
present
?
It
is
,
in
my
mind
,
much
safer
and
more
conscientious
to
conform
to
the
received
opinions
when
they
are
peaceable
,
than
dangerously
to
admit
of
any
new
.
Hardly
can
there
be
any
Covenant
made
in
Ecclesiastical
Policy
,
but
that
immediately
after
it
degenerates
into
some
civil
faction
,
from
whence
all
publick
disorders
gather
strength
and
vigor
.
Once
therefore
,
my
Child
,
I
counsel
you
to
be
a
little
reserved
,
when
there
comes
any
question
to
be
handled
in
the
Church
,
which
may
seem
to
you
to
carry
the
stamp
of
novelty
.
Let
never
your
determination
in
such
occurrences
prevent
the
sentence
of
our
common
Mother
the
Church
,
continue
in
the
peaceable
submission
of
a
tractable
and
respectful
Son
,
and
beware
by
a
private
enterprize
to
usurp
the
sacred
authority
which
resides
in
the
persons
of
those
whom
God
hath
appointed
for
the
conduct
of
Christians
.
In
a
word
,
believe
for
a
certain
truth
that
the
unity
of
the
Church
should
be
as
inviolable
as
its
verity
,
and
that
they
who
make
a
rupture
amongst
its
members
,
ought
to
be
considered
as
the
greatest
enemies
thereof
.
Our
Religion
consists
chiefly
in
two
heads
,
to
wit
,
the
Commandments
of
the
Law
,
and
the
Faith
of
the
Gospel
.
We
cannot
fully
satisfie
these
two
,
but
that
our
soul
which
is
likewise
composed
of
two
parts
,
to
wit
,
our
Will
and
our
Reason
,
must
render
as
great
obedience
to
the
Commands
of
the
Law
,
what
resistance
and
difficulty
soever
our
Wills
may
make
;
as
submission
to
the
Faith
of
the
Gospel
,
what
repugnancy
soever
our
Reason
may
have
against
it
.
Otherwise
if
we
believe
only
what
may
have
some
conformity
with
our
reason
,
and
no
more
;
we
do
greater
honour
to
the
truth
that
reflects
from
matter
,
than
to
him
who
is
the
author
of
matter
and
truth
it self
.
Indeed
,
Belief
hath
some
preeminence
above
Knowledg
,
because
in
knowledg
the
understanding
is
only
enlightened
by
the
information
of
the
senses
,
which
is
material
and
subject
to
mistakes
:
but
in
Faith
our
soul
draws
its
notions
from
the
spirit
of
God
alone
,
which
is
so
noble
an
agent
,
that
I
know
not
but
that
I
may
be
so
bold
as
to
say
,
that
though
there
might
be
some
errour
in
the
direction
of
my
Faith
,
yet
that
my
intention
could
not
be
rectified
by
the
excellence
of
the
object
it self
of
my
Faith
,
which
is
God.
It
is
most
certainly
true
,
that
the
more
incredible
the
mysteries
of
our
Faith
seem
to
be
,
the
more
reverence
we
pay
to
God
in
not
doubting
of
them
.
Behold
the
obscurity
which
you
find
in
it
,
as
a
fair
night
wherein
you
have
the
light
of
the
Gospel
to
direct
you
,
and
the
Apostles
,
Martyrs
and
Saints
for
guiding
Stars
,
in
whose
steps
you
tread
even
at
present
.
In
a
word
,
take
it
from
me
,
my
Son
,
that
your
reason
is
much
more
certainly
your
Daughter
according
to
the
spirit
,
than
Isaac
the
Son
of
Abraham
according
to
the
flesh
,
and
that
as
often
as
you
make
a
sacrifice
to
God
of
it
by
faith
,
so
often
you
present
to
him
the
same
oblation
which
drew
down
so
many
blessings
upon
that
divine
Patriarch
,
God
who
is
a
nature
altogether
distinct
from
ours
,
deals
with
us
by
means
contrary
to
our
measures
,
and
which
are
altogether
inconceivable
to
us
.
When
he
applied
clay
,
which
is
a
matter
apt
to
put
out
the
eyes
,
to
restore
the
blind
mans
sight
,
it
was
to
teach
us
that
we
can
never
well
enjoy
the
light
of
the
soul
,
but
by
putting
out
the
light
of
the
body
.
For
it
is
not
enough
to
know
by
the
light
of
Nature
that
there
is
a
God
,
it
must
likewise
agree
with
our
Faith
,
upon
the
ways
whereby
he
communicates
himself
to
us
,
and
the
ways
how
we
ought
to
serve
him
.
The
imployment
of
our
Reason
is
only
to
wait
upon
our
Faith
as
a
discreet
Handmaid
,
which
is
not
yet
so
much
a
slave
to
it
,
but
that
it
may
examine
the
Law
of
God
according
to
humane
prudence
,
but
not
the
Faith
,
to
the
end
that
the
beauty
of
his
commands
and
their
necessity
in
the
conjunctures
of
civil
society
,
may
instruct
us
to
reverence
and
fear
him
that
gives
us
them
.
Can
we
have
a
better
warranty
of
our
belief
than
Jesus
Christ
himself
,
who
teaches
us
to
love
God
above
all
,
our
neighbour
as
our self
,
and
even
to
do
good
to
him
that
hates
and
persecutes
us
?
CHAP.
III.
Of
Libertinism
and
Miscreancy
.
I
Wonder
not
,
my
Child
,
that
those
who
will
not
submit
to
any
of
these
things
,
have
the
boldness
now
adays
to
disown
and
neglect
him
that
by
his
Commandments
hath
enjoined
them
.
The
number
of
such
has
of
late
so
increased
,
that
it
seems
at
present
to
be
the
mark
of
the
Beast
,
not
to
be
one
of
them
;
they
are
called
the
Wits
or
Virtuosi
,
as
if
none
had
understanding
but
they
,
or
as
if
it
were
a
weakness
of
judgment
not
to
be
of
their
opinion
.
This
evil
is
the
more
dangerous
,
that
the
mind
infected
with
this
poyson
,
flatters
it self
with
some
false
conceit
of
Liberty
,
and
God
Almighty
knows
what
liberty
:
to
renounce
God
,
the
common
Faith
,
the
Laws
of
the
Land
and
the
Prince
,
which
are
the
only
blessings
that
keep
us
in
Peace
,
to
put
us
under
the
power
and
private
Government
of
our
most
irreconcileable
enemy
,
which
is
our selves
.
The
slack
execution
of
Laws
concerning
a
matter
of
that
importance
,
seems
to
me
indeed
wonderful
,
and
so
much
the
more
,
that
whosoever
makes
an
open
rupture
with
God
,
is
incapable
of
any
other
accommodation
,
and
is
from
thenceforward
convicted
of
being
a
bad
Statesman
and
a
bad
Subject
.
Observe
,
my
Son
,
the
consequences
of
that
,
the
King
is
not
my
Master
,
nor
I
the
Master
of
my
Servant
,
nor
a
proprietor
of
his
Estate
,
but
by
vertue
of
the
strength
and
support
which
the
Laws
receive
from
Religion
,
it
is
from
that
alone
that
the
publick
union
and
security
does
depend
.
A
soul
infected
with
some
insolent
opinion
,
may
well
evaporate
and
send
up
towards
Heaven
stinking
steams
,
but
nature
will
sooner
be
annihilated
,
than
that
it
should
be
so
wholly
corrupted
,
that
the
divine
character
can
be
intirely
and
without
reversion
blotted
out
of
the
conscience
of
man
:
Let
us
not
be
ashamed
to
own
our
guest
,
there
is
nothing
upon
us
or
within
us
but
avouches
it
;
and
though
our
tongue
would
deny
,
yet
our
heart
upon
the
least
surprise
convinces
us
of
it
.
Strange
kind
of
vanity
!
to
desire
that
men
should
think
us
more
wicked
than
it
is
possible
for
us
to
be
.
I
have
seen
one
of
the
chief
pillars
of
this
foolish
opinion
appear
abroad
openly
with
applause
,
and
publish
his
impiety
in
the
head
City
of
the
kingdom
,
with
as
much
confidence
as
if
he
had
been
some
new
Messiah
.
And
more
than
this
,
which
is
very
prodigious
,
I
saw
him
after
two
years
imprisonment
escape
out
of
the
hands
of
the
Judges
who
should
have
condemned
him
,
acquitted
for
want
of
evidence
,
of
an
impiety
that
had
as
many
witnesses
as
he
acquaintants
:
whether
it
was
that
the
envy
of
his
accusers
saved
him
,
or
that
perhaps
no
body
durst
evidence
or
give
sentence
against
a
crime
which
they
saw
publickly
connived
at
;
or
that
it
was
judged
that
Atheism
being
rather
a
sin
of
the
lips
and
fansie
,
than
of
the
heart
,
deserved
no
other
punishment
but
its
own
folly
.
In
effect
,
the
original
of
Miscreancy
proceeds
but
from
a
foolish
presumption
that
will
not
abide
in
the
beaten
road
of
common
opinions
.
It
is
most
certain
,
there
are
three
kinds
of
spirits
,
and
that
those
of
the
lower
rank
are
spirits
of
livery
and
attendance
,
which
receive
things
according
to
use
and
custom
,
without
farther
examination
.
Those
of
the
second
order
,
who
are
our
pretended
Wits
,
go
a
little
farther
,
they
truly
consider
the
effects
of
second
causes
,
their
motions
and
regular
changes
,
but
they
consider
them
only
separately
and
divided
from
the
whole
,
and
not
being
able
to
rise
higher
,
they
are
forced
to
rest
there
,
and
leave
to
them
the
dominion
of
the
Universe
:
but
the
transcendent
spirits
of
the
higher
sphere
,
prying
more
narrowly
into
things
,
and
rallying
together
separate
and
divided
causes
,
discover
the
connexion
and
agreement
that
is
amongst
them
,
and
by
seeing
all
the
different
parts
conspire
to
compose
that
universal
harmony
,
they
advance
to
the
knowledge
of
a
soveraign
cause
and
principle
,
by
whose
providence
all
things
are
governed
;
so
that
I
think
Libertinism
makes
Vanity
its
false
Idol
,
and
he
that
makes
profession
of
it
,
carries
rather
the
stamp
of
an
Ignorant
and
Blockhead
,
than
of
a
Wit
:
and
so
much
the
more
that
he
puts
out
his
own
eyes
,
and
robs
himself
of
his
greatest
light
,
which
is
the
knowledg
of
God.
CHAP.
IV.
Concerning
Superstition
.
SON
,
As
it
is
dangerous
to
abolish
the
sentiment
of
a
Deity
by
Atheism
and
Miscreancy
,
so
is
it
likewise
no
less
dangerous
to
forge
a
false
image
of
God
by
superstition
,
the
denying
of
God
lessens
not
his
greatness
,
when
superstition
on
the
other
hand
according
to
its
timorousness
ascribes
to
him
an
infinite
number
of
bad
qualities
,
and
by
consequence
the
wrong
is
less
,
to
be
in
doubt
of
his
being
,
than
to
do
him
injury
.
Atheism
does
not
totally
suppress
reason
and
the
actions
of
sense
,
it
roots
not
out
natural
affections
,
nor
the
care
of
our
reputation
,
as
Superstition
doth
;
and
though
Religion
be
the
chief
agent
in
all
the
Moral
Virtues
,
yet
are
they
not
so
inconsistent
with
the
negation
of
God
,
as
they
are
with
Superstition
.
Superstition
is
a
base
and
cowardly
vice
,
to
which
the
common
people
,
children
,
women
and
old
folks
,
who
are
all
weak
persons
,
are
most
subject
.
It
is
afraid
of
every
thing
;
what
is
past
,
what
is
present
,
and
what
is
to
come
,
keep
it
in
a
continual
quaking
,
for
fear
of
the
vengeance
of
God.
it
is
rash
and
inconsiderate
in
its
zeal
,
witness
the
rage
of
the
wars
occasioned
by
Religion
;
and
so
ingenious
to
do
it self
mischief
,
that
it
makes
him
who
should
be
the
instrument
of
its
safety
,
the
executioner
of
its
punishment
,
and
the
place
of
its
refuge
and
protection
,
its
scaffold
.
In
a
word
,
Superstition
is
the
passion
of
a
soul
dull
in
the
works
of
Charity
,
peevish
,
distrustful
,
scrupulous
,
which
profanes
Religion
,
by
placing
all
the
duty
of
it
in
antick
faces
and
external
grimaces
,
as
if
the
true
worship
of
God
were
but
foppish
jugling
,
or
a
spiritual
tatling
.
Be
nevertheless
well
advised
,
my
Child
,
how
you
shun
that
imperfection
,
and
take
heed
that
in
forsaking
of
it
,
you
fall
not
into
another
inconvenience
no
less
dangerous
,
by
committing
some
irreverence
against
the
forms
and
ceremonies
of
antient
use
,
which
make
a
part
of
your
Religion
,
lest
(
as
it
happens
often
in
the
bodies
of
men
)
you
purge
not
what
is
sound
with
the
corrupted
humors
.
CHAP.
V.
How
we
are
to
use
our
Will
and
Reason
in
the
Service
of
God.
MY
Son
,
Man
cometh
into
the
world
like
a
new
Artist
,
with
his
rule
and
compass
,
which
is
his
reason
and
will
:
but
that
he
may
have
the
pleasure
to
be
in
some
sort
the
master
of
his
trade
,
God
who
is
his
chief
Architect
,
hath
left
the
care
of
ordering
of
both
to
himself
.
To
order
aright
a
compass
,
we
must
keep
one
leg
of
it
fast
,
and
in
making
of
its
sweep
bring
the
other
round
to
the
same
point
where
it
began
.
For
the
adjusting
of
our
reason
,
God
ought
to
be
the
fixed
point
,
and
our
life
the
moveable
part
thereof
,
which
makes
its
whole
course
round
that
unmoveable
point
.
To
know
the
justness
of
a
Rule
,
you
must
first
draw
a
streight
line
from
one
point
to
another
,
and
afterward
another
streight
line
of
equal
distance
from
,
and
of
the
same
length
with
the
former
;
with
these
conditions
you
may
assure
your self
your
Rule
is
true
.
My
Child
,
if
you
would
regulate
aright
your
will
,
and
make
a
good
application
of
it
in
all
the
actions
of
life
,
let
the
first
line
that
enters
into
its
composition
,
be
your
love
toward
God
,
and
the
second
your
love
to
your
neighbour
.
Let
this
last
be
always
measured
by
the
former
,
and
in
due
distance
from
it
;
for
if
you
neglect
the
present
necessity
of
your
neighbour
to
betake
your self
to
Meditation
or
Prayer
,
when
you
think
you
draw
near
to
God
,
you
falsifie
your
rule
and
take
wrong
measures
:
and
therefore
the
life
of
Jesus
Christ
which
is
the
pattern
of
a
Christians
,
is
almost
all
taken
up
in
the
services
of
his
neighbour
.
He
visits
,
instructs
,
comforts
,
feeds
,
cures
him
,
compassionates
his
infirmities
,
and
what
is
most
remarkable
,
it
seems
that
lest
he
should
abandon
him
,
he
prays
but
seldom
to
God
his
Father
;
and
when
he
prays
to
him
,
we
never
find
in
all
the
Scripture
,
that
his
Prayer
regarded
himself
alone
,
but
at
the
approach
and
in
the
agonies
of
his
passion
,
to
teach
us
that
the
hour
of
death
breaks
the
society
of
man
with
man
,
and
that
in
this
occasion
which
decides
the
salvation
of
every
one
in
particular
,
we
have
all
enough
to
do
in
our
own
business
.
The
most
pleasing
sacrifice
that
you
can
offer
to
God
,
is
to
render
the
service
of
your
neighbour
parallel
to
his
own
:
and
when
in
the
Lords
Prayer
he
makes
you
so
often
repeat
the
words
[
Us
]
and
[
Ours
,
]
take
it
for
a
lesson
to
make
no
difference
betwixt
your
own
and
neighbours
concerns
:
He
that
told
you
,
that
when
two
or
three
of
you
shall
be
gathered
together
in
my
name
,
I
will
be
in
the
midst
of
you
,
promises
not
to
you
the
same
blessing
when
you
shall
be
alone
,
and
therefore
to
obtain
it
,
join
to
your
own
the
interest
of
your
neighbour
in
your
prayer
.
This
is
a
strange
mystery
,
that
at
the
last
day
he
is
not
to
accuse
you
of
the
taking
of
his
name
in
vain
,
nor
of
the
breach
of
his
Commandments
,
he
will
only
then
tell
you
,
When
I
was
naked
,
you
cloathed
me
not
,
when
I
was
hungry
,
you
fed
me
not
,
when
I
was
afflicted
,
you
comforted
me
not
,
and
so
forth
.
And
what
is
the
reason
of
that
?
because
that
last
line
,
to
wit
,
the
love
of
our
neighbour
being
that
which
should
bear
proportion
to
the
first
,
which
is
the
love
of
God
,
all
the
actions
which
depend
on
thy
Will
,
will
avail
thee
nothing
to
salvation
without
it
.
The
Lord
requires
but
of
you
the
seventh
part
of
your
life
for
the
sanctification
of
his
name
,
nor
all
that
neither
,
if
the
necessity
of
your
neighbour
crave
your
help
.
So
we
see
that
the
most
assiduous
in
the
former
,
are
such
whom
the
weakness
of
age
,
sex
,
or
some
profession
of
an
idle
and
unactive
life
,
hath
rendered
lazy
and
unfit
for
the
offices
of
reciprocal
charity
which
men
owe
to
one
another
.
CHAP.
VI.
Concerning
Prayer
.
Of
Private
and
Publick
Prayers
.
COnsider
well
how
you
pray
in
private
,
forasmuch
as
it
is
an
action
which
requires
of
us
a
cleansing
and
purging
of
the
spirit
,
and
a
frame
of
soul
more
pure
and
disengaged
from
the
body
than
any
other
whatsoever
.
So
we
see
that
when
our
Saviour
went
about
to
pray
,
he
ascended
to
the
Mount
,
that
he
might
withdraw
from
the
commerce
of
men
.
In
a
word
,
when
a
man
prayeth
,
he
speaks
to
God
;
and
if
he
be
impenitent
,
and
still
polluted
with
some
foul
desire
,
he
calls
his
Judge
to
be
the
witness
of
his
crime
:
wherefore
I
advise
you
that
a
short
examination
of
conscience
do
always
go
before
your
Prayer
.
If
it
be
frequent
,
let
it
be
short
,
and
like
a
spark
that
rises
from
an
inflamed
heart
,
let
it
mount
to
heaven
with
silence
and
reverence
,
and
not
with
thunder
and
noise
like
the
lightning
that
falls
down
from
thence
.
Prayer
is
our
union
with
God
,
whether
we
adore
him
,
or
beg
any
thing
from
him
,
if
it
be
long
,
our
weakness
suffers
it
not
to
be
without
distraction
,
and
from
the
very
minute
that
your
attention
stragles
and
wanders
from
him
,
against
his
own
Commandment
,
you
take
his
name
in
vain
.
Your
inferiour
would
even
take
it
ill
,
if
that
whilest
you
were
a
speaking
to
him
,
your
thoughts
were
taken
up
elsewhere
,
the
rays
of
our
minds
are
less
able
to
endure
the
contemplation
of
God
by
a
fixed
union
in
prayer
,
than
our
eyes
stedfastly
to
behold
the
Sun
,
the
aspect
of
both
must
only
be
had
by
sallies
and
glances
;
and
therefore
the
form
of
Prayer
which
hath
been
left
to
us
from
the
mouth
of
our
Saviour
himself
in
the
Lords
Prayer
,
is
divided
into
seven
distinct
petitions
,
which
are
so
many
stops
and
pauses
denoting
to
us
the
impotency
of
our
soul
to
unite
it self
with
him
any
other
way
than
by
ejaculation
.
Beside
this
prayer
which
was
given
us
for
a
pattern
,
Jesus
Christ
did
the
same
,
when
his
own
concern
lay
at
stake
,
saying
,
Father
,
if
it
be
possible
that
this
cup
may
pass
from
me
;
and
another
time
,
Lord
,
if
I
must
drink
it
,
let
thy
will
be
done
:
and
a
little
after
,
Pardon
them
,
God
,
for
they
know
not
what
they
do
;
and
before
he
yielded
up
the
ghost
,
Into
thy
hands
I
commit
my
spirit
.
All
these
things
are
so
many
different
rests
of
the
humanity
of
the
Son
of
God
,
as
if
he
had
wanted
breath
to
continue
his
prayer
.
I
intend
not
in
this
brevity
to
comprehend
the
publick
prayers
of
the
Church
,
the
use
of
which
I
reverence
,
as
being
of
divine
institution
,
and
whereof
the
consort
make
one
harmony
of
our
voice
and
wills
in
the
presence
of
God
;
they
are
like
so
many
sparks
which
breath
out
of
the
common
fire
of
the
inflamed
hearts
of
the
faithful
.
It
is
almost
impossible
to
consider
the
majesty
of
Churches
,
the
publick
places
of
Assembly
,
the
decent
ceremonies
which
are
there
performed
,
the
sound
of
Bells
,
the
consort
of
our
voices
with
Organs
,
and
to
see
that
the
rallying
of
all
these
things
together
makes
but
an
unison
betwixt
us
and
nature
in
the
worship
of
God
,
without
being
convinced
in
our
own
consciences
,
that
their
institution
is
Divine
.
Assure
your self
,
my
Son
,
that
all
these
things
are
so
many
different
rivulets
,
which
flow
from
the
Catholick
and
Apostolick
Faith
,
and
that
you
ought
to
reverence
them
as
you
do
their
fountain
.
If
this
content
not
yet
your
devotion
,
and
that
you
would
make
a
longer
prayer
both
publickly
and
privately
,
wherein
there
may
be
no
distraction
;
let
the
beginning
,
progress
,
and
end
of
all
the
actions
of
your
life
have
always
a
respect
to
God
,
and
you
shall
be
incessantly
in
Prayer
.
Every
servant
that
is
diligent
in
his
masters
business
,
desires
tacitly
his
masters
favour
or
his
reward
.
Consider
what
will
become
of
you
,
if
your
actions
,
how
good
soever
they
may
be
,
respect
any
thing
besides
God.
Your
compassion
for
the
miseries
of
another
,
which
is
the
bud
of
Charity
,
will
be
no
more
but
a
natural
imbecillity
of
your
soul
that
cannot
see
him
suffer
;
the
mutual
duties
which
pass
betwixt
men
without
that
respect
,
are
no
way
profitable
to
salvation
.
If
you
give
that
you
may
receive
,
or
do
one
good
turn
to
attract
another
,
it
is
no
more
Charity
,
but
traffick
.
In
fine
,
all
moral
virtues
are
changed
into
dead
works
,
if
they
be
not
quickned
by
the
love
of
God.
CHAP.
VII
.
Concerning
the
Lords
Prayer
.
ABove
all
things
I
recommend
to
you
that
your
most
ordinary
Prayer
be
the
Lords
Prayer
:
I
leave
to
your
discretion
all
others
that
are
of
humane
institution
,
but
this
I
would
have
you
often
repeat
.
It
is
a
short
instruction
to
man
,
which
marks
so
precisely
the
duty
and
acknowledgment
which
he
oweth
to
God
,
and
the
need
that
he
hath
of
him
,
that
besides
what
it
doth
prescribe
,
he
can
say
nothing
to
God
,
nor
beg
any
thing
of
him
but
what
is
superfluous
.
Although
this
Prayer
be
very
simple
in
appearance
,
yet
it
speaks
so
fully
the
plenitude
of
its
author
,
that
(
if
you
examine
it
narrowly
)
it
contains
not
so
much
as
one
word
,
which
is
not
beyond
the
reach
of
humane
understanding
.
Consider
those
two
first
words
,
[
Our
Father
.
]
Wherefore
[
Our
]
and
not
[
My
,
]
sure
you
pray
alone
,
but
to
inform
you
that
your
care
should
not
be
confined
to
your self
alone
,
and
that
he
being
our
common
Father
,
we
are
all
his
Children
?
Wherefore
[
Father
]
but
to
make
you
understand
by
the
relation
that
there
is
betwixt
Son
and
Father
,
and
Father
and
Son
,
that
acknowledging
him
to
be
your
Father
,
you
oblige
your self
to
him
by
a
filial
obedience
and
submit
to
his
paternal
protection
?
The
word
[
Father
]
is
a
name
of
good
will
and
tenderness
,
which
Jesus
Christ
himself
always
used
when
he
spake
to
God
,
until
he
was
upon
the
Cross
,
but
in
that
place
he
calls
God
only
Lord
,
which
is
a
name
of
authority
and
jurisdiction
,
inasmuch
that
the
name
of
[
Father
]
would
on
this
hard
occasion
have
been
too
tender
,
and
that
he
would
make
appear
,
that
it
was
only
the
humanity
of
the
Son
of
God
which
then
suffered
.
He
tells
you
that
he
is
in
Heaven
,
to
the
end
that
you
may
seek
him
there
,
and
that
you
give
your self
no
trouble
to
know
him
otherwise
but
by
Faith
,
and
because
his
infinite
Being
is
incomprehensible
,
lest
that
you
should
propose
to
your self
an
uncertain
and
undeterminate
object
of
Adoration
,
he
hath
been
pleased
to
condescend
to
your
capacity
,
and
to
be
worshipped
by
a
name
whereby
we
signifie
what
he
is
,
not
as
he
is
in
himself
,
but
according
as
we
are
able
to
conceive
him
.
Having
taught
you
that
your
first
homage
and
acknowledgment
is
due
to
him
,
he
would
have
you
next
think
of
your
own
salvation
,
and
above
all
things
pray
for
his
Kingdom
,
that
you
may
anticipate
the
enjoyment
of
it
even
in
this
world
;
he
shows
you
that
your
Will
should
so
fully
agree
with
his
,
that
you
have
always
the
same
love
and
hatred
as
he
hath
:
for
indeed
you
cannot
renounce
your
own
Will
,
to
accommodate
and
submit
your self
to
the
Will
of
God
,
but
that
you
must
be
carried
by
the
same
inclination
of
your
mover
,
and
jointly
reign
with
him
.
Next
to
the
resignation
of
your
Will
,
God
would
have
you
be
contented
here
below
with
that
food
which
you
may
most
easily
command
,
to
wit
,
bread
;
lest
that
anxious
solicitude
for
other
things
may
divert
you
from
your
duty
;
he
would
likewise
have
your
provision
stinted
to
one
day
,
to
comfort
you
in
this
your
exile
,
and
to
give
you
to
understand
by
this
small
Viaticum
,
that
your
abode
in
this
place
is
short
and
uncertain
;
and
to
the
end
also
that
if
you
have
more
than
enough
,
you
give
a
share
and
communicate
to
those
that
are
in
want
.
Consider
that
you
receive
them
into
partnership
,
when
you
say
,
Give
us
this
day
our
daily
bread
,
which
is
a
petition
that
you
make
in
common
with
others
,
if
he
grant
you
more
than
is
sufficient
for
one
day
,
you
cannot
reserve
it
to
your self
alone
,
without
robbing
the
indigent
&
poor
.
My
Son
,
what
follows
,
if
you
take
not
good
heed
to
it
,
is
rather
a
snare
laid
for
you
,
than
a
prayer
.
Here
let
your
prayer
end
,
if
you
be
a
rigid
creditor
,
or
entertain
any
hatred
or
malice
against
your
neighbour
;
if
you
desire
to
have
grace
,
shew
favour
:
for
when
you
say
,
Forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
;
if
you
harbour
vengeance
or
malice
in
your
mind
,
you
pronounce
against
your self
the
sentence
of
condemnation
.
God
will
still
less
pardon
you
if
you
mock
and
laugh
at
the
imperfections
of
another
,
for
such
as
have
them
are
neither
indebted
nor
accountable
to
you
.
O
good
God!
lead
us
never
into
temptation
,
that
is
to
say
,
leave
us
never
to
our selves
in
the
least
,
for
we
can
never
be
abandoned
to
our
own
conduct
for
how
little
time
soever
,
but
that
we
are
exposed
to
thousands
of
temptations
.
Deliver
us
from
that
,
if
thou
please
,
good
Lord
,
and
from
all
evil
,
whether
active
,
which
is
sin
that
kills
the
soul
,
or
passive
,
which
is
pain
,
unless
it
be
thy
merciful
will
to
furnish
us
with
grace
to
support
it
to
thy
glory
.
It
hath
been
my
custom
these
forty
years
,
to
subjoin
the
142.
Psalm
to
the
Lords
Prayer
,
it
makes
appear
the
inability
of
man
to
justifie
himself
in
the
sight
of
God
;
mans
blindness
in
the
discovery
of
his
secrets
,
the
faintings
and
dryness
of
the
soul
without
Gods
help
,
and
the
need
that
it
hath
of
his
conduct
.
I
repeat
it
most
commonly
every
day
,
until
I
come
to
the
verse
,
Thou
shalt
bring
forth
my
soul
out
of
tribulation
:
I
stop
there
and
never
say
the
rest
.
A
King
,
such
as
David
,
may
invoke
the
wrath
of
God
against
his
enemies
,
as
being
the
enemies
of
his
state
,
a
private
man
cannot
do
it
with
a
good
conscience
,
without
the
permission
of
the
Church
.
For
conclusion
of
this
first
part
,
having
told
you
,
my
Children
,
that
God
cannot
be
conceived
,
it
is
to
tell
you
that
he
cannot
be
expressed
;
so
that
it
is
impossible
that
I
who
have
so
little
knowledge
in
facred
learning
,
can
have
handled
the
Duty
of
Man
towards
God
,
without
falling
into
some
mistake
.
Theology
is
a
sacred
Virgin
,
so
rich
in
its
natural
and
proper
graces
,
that
it
is
hard
for
a
man
who
hath
not
been
initiated
in
its
mysteries
,
to
touch
it
without
hurting
the
purity
thereof
,
and
leaving
on
it
some
mark
of
his
imperfection
.
If
by
ignorance
or
inadvertency
any
word
or
thought
have
escaped
me
which
is
not
conform
to
the
sacred
Canons
of
the
Church
,
I
forthwith
disown
it
,
and
heartily
submit
my
opinions
as
well
as
my
faith
,
to
the
censure
of
those
who
are
sent
by
God
to
be
the
Judges
thereof
.
THE
Fathers
Legacy
:
OR
FAITHFUL
COUNSELS
OF
A
GOOD
FATHER
TO
HIS
CHILDREN
and
FRIENDS
.
The
Second
Part
;
Which
treats
of
the
Duty
of
Man
towards
Himself
.
CHAP.
I.
Of
the
difference
that
there
is
betwixt
the
procreation
of
Man
,
and
the
other
productions
of
Nature
;
and
the
reason
thereof
.
MY
Child
,
in
the
first
part
of
this
my
Will
and
Testament
,
where
I
have
treated
of
your
duty
toward
God
,
I
have
showed
you
that
the
knowledge
of
him
must
go
before
your
adoration
,
which
is
your
duty
towards
him
.
In
this
second
part
,
where
I
propose
to
speak
of
your
duty
towards
your self
,
I
intend
to
observe
the
same
order
,
judging
it
most
convenient
that
you
should
know
what
you
are
,
before
you
be
instructed
of
your
duty
towards
your self
;
to
accomplish
my
design
,
I
think
it
necessary
to
trace
nature
step
by
step
,
and
to
eye
her
always
as
the
forerunner
of
my
enterprize
.
When
I
consider
her
in
the
first
elements
of
our
life
,
I
find
nothing
but
incontinence
,
fainting
,
griping
pains
,
and
a
flood
of
impurities
which
accompany
your
tears
.
It
seems
that
in
the
other
productions
of
Nature
there
is
somewhat
more
happy
,
and
especially
in
the
procreation
of
Birds
and
Plants
.
Birds
bear
not
as
we
do
their
young
in
their
womb
,
they
lay
and
hatch
their
eggs
in
the
loveliest
season
of
the
year
,
with
so
much
tranquillity
and
repose
,
that
many
times
the
same
hand
that
robs
the
nest
of
their
young
,
does
likewise
seize
the
old
:
Their
harmony
and
consort
during
that
time
sufficiently
proves
that
their
birth
is
fortunate
in
respect
of
ours
.
Plants
likewise
seem
to
renew
their
life
when
they
begin
to
bud
,
instead
of
corrupt
blood
or
unsavory
water
,
a
sweet
dew
does
moisten
and
cherish
their
fruit
.
It
is
not
(
like
us
)
wrapped
in
an
impure
coat
,
its
own
flowers
encompass
it
,
which
in
blowing
perfume
the
air
,
and
the
very
leaves
,
which
are
as
their
after-birth
,
serve
them
for
cloathing
and
ornament
until
they
are
stript
and
left
naked
by
the
winter
.
This
advantage
,
my
Son
,
which
Plants
seem
to
have
above
you
,
hath
only
been
granted
them
for
your
sake
;
the
chief
end
of
the
production
of
their
fruit
,
is
that
they
are
for
your
use
,
and
prudent
nature
who
designs
them
for
your
sustenance
,
presents
them
to
you
in
that
manner
,
lest
otherwise
you
might
loath
and
reject
them
,
do
not
therefore
envy
them
.
Now
if
the
production
and
birth
of
some
living
creatures
seem
less
painful
than
your
own
,
and
that
as
soon
as
they
are
brought
forth
,
they
find
cloathing
at
hand
and
their
table
covered
,
for
both
which
you
must
labour
with
the
sweat
of
your
brows
,
yet
are
they
neither
your
brethren
nor
your
elders
,
they
come
into
the
world
as
into
their
native
country
,
and
their
own
inheritance
,
without
pretending
to
any
other
;
and
therefore
it
is
just
that
they
should
be
received
as
the
children
of
the
family
:
But
what
hurt
is
done
to
you
,
who
are
a
stranger
,
and
come
hither
as
a
pilgrim
,
to
demand
of
you
custom
and
tole
for
your
passage
?
The
goodness
of
God
who
hath
placed
your
inheritance
elsewhere
,
thought
fit
to
deprive
you
at
first
of
the
allurements
of
this
life
,
that
so
he
might
separate
from
it
your
affection
.
Think
with
your self
,
that
your
preposterous
dropping
into
the
world
with
your
head
down
and
feet
upwards
,
is
only
to
teach
you
that
none
come
in
this
posture
into
the
natural
place
of
their
abode
,
and
that
here
you
must
not
expect
yours
.
Since
then
,
my
Son
,
you
are
only
as
a
passenger
in
this
life
,
it
is
your
chief
duty
to
plain
the
way
to
that
whither
you
aspire
,
and
to
seek
out
in
this
painful
passage
the
most
proper
means
to
attain
to
it
,
every
thing
that
is
superfluous
,
is
but
a
hindrance
to
a
traveller
;
it
is
enough
for
him
to
live
and
to
have
what
is
necessary
for
his
journey
:
and
because
the
first
desire
which
discovers
it self
in
man
as
soon
as
he
is
born
,
is
that
of
living
;
and
the
second
,
of
having
every
thing
that
he
sees
.
In
treating
of
the
Duty
of
Man
towards
himself
,
I
shall
begin
with
the
measures
that
he
ought
to
observe
in
the
moderation
of
those
two
first
appetites
.
CHAP.
II.
Concerning
the
moderation
of
the
first
appetite
of
man
,
which
is
that
of
living
,
where
Gluttony
is
handled
.
IT
is
most
certain
,
that
the
first
appetite
of
nature
which
is
discovered
in
us
when
we
come
into
the
world
,
is
the
desire
of
living
,
which
consists
in
eating
and
drinking
:
Infancy
and
old
age
are
moderate
enough
in
this
desire
,
it
is
only
young
age
that
abuses
it
,
and
which
only
upon
that
account
standeth
in
need
of
counsel
and
direction
.
And
forasmuch
that
in
this
middle
age
the
natural
senses
are
in
their
force
and
vigour
,
and
especially
the
taste
,
it
is
very
hard
to
retain
them
in
so
regular
a
mean
,
but
that
the
soul
does
often
become
complice
with
the
body
in
that
excess
.
The
exercises
of
body
,
heat
of
blood
,
and
exemple
are
such
violent
counsellors
for
the
belly
,
that
reason
which
is
but
then
imperfect
cannot
resist
.
In
defect
of
that
,
the
best
advice
,
my
Son
,
that
I
can
give
you
in
such
occasions
,
is
that
you
let
the
inconveniencies
of
gluttony
be
your
first
instruction
,
if
you
have
overloaded
yourself
with
meat
,
for
a
lesson
of
moderation
consider
the
indisposition
and
heaviness
of
your
body
,
your
loathing
and
disgusting
the
bad
digestion
of
your
stomach
,
and
the
vapours
that
arise
from
the
crudities
thereof
,
which
bemist
and
darken
your
mind
.
If
you
have
drunk
too
much
,
consider
your
eyes
,
mouth
words
,
reelings
,
the
obstructions
of
your
spirit
,
and
how
many
hideous
and
shapeless
dreams
and
fancies
,
the
vapours
of
wine
does
lodge
in
your
brain
,
until
that
sleep
and
perhaps
your
own
excrements
have
buried
you
,
then
will
you
find
all
these
things
to
be
so
many
different
documents
of
sobriety
;
and
because
the
body
is
never
drowned
in
wine
without
the
shipwrack
of
the
mind
,
you
will
fasting
perceive
better
the
ugliness
of
that
vice
in
the
debauches
of
other
men
,
than
in
your
own
:
follow
it
step
by
step
from
the
beginning
to
the
end
thereof
,
make
the
application
in
your self
,
and
call
to
mind
the
giddiness
,
loathing
and
indigestion
which
the
like
will
occasion
in
you
;
and
having
done
so
,
you
must
be
well
hardned
in
your
sin
,
if
shame
do
not
reclaim
you
.
Mistrust
that
liquor
which
imprints
the
malignity
of
its
juice
on
the
wood
that
drinks
it
,
though
it
be
much
harder
than
your
flesh
;
the
stock
of
the
vine
is
only
knobby
and
crooked
,
to
inform
you
that
the
use
of
wine
if
you
glut
your self
therewith
as
it
doth
,
may
cause
in
you
the
same
effects
,
shaking
and
reeling
,
fambling
and
stuttering
of
the
tongue
,
catarrhs
and
the
gout
,
are
the
tempests
of
its
vapours
.
Consider
this
,
the
fuller
your
stomach
and
the
larger
your
belly
is
,
the
narrower
will
the
reach
of
your
wit
be
,
the
more
disburthened
of
flesh
the
body
is
,
it
is
the
more
healthful
,
active
,
vigorous
and
obedient
to
the
commands
of
the
soul
.
If
nature
deny
,
let
your
diet
procure
you
this
constitution
,
begin
it
betimes
;
for
if
the
too
great
quantity
of
victuals
have
once
stretched
your
soft
and
pliable
guts
,
they
will
give
you
no
rest
afterward
until
they
be
filled
.
Though
Children
must
be
allowed
sufficiency
of
food
,
yet
they
must
not
be
so
far
indulged
as
to
let
them
carve
for
themselves
,
and
far
less
to
provoke
their
appetite
,
or
to
solicite
them
to
eat
against
their
stomach
;
we
must
believe
that
nature
which
works
freely
in
that
age
,
during
the
cessation
of
the
mouth
,
is
elsewhere
better
employed
in
consuming
of
some
hurtful
excrement
.
Besides
this
swinish
intemperance
of
the
Mouth
,
whereof
I
have
been
speaking
,
which
is
never
satisfied
without
being
glutted
,
there
is
still
another
more
ingenious
and
artificious
,
and
that
is
the
luxury
of
the
Table
,
it
is
dainty
and
full
of
ostentation
,
and
so
excessive
now
adays
in
its
preparations
,
that
the
sight
alone
and
steam
of
dishes
,
is
enough
to
satisfie
the
appetite
without
touching
of
them
;
the
palate
stands
in
suspence
at
the
diversity
of
joints
and
dishes
that
are
presented
to
it
,
not
knowing
on
which
to
resolve
.
This
luxury
makes
indeed
but
few
drunkards
,
because
the
eyes
only
are
there
for
the
most
part
fed
,
but
it
often
begets
poverty
,
a
more
dangerous
evil
,
and
for
an
addition
of
misery
,
the
derision
of
him
that
thereby
ruines
himself
.
My
Son
,
though
my
table
give
you
twice
a
day
a
lesson
of
sobriety
,
yet
you
may
spend
at
Court
some
part
of
your
life
as
I
have
done
,
and
bring
from
thence
no
more
than
I
,
but
a
more
dainty
and
delicate
palate
:
Wherefore
if
Fortune
call
you
into
the
publick
,
which
is
my
wish
,
I
advise
you
to
regulate
betimes
your
diet
according
to
your
condition
,
make
use
of
such
things
as
may
not
always
be
in
your
power
,
with
that
moderation
,
that
you
may
be
able
to
dispense
with
them
without
trouble
;
abstain
from
excess
in
them
,
and
from
too
much
care
in
hunting
after
them
:
my
meaning
is
also
,
that
if
you
should
come
to
want
them
,
you
might
let
them
go
without
grief
or
anxiety
;
by
doing
so
,
you
will
in
this
part
satisfie
what
you
owe
to
your self
,
which
is
the
thing
that
I
proposed
to
my self
to
teach
you
.
CHAP.
III.
Concerning
the
moderation
of
the
second
appetite
of
man
,
which
is
the
desire
of
having
;
where
Avarice
and
the
true
use
of
riches
,
are
discoursed
of
.
AS
the
desire
of
nourishment
is
the
first
appetite
of
man
,
the
desire
of
having
is
the
second
inclination
of
nature
,
which
is
almost
born
with
him
,
and
keeps
him
alwaies
company
.
We
see
it
in
Children
,
who
have
no
sooner
the
use
of
their
Arms
,
but
that
they
give
some
sign
by
hand
or
eyes
,
that
they
have
a
mind
to
all
that
they
see
:
Whatever
we
give
them
,
they
carry
it
immediately
to
the
mouth
,
all
their
actions
then
tending
only
to
nourishment
.
These
two
first
appetites
,
which
are
in
a
manner
twins
,
are
so
rooted
in
man
,
that
they
seem
to
be
incarnate
with
him
,
both
of
them
have
their
birth
in
us
before
the
soul
hath
knowledge
;
wherefore
the
more
dark
and
obscure
they
are
,
the
more
they
stand
in
need
of
light
and
conduct
,
and
the
more
natural
they
are
to
us
,
the
more
ought
our
care
and
circumspection
be
,
that
they
plant
not
in
us
bad
principles
.
Moderation
of
diet
gives
health
to
the
body
,
and
purity
to
the
soul
;
moderation
of
the
desire
of
having
,
gives
peace
and
tranquillity
to
both
;
their
contraries
producing
contrary
effects
.
Since
it
is
so
,
my
Son
,
you
are
obliged
to
purchase
to
your self
a
good
,
the
enjoyment
or
loss
of
which
,
will
cause
the
happiness
or
misery
of
your
life
.
I
have
already
shown
you
the
inconveniences
of
intemperance
in
diet
,
I
come
now
to
those
which
the
immoderate
desire
of
having
may
occasion
.
A
wise
Politician
of
the
times
by
allusion
calls
Riches
the
baggage
of
vertue
,
as
if
he
would
thereby
signifie
to
us
that
they
are
no
less
cumbersome
than
necessary
.
For
my
part
,
I
should
rather
say
that
the
want
of
riches
is
the
greatest
incumbrance
that
vertue
can
meet
with
;
if
they
be
heavy
in
respect
of
the
great
care
that
is
required
in
purchasing
,
spending
,
and
preserving
of
them
;
yet
I
think
it
still
more
burthensome
to
possess
so
little
wealth
,
that
one
cannot
but
with
much
difficulty
supply
the
necessities
of
life
.
He
that
is
taken
up
in
progging
for
an
ordinary
livelyhood
,
can
hardly
lay
up
any
great
store
of
vertue
;
so
we
see
in
the
Lords
Prayer
,
that
the
petition
of
our
daily
bread
goes
before
that
of
the
forgiveness
of
sin
,
and
the
not
leading
us
into
temptation
,
which
is
the
bridling
of
our
passions
,
wherein
all
moral
vertue
consists
.
To
say
the
truth
,
there
may
be
hurt
both
in
the
one
and
other
,
but
the
want
of
riches
is
far
more
incommodious
,
than
their
excess
cumbersome
;
and
our
Language
does
properly
call
them
goods
,
because
without
them
we
can
enjoy
no
worldly
good
.
Let
us
not
think
it
a
blind
appetite
that
a
Child
has
a
desire
for
every
thing
that
it
sees
,
it
is
a
prescience
of
nature
,
that
informs
it
that
all
things
are
made
for
its
use
,
and
when
it
wears
off
all
that
it
hath
,
it
is
by
another
foreknowledge
that
all
goods
being
common
,
they
ought
to
pass
from
hand
to
hand
,
and
successively
escape
our
affection
.
It
is
only
he
that
would
have
every
thing
,
and
keep
all
that
acts
against
nature
,
whose
blindness
is
so
great
,
that
he
cannot
learn
by
the
vanity
of
his
labour
,
that
his
covetousness
is
a
leaky
vessel
which
cannot
be
filled
.
Observe
,
my
Son
,
the
punishment
of
his
sin
,
he
desires
to
hold
all
fast
,
and
lets
all
slip
,
goods
which
are
not
goods
,
but
in
the
using
of
them
,
lose
their
name
and
property
in
his
hands
,
he
robs
himself
by
depriving
society
of
them
,
to
spare
them
he
renounces
all
the
pleasures
of
sense
,
for
whose
sake
men
desire
their
possession
,
and
the
custody
of
an
avaricious
mans
treasure
is
so
slavish
,
that
one
cannot
tell
which
is
the
gaoler
or
prisoner
,
his
treasure
or
himself
.
The
substance
of
a
rich
man
is
a
wall
raised
in
his
imagination
,
said
the
wise
man
,
and
consequently
being
but
imaginary
,
not
very
sure
;
the
reputation
of
his
wealth
is
an
outcry
that
sets
out
his
estate
,
only
to
expose
it
to
the
first
seizer
,
and
he
is
so
wretched
that
lest
he
should
not
be
rob'd
,
he
becomes
a
prey
to
himself
rather
than
fail
.
Look
to
it
,
my
Son
,
if
on
these
terms
you
desire
to
have
and
keep
all
;
consider
how
many
advantages
which
may
be
in
your
power
,
you
must
renounce
for
the
view
of
one
,
which
is
impossible
to
be
acquired
,
inasmuch
as
by
filling
your self
with
riches
,
your
thirst
will
increase
with
your
dropsie
.
I
conjure
you
then
to
be
wise
in
this
desire
;
the
Poetical
fictions
,
which
were
heretofore
the
antient
Theology
,
regulate
the
march
of
the
god
of
riches
according
to
the
place
from
whence
he
sets
out
.
If
Jupiter
who
is
the
god
of
heaven
send
him
,
he
comes
but
slowly
,
like
riches
that
are
lawfully
and
honestly
acquired
.
If
he
be
sent
by
Pluto
,
who
is
the
god
of
hell
,
he
comes
running
in
diligence
,
to
teach
us
,
that
nothing
but
vexation
,
injustice
,
oppression
of
the
weak
,
and
a
base
and
abject
prostitution
of
ones
self
,
can
get
riches
hastily
and
in
great
abundance
.
To
win
gold
,
the
earth
must
be
digged
and
hollowed
,
the
metal
drawn
from
thence
,
separated
from
other
matter
,
purified
from
its
dross
,
melted
,
refined
,
broken
,
and
beaten
a
thousand
ways
before
that
it
can
be
made
into
a
mass
;
the
hardness
of
skin
,
the
blackness
and
sweat
which
the
body
contracts
in
that
base
exercise
,
sufficiently
represents
to
us
the
contagion
and
impurity
of
that
metal
.
I
assure
you
,
my
Child
,
you
must
suffer
more
pain
and
sordid
drudgeries
than
all
these
,
to
gather
great
riches
,
and
when
you
have
got
them
,
it
is
to
no
purpose
.
Gold
in
the
ingot
is
but
a
mass
of
ostentation
and
show
,
if
it
be
not
put
to
use
,
how
much
do
you
think
must
it
still
endure
from
the
file
,
hammer
,
sheers
and
wheel
,
before
it
can
be
made
currant
money
?
Great
Possessions
without
being
emploied
,
like
gold
in
a
mass
,
serve
only
for
a
show
,
and
to
make
that
,
how
many
mouths
are
to
be
fed
,
how
many
orders
dispatcht
,
how
many
accounts
to
be
revised
,
and
how
much
care
and
circumspection
must
be
had
,
to
which
a
moderate
desire
is
not
at
all
subject
?
To
conclude
,
the
distribution
of
riches
(
without
the
stamp
of
Charity
,
which
is
the
coin
of
the
Prince
that
bestows
them
on
us
)
cannot
be
lawfully
performed
,
no
more
than
the
passing
of
coined
gold
,
if
it
want
the
impression
of
the
Soveraign
.
So
that
a
rich
man
is
accountable
for
all
he
possesseth
;
if
he
make
ill
use
of
it
,
he
is
punishable
as
well
for
having
hid
,
as
for
having
inconsiderately
scattered
his
treasure
.
Poverty
which
men
propose
to
avoid
,
is
the
chastisement
of
the
covetous
as
well
as
the
prodigal
;
the
one
suffers
it
already
by
his
sparing
,
the
other
is
in
a
fair
way
to
it
by
his
profusion
,
his
train
,
the
luxury
of
his
table
,
rich
moveables
,
stately
houses
:
In
a
word
,
his
magnificence
and
splendour
are
the
attendants
of
his
funeral
pomp
.
Be
moderate
then
in
the
desire
of
having
,
and
judicious
in
the
managing
of
riches
;
if
I
leave
you
but
little
,
I
hope
your
own
industry
and
the
goodness
of
God
will
supply
what
you
want
:
behave
your self
with
honour
in
the
profession
which
your
birth
obliges
you
to
follow
;
soon
or
late
you
will
therein
find
the
end
of
your
life
,
or
a
supply
of
what
is
necessary
to
maintain
it
.
Above
all
things
touch
not
the
goods
of
another
,
and
especially
of
the
poor
,
for
the
rich
defends
his
own
,
but
the
other
is
more
exposed
to
prey
;
take
never
any
advantages
of
the
necessities
of
the
poor
.
I
enjoy
the
house
where
we
live
by
a
decree
of
Court
,
having
asked
leave
of
the
owner
to
bid
for
it
,
and
when
I
saw
that
the
Creditor
left
him
nothing
,
my
year
and
days
possession
being
expired
,
I
freely
presented
him
with
a
gratuity
of
the
tenth
part
of
my
purchase
,
to
the
end
that
he
might
not
leave
his
inheritance
empty-handed
.
God
and
the
ancient
possessour
are
my
witnesses
,
that
he
might
have
still
been
the
master
of
it
,
if
he
had
had
no
other
impediment
but
from
me
.
More
than
this
,
I
payed
that
respect
to
the
next
in
kin
,
not
to
bid
for
the
purchase
without
his
consent
,
and
all
this
without
either
acquaintance
,
particular
friendship
or
relation
to
either
of
them
:
They
are
still
alive
,
let
them
and
my
own
conscience
give
me
the
lie
,
if
I
speak
any
thing
but
what
is
true
.
I
propose
to
you
,
my
Son
,
this
domestick
example
,
to
the
end
that
you
may
never
make
a
violent
entry
into
another
mans
inheritance
,
and
that
you
regard
more
the
poor
man
that
is
undefended
,
than
the
rich
;
though
the
Laws
abandon
him
to
you
,
which
allow
us
many
things
that
charity
forbids
,
yet
abate
a
little
of
their
rigour
for
your
soul
and
conscience
sake
:
consult
but
that
,
and
put
your self
in
the
place
of
the
poor
,
and
your
own
sense
will
teach
you
how
you
ought
to
treat
him
.
In
the
Scripture
,
he
that
said
to
the
debtor
that
was
not
able
to
pay
,
Render
what
you
ow
me
,
was
as
rigorously
punished
,
as
if
he
had
exacted
what
was
not
his
due
.
Draw
from
that
divine
fountain
this
fair
lesson
,
that
your
desire
should
not
only
be
moderate
in
matters
which
belong
not
to
you
,
but
likewise
so
much
even
in
things
that
are
your
own
,
that
you
may
be
able
to
renounce
them
without
regret
when
they
destroy
charity
.
When
I
would
have
you
thus
indulgent
to
others
,
I
mean
not
that
you
your self
should
be
miserable
,
seeing
it
is
just
that
your
pity
begin
at
home
,
your
charity
regards
your self
more
directly
than
your
neighbour
;
but
if
you
have
more
than
what
you
stand
in
need
of
,
lay
it
out
freely
and
chearfully
for
the
necessities
of
others
.
Lay
not
up
before
hand
the
revenues
of
many
years
,
a
years
rent
ought
to
suffice
you
,
but
neglect
not
that
neither
,
experience
tells
you
that
the
present
lives
by
the
last
years
crop
,
and
that
the
gain
of
yesterday
feeds
to
day
the
workman
;
the
providence
of
God
would
be
offended
,
if
yours
were
negligent
;
neither
would
I
have
you
imagine
that
you
owe
all
your
subsistence
to
your self
;
old
wine
grows
sowre
,
and
the
vermine
consume
old
corn
,
you
will
labour
in
vain
for
a
new
harvest
,
if
God
be
not
pleased
to
give
the
season
.
Join
your
assistance
with
his
in
the
getting
of
goods
,
and
use
them
as
you
ought
,
spoil
not
their
name
by
a
bad
usage
;
and
since
riches
are
called
means
,
let
them
be
so
to
you
,
I
pray
,
for
the
satisfaction
of
your
own
,
and
the
necessities
of
your
neighbour
.
CHAP.
IV.
Of
the
Will
of
a
Child
,
that
it
is
a
rude
and
indigested
reasoning
of
the
Soul
,
and
how
it
ought
to
be
guided
with
moderation
.
I
Come
now
,
my
Children
,
to
treat
of
your
Will
,
which
I
discover
not
in
you
,
but
after
the
two
first
appetites
,
whereof
I
have
discoursed
before
:
for
albeit
every
action
presuppose
the
will
of
him
that
does
it
,
yet
that
of
a
Child
appears
so
troubled
and
obscure
in
the
desire
of
feeding
it self
,
and
of
having
all
that
it
sees
,
that
I
ascribe
it
rather
to
a
blind
impulse
of
nature
,
than
a
voluntary
inclination
.
The
Will
is
a
motion
of
the
Soul
made
with
deliberation
;
and
,
I
think
,
there
is
not
any
in
these
two
first
appetites
.
I
perceived
not
,
my
Son
,
that
you
had
a
will
,
but
in
the
first
resistance
that
you
made
to
mine
;
I
consider
it
in
that
age
as
an
essay
that
you
resolved
to
make
to
put
your self
in
liberty
,
and
to
enter
into
the
first
possession
of
your self
,
to
which
nature
was
your
adviser
;
the
first
man
as
yet
innocent
,
and
newly
formed
by
the
hand
of
God
,
did
the
same
;
that
same
appetite
wrought
in
him
(
as
in
you
)
before
his
fall
.
It
is
strange
,
when
a
Child
begins
to
go
,
he
will
have
no
more
the
help
of
another
;
when
his
will
begins
to
dawn
,
he
is
unwilling
any
more
to
be
guided
;
as
if
the
desire
of
acting
in
liberty
were
more
violent
in
us
,
than
of
our
own
security
:
this
appetite
being
common
to
all
Children
,
proceeds
from
nothing
else
but
a
principle
of
nature
,
which
proposes
to
man
to
be
as
well
single
and
individual
in
the
functions
of
body
and
soul
,
as
he
is
in
the
composition
of
his
person
.
When
Philip
conducts
the
steps
and
wills
of
his
Children
Armand
,
Hardowin
,
and
Charles
,
it
is
not
one
single
going
nor
single
Will
,
it
is
compounded
of
Philips
and
theirs
,
and
then
there
is
a
dissolution
of
the
individual
beings
of
Armand
and
Hardowin
in
what
concerns
their
Wills
;
so
it
is
no
wonder
that
they
make
resistance
in
obeying
him
,
it
is
occasioned
by
an
advice
of
nature
that
would
act
by
its
own
measures
,
and
which
imprints
in
every
one
of
us
a
desire
of
entring
as
soon
as
possibly
we
can
into
the
possession
of
our selves
.
In
effect
,
the
headstrongness
of
a
Child
is
only
a
rude
and
gross
reasoning
of
a
soul
as
yet
imperfect
,
which
would
betimes
enjoy
its
rights
.
My
Son
,
learn
to
order
your
will
by
the
fault
of
the
first
man
;
the
crafty
Serpent
that
would
deceive
you
as
it
did
him
,
is
the
false
object
of
an
apparent
good
,
and
the
Woman
that
tempts
you
,
is
the
concupiscence
and
lust
of
the
eye
and
flesh
,
the
seat
whereof
is
not
far
from
the
place
from
whence
the
first
Woman
was
taken
,
nor
its
perswasion
less
pressing
to
make
you
sin
,
than
hers
was
:
when
that
accursed
counsellor
comes
out
of
us
,
we
are
asleep
as
Adam
was
;
for
if
we
had
our
eyes
open
we
should
presently
see
the
deceitfulness
of
its
counsel
.
You
are
naked
in
this
world
without
the
sense
of
your
nakedness
,
as
he
was
in
the
delightful
Garden
,
but
so
soon
as
you
resist
the
will
of
God
and
follow
your
own
,
your
eyes
begin
to
be
opened
,
your
curiosity
to
know
all
things
,
your
avarice
which
cannot
be
satisfied
,
your
unlimited
ambition
,
your
restless
lusting
that
skips
from
one
desire
to
another
,
discover
to
you
a
nakedness
which
you
did
not
see
before
,
you
lose
all
to
grasp
at
all
.
You
can
never
be
happy
,
my
Child
,
but
only
by
the
moderation
of
your
Will.
I
require
not
of
you
a
total
renunciation
of
it
,
that
internal
mortification
belongs
only
to
Saints
,
nor
that
all
things
should
be
indifferent
to
you
,
which
is
an
extravagance
of
Pyrrhonism
;
for
indeed
they
are
not
all
so
;
nor
that
you
should
subject
your self
to
the
Stoical
severity
of
these
two
wild
words
,
Sustine
,
Abstine
,
which
have
too
large
an
extent
.
Abstain
only
from
all
things
that
are
unjust
,
and
from
desiring
that
which
is
not
in
your
power
.
Support
all
the
Calamities
which
you
cannot
honestly
shun
,
and
draw
upon
your self
no
new
ones
,
and
your
Will
shall
be
such
as
I
would
have
it
.
God
gives
you
not
the
Senses
,
of
Seeing
,
Hearing
,
Smelling
,
Tasting
,
nor
of
Touching
,
in
vain
;
nor
likewise
what
is
most
pleasant
and
sweet
in
nature
for
their
satisfaction
:
If
you
abuse
either
of
these
blessings
,
by
excess
,
or
a
disdainful
contempt
of
using
of
them
,
you
are
both
ways
injurious
to
him
that
makes
you
the
Present
.
If
your
Table
were
covered
with
good
Dishes
,
and
your
Guest
would
tast
of
nothing
but
coarse
bread
,
and
flat
drink
,
he
would
certainly
offend
you
.
In
this
manner
do
we
treat
the
universal
Purveyor
of
the
World
,
when
we
disdain
to
make
use
of
those
excellent
things
which
he
hath
prepared
for
us
.
The
Senses
make
the
first
tryal
of
the
goodness
of
God
toward
men
,
be
content
to
moderate
the
excess
of
them
,
without
stifling
the
vigour
of
their
sensation
.
I
am
not
the
least
in
doubt
,
but
that
there
is
a
more
perfect
way
than
this
of
going
to
God
;
but
that
belongs
only
to
those
transcendent
souls
,
who
would
anticipate
the
enjoyment
of
him
in
the
middle
of
their
course
.
As
for
us
,
my
Children
,
who
are
but
of
ordinary
endowments
,
let
us
rest
satisfied
with
the
middle
and
more
easie
way
of
advancing
towards
him
.
It
is
enough
for
us
to
meet
him
at
the
end
of
our
career
,
provided
that
in
the
course
of
our
life
,
we
always
did
behold
him
as
our
last
end
.
As
I
would
not
have
you
disdainfully
and
superstitiously
refuse
the
pleasures
which
Nature
does
liberally
present
you
with
;
so
neither
is
it
my
meaning
that
you
should
be
low
and
base
in
bearing
of
her
cross
dispensations
;
the
same
hand
presents
you
with
good
and
evil
,
receive
it
therefore
with
the
same
temper
and
countenance
.
The
Plague
that
visits
you
with
sickness
,
and
your
friends
with
infirmities
and
death
;
War
which
beside
the
confusion
that
fire
and
sword
does
occasion
,
comes
attended
with
enmities
,
quarrels
,
suits
of
Law
and
Famine
,
which
is
as
much
as
a
total
deprivation
of
all
that
is
necessary
for
your
subsistence
,
are
rather
the
portion
and
lot
of
Humanity
,
than
the
rods
of
Gods
indignation
.
He
punisheth
you
with
no
others
,
but
what
your
own
hands
have
made
;
that
is
,
your
ingratitude
towards
him
,
the
injury
done
to
your
neighbour
,
the
hatred
and
violence
that
you
use
against
him
,
your
envy
,
injustice
,
avarice
,
and
in
a
word
,
your
debauchery
and
loosness
;
avoid
these
,
and
acknowledge
no
other
evils
.
Consider
rather
the
Plague
,
War
and
Famine
,
as
three
great
flood-gates
,
which
are
now
and
then
opened
to
drain
the
world
,
when
the
plenty
of
its
productions
cannot
otherwise
by
the
ordinary
course
be
evacuated
.
So
that
,
my
Son
,
if
you
find
your self
carried
away
by
any
of
these
terrents
,
or
by
any
other
stream
that
flows
from
thence
,
follow
the
current
without
complaining
;
reverence
,
and
submit
to
the
immutable
decree
of
Providence
;
murmur
not
,
nor
strive
against
the
stream
,
nor
wonder
at
the
proceedings
of
destiny
;
but
know
that
it
is
(
as
well
as
your self
)
obliged
to
follow
it's
order
,
and
to
run
in
the
channel
that
is
appointed
for
it
.
When
any
cross
accident
befalls
you
,
it
is
appointed
by
God
,
it
comes
not
upon
you
at
random
by
a
fortuitous
inconstancy
of
chances
which
hit
by
guess
.
There
is
such
a
necessary
coherence
and
concatenation
between
causes
,
that
like
waves
they
push
one
another
forward
,
though
we
cannot
know
the
original
cause
of
their
impulse
,
when
nevertheless
there
is
one
;
seeing
the
smallest
effect
that
can
happen
,
hath
its
cause
.
The
more
immediate
may
come
into
our
knowledge
by
reason
of
the
nearness
that
it
hath
to
its
effect
:
but
to
trace
the
progress
from
one
to
another
upwards
in
order
,
to
the
fountain
head
,
would
be
,
my
Child
,
a
curious
and
succesless
enterprize
.
Be
content
then
to
submit
your self
to
what
God
is
pleased
to
appoint
you
,
and
to
be
assured
that
he
who
hath
thought
you
worthy
of
his
creating
,
will
likewise
vouchsafe
you
his
conduct
and
preservation
.
the
good
and
had
accidents
of
your
life
,
carry
the
character
of
his
Providence
,
though
to
you
invisible
,
as
the
lowest
and
basest
creatures
,
the
stamp
of
his
omnipotence
;
and
so
much
the
more
wonderfully
,
that
his
immensity
is
contracted
in
that
small
draught
and
representation
.
Thus
it
is
that
I
would
have
you
apply
these
two
words
,
Abstine
,
Sustine
,
by
patient
supporting
of
the
evils
that
befall
you
,
as
having
their
quarters
with
you
allotted
by
the
hand
of
God
;
those
bad
guests
are
enough
for
you
though
you
admit
of
no
others
:
So
that
you
may
abstain
from
what
is
unlawful
and
superfluous
,
without
depriving
your self
of
what
is
allowed
and
permitted
:
However
I
should
willingly
advise
you
to
entertain
a
very
moderate
desire
even
for
the
things
which
are
in
your
power
,
and
not
prohibited
.
Felicity
consists
not
in
more
or
less
,
but
in
the
harmony
that
is
between
your
desire
and
enjoyment
;
it
matters
you
not
though
both
be
in
small
Volume
,
provided
they
be
of
equal
extent
.
How
little
soever
you
have
,
if
you
be
therewith
satisfied
,
you
are
as
full
as
if
you
desired
much
,
and
had
it
,
and
in
as
great
repose
.
My
Child
,
if
you
have
at
hand
a
small
River
that
may
quench
your
thirst
,
search
not
farther
off
for
a
greater
which
can
do
no
more
.
And
forasmuch
as
it
is
impossible
that
your
Will
,
whose
object
is
vast
,
undetermined
,
and
almost
infinite
,
can
be
totally
regulated
according
to
my
directions
,
make
use
of
this
rule
upon
all
occasions
.
When
you
have
no
body
to
consult
with
about
what
you
are
to
do
,
but
your self
and
your
own
Will
,
let
the
side
to
which
it
inclines
you
most
,
be
always
most
suspected
;
but
above
all
,
let
not
your
Judgment
be
swayed
by
the
preoccupation
of
your
senses
,
whose
counsel
many
times
goes
hand
in
hand
in
the
same
crime
with
your
lust
.
CHAP.
V.
From
whence
springs
the
Errour
of
our
Will
,
and
concerning
Veracity
and
Lying
.
THE
mistakes
of
our
Will
,
which
tends
naturally
to
good
,
proceed
only
from
our
inability
of
knowing
it
.
The
turbulent
passions
of
Youth
,
and
the
prejudice
of
an
evil
habit
,
do
so
jumble
and
confound
the
notions
of
real
and
apparent
good
,
that
reason
that
comes
after
,
and
is
formed
in
us
during
that
tempest
,
is
not
then
capable
to
make
the
distinction
of
them
:
to
make
that
aright
,
we
had
need
of
the
knowledge
of
good
and
evil
,
which
is
the
fruit
of
the
forbidden
tree
.
It
is
most
certain
,
that
the
real
nature
of
things
which
present
themselves
to
us
,
is
so
hidden
,
that
for
want
of
knowledge
of
it
,
our
soul
is
often
mistaken
in
their
choice
.
When
it
was
asked
of
the
Sun
of
God
,
What
is
truth
?
He
made
no
answer
,
as
if
he
would
have
by
his
silence
given
us
to
understand
,
that
man
was
not
capable
of
that
knowledge
.
Truth
,
as
far
as
I
am
able
to
conceive
it
,
is
a
conformity
of
the
tongue
with
the
thought
,
from
which
results
an
action
which
ought
likewise
to
be
conformed
to
both
.
The
union
of
these
three
things
,
my
Son
,
is
to
you
so
necessary
,
that
if
there
be
any
disagreement
amongst
them
,
you
efface
in
your self
the
Trinity
of
your
Creator
,
who
would
have
you
made
according
to
his
own
Image
.
The
Divine
word
resembles
the
power
that
produces
it
,
as
the
action
which
flows
from
the
same
.
If
you
would
be
framed
according
to
this
divine
pattern
,
your
words
must
agree
with
your
thoughts
,
and
at
the
very
instant
your
actions
will
receive
the
same
delineation
.
It
may
be
said
,
that
Man
is
naturally
inclined
to
good
,
and
never
sets
himself
to
do
evil
,
without
some
repugnancy
in
his
soul
.
When
he
proposes
to
himself
the
doing
of
any
action
,
the
reflection
that
he
makes
thereon
,
is
an
internal
speech
which
advises
him
to
the
execution
of
it
if
good
,
and
endeavours
to
divert
him
therefrom
if
it
be
bad
.
If
it
be
good
,
his
consent
agreeing
with
his
judgment
,
he
performs
it
publickly
,
and
never
conceals
it
:
But
if
it
be
bad
,
acting
then
contrary
to
his
internal
speech
,
which
is
the
council
of
his
Conscience
,
he
is
ashamed
of
his
action
,
does
it
secretly
,
and
when
it
is
done
,
either
disguises
it
or
disowns
it
.
For
example
,
if
you
meet
any
one
that
is
going
to
Church
,
to
visit
the
sick
,
or
to
comfort
one
that
is
in
affliction
,
and
if
you
ask
him
whither
he
is
going
,
he
will
freely
tell
you
;
his
thought
and
expression
will
be
conform
to
his
action
:
but
if
he
be
going
to
any
place
of
debauchery
,
or
to
commit
theft
,
murther
or
adultery
,
you
shall
never
hear
him
discover
his
design
,
he
will
put
it
in
execution
under
the
protection
of
some
by-place
,
or
dark
night
,
as
if
he
were
ashamed
to
be
the
complice
of
an
action
wherein
he
can
hardly
agree
with
himself
.
So
that
,
my
Son
,
you
see
that
there
can
never
be
a
perfect
concordance
betwixt
our
thought
and
free
consent
,
which
is
an
internal
speech
,
but
in
the
design
of
a
good
action
.
This
harmony
,
which
renders
a
man
faithful
to
himself
,
and
inwardly
true
,
frames
him
after
the
image
of
God
,
as
on
the
other
hand
the
discord
of
our
conscience
with
our
will
,
makes
a
lie
and
a
lyar
,
which
is
the
spawn
of
the
devil
.
It
is
strange
!
there
is
nothing
that
wounds
so
much
the
honour
of
a
Gentleman
,
as
to
give
him
the
lye
,
although
he
reproach
himself
often
with
it
,
without
thinking
that
he
does
so
.
Child
,
every
time
that
he
cheats
,
that
he
foists
in
one
thing
for
another
,
that
he
dissembles
,
flatters
himself
or
others
in
their
imperfections
,
or
that
there
is
the
least
disagreement
between
his
words
and
thoughts
,
so
often
is
he
a
lyar
.
There
is
nothing
that
vexes
us
so
much
,
nor
raises
more
our
blood
,
than
the
presence
of
one
that
hath
deceived
us
.
The
trouble
and
displeasure
which
we
have
frequently
with
our selves
,
proceeds
,
it
may
be
,
only
from
this
,
that
our
seducer
is
always
with
us
.
Your
Conscience
knows
it
,
if
it
call
to
you
from
within
and
tell
you
that
you
are
an
Impostor
,
be
not
angry
if
a
voice
reproach
you
so
from
without
,
bear
the
censure
and
shame
patiently
,
or
otherwise
strive
to
amend
.
My
dearest
Children
,
Sons
and
Daughters
,
if
ye
desire
that
I
should
be
satisfied
with
you
,
I
charge
you
above
all
things
that
ye
be
true
,
and
though
the
eldest
of
you
be
not
as
yet
seven
years
old
compleat
,
ye
are
already
capable
of
the
veracity
that
I
desire
in
you
;
at
present
it
consists
only
in
a
Yea
and
a
Nay
,
conform
to
your
knowledge
:
it
is
far
more
easie
for
you
to
form
a
real
notion
of
a
thing
that
is
,
than
a
false
image
of
what
hath
no
being
;
truth
may
be
expressed
without
art
and
study
,
but
a
lye
hath
need
of
both
.
The
Gentry
of
our
Nation
hath
better
understood
the
ugliness
of
his
Vice
than
any
other
Country
whatsoever
,
judging
a
lye
to
be
the
greatest
and
most
insupportable
affront
,
not
to
be
repaired
but
by
blood
.
True
Nobility
having
its
rise
from
vertue
,
one
cannot
give
a
Gentleman
a
lye
,
and
not
forthwith
reproach
him
that
he
degenerates
,
and
that
he
thereby
forfeits
his
quality
.
A
liar
to
satisfie
his
vanity
,
or
to
please
the
person
whom
he
flatters
,
cozens
,
or
fears
,
is
guilty
of
felony
against
God
who
sees
all
things
,
in
whose
presence
he
speaks
a
falshood
.
It
is
very
certain
that
we
ought
justly
to
resent
that
reproach
,
provided
we
have
truth
on
our
side
;
but
if
we
tell
a
lye
indeed
,
we
boldly
maintain
to
God
,
Man
,
and
our
own
Conscience
,
a
falsity
which
it
internally
disowns
.
Think
therefore
,
my
Son
,
that
you
cannot
sufficiently
abhor
a
crime
which
plunges
you
in
the
abyss
of
this
confusion
.
Though
some
of
our
actions
be
indifferent
,
yet
(
with
the
good
leave
of
our
Casuists
)
there
is
not
any
the
least
lye
that
can
be
so
,
though
even
it
were
officious
.
For
by
that
,
the
faithfulness
of
commerce
betwixt
God
and
man
,
and
betwixt
man
and
man
,
is
broken
.
Your
tongue
is
the
instrument
of
your
soul
,
which
is
the
thing
alone
that
you
have
still
in
your
own
power
.
Make
use
of
it
,
my
Friends
,
according
to
the
intent
of
nature
that
bestows
it
on
you
,
in
expressing
your
thoughts
with
sincerity
,
until
that
a
more
ripe
and
advanced
age
may
render
you
fit
for
the
other
functions
of
life
,
which
are
Studies
and
Exercises
.
CHAP.
VI.
Studies
and
Exercises
ought
to
be
jointly
performed
.
AS
the
Body
and
Soul
,
my
Children
,
are
formed
and
bred
both
together
,
so
likewise
after
the
same
method
should
we
endeavour
to
accomplish
and
perfect
them
in
company
.
And
therefore
it
is
my
opinion
(
though
the
common
practice
be
contrary
)
that
ye
follow
your
Exercises
and
Studies
at
one
and
the
same
time
;
to
the
end
that
by
an
alternate
progress
and
regress
from
your
studies
to
your
exercises
,
and
from
your
exercises
to
your
studies
,
you
may
with
more
profit
and
less
tediousness
perform
your
course
,
than
when
you
are
forced
with
one
breath
to
run
the
career
of
either
.
Nature
gives
us
this
lesson
in
all
her
productions
;
when
she
forms
a
flower
,
its
stalk
,
bud
,
blossom
,
colour
and
smell
,
advance
jointly
with
so
equal
a
pace
,
that
it
is
her
last
stroke
alone
which
finisheth
all
its
parts
.
My
Child
,
the
body
and
the
soul
are
two
twins
whereof
you
are
composed
;
if
you
neglect
the
one
,
to
take
care
only
of
the
other
,
you
are
the
stepfather
of
that
which
you
forsake
,
they
crave
both
your
care
at
one
and
the
same
time
:
when
by
exercises
you
have
rendred
your
body
healthful
,
well
disposed
and
nimble
,
it
is
all
in
vain
,
your
business
is
but
half
done
,
without
the
concourse
of
the
good
qualities
of
the
soul
,
to
wit
,
of
sciences
and
vertues
which
depend
on
study
.
The
fable
of
the
Poets
tells
us
,
that
the
Tutor
of
Achilles
was
half-man
and
half-horse
,
to
hint
to
us
that
Studies
and
Exercises
should
be
learnt
jointly
:
it
calls
him
likewise
the
Son
of
Esculapius
the
God
of
Medicine
,
because
the
indisposition
of
body
,
and
sicknesses
,
are
the
obstacles
and
hindrances
in
the
progress
of
an
accomplished
life
.
Occasion
is
bald
,
and
Fortune
inconstant
,
they
are
both
to
be
taught
by
a
cunning
catch
,
or
not
at
all
,
and
therefore
a
moment
of
time
lost
by
sickness
may
snatch
them
out
of
our
hands
.
CHAP.
VII
.
Of
Exercises
.
Of
Riding
,
Dancing
,
Fencing
:
and
of
the
agility
of
Body
and
Hand
.
APply
your selves
then
,
my
Children
,
to
those
exercises
which
render
the
body
healthful
,
strong
and
nimble
,
and
at
the
same
time
neglect
not
your
Studies
;
but
ye
must
pass
from
the
one
to
the
other
so
regularly
,
that
the
change
may
seem
rather
the
divertisement
of
your
work
,
than
the
alteration
of
employment
.
Amongst
Exercises
,
Running
,
Wrestling
and
Jumping
,
preserve
a
good
disposition
of
body
,
and
are
of
great
use
for
the
Wars
:
but
having
often
observed
the
most
part
of
those
who
have
excelled
in
these
three
,
become
gouty
,
and
grow
old
before
their
time
;
Armand
,
my
eldest
Son
,
I
advise
you
not
to
use
them
,
you
have
too
hot
and
boiling
a
temper
to
keep
moderation
in
such
exercises
,
you
are
so
excessive
in
every
thing
you
do
,
that
I
am
afraid
lest
by
spending
and
dissipating
much
of
your
spirits
in
bodily
action
,
you
may
have
no
more
left
for
the
functions
of
the
soul
:
if
their
restlesness
,
which
never
allows
you
repose
;
relent
not
a
little
,
as
you
grow
in
age
,
the
fountain
of
them
being
unable
to
supply
their
activity
,
it
may
be
that
I
may
have
the
grief
to
survive
you
according
to
the
course
of
Nature
,
although
I
be
six
and
fifty
years
older
than
you
.
Take
heed
to
it
,
my
Son
,
and
refrain
those
violent
exercises
,
or
be
very
moderate
in
them
.
As
to
your
Brothers
,
whose
natural
constitution
is
more
temperate
than
yours
,
I
allow
them
all
that
I
forbid
you
.
I
am
rather
of
the
mind
that
you
learn
to
ride
the
great
Horse
well
.
By
this
exercise
a
man
fashions
the
carriage
of
the
body
,
and
at
the
same
time
the
Horse
is
managed
.
In
it
a
man
is
taught
how
to
sit
,
carry
his
body
,
hold
his
legs
,
his
foot
,
and
his
hand
,
either
for
the
bridle
or
switch
,
to
make
the
Horse
obey
whatever
he
is
bid
do
.
And
in
all
these
things
,
there
must
be
a
great
deal
of
patience
,
whereof
your
restless
temper
hath
much
need
.
Be
satisfied
to
acquire
a
competent
skill
in
this
exercise
,
without
applying
your self
to
it
over
much
;
to
excel
in
it
one
must
know
the
nature
and
particular
temper
of
every
horse
,
and
it
is
to
be
feared
that
by
too
much
familiarity
with
them
,
as
they
may
retain
somewhat
of
the
man
,
so
by
the
same
reason
we
may
contract
a
little
of
the
beast
.
Slight
not
Dancing
,
which
is
a
motion
of
the
body
that
adjusts
it self
with
measure
to
the
rising
,
mean
,
or
falling
of
the
voice
or
instrument
that
is
played
on
.
There
is
no
man
of
what
condition
soever
,
nor
any
nation
whether
of
the
new
or
old
world
,
that
loves
not
Dancing
.
Disturb
not
that
universal
consent
by
a
singular
and
private
repugnancy
;
our
new
Reformers
who
condemn
it
,
show
as
little
reason
in
this
as
in
the
rest
,
for
leaving
the
common
cadence
.
By
Dancing
you
will
acquire
a
graceful
carriage
,
provided
you
subject
not
your self
too
much
to
the
rule
of
Art.
A
master
teaches
you
your
steps
,
but
the
air
,
port
and
liberty
of
body
must
come
from
your self
:
As
there
is
something
rude
and
barbarous
in
slighting
this
exercise
,
there
is
likewise
somewhat
too
soft
and
effeminate
in
striving
to
excel
in
it
.
A
woman
is
to
know
no
more
of
this
,
than
what
is
consistent
with
modesty
,
nor
a
man
more
than
the
decorum
of
his
condition
will
admit
of
,
lest
that
otherwise
he
may
transfer
unto
his
feet
the
care
that
he
ought
to
have
of
his
head
.
Dancing
is
to
be
learned
,
to
satisfie
with
some
order
the
impulses
of
blood
and
spirits
which
move
and
stir
in
a
young
body
:
but
as
soon
as
ever
they
are
setled
and
a
calm
in
our
veins
and
arteries
,
we
must
bid
adieu
to
the
Ball.
There
is
yet
another
exercise
which
you
cannot
be
without
,
and
that
is
the
handling
of
the
Sword.
You
carry
it
not
as
an
ornament
,
it
is
rather
cumbersome
;
nor
for
the
security
of
your
person
,
since
you
live
under
the
protection
of
the
Laws
.
The
Gentry
carry
it
,
as
being
the
instrument
of
their
profession
,
which
is
to
be
always
ready
for
the
service
of
the
Prince
.
You
are
covered
with
no
other
arms
but
this
,
which
is
rather
an
offensive
than
defensive
weapon
,
to
instruct
you
that
you
are
more
obliged
to
shed
the
blood
of
your
Princes
enemies
,
than
to
preserve
your
own
.
You
carry
it
in
time
of
War
for
the
service
of
the
State
,
and
in
time
of
Peace
to
distinguish
you
from
the
common
people
,
and
that
they
may
also
respect
you
as
being
armed
for
their
defence
.
If
you
make
use
of
it
against
them
,
unless
it
be
on
your
own
defence
,
you
prophane
it
,
and
deserve
to
have
it
taken
from
you
,
as
having
defiled
it
with
base
or
with
innocent
blood
.
Learn
to
use
it
for
the
maintaining
of
your
honour
,
for
though
you
live
under
the
protection
of
Laws
,
yet
the
same
Laws
,
if
one
transgress
them
by
doing
you
an
injury
,
should
have
in
vain
allowed
you
to
carry
it
on
the
side
of
your
heart
,
if
it
was
their
meaning
to
deprive
you
of
the
liberty
of
drawing
it
to
repel
an
injury
.
The
lawful
ground
of
using
it
,
is
a
blow
with
the
fist
,
threatning
,
injurious
contempt
,
accusing
one
of
a
dishonourable
crime
,
the
upbraiding
of
one
with
a
shameful
imperfection
,
and
the
lye
:
But
I
still
understand
it
with
this
condition
,
that
if
you
be
accused
of
a
vice
whereof
you
are
guilty
,
or
receive
the
lye
for
a
thing
which
is
indeed
false
,
that
both
these
reproaches
be
to
you
rather
an
occasion
of
amendment
than
revenge
:
in
this
rencounter
bend
your
force
against
your self
.
When
you
are
obliged
to
take
Sword
in
hand
,
make
use
of
that
which
hangs
by
your
side
,
a
long
Tuck
is
only
for
Hectors
or
Robbers
.
If
you
exercise
your self
with
the
foil
,
(
though
it
be
in
the
Fencing
School
it self
,
or
at
home
in
your
house
)
let
it
be
with
doors
shut
,
and
your
particular
friends
:
take
not
up
the
Fluret
in
all
sorts
of
places
,
that
is
,
the
vanity
of
a
Fencing-master
.
Be
not
too
vehement
nor
too
frequent
in
that
exercise
;
and
above
all
things
when
you
are
upon
a
Journey
,
beware
that
foils
may
never
be
seen
to
make
a
part
of
your
equipage
,
as
I
have
often
seen
at
Court
:
let
the
master
of
that
equipage
pardon
me
,
if
he
please
;
but
he
gives
me
ground
to
suspect
that
he
stood
in
greater
need
of
a
breast-plate
.
My
Son
,
be
a
little
more
liberal
of
your
flesh
,
and
venture
your
body
,
rather
than
such
precaution
should
give
occasion
to
make
you
suspected
of
fear
,
or
that
you
have
in
your
head
some
design
of
a
combat
.
As
concerning
Hunting
,
which
is
permitted
to
great
men
and
to
the
Gentry
,
I
dare
not
advise
you
that
pastime
,
because
it
contains
in
it
some
hidden
poyson
;
for
though
it
render
a
man
active
,
vigilant
and
laborious
,
yet
there
is
a
certain
venom
mingled
with
that
exercise
which
bewitches
and
brutifies
him
that
is
too
much
addicted
to
it
.
If
it
appear
to
be
chast
,
vertuous
and
innocent
,
like
the
Goddess
who
is
the
Patroness
thereof
,
yet
its
effect
is
barren
,
and
brings
forth
no
more
than
she
.
He
that
pursues
it
as
passionately
as
that
famous
hunter
of
Antiquity
,
exposes
himself
to
the
same
misfortune
;
that
having
hunted
much
,
finds
at
last
the
idol
of
his
pleasure
to
be
a
very
naked
thing
,
grows
brutish
,
and
becomes
himself
at
last
like
the
beast
that
he
hunts
,
a
prey
to
his
own
dogs
.
Hunting
is
of
great
use
in
time
of
Peace
,
forasmuch
as
it
keeps
the
Gentry
in
breath
,
and
affords
an
innocent
diversion
to
spirits
that
are
impatient
of
repose
.
In
time
of
War
it
is
quite
contrary
,
for
it
applies
to
private
pleasure
the
service
which
is
due
to
the
Prince
and
publick
.
Observe
,
my
Son
,
in
fine
,
that
excepting
great
Cyrus
,
there
was
never
any
great
hunter
a
great
Conqueror
.
To
conclude
,
my
Children
,
what
I
have
to
say
concerning
your
Exercises
,
I
give
you
this
advice
more
,
that
you
never
meddle
with
any
but
such
as
may
conduce
to
you
health
,
or
become
your
quality
,
even
though
you
might
excel
in
others
.
Renounce
all
sorts
of
dangerous
leaps
,
jugling
tricks
,
and
slights
of
hand
;
let
Juglers
and
Gypsies
enjoy
their
own
trade
.
All
these
things
are
like
the
works
of
—
where
there
is
much
dexterity
,
but
very
little
usefulness
.
None
but
the
rabble
are
taken
or
concern
themselves
with
them
;
nevertheless
I
condemn
them
not
as
superfluous
,
since
it
is
not
altogether
unprofitable
in
the
Government
that
fools
should
divert
fools
.
Neither
do
I
fobid
you
to
see
some
time
all
the
Bartholomew-fair
Shows
,
I
rather
advise
you
to
it
,
and
to
reason
from
thence
,
that
seeing
the
body
and
mind
of
man
is
capable
of
a
great
many
idle
subtilties
which
seem
impossible
,
if
he
excel
not
likewise
in
things
that
are
necessary
,
it
is
only
for
want
of
pains
and
good
application
.
CHAP.
VIII
.
That
the
first
knowledge
of
Man
should
be
that
of
himself
.
That
he
ought
to
know
the
apartments
of
the
place
of
his
abode
,
which
is
the
World
and
Arithmetick
.
NOW
as
concerning
your
Studies
,
I
think
that
man
ought
to
be
to
himself
the
first
subject
of
his
enquiry
,
and
that
he
cannot
handsomly
desire
to
be
knowing
abroad
,
and
ignorant
at
home
.
Indeed
if
we
desire
to
pry
into
the
knowledge
of
things
that
are
without
us
,
how
low
soever
they
may
be
,
we
shall
find
these
that
are
below
,
equally
unknown
to
us
as
those
that
are
above
us
.
We
shall
as
little
understand
the
nature
of
Hyssop
,
as
of
the
Cedar
;
or
of
an
Head-worm
,
which
is
but
an
excrement
of
our
skin
,
as
of
an
Angel
,
which
is
a
middle
Being
betwixt
God
and
Man.
This
first
enquiry
into
our selves
,
ought
to
be
so
natural
,
that
I
cannot
enough
wonder
that
men
have
so
much
esteemed
that
famous
Inscription
on
the
Temple
of
Apollo
in
Delphos
,
Nosce
te
ipsum
,
Know
thy self
;
seeing
that
there
is
no
man
,
how
weak
soever
,
that
puts
not
often
to
himself
this
question
,
(
What
am
I
?
)
So
that
Man
might
be
better
defined
,
an
enquiring
Creature
,
than
a
rational
Creature
.
If
he
were
naturally
rational
,
all
his
actions
would
spring
from
a
wise
consultation
of
mind
,
which
is
that
we
call
Reason
:
but
in
respect
that
the
inclination
of
his
Will
is
oftner
hurried
by
an
external
impulse
of
sense
,
that
dwells
only
on
shows
and
appearances
,
than
by
an
internal
tryal
and
examination
of
mind
,
which
makes
the
difference
between
real
,
and
apparent
,
good
;
let
all
antiquity
pardon
me
if
it
please
,
that
I
agree
not
with
in
it
this
,
that
Man
is
a
Rational
Creature
.
He
may
become
so
,
but
that
he
can
be
so
without
study
,
and
exerting
acts
of
Reason
,
is
what
I
cannot
conceive
.
Reason
is
rather
a
quality
proper
to
Man
,
than
essential
to
him
alone
.
Let
us
call
the
understanding
of
an
Elephant
,
Horse
or
Dog
,
what
we
please
,
it
is
not
without
reflection
,
which
is
a
kind
of
reasoning
,
no
more
than
our
own
.
If
these
three
Creatures
had
not
had
some
spark
of
our
understanding
,
we
could
never
have
become
so
familiar
together
,
nor
have
been
employed
respectively
(
as
we
are
)
in
the
service
of
one
another
.
I
do
notwithstanding
confess
,
that
their
understanding
is
far
short
of
ours
,
and
so
obscure
,
that
it
is
not
to
be
discovered
but
upon
a
near
view
;
which
gives
us
ground
,
that
we
may
not
own
them
as
our
brethren
,
to
call
it
rather
an
Instinct
,
than
Reasoning
.
Probably
there
are
none
but
Man
capable
of
Reason
,
but
that
he
is
always
rational
,
is
against
experience
:
The
essential
difference
which
agrees
with
him
alone
,
and
distinguishes
him
from
all
other
Creatures
in
the
world
,
is
to
be
Enquiring
.
As
there
is
none
but
he
that
doubts
,
it
belongs
only
to
him
also
to
desire
to
know
.
Every
Man
,
young
or
old
,
good
or
wicked
,
poor
or
rich
,
ignorant
or
learned
;
in
a
word
,
of
what
condition
soever
he
be
,
is
hourly
and
continually
an
enquirer
.
My
Son
,
before
you
came
into
the
world
,
you
remained
nine
months
shut
up
in
a
Den
,
living
only
the
life
of
a
Vegetable
:
but
so
soon
as
you
became
capable
of
the
Sensitive
,
you
your self
put
your
senses
in
the
possession
of
their
rights
,
by
breaking
the
prison
of
the
Womb.
Child
,
render
to
your
Soul
the
same
good
Office
;
its
Functions
for
some
time
lie
stupified
under
the
imperfection
of
matter
to
which
it
is
coupled
:
As
soon
as
you
finding
make
the
least
effort
,
to
get
out
;
be
not
wanting
to
its
assistance
.
At
first
your
knowledge
will
be
muddy
and
confused
,
like
the
knowledge
of
those
who
are
stun'd
by
a
great
fall
.
After
your
fall
into
this
world
with
your
head
downward
,
and
your
lying
benum'd
nine
months
in
the
womb
of
your
Mother
,
and
as
many
years
in
the
darkness
of
Infancy
;
when
you
begin
to
come
out
of
that
primitive
Syncope
,
put
to
your self
that
question
,
as
they
when
they
come
out
of
their
trance
,
What
am
I
?
or
,
Where
am
I
?
Assist
the
first
informations
of
your
Soul
by
the
ministry
of
your
Senses
.
When
you
see
here
at
home
,
that
my
Dogs
serve
to
watch
and
guard
my
House
,
my
Horses
to
carry
me
,
my
Oxen
to
labour
my
ground
,
my
Sheep
and
Poultry
to
feed
and
cloath
me
,
what
can
you
think
,
but
that
he
for
whose
use
all
these
things
are
made
,
hath
some
preeminence
above
them
?
By
this
you
see
that
Man
(
which
you
are
)
is
the
most
perfect
Creature
which
you
know
.
Consider
in
this
place
,
my
Son
,
the
wonderful
Oeconomy
of
the
Creator
of
the
world
,
who
to
prevent
all
emulation
and
envy
,
amongst
the
infinite
number
of
his
Creatures
,
hath
not
thought
fit
,
that
any
one
being
,
should
know
another
better
than
it self
.
Plants
are
satisfied
with
the
Vegetative
Soul
,
the
Sensitive
being
unknown
to
them
.
Insects
having
no
other
notion
of
perfection
but
of
what
belongs
to
themselves
,
are
without
doubt
destituted
of
the
knowledge
of
what
they
want
,
as
other
Creatures
bear
without
repining
the
knowledge
which
we
have
,
whereof
they
have
no
Idea
.
Upon
the
same
ground
we
may
say
,
that
there
is
not
so
much
as
one
man
who
does
envy
the
nature
of
Angels
,
of
the
excellence
of
which
we
conceive
no
notion
,
but
under
the
image
of
a
form
unknown
;
nor
that
there
is
so
much
as
one
man
that
in
all
respects
and
relations
would
make
a
total
and
intire
change
with
another
;
because
that
neither
of
the
two
wishes
can
be
made
without
desiring
the
annihilation
of
our
Kind
,
or
individual
Being
,
to
which
Nature
cannot
consent
.
This
progress
mounts
from
Kind
to
Kind
,
and
from
Creature
to
Creature
,
up
to
God
,
to
the
end
that
every
thing
should
so
much
the
more
closely
be
knit
to
him
,
that
it
is
pleasantly
deceived
by
this
flattering
illusion
,
that
it
is
it self
alone
which
is
the
favorite
of
the
Almighty
.
Son
,
having
discovered
what
you
are
,
let
us
now
see
where
you
are
.
If
you
rest
satisfied
to
know
nothing
here
below
more
accomplish'd
than
Man
,
you
have
matter
of
humiliation
,
in
respect
that
the
place
of
his
abode
,
is
the
common
habitation
of
all
sorts
of
Creatures
,
and
the
lowest
Story
of
the
world
.
But
such-
as
it
is
,
since
it
is
appointed
to
him
for
his
residence
,
and
he
to
have
the
use
of
it
,
he
cannot
be
ignorant
of
its
parts
and
apartments
,
without
slighting
the
Architect
that
bestows
on
him
the
Possession
of
the
same
.
And
therefore
I
would
have
you
,
before
all
things
,
learn
Cosmography
:
A
Map
and
a
Sphere
will
furnish
you
with
a
draught
of
the
Heavens
and
the
Earth
in
a
small
compass
.
And
since
there
is
not
a
corner
of
the
world
which
hath
not
been
discovered
by
men
,
within
these
hundred
or
sixscore
years
past
,
there
is
not
a
part
thereof
which
you
may
not
every
day
review
in
your
mind
,
and
go
so
far
,
till
there
remain
no
farther
to
be
gone
.
The
knowledge
of
the
Ancients
comes
short
of
ours
in
this
point
.
In
the
first
place
they
knew
nothing
at
all
of
the
New
World
,
which
is
greater
than
the
Old
,
and
of
the
Old
they
have
allowed
but
two
parts
to
be
habitable
,
the
other
three
they
judged
desert
,
by
reason
of
cold
,
or
the
excess
of
heat
;
which
,
in
my
opinion
,
was
no
very
good
way
of
Philosophising
,
to
render
Nature
idle
,
and
unactive
in
so
great
an
extent
of
Countries
.
It
had
been
much
more
probable
to
have
believed
,
(
as
it
hath
been
since
found
out
)
that
Nature
,
which
makes
nothing
in
vain
,
had
accommodated
the
constitution
of
Man
to
the
temper
of
the
Climate
where
he
was
to
live
:
That
under
the
Poles
she
had
condensed
his
skin
,
(
which
is
the
effect
of
cold
)
and
so
rendred
his
Pores
less
transpirable
,
that
he
might
suffer
less
inconvenience
from
cold
;
and
that
even
for
an
additional
supply
,
she
had
made
cold
Countries
fruitful
in
Furs
.
And
as
to
hot
Countries
,
where
day
and
night
are
alike
in
length
,
and
where
the
Returns
and
Vicissitudes
of
Seasons
are
almost
imperceptible
,
there
was
great
appearance
,
that
the
course
of
Mans
life
should
have
been
there
more
uniform
and
healthful
,
and
consequently
,
that
in
such
Climates
Inhabitants
should
not
be
wanting
.
And
indeed
there
is
no
part
of
the
world
,
discovered
,
where
men
live
longer
,
and
in
better
health
,
than
under
the
torrid
Zone
.
It
is
there
alone
,
where
men
feel
but
little
of
the
Curse
of
Original
sin
;
the
Earth
,
without
being
laboured
,
yielding
to
them
of
its
own
accord
all
that
is
necessary
for
Food
and
Rayment
.
My
Son
,
exercise
your
Studies
in
this
Science
,
which
is
of
great
use
;
provided
you
make
the
right
application
of
it
.
By
considering
the
small
extent
of
the
Earth
and
Water
,
which
make
up
but
one
single
Globe
,
and
which
is
no
more
than
a
Point
in
respect
of
Heaven
,
you
may
make
a
reflexion
on
the
vastness
of
the
Universe
,
which
will
raise
your
thoughts
to
a
Metaphysical
contemplation
of
the
immensity
of
God
,
who
is
the
Author
of
it
;
as
on
the
contrary
,
the
small
Globe
which
you
possess
of
this
Point
of
Earth
,
in
regard
of
the
whole
,
will
teach
you
a
Lesson
of
Christian
and
Moral
Humility
,
by
making
you
understand
the
smallness
of
your
portion
.
It
is
likewise
very
necessary
for
the
understanding
of
Natural
and
Civil
History
,
in
respect
that
the
general
division
of
the
world
by
Limits
,
and
the
latitude
of
the
several
Parts
,
and
the
subdivision
thereof
into
Principalities
,
according
to
the
Confines
,
Rivers
,
chief
Cities
,
Manners
and
Government
of
every
several
State
,
are
so
many
Retreats
and
different
Stations
,
where
the
Memory
,
which
is
naturally
fluid
,
fixes
and
rests
,
and
where
it
takes
breath
again
to
form
to
it self
an
order
and
method
,
without
which
it
can
never
but
confusedly
dispose
of
its
Magazine
and
Store
.
Having
got
some
knowledge
of
the
place
of
your
abode
,
and
where
you
live
,
which
is
the
Earth
,
seeing
the
course
of
your
life
is
made
up
of
hours
,
days
,
nights
,
weeks
,
months
,
and
years
,
the
unequal
measures
of
which
depend
on
the
revolutions
of
the
Sun
,
and
the
diverse
faces
and
appearances
of
the
Moon
;
I
would
advise
you
to
study
the
particular
Theory
of
both
these
Luminaries
:
Further
than
that
,
inform
your self
but
little
of
what
else
is
above
you
.
Leave
to
the
Curious
the
Reveries
that
go
current
in
the
world
concerning
the
extent
of
the
Heavens
,
the
matter
whereof
they
are
composed
,
their
number
,
motion
,
and
the
influences
of
Coelestial
Bodies
on
ours
;
all
which
things
have
given
Being
to
a
Science
;
the
vanity
of
which
appears
in
this
,
that
a
good
Astronomer
,
or
Astrologer
,
seldom
makes
a
good
Statesman
.
The
wonders
of
Heaven
are
not
manifest
to
Man
,
but
when
he
looks
down
upon
the
Earth
:
The
light
and
power
which
emanates
from
that
Divine
source
,
being
unperceptible
to
the
eye
and
mind
of
Man
,
but
by
the
reflexion
which
we
see
thereof
here
below
amongst
our selves
.
Arithmetick
is
absolutely
necessary
for
the
practice
of
Geography
,
and
for
that
part
of
the
Sphere
,
which
I
would
have
you
know
:
Learn
it
at
the
same
time
you
learn
the
others
,
even
to
its
Fractions
;
leave
the
rest
,
which
are
the
broken
and
figurative
numbers
to
such
as
desire
to
excel
in
Algebra
,
which
is
a
Science
too
subtile
and
abstracted
for
the
commerce
of
humane
society
.
And
for
as
much
as
we
all
have
naturally
an
original
Arithmetick
,
which
is
formed
in
us
by
the
sight
of
the
plurality
of
several
individuals
which
present
themselves
to
us
to
be
considered
without
confusion
,
and
that
Cosmography
is
rendered
palpable
and
sensible
to
the
eye
,
by
the
Anatomy
which
is
made
on
the
Globe
of
the
parts
of
the
World
,
I
propose
them
to
you
as
the
first
Elements
of
your
knowledge
;
for
your
instruction
in
which
,
I
follow
Nature
as
much
as
I
can
,
as
my
chief
guide
.
CHAP.
IX
.
That
History
informs
Man
of
the
transactions
of
the
World
,
and
that
it
is
necessary
to
know
it
.
IN
pursuance
of
this
order
,
it
is
not
enough
for
you
,
my
Child
,
to
know
who
you
are
,
nor
what
is
the
place
of
your
abode
;
you
must
also
have
some
knowledge
of
that
which
passeth
in
this
place
;
for
that
purpose
,
Nature
hath
thought
fit
that
Memory
should
be
first
of
the
three
faculties
of
the
Soul
which
manifests
it self
in
Man
,
that
it
might
be
the
guardian
of
his
first
informations
;
to
it
History
does
properly
belong
;
which
is
divided
into
two
Heads
,
the
one
is
Natural
,
which
is
a
general
collection
of
the
particular
works
of
Nature
;
and
the
other
Civil
,
which
is
another
collection
of
all
the
particular
acts
of
Men.
So
that
the
true
subject
matter
of
History
taken
in
its
source
and
principles
,
is
only
individuals
and
particular
things
,
from
which
the
Memory
draws
its
first
knowledges
.
My
Son
,
exercise
your self
in
both
:
But
I
would
have
you
lay
Chronology
and
Cosmography
,
which
are
two
dependances
on
natural
History
,
as
the
basis
and
foundation
of
Civil
:
They
will
acquaint
your
memory
with
the
circumstances
of
Time
and
Place
,
without
which
it
is
impossible
that
it
can
retain
any
thing
in
order
.
Natural
History
regards
the
actions
of
Nature
,
and
the
Civil
,
the
actions
of
Men
;
from
the
one
is
drawn
a
Natural
and
Physical
Reason
,
and
from
the
other
a
Politick
Judgment
:
And
seeing
that
you
are
to
live
with
men
,
it
is
my
opinion
,
that
you
apply
your self
first
to
this
last
Study
,
and
reserve
the
other
for
your
retreat
,
and
for
the
latter
season
of
your
life
.
Though
History
be
of
much
worth
,
as
being
the
guardian
of
the
reputation
of
illustrious
men
,
and
of
notable
examples
which
have
happened
before
our
times
,
yet
I
find
it
,
and
particularly
our
modern
History
so
defective
,
that
instead
of
presenting
to
us
a
true
relation
of
things
as
they
are
,
or
have
been
,
it
is
only
the
Gazet
of
them
,
where
there
is
nothing
more
faithfully
recorded
than
the
trifles
,
and
the
matters
of
small
consequence
.
In
effect
,
when
a
man
would
make
it
his
business
to
trace
backward
the
time
past
,
which
now
is
no
more
:
To
examine
the
motions
of
time
,
which
was
not
as
yet
our
own
:
To
expose
to
view
the
natural
inclinations
of
those
with
whom
we
have
had
no
converse
or
correspondence
:
To
give
sentence
upon
the
suspense
and
irresolution
of
a
Council
to
which
we
have
not
been
called
,
to
dive
into
the
secret
of
a
Prince
whose
confident
one
hath
not
been
,
and
to
draw
such
a
Picture
of
these
and
all
other
things
which
have
been
unknown
to
us
,
as
may
satisfie
the
Spectator
,
and
him
that
is
on
the
Stage
,
is
a
thing
altogether
impossible
.
Notwithstanding
of
this
,
my
Child
,
I
would
have
you
read
History
with
all
its
imperfections
;
for
though
it
be
defective
in
its
Circumstances
,
it
is
solid
in
the
bulk
,
in
that
it
lays
open
publick
actions
,
brings
back
the
image
of
past
ages
,
and
turns
towards
us
the
inside
of
men
and
affairs
,
to
submit
them
to
our
Judgment
.
Memoirs
,
Letters
,
publick
Records
,
Chronicles
,
Lives
,
particular
Relations
,
Annals
,
and
Journals
,
are
so
many
different
Store-houses
,
from
whence
are
taken
the
examples
which
seve
for
a
ground-work
to
Humane
Prudence
.
All
these
things
are
a
connexion
of
what
is
past
with
the
present
;
whereof
the
issue
and
success
of
the
one
,
is
a
direction
to
the
other
.
Above
all
,
apply
your self
to
the
reading
of
the
Lives
of
illustrious
men
,
and
propose
to
your self
some
one
for
your
imitation
.
The
Lives
of
particular
men
,
which
have
some
single
person
for
subject
;
in
the
texture
of
which
there
is
a
mixture
of
great
matters
with
small
,
of
sleight
things
with
matters
of
weight
,
and
of
private
actions
with
publick
concerns
,
discover
is
man
a
Wart
as
well
as
an
Ulcer
,
and
may
furnish
to
one
a
Model
of
Life
,
provided
that
there
be
some
proportion
in
quality
and
condition
between
the
Original
and
the
Copy
.
A
Prince
must
make
choice
of
a
Prince
for
his
example
,
and
a
Subject
of
a
Subject
,
otherwise
their
measures
will
either
be
too
short
,
or
too
long
.
As
to
those
great
Lives
,
which
seem
to
be
beyond
imitation
,
to
admire
them
we
must
look
upon
them
at
distance
as
upon
Colosses
,
lest
that
seeing
them
near
at
hand
,
we
may
perceive
them
to
be
nothing
but
a
cast
piece
,
or
tempered
Mortar
;
and
so
we
see
that
they
never
suffer
themselves
to
be
known
of
any
in
particular
,
but
by
the
means
of
their
own
prepossessed
Domesticks
.
I
wish
we
had
in
writing
the
Particulars
of
the
Lives
of
the
Duke
of
Weimar
,
and
of
the
Mareschals
of
Guebriant
,
and
Gassion
.
The
first
is
a
brave
Pattern
for
a
Prince
stript
of
his
Dominions
,
and
the
two
other
for
a
Gentleman
who
designs
to
raise
his
Family
;
though
the
last
two
have
not
been
on
the
fairest
place
of
the
Stage
as
the
former
,
yet
they
have
been
as
conspicuous
.
The
course
of
these
three
Lives
,
which
have
had
no
other
end
but
Virtue
to
raise
them
to
what
they
were
,
is
an
illustrious
carreer
which
would
present
a
lovely
spectacle
.
I
speak
nothing
of
the
Living
;
for
besides
that
they
may
still
fall
into
escapes
,
their
modesty
,
it
may
be
,
or
their
self-love
might
be
offended
at
my
Judgment
.
The
Life
of
the
Chevalier
Wayard
,
is
,
in
my
opinion
,
one
of
the
most
lovely
Lives
which
I
have
ever
read
,
and
the
true
pattern
to
a
Gentleman
:
This
was
the
Chevalier
without
fear
,
and
without
reproach
,
and
who
was
so
equally
valiant
and
good
,
that
one
cannot
tell
in
which
of
these
two
Virtues
he
hath
most
excelled
.
My
Son
,
I
will
have
his
Life
to
be
the
first
History
that
you
read
,
and
the
first
that
you
give
me
an
account
of
;
strive
to
imitate
him
as
much
as
you
can
;
you
cannot
but
write
well
after
so
fair
a
Copy
.
If
you
cannot
reach
his
valour
,
which
is
without
example
;
be
faithful
to
your
Prince
,
and
courteous
as
he
was
.
CHAP.
X.
Of
fabulous
History
,
and
of
Romance
.
BEside
the
true
,
there
is
also
a
fabulous
History
,
which
is
that
of
Romance
;
the
reading
of
which
I
do
not
forbid
you
.
A
Romance
is
nothing
but
a
History
made
at
pleasure
,
wherein
the
mind
of
Man
gives
full
reins
to
his
imagination
,
to
form
to
it self
an
image
of
perfection
,
to
which
the
power
of
Man
cannot
attain
,
which
is
a
certain
mark
of
the
immortality
of
the
Soul
,
when
it
appears
more
perfect
in
its
notions
,
than
it
can
be
in
action
.
Indeed
,
the
most
pompous
things
,
the
most
accomplished
order
,
and
the
least
expected
variety
,
is
that
which
pleases
us
most
.
True
History
represents
to
us
only
things
as
they
are
,
with
all
their
faults
;
their
events
depend
more
on
Fortune
than
Reason
,
and
the
narration
becomes
very
often
tedious
,
because
it
gives
account
of
no
extraordinary
success
;
when
on
the
contrary
every
thing
in
a
Romance
is
great
,
there
Virtues
and
Vices
are
extream
,
and
always
recorded
according
to
the
measure
of
merit
.
A
thousand
rare
and
unforeseen
Adventures
there
,
surprise
the
Reader
,
and
keep
him
always
in
breath
,
in
expectation
of
some
other
novelty
which
may
prove
still
more
wonderful
.
In
fine
,
the
Soul
elevates
it self
by
this
reading
,
and
it
comes
often
to
pass
,
the
being
instructed
by
the
excellent
qualities
of
some
imaginary
Hero
,
it
retains
in
effect
some
real
impression
of
them
;
or
some
horrour
of
Vice
,
from
the
borrowed
shape
of
the
villanous
.
I
believe
,
this
was
the
reason
,
why
Alexander
the
great
allotted
that
rich
Cabinet
of
Darius
for
the
Books
of
Homer
,
whether
that
he
had
a
mind
by
that
action
to
make
some
acknowledgment
to
him
who
had
assisted
to
his
breeding
,
by
the
example
of
the
imaginary
Hero's
of
his
Iliads
;
or
that
he
thought
it
just
to
give
a
share
of
the
booty
of
his
Conquests
to
him
that
had
shaped
him
his
first
design
in
the
Expedition
of
Troy.
It
is
almost
impossible
to
read
a
good
Romance
without
feeling
in
our selves
an
aversion
from
vice
,
or
our
desires
touched
with
the
emulation
of
the
brave
actions
which
we
read
therein
.
It
is
certainly
true
,
that
the
morality
which
made
the
first
impression
on
my
hear
,
was
that
which
I
read
in
the
Amades
,
where
I
found
vice
always
punished
,
virtue
rewarded
,
the
promise
inviolable
,
and
valour
in
the
highest
pitch
that
it
can
rise
to
:
And
therefore
I
cannot
forbid
you
the
reading
thereof
.
But
for
my
Daughters
,
if
they
will
take
my
word
,
they
should
refrain
the
reading
of
all
Romances
,
and
this
above
all
others
,
forfear
they
may
learn
what
is
not
fit
for
them
to
know
.
In
my
opinion
,
the
most
dangerous
Romance
of
all
,
is
Astrea
,
which
by
the
variety
of
many
amorous
Histories
,
woven
all
in
the
same
strain
,
secretly
kindles
in
young
hearts
that
natural
and
sweet
passion
,
which
hath
its
train
laid
in
the
spirits
and
blood
;
and
though
there
be
it
that
work
,
discreet
and
wise
Counsels
to
prevent
the
taking
fire
,
yet
that
hot
and
fiery
Age
,
which
is
more
capable
of
burning
than
Reason
,
will
not
at
all
hear
them
:
So
that
I
think
that
Book
only
fit
to
be
read
at
an
after
season
,
when
these
wanton
flames
are
extinguished
.
Such
Romances
as
begin
with
the
birth
of
their
Hero's
,
the
progress
of
whose
lives
interwoven
with
pretty
Adventures
being
traced
in
order
to
the
end
,
are
those
wherein
I
find
greatest
instruction
.
I
look
upon
them
as
on
a
perfect
body
,
whereof
at
one
only
glace
we
see
all
the
beauties
placed
in
their
order
.
As
to
such
Romances
which
begin
with
some
Adventure
of
the
Life
of
their
Hero
,
which
serves
for
the
ground-work
of
the
whole
invention
,
being
too
subtile
,
they
affect
me
less
than
the
others
;
because
their
gracefulness
appears
only
in
confusion
,
and
the
mind
is
always
obliged
to
be
upon
the
scout
to
rally
together
the
scattered
pieces
which
make
up
the
History
,
as
if
the
Author
intended
to
go
snips
with
his
Hero
,
in
the
attention
of
his
Reader
for
the
finding
out
of
his
order
and
method
.
The
ancient
Philosophers
have
represented
to
us
Heroical
Virtues
in
efforts
and
duties
,
which
surpass
the
force
of
Man
,
that
they
might
give
him
an
aim
,
and
advance
them
to
the
outmost
confines
of
the
power
of
Nature
.
Romances
have
done
the
same
more
ingeniously
than
Philosophers
,
in
that
they
have
proposed
them
to
us
in
a
subject
endowed
with
them
;
and
by
consequence
they
take
better
with
our
imagination
under
that
last
shape
,
which
is
in
some
manner
material
,
than
under
the
former
,
which
is
meerly
natural
.
It
is
most
certain
,
that
the
Idea
of
these
brave
,
though
feigned
Presentations
,
is
able
to
instil
into
great
Souls
such
a
Principle
of
emulation
,
that
it
is
probable
that
some
part
of
the
extraordinary
actions
which
have
been
performed
in
the
Wars
,
have
drawn
from
this
Principle
the
boldness
of
their
execution
.
It
may
not
without
reason
,
be
thought
strange
,
that
I
have
handled
seriously
so
frivolous
a
matter
,
and
that
I
have
made
it
an
Article
of
my
Will
and
Testament
.
Romances
,
may
Son
,
are
an
infirmity
of
the
times
;
it
hath
been
mine
,
and
it
may
be
perhaps
thine
;
though
the
subject
be
vain
,
yet
it
cannot
miss
of
a
good
effect
,
if
one
can
but
soberly
and
judiciously
peruse
it
.
CHAP.
XI
.
Of
the
different
ends
of
Studies
,
according
to
the
diversity
of
Spirits
.
That
it
is
very
necessary
that
Kings
should
be
learned
.
HItherto
,
my
Children
,
by
the
reading
of
History
to
which
I
advise
you
,
and
Romances
which
I
forbid
you
not
,
I
have
only
set
a
task
to
your
memory
and
imagination
,
which
are
the
two
weakest
faculties
of
the
Soul.
It
remains
now
that
I
should
entertain
you
with
what
may
be
useful
to
the
forming
of
your
Judgment
,
which
are
your
other
Studies
,
in
the
use
whereof
every
one
proposes
to
himself
a
different
end
.
Some
there
are
who
content
themselves
with
a
slight
tincture
of
learning
,
and
especially
with
some
skill
in
the
Poets
,
(
which
they
call
Humanity
)
and
are
well
satisfied
with
their
pains
,
if
they
can
but
gain
some
esteem
in
the
private
conversation
of
those
they
meet
.
No
Learning
can
be
called
Humanity
,
unless
it
be
good
;
nor
good
,
unless
applyed
to
a
more
solid
use
than
the
laziness
of
an
unactive
life
.
Beside
,
what
perfection
soever
one
may
acquire
it
that
kind
of
knowledge
being
but
superficial
;
instead
of
real
esteem
,
it
produceth
but
ordinarily
a
vain
eccho
of
fame
,
which
answers
no
longer
than
the
conversation
lasts
.
There
are
others
who
employ
all
their
Studies
about
the
quaintness
and
elegancy
of
diction
,
whether
in
speech
or
writing
,
and
never
heed
the
weight
of
Reasons
which
the
matter
whereof
they
treat
does
require
.
Words
,
which
should
represent
to
us
the
real
notion
of
things
,
notwithstanding
of
what
ornament
and
dress
they
may
have
,
are
no
more
but
air
and
illusion
,
if
the
strength
of
reason
give
them
not
solidity
,
and
a
body
.
Beware
of
that
gingling
harmony
,
as
of
a
snare
which
you
lay
,
or
is
laid
for
you
to
catch
the
Judgment
by
the
ear
.
Whether
you
speak
of
write
,
covet
no
other
diction
but
what
is
most
proper
and
significant
to
express
the
notions
of
your
mind
.
The
diversity
of
faces
proceeds
only
from
the
diversity
of
spirits
,
and
the
difference
of
stile
from
the
difference
of
temper
and
humour
.
A
dull
man
will
be
slow
and
heavy
,
a
crafty
man
will
have
cunning
fetches
,
a
babler
will
be
diffused
and
tedious
,
a
hudling
shuffler
confused
,
a
deceiver
ambiguous
,
it
is
the
only
frank
and
honest
man
that
will
be
clear
and
near
in
his
words
.
Let
your
stile
then
,
in
speaking
or
writing
,
have
no
other
end
but
to
represent
in
the
most
genuine
manner
you
can
,
the
real
image
of
the
notions
of
your
mind
.
if
so
you
do
,
besides
that
you
will
accustom
your self
to
be
candid
and
true
,
by
setting
your self
out
by
word
and
writing
to
be
what
you
are
,
you
will
without
Art
and
Study
insensibly
become
eloquent
.
There
are
others
who
study
,
that
they
may
fit
and
accommodate
to
business
what
they
have
learnt
,
and
that
is
the
science
of
the
Law
and
Government
;
for
although
those
men
who
are
meer
States-men
,
have
some
sufficiency
in
the
dispatch
of
business
,
and
the
Judgment
exact
enough
in
ordinary
matters
,
nevertheless
,
when
any
question
of
State
of
great
importance
,
comes
to
be
discussed
,
as
a
League
or
Alliance
betwixt
two
Crowns
,
a
Rupture
or
Treaty
of
Peace
betwixt
them
,
it
is
most
certain
,
that
those
who
have
studied
,
having
by
the
means
of
learning
acquired
a
more
universal
knowledge
,
do
penetrate
further
,
and
are
more
judicious
in
such
affairs
,
than
such
who
have
only
the
ordinary
Job-trot
of
State.
However
,
before
they
be
called
to
that
,
it
is
absolutely
necessary
that
experience
have
rectified
the
precepts
of
the
School
,
and
the
Court
their
use
and
application
:
the
circumstances
which
do
usually
attend
great
affairs
,
not
permitting
that
one
can
judge
of
them
meerly
by
the
rules
of
art
.
Learning
perfects
nature
,
and
experience
learning
;
the
former
makes
the
Scholar
,
and
the
latter
the
Master
.
And
forasmuch
as
the
more
weighty
affairs
concern
great
men
directly
,
and
the
meaner
only
reflection
,
I
think
there
are
none
so
much
obliged
to
be
learned
and
knowing
,
as
Kings
,
witness
the
glorious
success
of
our
arms
and
counsels
,
which
partly
proceeds
from
that
lovely
knowledg
of
letters
,
wherewith
our
Princes
of
the
Blood
;
our
chief
Ministers
,
and
Generals
,
are
endued
.
Upon
this
subject
,
the
Queen
at
present
shews
us
in
the
education
of
the
King
,
an
extraordinary
trace
of
prudence
,
having
contrary
to
ancient
custom
removed
from
his
Majesty
,
all
young
persons
,
to
the
end
that
the
government
and
wise
erudition
of
those
eminent
and
discreet
men
,
to
whom
the
care
and
oversight
of
his
breeding
hath
been
committed
,
being
disburthened
of
that
incumbrance
,
might
be
more
free
in
the
direction
of
his
manners
.
Good
and
evil
insinuate
themselves
into
man
only
by
the
eye
and
ear
.
These
two
gates
being
well
guarded
in
the
conduct
of
the
Prince
,
and
nothing
childish
appearing
before
him
,
but
what
may
be
useful
to
give
him
some
good
instruction
,
we
shall
see
his
judgment
by
little
and
little
rectified
before
the
ordinary
season
,
and
his
prudence
as
his
majority
anticipate
that
of
his
Subject
.
Experience
hath
often
taught
us
,
that
it
is
a
dangerous
piece
of
policy
to
withhold
from
young
Princes
any
of
the
knowledges
which
they
are
capable
to
receive
;
soon
or
late
their
mind
as
their
body
comes
out
of
pupillage
:
if
then
they
are
sensible
that
all
the
notion
which
they
ought
to
have
,
have
been
sincerely
wrought
in
them
,
their
sense
is
turned
into
gratitude
;
and
on
the
contrary
,
into
indignation
,
if
they
perceive
that
there
has
been
any
design
to
stifle
and
offuscate
their
knowledge
.
In
effect
arms
and
letters
are
so
linked
together
,
that
the
Goddess
of
the
one
is
the
Goddess
of
the
other
:
so
that
there
was
never
any
great
Conqueror
but
who
hath
been
learned
,
witness
Cyrus
,
Alexander
,
Caesar
,
and
Charlemain
,
because
that
of
necessity
the
actions
of
the
mind
,
which
proceed
from
knowledg
,
must
go
before
the
actions
of
the
heart
,
which
consist
only
in
execution
;
and
that
clemency
towards
the
subdued
,
a
yoke
more
easie
than
their
former
,
and
new
and
better
Laws
,
which
are
the
effects
of
science
,
are
wont
to
be
the
most
victorious
arms
of
a
Conqueror
.
The
Progress
of
a
rude
and
ignorant
man
,
let
him
be
never
so
stout
,
goes
not
far
,
witness
the
Butcheries
of
Sylla
and
Marius
,
which
had
Rome
alone
for
their
stage
;
or
if
it
goes
far
,
it
is
but
like
a
whirlwind
driven
by
a
giddy
and
irregular
impulse
,
which
breaks
and
scatters
it self
in
its
course
,
and
by
its
dissipation
leaves
no
other
mark
of
it self
,
but
a
stench
of
sulphur
and
nitre
,
and
the
desolation
of
the
places
where
it
hath
past
,
witness
the
irruption
of
the
Goths
into
Italy
.
Not
only
all
great
Conquerors
have
been
learned
but
we
may
also
observe
from
time
to
time
,
that
the
most
learned
ages
have
been
the
most
warlike
:
let
France
be
an
instance
,
which
was
never
more
learned
,
nor
more
victorious
than
it
is
at
present
.
May
it
not
be
,
that
as
the
vigour
of
body
and
mind
are
for
most
part
of
the
same
age
:
so
also
in
the
politick
body
,
the
glory
of
arms
and
of
letters
should
always
have
the
same
season
.
How
excellent
soever
notwithstanding
Letters
are
,
yet
they
teach
not
of
themselves
their
right
use
and
employment
.
We
may
say
of
them
in
general
,
that
they
are
an
instrument
for
every
kind
of
work
,
and
that
Prudence
to
make
use
of
them
is
a
science
above
them
all
,
which
is
only
acquired
by
a
long
and
judicious
experience
in
the
application
of
them
.
And
therefore
it
is
that
we
see
in
a
great
many
men
of
learning
,
who
,
not
knowing
how
to
imploy
their
talent
,
are
very
ignorant
in
the
actions
of
life
and
society
;
for
though
the
reading
of
History
may
make
a
man
provident
and
foreseeing
,
of
Poets
pleasing
and
agreeable
,
the
Mathematicks
ingenious
,
Rhetorick
eloquent
,
Logick
subtile
,
Natural
Philosophy
speculative
,
and
Ethicks
and
Politicks
sociable
:
All
these
faculties
nevertheless
are
but
stupid
and
useless
,
if
they
be
not
imployed
with
judgment
;
the
right
and
lawful
application
of
them
depends
more
on
an
original
faculty
and
oeconomy
that
is
born
with
us
,
than
on
the
light
which
themselves
afford
.
CHAP.
XII
.
Of
Christian
Morality
,
which
consists
onely
in
Charity
.
THe
only
study
which
seems
to
me
to
have
its
force
,
merit
,
and
use
in
it self
,
is
that
of
Christian
Morality
,
that
consists
solely
in
the
exercise
of
Charity
,
which
comprehends
in
it
the
love
of
God
,
and
of
our
Neighbour
.
Child
,
if
your
will
propose
to
it self
never
to
do
any
thing
contrary
to
these
two
points
,
your
virtue
,
without
much
art
,
will
be
compleat
.
The
Morality
of
the
ancient
Philosophers
was
almost
all
in
words
,
and
so
contentious
and
jangling
,
that
they
would
never
agree
among
themselves
about
the
chief
good
,
which
is
the
object
of
the
will
:
they
have
divided
and
subdivided
virtue
into
so
many
parts
,
that
its
beauty
is
no
more
discernable
,
by
reason
of
the
many
wounds
and
cuts
that
have
been
given
it
.
Let
us
banish
from
our
mind
that
multiplicity
of
virtues
;
there
is
but
only
one
that
is
to
say
,
Charity
,
which
is
the
love
of
God
and
our
Neighbour
;
all
the
rest
spring
from
this
Fountain
.
It
is
very
considerable
,
that
the
ancient
Morality
hath
conceived
virtue
under
a
name
singular
,
and
that
it
would
not
find
a
word
proper
enough
to
express
it
in
its
full
extent
.
For
want
of
that
it
hath
been
forced
to
divide
it
into
four
principal
heads
,
and
again
to
subdivide
the
four
principal
by
a
subaltern
division
,
which
instead
of
one
hath
produced
us
a
swarm
of
virtues
:
that
perhaps
hath
been
the
reason
that
for
want
of
a
notion
that
reunites
the
essence
of
all
that
is
called
Virtue
,
under
one
single
Idea
,
the
inclination
of
ancient
Ages
hath
not
been
so
rapid
towards
the
love
of
it
,
in
respect
that
they
never
considered
it
but
in
the
particulars
,
and
by
a
beam
reflected
only
from
some
good
action
.
For
example
,
if
a
man
was
patient
and
void
of
fear
,
they
called
that
Fortitude
;
if
his
manners
were
well
regulated
,
Temperance
;
if
he
was
equitable
,
Justice
;
and
if
the
conduct
of
his
life
was
judicious
and
discreet
,
that
they
called
Prudence
.
In
effect
virtue
is
quite
another
thing
,
it's
name
is
singular
,
in
respect
that
its
true
essence
proceeding
from
a
simple
and
single
being
,
bears
the
stamp
of
the
unity
of
its
principle
.
To
speak
properly
,
there
is
no
virtue
but
in
God
,
mans
is
but
a
stream
derived
from
that
fountain
.
Every
action
of
God
,
in
what
we
can
conceive
of
it
,
is
only
love
towards
his
creatures
,
and
man
being
made
after
his
Image
,
cannot
preserve
that
divine
resemblance
,
unless
his
actions
have
the
same
end
.
So
that
,
my
Children
,
there
is
no
other
virtue
but
that
which
shapes
us
after
that
divine
pattern
,
and
which
unites
us
with
him
by
a
common
bond
of
love
,
which
is
Charity
:
without
it
,
that
which
we
commonly
call
Virtue
,
is
but
the
image
and
picture
thereof
.
Ancient
morality
could
not
(
as
the
Christian
hath
)
find
a
proper
name
for
it
,
because
it
knew
not
the
true
source
from
whence
it
springs
.
Without
that
the
love
of
our
Neighbour
is
but
meer
good-will
,
or
rather
a
weakness
of
spirit
,
that
cannot
see
our
like
suffer
without
compassion
;
as
I
have
observed
before
,
it
is
but
a
dead
work
,
if
the
love
of
God
quicken
it
not
.
Fortitude
,
which
fears
nothing
,
and
suffers
patiently
pain
,
and
all
the
cross
and
troublesome
accidents
of
life
,
is
a
faculty
whose
acts
are
savage
and
contrary
to
the
tenderness
of
man
;
nevertheless
it
becomes
a
pleasant
and
easie
virtue
,
so
soon
as
the
love
of
God
hath
perswaded
us
that
all
these
things
are
sent
by
him
,
and
that
there
is
nothing
terrible
,
nor
insupportable
in
nature
but
Sin
,
which
destroys
that
love
.
Temperance
is
a
barren
virtue
,
and
insipid
in
its
moderation
,
if
it
be
not
seasoned
by
the
love
of
God
:
It
is
altogether
likewise
impossible
that
Justice
can
find
the
centre
of
its
equipoise
,
nor
that
Prudence
can
be
sufficiently
disinteressed
in
its
conduct
,
if
they
receive
not
a
just
temper
from
the
same
principle
.
So
that
it
seems
the
moral
virtues
of
the
Ancients
have
but
only
been
simple
dispositions
to
good
,
and
that
they
deserve
not
the
name
of
Virtue
,
unless
Charity
stamp
them
with
that
character
:
they
all
consist
in
a
determined
mediocrity
;
Charity
on
the
contrary
never
appears
excellent
but
in
overflowing
,
as
the
History
of
Martyrs
sufficiently
testifies
:
it
seems
to
our
eyes
a
piece
of
humane
folly
,
because
the
union
that
it
makes
betwixt
God
and
man
,
is
altogether
impossible
by
ordinary
means
.
The
wise
Politicians
of
past
times
have
,
in
my
opinion
,
a
more
clear
and
distinct
knowledg
of
this
than
the
ancient
Philosophers
;
they
have
had
some
shadow
of
the
notion
which
we
have
of
Christian
Charity
,
in
reducing
virtue
to
the
duty
of
the
love
of
ones
Countrey
and
Religion
.
As
concerning
Religion
,
though
their
object
was
wrong
,
yet
their
intention
was
good
,
and
conform
to
ours
.
And
as
to
the
love
of
their
Countrey
,
though
it
respected
only
their
fellow-Citizens
,
yet
it
carried
some
impression
of
our
Charity
,
and
was
only
defective
in
its
extent
.
Children
,
the
Ten
Commandments
of
the
Law
are
all
reduced
to
this
,
that
we
love
God
above
all
things
,
and
our
Neighbour
as
our self
.
Ile
tell
you
once
more
,
that
the
practice
of
this
Commandment
is
called
Charity
,
which
is
a
virtue
which
alone
comprehends
all
Christian
morality
,
and
which
far
surpasses
the
morality
of
the
Schools
.
In
the
first
place
there
never
was
any
Philosophy
,
Sect
,
nor
Religion
,
that
hath
had
greater
regard
to
the
publick
good
,
and
less
to
private
interest
,
that
God
by
the
means
of
This
demonstrates
to
us
,
that
God
by
the
means
of
that
virtue
would
imprint
in
man
,
as
he
hath
in
all
nature
,
a
more
violent
appetite
to
preserve
the
whole
,
than
any
one
part
thereof
;
and
make
known
to
us
,
that
that
Law
of
nature
to
which
all
created
beings
do
obey
,
and
the
Law
of
Christianity
which
alone
conspires
in
this
desire
,
have
been
presented
to
us
by
the
same
hand
.
When
that
Law
commands
us
to
love
our
enemies
,
and
to
do
good
to
those
that
persecute
us
:
forasmuch
as
they
who
hate
and
persecute
us
,
are
many
in
number
,
and
that
we
are
alone
to
suffer
their
hatred
,
and
bear
with
their
imperfections
;
it
would
have
our
private
interest
give
place
to
the
concerns
of
the
greater
number
of
mankind
,
who
are
our
persecutors
,
and
that
we
should
pray
that
God
would
pardon
them
.
If
we
have
the
patience
to
examine
the
Christian
Doctrin
in
its
original
,
though
its
Author
be
only
known
to
us
by
faith
,
yet
so
great
is
the
conformity
of
its
principles
with
nature
,
that
the
Divinity
of
the
Author
must
visibly
discover
it self
to
us
.
There
is
nothing
more
consonant
to
nature
,
than
to
acknowledg
a
first
principle
,
acknowledging
him
,
to
adore
and
worship
him
,
to
unite
our selves
with
him
by
love
,
because
we
depend
on
him
,
to
admit
of
no
other
Deitie
but
him
;
not
to
prophane
and
abuse
the
majesty
of
his
Name
,
to
give
him
a
part
of
the
time
which
he
hath
made
,
that
we
may
rest
as
he
did
,
and
contemplate
with
him
the
wonders
of
his
works
.
Now
as
to
what
concerns
our selves
:
it
is
consonant
to
nature
that
man
should
be
a
measure
to
man.
If
you
desire
that
your
Son
should
honour
you
,
honour
your
Father
:
if
you
be
afraid
that
one
kill
you
,
defile
your
Marriage-bed
,
bear
false
witness
against
you
,
rob
you
,
or
design
you
the
least
injury
,
nature
condemns
you
,
and
your
own
conscience
pronounceth
the
sentence
,
if
your
heart
and
hands
preserve
not
the
same
innocence
for
another
that
you
desire
for
your self
:
Tooth
for
tooth
,
and
eye
for
eye
,
is
a
rude
and
rigorous
Law.
If
any
one
become
cruel
,
must
I
be
so
also
?
it
is
far
more
humane
to
be
indulgent
to
him
;
when
he
deprives
me
of
an
eye
,
he
acts
against
nature
,
and
I
according
to
it
,
when
I
leave
him
both
his
.
God
hath
indeed
shewed
an
act
of
goodness
which
is
above
nature
,
in
becoming
man
,
but
being
incarnate
,
he
hath
done
according
to
nature
,
in
devoting
himself
for
the
salvation
of
all
mankind
:
the
part
should
naturally
consent
to
its
own
annihilation
for
the
preservation
of
the
whole
.
My
dearest
Children
,
it
is
my
advice
that
ye
search
for
no
other
morality
in
your
studies
,
but
the
practice
of
this
virtue
.
The
Scripture
calls
it
the
bond
of
perfection
,
because
without
it
all
other
virtues
are
defective
;
by
the
means
of
this
alone
(
provided
it
be
the
fixed
point
and
centre
,
about
which
your
thoughts
,
words
,
and
deeds
turn
,
and
that
ye
,
have
a
constant
and
unshaken
resolution
,
to
eye
no
other
end
but
what
it
proposeth
)
you
will
find
your selves
insensibly
and
without
study
possessed
of
all
vertues
:
By
doing
so
you
will
form
and
fashion
your
souls
after
the
manner
and
progress
of
Nature
rather
than
Art
;
since
the
works
of
Art
receive
their
perfection
by
degrees
one
part
after
another
.
A
Lapidary
with
one
stroke
cuts
not
all
the
points
and
faces
of
a
Diamond
,
whilst
he
is
about
the
first
the
rest
remain
rough
and
rude
:
but
when
Nature
casts
any
of
it's
productions
into
the
mould
,
as
a
plant
or
flower
,
all
its
parts
have
at
the
same
instant
an
uniform
progress
.
If
you
study
to
acquire
vertues
by
habit
,
and
successively
one
after
another
,
you
will
find
that
when
you
labour
for
Fortitude
,
you
will
advance
but
flowly
towards
Prudence
.
When
the
Soul
exerciseth
the
habit
of
one
vertue
,
it
grows
negligent
in
the
practice
of
another
;
whereas
on
the
other
hand
,
when
we
once
propose
to
our selves
to
act
nothing
contrary
to
the
love
of
God
,
or
the
love
of
our
Neighbour
,
by
means
of
that
predisposition
,
our
mind
will
be
ready
of
it self
to
perform
the
acts
of
whatsoever
vertue
that
end
enjoyns
us
,
as
if
it
were
natural
to
it
.
But
forasmuch
as
we
cannot
but
with
difficulty
attain
to
that
perfection
,
let
us
now
consider
what
are
the
vices
that
may
be
able
to
hinder
it
.
CHAP.
XIII
.
Of
the
vices
that
spring
from
Self-love
,
which
is
contrary
to
the
love
of
God
,
and
of
our
Neighbour
.
And
in
the
first
place
of
Pride
.
AS
the
love
of
God
and
our
Neighbour
is
he
foundation
of
all
virtues
;
so
is
self-love
the
source
of
many
imperfections
,
whereof
Pride
is
the
first
:
That
was
the
sin
of
the
first
men
,
and
the
first
of
Angels
;
the
one
having
had
the
presumption
to
equal
the
knowledg
of
God
,
and
the
other
his
power
.
If
the
Man
and
the
Angel
newly
created
by
the
hand
of
God
,
have
not
had
strength
to
withstand
the
internal
worm
of
self-love
,
how
can
you
defend
your self
from
it
,
who
are
but
the
excrement
of
the
clay
of
Adam
,
and
art
always
beset
by
the
same
Angel
,
whose
self-love
set
him
upon
his
rebellion
.
This
example
ought
to
humble
you
,
my
Child
,
and
nevertheless
it
is
from
this
old
leaven
that
the
height
of
your
swelling
proceeds
.
The
happiness
of
the
first
man
,
and
the
excellence
of
the
chief
of
the
Angels
before
their
fall
,
shew
us
that
pride
is
a
haughty
plant
,
which
grows
not
but
in
the
best
ground
.
If
you
be
fortunate
,
and
esteemed
of
amongst
men
,
be
the
more
upon
your
guard
,
and
suffer
not
that
what
is
good
in
you
,
produce
with
it
that
weed
which
is
able
to
choak
it
.
The
wise
man
considers
a
poor
man
that
is
proud
,
as
a
thing
contrary
to
nature
:
we
may
see
the
same
of
a
Dunce
,
and
man
of
no
merit
,
seeing
that
vanity
springs
from
confidence
,
and
that
there
is
nothing
so
suspicious
,
and
so
distrustful
of
it self
as
an
ignorant
:
notwithstanding
we
see
sometimes
the
ignorant
proud
,
and
the
poor
arrogant
.
As
for
the
ignorant
,
it
may
be
it
is
,
because
that
man
being
naturally
progressive
,
the
Dunce
may
have
the
same
desire
to
force
himself
forward
as
well
as
the
wise
,
and
that
perceiving
the
stock
of
his
sufficiency
to
be
but
small
,
he
would
enlarge
it
by
his
opinion
.
As
concerning
him
who
is
indigent
,
and
yet
arrogant
and
proud
in
his
power
,
he
must
still
feel
some
strength
and
vigour
in
his
soul
,
and
some
resource
that
bears
him
up
in
spight
of
his
heavy
burden
,
without
that
inward
support
the
pride
of
every
infortunate
man
would
be
but
small
.
To
say
the
truth
,
boldness
without
fortune
and
merit
,
is
but
an
Embrio
that
never
comes
to
perfection
,
or
if
it
do
,
it
pines
away
like
an
Infant
,
that
hath
neither
Mother
nor
breast
to
feed
it
.
How
imperfect
soever
that
appetite
in
man
to
raise
himself
above
what
he
is
,
be
,
yet
I
can
see
nothing
that
makes
me
so
distinctly
conceive
the
coherence
,
that
we
have
with
the
Creator
of
the
Universe
,
as
the
vain
efforts
which
are
discovered
in
all
things
created
,
to
put
themselves
as
forward
as
they
can
towards
the
perfection
of
their
principle
;
and
though
there
be
a
certain
term
that
limits
their
greatest
extent
,
yet
when
they
attain
to
that
,
the
design
of
rising
higher
,
turns
to
a
desire
of
preservation
:
and
seeing
they
cannot
do
that
but
for
a
short
time
,
they
leave
in
their
seed
or
slips
the
bud
of
the
eternity
with
they
have
had
from
God.
I
return
to
Pride
,
which
is
so
much
the
more
dangerous
,
that
it
attacks
the
noblest
part
of
man.
Avarice
is
wholly
earthly
;
Love
hath
its
seat
in
the
liver
;
Anger
and
hatred
in
the
bilious
humours
:
but
Presumption
lodges
it self
in
that
part
of
the
brain
which
it
finds
emptiest
,
and
that
is
the
Imagination
,
which
nevertheless
it
would
but
very
little
infect
,
if
men
would
have
patience
to
consider
the
matter
whereof
this
phantome
is
composed
:
for
indeed
whereof
is
it
that
man
can
be
proud
?
Is
it
of
his
birth
?
in
sight
of
the
majesty
,
highness
,
and
nobility
of
his
blood
,
he
is
still
the
Son
of
a
man
,
and
perhaps
of
a
very
imperfect
creature
:
Is
it
of
his
beauty
?
that
is
but
an
effect
of
the
harmony
of
the
qualities
of
his
first
conformation
,
the
agreement
of
which
hath
made
the
lovely
conjunction
of
the
parts
whereof
he
is
composed
,
to
which
he
hath
contributed
nothing
of
his
own
,
but
rude
and
shapeless
matter
.
I
cannot
be
for
his
riches
,
for
if
he
want
the
least
thing
,
and
if
his
desire
be
not
intirely
satisfied
,
from
that
very
instant
he
is
poor
.
And
less
still
for
his
Places
and
Offices
.
Dignities
rather
confound
and
jumble
together
men
of
worth
,
with
persons
of
no
merit
,
than
distinguish
them
.
And
so
it
is
a
kind
of
disgrace
for
a
Man
of
Honour
,
to
be
put
in
the
balance
with
the
Villain
.
Can
it
be
for
his
learning
?
learning
indeed
,
which
fills
the
brain
with
a
confusion
of
different
and
indigested
notions
,
which
it
heaps
one
upon
another
,
may
well
occasion
a
tumour
;
but
knowledge
which
examins
all
things
,
and
which
lets
nothing
pass
for
true
,
without
considering
it
in
all
its
appearance
,
is
humble
,
and
letting
us
see
our
weakness
and
imperfection
in
every
thing
,
discovers
to
us
the
vanities
and
emptiness
of
our
presumption
.
Vanity
,
Child
,
is
formed
very
often
of
the
scum
of
young
blood
;
moderate
therefore
betimes
the
vapours
of
yours
.
Fruits
that
burst
before
they
be
ripe
are
never
good
to
eat
.
Experience
likewise
teaches
us
that
trees
which
are
graffed
near
the
ground
,
bear
better
and
fairer
fruit
than
those
that
are
graffed
upon
the
top
of
the
stocks
,
there
branches
only
spreading
above
,
according
to
the
depth
of
their
roots
under
ground
;
which
is
a
lesson
of
nature
to
teach
us
,
that
our
virtues
have
onely
their
worth
and
excellence
from
the
lowness
of
our
humiliation
.
The
sole
of
your
feet
which
touches
the
ground
,
is
the
only
part
which
bears
and
supports
your
body
;
your
soul
can
less
stand
upright
,
and
produce
any
good
action
,
if
your
humility
be
not
a
stay
and
foundation
to
it
.
The
humility
which
I
desire
of
you
is
not
to
kiss
the
earth
,
nor
the
feet
of
the
poor
,
that
defiles
the
mouth
,
and
cleanses
not
much
the
soul
;
nor
that
you
should
esteem
every
man
above
your self
:
order
requires
that
you
should
keep
your
rank
.
It
is
in
this
sense
that
I
would
have
you
humble
,
to
wit
,
if
there
be
any
thing
that
is
good
in
you
,
that
you
acknowledg
it
to
be
the
gift
of
God
alone
,
and
that
there
is
nothing
your
own
but
your
faults
and
vices
.
CHAP.
XIV
.
Of
sensual
Love.
THe
second
imperfection
which
seems
to
me
to
sprout
from
Self-love
,
is
our
Sensual
Love
,
which
we
name
(
most
improperly
)
Love
;
seeing
the
word
Love
is
proper
only
to
God
alone
.
Love
in
its
essence
is
nothing
else
but
a
most
perfect
union
of
the
thing
that
loves
with
the
thing
loved
,
which
union
cannot
be
naturally
and
in
order
,
but
betwixt
the
effect
and
its
cause
,
and
the
Creature
and
its
Creator
:
If
you
break
that
union
with
your
original
to
make
it
more
strict
elsewhere
,
it
is
a
spurious
and
unlawful
union
which
you
contract
.
So
that
,
My
Child
,
when
your
love
forsakes
God
to
reflect
upon
your self
,
that
vain
complacency
is
the
Mother
of
your
pride
.
If
it
likewise
quite
him
to
make
an
unlawful
reflexion
upon
another
,
your
affection
which
is
then
sensual
,
deserves
no
more
from
thenceforth
the
name
of
Love.
In
fine
we
may
say
of
that
passion
,
that
it
takes
to
it self
its
name
,
according
to
the
different
respects
,
or
the
predominancy
of
the
two
parts
that
compose
us
.
If
the
soul
be
hurried
away
by
the
body
,
it
is
Incontinence
,
if
she
be
the
mistriss
,
and
have
the
command
,
it
is
Love.
It
is
a
wonder
very
strange
,
that
the
heathenish
Theology
,
that
is
,
the
Poetical
fictions
,
and
the
doctrine
of
the
Gospel
,
can
so
well
agree
about
the
things
which
are
attributed
to
love
,
that
notwithstanding
of
the
contrariety
that
there
is
betwixt
sensual
and
divine
love
,
it
seems
that
to
attract
on
us
the
divine
love
,
we
must
hate
all
the
same
qualities
which
are
ascribed
to
the
sensual
.
The
Fable
represents
to
us
sensual
love
under
the
shape
of
a
Child
,
naked
and
blind
,
with
wings
to
his
shoulders
,
a
Bow
in
one
hand
,
and
a
Torch
in
the
other
:
A
Child
,
because
that
passion
sutes
well
with
none
but
young
folks
,
and
that
infancy
is
a
sign
of
the
want
of
judgment
:
Naked
,
because
it
strips
to
the
shirt
those
that
are
addicted
to
it
,
and
never
procures
any
good
:
Blind
,
because
it
puts
out
the
eye
of
conduct
,
and
that
it
is
impossible
to
spie
the
imperfections
of
the
thing
that
is
loved
:
With
wings
at
his
back
,
because
it
is
unconstant
and
fugitive
:
A
Bow
in
one
hand
and
a
Torch
in
the
other
,
to
signifie
to
us
that
Incontinence
is
nothing
but
fire
and
sword
.
All
these
conditions
are
also
necessary
to
procure
divine
Love.
The
mouth
of
our
Saviour
hath
told
us
,
that
to
come
to
him
we
must
become
like
little
children
,
his
example
does
likewise
instruct
us
that
we
must
be
naked
,
even
to
the
casting
off
and
denying
of
our
own
will
;
and
his
doctrin
teacheth
us
,
that
we
ought
blindly
to
captivate
our
minds
to
the
obedience
of
faith
,
that
the
wings
of
hope
should
bear
us
up
,
and
that
the
fire
of
charity
should
never
be
quenched
in
us
.
My
Child
,
the
Fable
would
have
Love
to
be
blind
,
to
give
you
to
understand
that
his
arms
will
never
single
you
out
of
the
croud
so
as
to
wound
you
,
if
you
your self
run
not
upon
the
point
of
them
.
Stand
a
little
off
,
and
make
use
of
the
Torch
of
that
blind
Boy
,
to
let
you
see
his
inconsiderateness
in
his
infancy
,
his
shame
in
his
nakedness
,
and
the
wrong
aims
that
he
takes
in
his
blindness
.
Though
the
present
age
furnishes
us
with
examples
enough
in
this
kind
,
yet
to
spare
the
honour
of
the
living
,
let
us
make
use
of
the
most
ancient
of
all
,
which
is
that
of
Paris
.
Consider
this
Judg
of
three
Goddesses
,
who
for
a
flower
already
pluckt
,
renounces
the
plenty
of
all
things
,
and
the
glory
of
Arms
and
Sciences
,
of
which
he
had
the
choice
;
nor
was
the
Mistress
that
was
offered
to
him
,
either
a
Virgin
,
to
shew
us
that
virginity
ought
not
to
be
the
prey
of
a
foul
desire
.
Observe
,
how
that
to
commit
that
unlucky
rape
,
it
behoved
him
to
violate
the
most
sacred
right
of
antiquity
,
which
was
that
of
Hospitality
;
and
that
during
a
ten
years
Siege
,
whereof
he
was
the
cause
;
he
never
appeared
for
the
defence
of
his
Countrey
,
nor
in
the
Counsel
,
nor
in
Arms
,
but
once
,
when
he
was
overcome
.
Judg
by
this
,
that
where
that
passion
rules
,
faith
ceaseth
,
and
strength
and
prudence
lose
their
action
,
as
if
they
were
bound
by
some
secret
charm
.
We
must
be
blinder
yet
than
that
false
Deity
,
to
call
it
,
as
we
commonly
do
,
good
Fortune
,
to
accomplish
a
desire
that
is
foul
in
its
design
,
disloyal
in
its
addresses
,
painful
in
its
pursuit
,
dangerous
in
its
execution
,
and
whose
end
is
often
accompanied
with
ruin
,
distaste
,
and
shame
.
That
passion
hath
so
much
the
more
need
of
counsel
,
that
it
hath
its
nest
and
seat
in
the
blood
,
and
that
it
begins
to
kindle
in
the
season
when
that
is
most
boyling
.
So
we
see
it
is
the
most
ordinary
subject
of
the
Stage
,
which
are
established
in
the
Government
,
as
much
for
the
instruction
as
the
divertisement
of
the
Spectators
.
It
is
not
my
intention
,
my
Child
,
here
to
put
you
out
of
conceit
with
Ladies
,
nor
that
you
should
avoid
them
as
a
Quicksand
which
threatens
you
with
inevitable
shipwrack
;
that
counsel
would
be
too
rude
and
barbarous
:
instead
of
taking
you
off
from
them
,
(
seeing
the
soul
is
capable
of
love
,
before
the
body
be
of
debauchery
)
I
should
rather
advise
you
to
betake
your self
betimes
to
some
fair
and
lovely
person
,
that
is
wise
,
discreet
,
and
somewhat
more
mature
than
you
,
and
that
you
should
endeavour
by
all
means
,
and
do
all
you
can
to
gain
her
esteem
.
To
deserve
that
you
must
have
a
good
grace
,
be
discreet
,
dextrous
,
knowing
,
valiant
,
and
sociable
.
Do
not
you
think
that
the
desire
to
become
agreeable
to
a
wise
and
beautiful
Mistress
,
should
not
be
a
most
faithful
Counsellor
for
the
acquiring
of
all
these
good
qualities
?
so
long
as
to
please
her
,
you
shall
exercise
your self
in
these
things
,
the
season
of
debauchery
will
insensibly
pass
away
,
and
the
person
whom
you
have
served
,
considering
you
then
as
the
work
of
her
own
hands
,
will
love
you
accordingly
.
Then
will
you
be
sensible
that
the
union
of
two
lovely
souls
together
,
which
is
contracted
by
virtue
,
without
the
assistance
of
the
body
,
hath
somewhat
in
it
far
more
sweet
and
pleasing
,
than
if
it
had
been
more
gross
and
material
.
The
grace
of
love
never
well
preserve
their
natural
sincerity
,
but
by
the
first
two
senses
,
which
are
Seeing
the
Hearing
;
the
last
,
which
I
dare
not
name
,
corrupts
the
fruit
of
it
,
if
the
Law
which
allows
it
,
do
not
preserve
its
purity
.
It
is
not
that
I
would
have
you
serve
the
Mistress
that
I
am
speaking
of
,
with
a
purpose
to
marry
her
,
your
measures
would
be
too
near
for
a
design
which
ought
to
be
at
greater
distance
:
but
it
is
most
certain
that
he
,
who
as
yet
being
very
young
,
could
place
his
first
affection
on
some
wise
female
Counsellor
,
who
finding
her self
obliged
by
the
first
fruits
of
our
heart
,
should
give
us
to
understand
that
all
our
pains
and
courtship
is
but
labour
in
vain
,
and
that
we
can
have
no
share
in
her
esteem
,
unless
we
deserve
it
by
virtue
.
I
confess
to
you
,
my
Son
,
that
in
such
a
case
,
if
the
imperfection
of
the
stuff
we
are
made
of
can
admit
of
any
amendment
,
such
advice
would
prove
more
useful
to
us
to
make
men
of
honour
,
than
any
other
whatsoever
.
I
say
nothing
to
you
of
that
brutish
appetite
,
whose
impetuosity
comes
from
the
lees
of
the
blood
,
it
deserves
neither
directly
nor
indirectly
the
name
of
Love.
That
you
may
have
in
horror
that
filthithiness
,
consider
only
the
places
of
that
infamous
prostitution
;
what
their
slavery
is
,
what
is
the
nature
of
the
evils
that
are
there
contracted
,
what
stench
and
symptomes
they
have
,
how
difficult
the
cure
is
,
and
how
obstinate
the
contagion
;
and
I
am
assured
,
that
having
in
your
mind
a
lively
impression
of
that
visible
Hell
,
you
will
need
no
other
documents
to
guard
you
from
it
.
CHAP.
XV.
Of
Hatred
.
HAtred
is
a
bad
sprout
,
that
springs
from
self-love
:
for
though
virtuous
persons
have
a
natural
aversion
from
the
wicked
,
yet
is
it
much
more
violent
towards
one
who
hath
wounded
the
love
that
we
have
for
our selves
,
than
to
a
publick
Enemy
;
and
is
raised
in
us
for
the
evil
that
men
wish
,
or
do
to
us
.
If
the
disorder
that
a
wicked
person
causeth
in
us
,
did
only
terminate
in
a
care
to
guard
our selves
from
him
,
as
from
a
hurtful
creature
,
the
wound
that
we
receive
would
never
rankle
,
which
is
of
the
nature
of
those
hurts
whereof
the
consent
with
other
parts
affected
is
more
dangerous
than
the
wound
it self
.
Indeed
hatred
is
only
a
malignant
vapour
which
without
intermission
makes
a
circulation
from
the
heart
to
the
imagination
,
and
from
the
imagination
to
the
heart
,
and
which
disquiets
us
day
and
night
,
so
long
as
he
that
is
the
cause
of
it
is
in
quiet
.
Since
it
is
so
,
we
must
kill
,
if
it
be
possible
,
that
internal
worm
of
the
soul
,
and
not
give
our
enemy
the
joy
to
beget
it
in
us
,
and
far
less
the
satisfaction
to
see
it
gnaw
and
torment
us
.
We
can
have
but
three
kinds
of
enemies
,
they
are
either
more
powerful
than
we
,
or
our
equals
,
or
inferiours
.
If
one
greater
than
your self
hate
you
,
and
you
slight
his
hatred
,
your
contempt
,
being
in
a
manner
the
annihilation
of
his
action
,
you
get
the
better
of
him
,
and
put
him
under
you
.
If
he
be
your
equal
,
you
must
imploy
in
that
occasion
your
prudence
,
for
where
forces
are
equal
,
the
most
vigilant
and
skilful
commonly
carry
the
day
.
Stand
upon
your
guard
,
and
skilfully
avoid
such
things
as
may
stir
up
your
own
or
his
hatred
:
but
if
he
be
your
inferiour
,
make
use
of
your
strength
to
disarm
him
,
that
is
to
say
,
to
take
from
him
all
means
whereby
he
may
hurt
you
.
Pluck
out
only
the
Serpents
teeth
,
and
leave
him
so
.
Child
,
when
one
offers
you
any
cause
of
hatred
,
I
should
be
glad
that
your
resentment
did
terminate
in
a
horrour
of
the
injustice
that
is
done
to
you
,
without
reaching
the
person
from
whence
it
comes
.
He
deserves
pity
more
than
you
,
for
he
breaks
the
bands
of
nature
,
which
oblige
man
to
be
humane
towards
man
;
do
not
you
likewise
break
them
,
by
hating
of
him
,
otherwise
you
will
add
to
the
evil
active
of
the
injury
that
is
done
to
you
,
the
evil
passive
of
thy
hatred
,
which
will
be
evil
upon
evil
.
A
dog
is
satisfied
to
bite
the
stone
that
is
thrown
at
him
,
without
fleeing
at
him
that
threw
it
,
suffer
not
a
dog
to
be
more
humane
than
you
.
The
biting
of
hatred
is
like
the
stinging
of
a
Scorpion
,
to
cure
which
it
must
be
crushed
like
the
Scorpion
upon
the
wound
that
it
hath
made
.
In
a
word
carry
not
about
with
you
that
enemy
in
your
bosom
,
forget
the
injury
,
or
despise
it
,
or
if
it
require
some
more
violent
remedy
,
hasten
to
execute
what
your
honour
may
advise
you
,
for
your
satisfaction
,
to
the
end
that
you
may
with
all
possible
expedition
diflodge
from
your
heart
so
troublesome
a
guest
.
There
is
but
one
only
case
where
hatred
seems
to
be
allowed
,
and
that
is
when
some
wicked
and
disloyal
person
hates
you
,
and
that
you
have
evident
proofs
of
his
hatred
and
malice
:
in
that
case
it
is
very
hard
to
separate
the
sinner
from
his
sin
,
and
not
to
hate
both
.
CHAP.
XVI
.
Of
Anger
.
THere
is
still
another
enemy
that
lodgeth
in
the
heart
of
man
,
which
is
not
so
lasting
as
hatred
,
and
is
notwithstanding
more
dangerous
than
it
,
by
reason
of
it's
violence
,
and
that
is
,
Anger
.
Children
,
it
is
my
own
fault
,
it
will
be
yours
,
it
is
the
vice
of
all
ages
,
sexes
,
and
conditions
,
without
any
exception
.
There
is
no
difference
amongst
us
but
only
of
more
and
less
:
all
the
other
imperfections
of
the
soul
,
have
a
certain
particular
object
,
without
which
the
sinfulness
of
their
action
ceaseth
.
Avarice
hath
riches
for
it's
leaven
;
hatred
,
an
injury
received
;
envy
,
impatience
at
anothers
prosperitie
;
gluttony
,
the
satisfaction
of
the
belly
and
palat
:
Without
that
bait
the
poyson
of
all
these
vices
would
have
no
more
force
than
the
vennom
of
a
benummed
Serpent
.
It
is
not
so
with
anger
,
all
things
from
the
greatest
to
the
least
are
fewel
to
it's
fire
.
A
broken
glass
,
a
false
report
,
a
careless
look
,
the
suspition
of
a
slight
,
an
unlucky
chance
at
play
—
which
are
but
trifles
,
will
cause
as
great
a
tumult
in
the
brain
of
a
cholerick
person
,
as
all
the
greatest
storms
of
humane
life
.
I
cannot
conceive
from
whence
so
unconsiderate
a
vehemency
as
that
of
anger
can
proceed
,
unless
it
be
that
the
subject
that
causes
it
,
makes
a
reciprocal
reverberation
from
the
memory
to
the
imagination
,
and
from
the
imagination
to
the
memory
,
without
ever
penetrating
unto
the
reasonable
part
of
the
soul
,
and
that
by
this
collision
our
fire
is
kindled
;
for
if
the
vanity
of
the
matter
that
transports
us
out
of
our selves
:
could
undergo
the
tryal
of
reason
,
the
name
of
God
who
beholds
our
follies
,
would
not
be
blasphemed
;
our
hair
,
at
least
mine
,
would
still
have
remained
on
the
head
;
no
palpitation
of
heart
,
suffocation
of
lungs
,
inflammation
of
eyes
,
froth
on
the
mouth
,
stuttering
of
the
tongue
,
nor
any
frantick
and
convulsive
motion
in
all
the
parts
of
body
and
soul
,
would
be
excited
in
us
.
All
these
things
are
so
many
symptoms
of
choler
and
so
many
enemies
which
still
wage
war
against
me
,
of
the
victory
of
which
,
provided
that
ye
had
a
share
in
it
,
my
children
,
I
protest
to
you
,
that
I
should
have
more
joy
to
see
us
all
erect
a
trophy
in
our
souls
,
than
of
all
other
conquests
which
we
can
possibly
obtain
.
To
say
the
truth
,
my
friends
,
as
concerning
my self
there
is
no
hopes
of
amendment
:
my
faults
being
as
old
as
my self
,
and
making
but
one
and
the
same
substance
with
me
,
it
is
impossible
now
to
remove
them
and
leave
the
person
that
supports
them
.
So
that
I
cannot
engage
with
you
in
this
conflict
,
nor
assist
you
,
but
like
those
who
sound
the
charge
and
never
enter
the
battel
.
This
enemy
notwithstanding
is
not
invincible
,
provided
that
he
be
fought
on
the
frontiers
,
and
resisted
at
it's
first
tumultuary
charge
before
that
it
seize
us
:
then
we
shall
perceive
that
it
is
of
the
nature
of
sprights
,
whose
first
aspect
is
terrible
;
and
that
in
effect
it
hath
neither
body
nor
sinews
no
more
than
they
,
when
one
hath
courage
to
abide
it
.
This
is
a
sign
of
it's
weakness
,
that
women
,
children
,
old
people
,
and
the
sick
who
are
all
infirm
persons
,
are
most
subject
to
that
passion
.
A
man
of
courage
is
never
overtaken
with
it
,
unless
by
his
carelesness
,
and
therefore
to
overcome
him
,
it
must
always
surprise
him
o
the
weakest
side
:
The
covetous
man
by
losses
,
or
decay
of
trade
and
gain
the
ambitious
by
a
repulse
,
the
vain
man
by
a
slight
,
the
voluptuous
by
the
deprivation
of
his
pleasures
,
and
so
of
others
.
The
nature
of
anger
,
me
thinks
,
hath
been
rarely
well
expressed
,
by
calling
it
an
impotency
of
the
soul
;
for
from
whence
could
have
proceeded
the
scourging
of
the
sea
,
the
threatnings
against
Mount
Athos
,
the
challenging
of
Neptune
,
the
displacing
of
the
gods
from
their
ranks
,
the
cessation
of
their
sacrifices
,
the
denying
of
them
,
the
rending
and
tearing
of
houshold
furniture
,
cloaths
,
and
of
his
own
flesh
,
but
from
an
extream
impotency
of
a
weak
soul
?
And
in
so
much
that
men
laugh
at
all
these
follies
,
instead
of
having
of
them
in
horrour
,
that
indulgence
does
so
maintain
them
,
that
there
have
been
known
a
hundred
braggadocios
of
anger
,
who
are
indeed
milder
than
they
seem
to
be
,
introduced
into
the
good
will
of
great
men
by
the
very
means
which
ought
to
have
banished
them
from
it
.
Though
my
temper
be
more
sanguin
than
cholerick
,
yet
ill
luck
at
play
,
and
impatience
in
my
fortune
,
hath
occasioned
in
me
such
troublesome
fits
in
the
paroxysm
of
that
feaver
,
that
if
you
cut
not
off
from
yours
,
and
especially
,
you
my
eldest
son
,
who
are
the
most
boyling
of
all
the
rest
,
these
two
breasts
of
wormwood
,
I
mean
Play
,
and
the
same
Impatience
that
I
have
had
,
I
am
very
much
afraid
that
after
my
example
that
malady
do
not
make
in
my
family
a
part
of
mine
inheritance
.
There
is
nothing
that
better
discovers
to
us
the
ugliness
of
that
vice
,
than
to
see
a
man
in
that
agitation
,
suffer
in
some
sort
an
entire
annihilation
of
what
he
was
before
,
by
the
change
that
it
is
wrought
upon
him
.
He
cannot
be
known
by
the
indications
and
marks
of
his
mind
,
the
first
lineaments
of
it
are
gone
,
rage
hath
effaced
them
;
and
yet
less
by
the
form
of
his
countenance
,
the
convulsions
which
he
suffers
,
not
permitting
him
to
retain
so
much
as
one
trait
of
his
ordinary
feature
.
It
hath
been
perhaps
the
prudence
of
nature
,
that
this
vice
being
more
prompt
and
active
than
the
rest
,
it
should
not
be
able
(
as
they
)
to
hide
it's
deformity
and
sinfulness
in
the
depth
of
matter
,
and
that
by
appearing
outwardly
,
it
should
let
us
see
in
the
representation
of
it's
ugliness
,
the
image
of
other
vices
it's
brethren
,
whose
venom
is
more
hid
,
to
work
in
us
thereby
a
general
aversion
from
all
.
Would
to
God
that
we
could
behold
our selves
with
a
wholesome
look
in
a
glass
,
whilst
our
spirit
is
boyling
,
and
that
the
real
external
and
internal
picture
of
our
tempest
could
be
conveyed
from
our
sight
to
our
Judgment
without
confusion
of
the
appearances
;
to
cure
that
evil
there
needed
no
other
medicine
without
doubt
but
our
own
view
.
Consider
I
pray
you
,
my
Child
,
in
the
person
of
a
cholerick
man
,
what
Kind
of
monster
it
is
that
tosses
him
within
,
whereof
you
only
see
the
shadow
and
phantome
in
his
countenance
.
Judg
by
the
smoak
,
and
soot
which
appear
outwardly
,
what
fire
must
be
in
his
heart
,
and
by
the
convulsive
motions
which
his
body
endures
,
what
kind
of
tyrant
it
is
that
hath
seized
his
soul
.
They
abuse
you
who
tell
you
that
it
is
a
short
rage
;
it's
violence
supplyes
it's
duration
,
it
is
of
the
nature
of
Giants
,
who
(
as
the
fable
saith
)
being
children
at
night
become
men
by
next
morning
.
Other
vices
insinuate
themselves
secretly
by
stealth
,
as
if
they
were
ashamed
to
be
seen
,
but
this
makes
it's
irruption
into
the
heart
like
a
tempest
of
fire
,
from
which
break
forth
many
sparks
,
whereof
some
flie
to
the
eyes
,
others
to
the
cheeks
,
the
tongue
,
lips
,
lung
,
joynts
,
leaving
not
one
part
of
the
body
to
the
government
of
it's
own
spirits
.
Yea
the
mouth
of
him
that
suffers
it
,
like
that
of
a
criminal
,
utters
many
words
against
his
will
being
forced
from
him
by
the
violence
of
the
rack
that
he
feels
,
and
which
are
quite
forgotten
so
soon
as
the
storm
is
over
.
But
if
all
these
things
be
not
sufficient
to
give
you
instruction
,
learn
at
least
from
the
experience
that
I
have
had
of
it
,
that
there
is
no
vice
in
man
so
quick
in
it's
conception
,
so
ugly
in
it's
action
,
so
lyable
to
repentance
,
nor
whose
fruit
is
so
bitter
as
of
this
.
To
conclude
it
is
a
kind
of
Epilepsie
fouler
than
the
falling
sickness
,
in
that
it
is
both
active
and
passive
.
Hereby
judge
,
my
friends
,
of
the
beauty
of
meekness
which
is
it's
contrary
,
and
how
pleasing
a
thing
it
is
to
God
,
to
men
,
and
more
still
to
ones
self
;
to
possess
the
body
and
soul
in
patience
with
all
sort
of
traquillity
and
ease
.
CHAP.
XVII
.
Of
Revenge
.
REvenge
is
the
fruit
that
anger
and
hatred
propose
to
themselves
,
which
God
hath
not
reserved
to
himself
as
the
most
dainty
bit
:
but
rather
to
pluck
out
of
our
hearts
these
two
wild
stocks
,
whose
fruit
is
more
dangerous
still
than
it's
stem
.
Take
but
from
anger
and
hatred
the
pleasure
of
revenge
,
and
you
disarm
them
both
.
Experience
teaches
us
that
wounds
are
cured
by
the
powder
of
sympathy
;
but
Nature
permits
not
that
the
ointment
of
antipathy
should
produce
the
same
effect
.
Experience
likewise
shews
us
that
our
own
blood
which
congeals
in
the
mouth
of
a
wound
that
we
have
received
,
is
a
more
sovereign
balsam
for
the
cure
thereof
,
than
the
shedding
of
the
blood
of
another
.
This
is
properly
the
effect
of
Revenge
,
it
scratches
an
ulcer
that
pains
us
,
and
that
produceth
a
greater
inflammation
;
and
at
length
a
gangrene
,
a
Piemontane
Captain
who
was
under
my
guard
almost
six
weeks
in
Savoy
,
confessed
to
me
that
he
alone
of
threescore
and
three
of
his
family
remained
alive
and
escaped
being
murthered
,
and
that
the
family
that
was
the
enemy
of
his
,
which
with
women
,
children
and
servants
consisted
of
fifty
six
souls
,
was
totally
extinguished
.
All
things
rightly
considered
,
I
know
no
remedy
so
treacherous
to
it's
intention
,
as
the
remedy
of
Revenge
,
whether
we
propose
to
our selves
thereby
to
ease
the
hurt
that
we
have
received
,
or
to
punish
the
wicked
doer
;
for
we
neither
do
the
one
nor
other
.
I
heal
not
my
wound
when
I
make
a
deeper
in
the
body
of
mine
enemy
,
and
by
revenging
my self
on
the
wicked
doer
,
I
not
only
provoke
him
rather
than
correct
him
,
but
I
become
wicked
my self
,
by
taking
to
me
the
power
and
authority
which
only
belongs
to
the
Law.
I
do
worse
yet
,
for
in
doing
of
him
injury
by
revenging
my self
,
I
justifie
what
he
hath
done
,
and
afford
him
new
matter
of
a
counter
Revenge
.
An
injury
done
violates
only
the
Law
,
an
injury
returned
does
insolently
rob
it
of
it's
authority
.
When
we
revenge
our selves
by
engaging
with
our
enemy
,
we
make
him
our
equal
;
but
by
pardoning
of
him
,
he
loseth
that
and
becomes
our
inferiour
,
a
pardon
carrying
somewhat
that
is
royal
,
and
the
character
of
Master
?
the
wise
man
,
when
he
tells
us
that
it
is
honourable
to
forget
past
offences
,
teaches
us
our
duty
on
this
occasion
.
The
evil
that
is
past
is
gone
,
let
the
troublesome
remembrance
thereof
sink
unto
the
same
abyss
.
A
wicked
man
in
doing
evil
follows
his
trade
;
if
you
be
a
good
man
,
it
will
be
yours
to
do
him
good
,
there
is
not
a
more
piercing
thrust
than
a
good
turn
,
it
reacheth
even
to
the
heart
,
perhaps
it
may
touch
the
heart
of
your
enemy
;
at
least
you
will
make
appear
in
doing
him
good
,
that
he
is
so
much
the
more
wicked
,
that
you
are
good
;
which
is
no
slight
Revenge
.
To
tell
you
the
truth
,
my
children
,
the
theory
of
these
counsels
is
far
more
lovely
than
the
practice
of
them
easie
:
God
preserve
us
all
from
an
injury
that
deserves
a
just
resentment
,
for
fear
lest
so
slippery
a
step
may
not
discover
the
weakness
of
our
strength
,
on
that
occasion
.
CHAP.
XVIII
.
Of
Fear
.
REvenge
never
gives
us
but
in
the
blade
the
fruit
which
it
proposes
for
our
satisfaction
.
Fear
does
yet
worse
,
it
gives
us
such
a
shake
by
seizing
on
us
that
it
makes
the
leaf
,
flower
,
and
fruit
,
that
it
promises
,
fall
.
It
seems
that
it
only
looks
to
our
security
,
and
nevertheless
from
the
very
minute
that
it
is
formed
in
our
mind
,
trouble
ariseth
with
it
:
we
may
with
reason
call
it
the
usurer
of
our
misfortunes
;
for
in
stead
of
some
one
or
other
which
only
threatens
us
,
it
calls
together
all
those
that
apprehension
can
conceive
;
and
is
so
forward
in
it's
diligence
,
that
it
often
turns
an
imaginary
evil
into
a
real
torment
.
If
even
the
best
fruits
gathered
before
their
maturity
be
sowre
,
what
can
be
the
foretast
of
an
evil
which
is
not
as
yet
come
to
it's
season
.
Fear
is
an
art
of
prolonging
misery
,
which
joyns
the
past
with
the
present
;
(
witness
the
surprise
of
one
of
Alexanders
Lieutenants
at
the
sole
sight
of
his
statue
)
and
with
greater
pomp
the
future
with
the
present
,
in
so
much
that
present
evils
come
upon
us
but
one
and
one
,
and
that
the
future
present
themselves
always
to
our
imagination
in
gross
.
In
this
rencounter
let
us
not
suffer
fortune
who
will
save
us
from
some
of
them
,
and
perhaps
from
all
,
to
be
kinder
to
us
,
than
we
are
to
our selves
.
As
that
apprehension
of
the
future
,
which
does
not
as
yet
exist
,
is
but
a
bastard
sprout
of
humane
prudence
,
so
the
impression
that
it
makes
on
us
is
not
so
sudden
,
nor
so
unconsiderate
,
as
that
of
a
present
fear
.
This
last
takes
no
counsel
,
it
so
binds
up
in
us
all
the
functions
of
body
and
soul
,
that
we
remain
without
action
,
or
if
we
retain
any
,
it
is
only
to
throw
us
into
a
greater
precipice
than
that
which
we
would
avoid
;
this
is
directly
opposed
to
fortitude
,
and
so
much
the
more
shameful
in
a
Gentleman
,
that
valour
ought
to
be
his
most
essential
quality
.
Child
,
Fright
at
a
present
danger
,
is
dishonourable
;
and
the
fear
of
a
future
will
disturb
you
:
take
heart
,
I
pray
you
,
against
both
,
if
it
be
prudence
to
discover
a
future
evil
,
it
is
none
to
forestal
it
:
let
not
the
dint
of
fortune
which
threatens
you
,
strike
at
a
distance
,
lest
you
be
so
much
the
more
weakned
,
when
you
come
to
grapple
with
it
.
The
fear
,
which
is
not
only
allowed
,
but
absolutely
commanded
,
is
the
fear
of
God
,
which
is
the
beginning
of
wisdom
;
And
I
pray
the
Lord
to
bestow
it
on
you
.
CHAP.
XIX
.
Of
Envy
.
ENvy
is
yet
a
more
troublesome
Guest
to
the
soul
,
which
I
advise
you
never
to
harbour
in
your
heart
.
Hatred
upon
a
just
resenting
of
a
received
injury
,
may
enter
it
by
force
;
Envy
can
never
be
admitted
,
unless
invited
:
but
when
it
is
once
entertained
,
it
is
the
only
vice
which
dallies
not
,
and
is
never
reconciled
to
virtue
,
till
after
death
.
Grant
not
to
that
lean
and
meagre
Guest
,
which
feeds
only
on
Vipers
,
the
same
lodging
which
God
has
reserved
in
you
for
himself
.
Detracting
from
the
honour
of
another
is
a
shameful
fomentation
for
a
mind
affected
with
that
distemper
.
If
by
diminishing
of
it
you
could
piece
up
your
own
,
there
might
be
something
to
be
said
,
but
on
the
contrary
you
thereby
lose
what
little
you
may
have
.
An
evil
eye
begets
not
only
the
hatred
and
contempt
of
him
that
it
beholds
,
but
likewise
of
all
those
that
see
the
malignity
of
it's
aspect
.
Envy
is
rather
an
homage
payed
to
the
virtue
of
another
,
than
a
pique
;
and
see
the
effect
of
it
.
Of
two
Competitors
,
the
enviours
voluntarily
yields
the
place
,
though
fortune
did
grant
it
him
:
and
it
very
often
comes
to
pass
,
that
by
rubbing
on
other
mens
actions
we
make
them
bright
,
and
thereby
more
illustrious
.
This
vice
without
any
plausible
pretext
or
excuse
,
as
others
have
,
is
alike
common
to
the
great
,
as
to
the
mean
,
because
the
mean
cannot
with
patience
abide
that
the
virtue
of
those
of
their
condition
should
place
them
at
a
distance
from
them
;
nor
the
great
that
their
inferiours
should
come
near
them
:
instead
of
this
mutual
envy
,
the
mean
would
do
better
to
tread
the
steps
of
those
that
go
before
them
,
and
the
great
to
keep
their
advantage
.
There
are
few
noble
Families
that
have
not
had
some
predecessour
raised
by
his
fortune
,
that
progress
could
not
be
made
without
changing
the
interval
that
was
betwixt
him
,
and
the
men
of
quality
of
his
time
,
his
posterity
may
do
the
same
:
and
therefore
,
my
children
,
I
intreat
you
;
to
have
an
esteem
for
those
that
raise
themselves
by
their
vertue
,
one
day
they
may
lend
you
a
hand
,
and
they
that
follow
after
by
your
example
,
will
push
you
forward
.
CHAP.
XX.
Of
Grief
and
Sadness
.
There
are
not
many
passions
which
are
not
formed
in
us
with
violence
,
but
Sadness
is
of
the
number
of
those
,
that
breed
in
the
soul
by
a
free
acquiescency
of
the
will
:
we
have
so
great
a
disposition
to
it
,
that
beside
that
all
vices
are
in
the
end
dog'd
with
an
inward
sorrow
which
attends
them
,
the
least
cross
accident
brings
it
upon
us
without
any
resistance
.
Let
it
be
the
punishment
of
our
vices
,
for
we
deserve
it
:
it
is
just
that
evil
should
beget
evil
,
but
that
the
accidents
of
life
to
which
humane
nature
is
subject
,
and
which
come
on
us
from
the
hand
of
God
,
should
afflict
and
make
us
sad
,
is
a
thing
that
we
should
not
permit
.
Sadness
is
so
essential
a
mark
of
a
sinner
,
that
by
that
alone
the
Scripture
discovers
to
us
the
heart
of
an
hypocrite
,
God
in
his
just
Judgment
being
willing
,
that
his
concealed
enemy
,
though
he
may
disguise
himself
in
appearances
,
being
gnawed
by
the
internal
worm
of
his
conscience
,
should
carry
always
on
his
forehead
the
stamp
of
punishment
which
his
disloyalty
deserves
,
and
that
is
sorrow
.
This
passion
is
in
some
sort
the
visible
image
of
hell
,
inasmuch
as
by
the
loss
of
the
good
which
we
lament
,
it
robs
us
of
the
use
and
relish
of
those
we
possess
,
and
that
it
so
much
infects
with
it's
bitterness
all
the
functions
of
our
soul
,
that
it
kills
in
it
the
love
of
our selves
,
and
our
gratitude
toward
God.
Observe
,
my
child
,
how
far
the
industry
of
a
man
that
afflicts
himself
advances
;
who
by
making
a
review
of
all
possible
felicities
,
of
Riches
,
Pleasures
,
and
Honours
,
composes
of
all
these
blessings
which
are
wanting
to
him
,
the
venom
that
empoysons
him
.
Make
better
use
,
I
pray
you
,
of
sickness
,
crosses
of
fortune
,
and
an
infinite
number
of
other
evils
which
you
suffer
not
,
which
are
many
more
in
number
than
those
that
lie
upon
you
;
make
of
them
rather
a
preservative
and
antidote
against
this
deadly
poyson
.
If
there
be
any
sorrow
excusable
,
it
should
be
for
the
loss
of
a
Father
,
a
kind
Brother
,
a
wise
Son
,
a
trusty
Friend
,
a
good
Master
,
or
for
the
death
of
a
faithful
Wife
,
which
is
rather
a
dismembring
of
our selves
than
a
separation
.
It
is
not
in
our
power
to
forget
the
memory
of
them
:
and
though
it
were
,
that
forgetfulness
being
a
kind
of
annihilation
of
the
thing
loved
,
I
should
never
advise
you
so
barbarous
a
remedy
;
for
it
is
true
that
on
such
hard
occasions
,
which
have
their
root
in
the
midst
of
our
bowels
,
it
would
be
inhumane
to
be
insensible
.
What
must
we
then
do
for
our
comfort
?
Weep
over
the
dead
as
our
Saviour
did
,
raise
him
again
by
a
sweet
reviving
of
his
memory
;
and
leave
our
grief
buried
with
him
in
the
same
grave
,
since
we
cannot
retrive
him
from
thence
.
The
fable
by
turning
into
stone
the
infortunate
Mother
after
the
death
of
all
her
children
,
instructs
us
that
we
are
of
too
soft
a
matter
to
suffer
in
flesh
and
bone
an
evil
of
that
nature
:
Insomuch
notwithstanding
that
an
extream
sorrow
seems
to
be
a
secret
repining
against
providence
,
let
us
humble
our selves
before
it
,
and
acknowledg
that
there
is
no
internal
grief
whose
continuance
is
absolutely
lawful
,
but
what
afflicts
us
for
the
evil
which
we
do
.
That
sorrow
alone
kills
sin
,
raises
the
sinner
,
and
restores
to
him
joy
and
gladness
.
CHAP.
XXI
.
Of
Joy
,
and
that
there
is
none
without
Vertue
.
AS
there
is
nothing
that
marks
so
much
sin
to
us
,
as
Sadness
,
so
likewise
there
is
no
solid
contentment
but
what
springs
from
virtue
.
If
it
proceed
from
our
immoderateness
,
it
passeth
like
lightning
,
or
as
a
flash
of
gunpowder
,
which
lasts
but
an
instant
,
and
is
immediately
turned
into
a
stinking
vapour
.
If
fortune
be
the
cause
of
it
,
she
is
always
treacherous
,
what
ever
she
do
.
If
she
grant
us
nothing
,
she
is
unfaithful
to
our
hopes
;
she
is
so
likewise
if
she
take
from
us
what
she
hath
bestowed
,
and
is
so
still
even
when
she
continues
them
with
us
,
in
respect
that
the
sense
of
the
good
that
she
does
us
evaporates
in
the
enjoyment
;
the
duration
of
it
is
sufficient
to
deprive
us
of
it's
relish
;
so
that
we
may
say
that
contentment
where
virtue
is
wanting
,
having
nothing
to
enliven
it
,
is
but
only
the
carcass
of
felicity
.
Joy
,
which
proceeds
not
from
vertue
,
fails
often
in
it's
bulk
:
if
it
be
little
,
it
is
imperceptible
:
if
excessive
,
there
is
danger
that
the
heart
of
man
prove
not
too
weak
and
small
a
vessel
to
contain
it's
overflowing
without
being
split
and
broken
.
Know
also
,
my
child
,
that
the
pleasure
of
sense
is
impure
and
of
short
duration
,
that
of
tast
,
though
it
be
but
an
essay
that
is
made
in
passing
of
the
victuals
which
the
stomach
receives
,
is
yet
the
cause
of
lasting
evils
,
as
of
crudities
and
indigestion
,
vertigo's
,
and
obstructions
of
the
brain
,
which
are
the
interreigns
of
the
soul
by
the
cessation
of
it's
actions
;
from
which
sometime
death
does
ensue
,
by
a
secret
and
clandestin
blow
,
the
cause
of
which
cannot
be
perceived
at
so
great
distance
.
As
to
the
pleasure
that
spring
from
the
two
great
abundance
of
spirits
,
it
is
so
sudden
in
it's
act
;
that
it
is
as
soon
extinct
as
kindled
:
if
it
be
urged
too
much
,
it
is
put
out
of
breath
;
and
by
continuance
,
degenerates
unto
feebleness
.
The
smelling
is
for
the
bad
as
well
as
good
smells
:
the
latter
if
they
be
a
little
strong
,
make
the
head
ake
as
well
as
the
former
,
instead
of
comforting
the
brain
.
As
concerning
the
hearing
,
if
jarring
discord
trouble
the
soul
,
harmony
dissolves
and
softens
it
,
and
displaces
it
from
it's
seat
.
Seeing
,
which
is
the
purest
of
all
our
senses
wearies
at
length
of
the
beauty
of
it's
object
,
what
it
admired
at
first
glance
,
only
pleases
it
at
the
second
look
;
at
the
third
it
does
not
as
yet
offend
it
,
but
in
process
of
time
it
is
cloyed
by
the
frequent
custom
of
eying
it
.
In
a
word
,
my
children
,
the
pleasure
of
our
senses
,
though
they
were
even
always
satisfied
,
is
but
superficial
;
it
affects
only
the
extremities
of
the
organs
that
are
destined
for
their
functions
;
if
it
come
nearer
and
incorporate
with
them
,
from
that
instant
it
ceases
to
be
sensible
.
As
to
what
concerns
the
contentment
which
Honour
,
Glory
,
Dignities
,
Nobility
,
Authority
,
and
Riches
afford
;
the
opinion
of
those
who
consider
these
things
but
as
imaginary
goods
,
or
instruments
of
our
vanity
,
is
,
in
my
judgement
,
a
little
too
severe
.
Though
vertue
may
find
in
it self
contentment
,
yet
humane
policy
,
to
provoke
men
to
emulation
,
in
well
doing
,
hath
most
wisely
appointed
Honour
,
Glory
,
Dignities
,
and
Nobility
,
to
be
a
visible
homage
which
should
be
rendered
to
vertue
,
and
that
Authority
and
Riches
should
be
the
means
to
give
greater
extent
to
it's
operations
.
All
these
goods
,
notwithstanding
,
ought
to
make
no
other
impression
on
us
,
but
as
goods
of
retinue
and
attendance
,
which
are
but
the
baggage
of
vertue
;
for
in
effect
Honour
and
Esteem
is
but
a
passing
vapour
,
which
is
derived
to
us
onely
from
the
fancy
of
another
;
Nobility
but
a
politick
acknowledgment
of
service
performed
,
and
Authority
but
a
power
to
maintain
with
Dignity
the
Laws
,
which
the
same
Laws
confer
upon
us
;
all
these
things
being
but
forein
concessions
,
can
establish
in
us
no
solid
contentment
:
nothing
but
vertue
alone
whose
acts
are
all
our
own
,
can
bestow
it
.
As
it
is
impossible
but
that
a
body
of
a
good
Constitution
,
lovely
,
healthful
and
vigorous
,
must
be
sensible
of
the
pleasure
that
there
is
in
the
enjoyment
of
all
these
blessings
;
so
by
the
same
reason
,
when
the
soul
is
purged
from
all
it's
perturbations
,
which
are
it's
maladies
,
when
it
wills
nothing
but
what
is
honest
,
and
just
,
wherein
consists
it's
true
beauty
,
and
that
it
is
always
in
readiness
to
do
good
,
it
cannot
be
in
that
condition
,
and
not
feels
already
some
foretast
of
the
joys
of
heaven
.
Would
to
God
,
my
friends
,
that
ye
were
capable
to
know
the
happiness
of
those
who
have
attained
to
that
perfection
,
and
that
ye
could
see
presented
to
the
eye
in
some
worthy
subject
a
living
scheme
of
the
excellence
of
vertue
,
to
the
end
that
the
sensible
object
of
it's
beauty
might
attract
you
with
greater
violence
to
the
Love
of
it
.
CHAP.
XXII
.
That
we
must
choose
a
profession
.
Of
the
profession
of
Arms
,
and
what
ought
to
be
the
first
institution
thereof
.
HAving
discoursed
to
you
,
my
child
,
concerning
your
manners
,
and
the
vices
that
may
corrupt
them
,
I
come
now
to
speak
of
the
profession
that
you
are
obliged
to
follow
;
for
though
we
have
all
one
and
the
same
original
,
yet
the
wisdom
of
him
who
is
the
author
of
it
,
hath
been
pleased
that
there
should
be
amongst
us
many
different
conditions
and
trades
,
all
which
should
stand
in
need
of
one
another
,
to
the
end
that
the
mutual
service
which
is
performed
in
that
diversity
,
might
be
to
us
all
a
common
bond
of
love
:
wherefore
,
my
friends
,
that
we
may
not
be
useless
members
of
this
community
,
every
one
of
us
ought
to
propose
to
our selves
,
a
course
of
life
which
may
according
to
nature
and
Law
satisfie
this
publick
duty
.
Upon
the
account
of
that
common
obligation
,
it
is
my
intention
that
two
of
my
three
Sons
serve
the
King
in
his
Armies
,
and
that
the
third
be
a
Church-man
,
provided
he
be
endued
with
the
good
qualilities
that
so
holy
a
Calling
requires
;
if
not
,
I
design
him
likewise
for
a
Souldier
,
though
I
have
already
lost
three
elder
Brothers
Children
,
one
before
Corbie
,
another
before
Perpignan
,
and
the
third
in
the
return
from
the
Siege
of
Thionvile
:
and
likewise
three
Sisters
Children
,
whereof
the
one
died
in
Garrison
,
the
other
killed
before
St.
Antonin
,
and
the
third
at
the
Battel
of
Nordlinguen
,
yet
we
must
not
forsake
the
Trade
.
I
am
not
ignorant
that
a
Souldier
is
only
a
Sacrifice
devoted
for
the
service
of
his
King
and
Country
;
that
he
is
their
Martyr
,
and
that
our
Kings
have
more
reason
to
call
the
Gentlemen
the
Limits
of
their
Dominions
,
considering
the
Progress
of
our
Wars
,
than
that
Ancient
,
who
shewing
his
fellow
Citizens
,
said
that
they
were
the
Walls
of
the
Town
.
Since
it
is
so
,
I
think
there
should
be
a
little
more
care
taken
of
their
primary
institution
for
the
wars
,
and
that
it
were
to
be
wished
that
there
were
some
place
in
the
Kingdom
that
might
serve
for
nurseries
,
where
the
Gentry
,
when
they
leave
the
Colledge
and
the
Livery
,
might
be
trained
in
the
exercise
of
Arms
,
and
that
in
such
places
there
were
Academies
for
riding
the
great
Horse
,
for
Vaulting
,
Dancing
,
Fencing
;
for
Arithmetick
,
Cosmography
,
Navigation
,
and
the
Languages
,
whereof
the
Masters
were
entertained
at
the
publick
charge
,
for
the
use
and
benefit
of
the
Children
of
poor
Gentlemen
who
may
have
died
or
grown
aged
in
the
service
.
The
matter
is
not
without
example
,
two
persons
of
quality
have
done
heretofore
at
their
own
cost
,
to
wit
Monsieur
de
St.
Luke
in
Brouage
,
and
Monsieur
de
Vic
at
Calais
,
with
so
much
honour
and
reputation
,
that
there
was
never
a
younger
Brother
that
came
out
of
their
Garrisons
,
who
did
not
respect
them
as
long
as
they
lived
as
much
as
the
King
,
and
honour
them
more
than
their
Parents
.
That
little
expence
is
very
inconsiderable
in
so
great
a
Kingdom
as
this
,
in
respect
of
the
great
advantage
that
may
redound
from
it
.
In
the
first
place
,
what
bad
habit
a
Page
may
have
learned
in
the
company
of
Lackeys
where
he
hath
been
bread
,
and
from
whom
he
only
differs
by
the
fashion
of
his
breeches
,
will
turn
to
discretion
when
he
comes
to
be
instructed
by
his
Officers
,
his
Masters
and
the
rest
of
the
Gentlemen
that
run
the
same
career
with
him
.
The
Scholar
that
leaves
the
Colledg
,
ill-bred
,
diffident
,
and
wild
,
will
learn
grace
and
assurance
,
finding
himself
in
a
company
more
resolute
and
civilized
than
that
from
which
he
parted
:
whereas
if
a
Page
after
his
commerce
with
Lackeys
turn
himself
streight
over
into
the
Guards
,
the
contagion
of
the
Pickpocket
or
Highway-man
may
in
a
great
City
prove
dangerous
:
and
it
is
likewise
to
be
feared
,
lest
a
young
Scholar
,
being
but
a
fresh-water
Souldier
,
may
not
for
want
of
a
good
Tutor
forsake
the
service
,
when
he
finds
that
in
his
noviciat
he
is
the
sport
of
his
Comrades
in
that
place
,
where
there
is
more
licence
given
than
in
a
well
ordered
Garrison
.
It
is
likewise
very
considerable
that
young
men
leave
the
Colledge
and
the
Livery
of
the
Page
,
in
the
flower
of
their
age
,
and
that
this
flower
is
blasted
without
bearing
any
fruit
,
or
if
it
bear
any
,
it
is
bad
,
if
it
be
but
in
the
least
neglected
.
In
this
fair
season
the
blood
and
spirits
,
which
are
in
their
prime
,
are
very
dangerous
Counsellors
,
if
the
motion
of
their
impulse
have
it's
free
course
.
So
that
it
is
a
matter
of
pity
and
commiseration
to
see
young
men
,
who
leave
the
Family
of
a
person
of
quality
,
to
whom
perhaps
by
reason
of
his
negligence
,
they
have
only
been
known
by
his
Liveries
;
or
come
out
of
a
Colledge
where
they
have
learned
nothing
but
what
must
be
forgotten
,
for
want
of
skill
in
Tutors
for
the
education
of
youth
,
left
to
their
own
conduct
.
After
such
shipwrack
of
their
first
years
,
it
is
to
heap
evil
upon
evil
to
send
them
into
a
Garrison
,
where
all
that
they
have
to
do
,
is
once
in
three
days
to
mount
the
Guard.
By
the
sloth
of
the
other
two
the
mind
is
in
danger
of
becoming
more
lazy
than
the
body
.
Against
this
inconvenience
I
see
no
other
remedy
,
but
the
different
exercises
which
I
have
proposed
,
which
by
their
variety
might
always
keep
in
breath
the
bodies
and
minds
of
youth
,
and
by
a
laudable
emulation
of
striving
to
excel
,
break
the
bonds
of
evil
habits
before
contracted
,
and
introduce
better
in
their
place
.
It
would
now
be
very
superfluous
to
send
our
Youth
into
Holland
;
the
success
of
our
Arms
,
and
the
diligence
of
our
Sieges
,
make
appear
that
of
Scholars
we
are
become
Masters
in
that
Trade
;
and
besides
I
have
found
by
experience
in
two
journies
that
I
made
there
as
a
Volunteer
,
the
one
at
the
Rupture
of
the
Truce
,
and
the
other
during
the
Siege
of
Breda
,
a
younger
Brother
,
though
of
thirty
six
years
of
age
at
the
first
,
and
of
forty
at
the
second
,
that
Brandy
and
Tobacco
made
in
that
place
the
greater
share
of
the
Exercises
of
our
cadets
.
I
am
much
of
opinion
that
what
I
propose
,
is
but
a
wish
in
the
blade
,
whereof
I
neither
expect
flower
nor
fruit
.
So
that
knowing
no
Garrison
in
the
Kingdom
where
there
is
any
care
taken
of
the
Youth
,
I
would
advise
you
,
my
Children
,
before
ye
go
to
the
Army
,
to
serve
the
King
a
year
in
his
Guards
:
ye
owe
him
the
first
fruits
of
your
services
;
there
the
Grandees
of
the
Nation
are
to
be
seen
in
gross
,
elsewhere
they
appear
but
in
retail
:
whilst
in
that
place
you
learn
the
duty
of
a
Souldier
,
you
will
neither
want
Masters
nor
time
for
your
other
exercises
,
provided
you
have
discretion
to
manage
it
aright
in
the
same
place
.
The
commerce
of
the
Souldier
,
the
Officer
,
the
Citizen
,
Tradesman
,
Pickpocket
,
Religious
,
and
the
Presence
of
the
Court
,
may
offer
you
at
one
glance
a
general
view
of
the
order
and
disorder
of
the
world
,
the
consideration
of
which
will
not
be
altogether
useless
to
you
for
your
conduct
:
so
after
that
your
years
of
noviciat
in
the
Guards
is
expired
,
you
may
go
and
make
your
profession
in
the
Army
.
CHAP.
XXIII
.
Seven
Counsels
for
a
Souldier
.
HItherto
,
my
Children
,
I
have
treated
you
as
a
good
Father
,
who
teaches
his
Children
their
first
steps
,
and
holds
them
up
by
the
strings
;
but
when
I
now
consider
you
as
entred
into
the
Trade
,
beside
the
quality
of
Father
,
which
I
had
before
,
I
acquire
likewise
over
you
the
quality
of
an
ancient
Officer
,
and
on
this
double
respect
ye
own
more
deference
and
regard
to
my
Counsels
concerning
the
profession
to
which
ye
are
called
.
COVNSEL
I.
The
first
counsel
that
I
give
you
,
my
Son
,
is
,
that
if
you
perceive
that
your
heart
is
not
good
for
the
wars
,
and
that
you
are
not
fully
resolved
faithfully
to
serve
the
King
,
you
meddle
not
that
way
:
though
your
quality
oblige
you
to
it
,
yet
no
body
will
force
you
:
the
Arrear-ban
is
now
no
more
in
use
,
and
though
it
were
,
the
prudence
of
our
Laws
allows
you
to
supply
your
place
in
the
service
by
another
,
who
may
be
of
more
worth
than
your self
.
Add
not
to
the
Cowardise
of
your
heart
,
Sacriledge
,
in
violating
by
baseness
,
or
infidelity
,
the
Oath
which
you
make
,
of
true
and
faithful
serving
the
King.
The
promise
which
you
give
at
the
head
of
the
Regiment
with
hand
lifted
up
to
Heaven
,
is
a
solemn
Vow
in
the
presence
of
God
and
men
,
which
is
no
less
obligatory
than
others
.
These
are
but
made
once
in
ones
life
,
yours
is
renewed
at
every
Muster
.
Their
pay
is
only
in
credit
and
hope
,
yours
is
in
present
money
;
yea
,
we
may
say
that
by
deserting
they
commit
but
a
private
trespass
,
and
you
a
publick
crime
.
Wherefore
,
my
Child
,
die
rather
than
do
the
least
thing
in
the
Army
which
may
dishonour
you
,
for
you
will
have
there
too
many
witnesses
of
your
shame
.
The
antient
Discipline
that
punished
the
Coward
with
death
,
was
not
so
severe
as
ours
,
which
prolongs
the
sense
of
his
disgrace
,
by
letting
him
outlive
his
honour
.
COVNSEL
II.
My
second
advice
is
,
that
you
be
not
obstinate
in
the
fight
longer
than
the
enemy
makes
head
against
you
:
when
they
are
once
broken
,
and
that
there
is
no
more
hopes
of
rallying
,
desist
,
and
let
those
who
have
need
to
be
fleshed
with
booty
compleat
the
overthrow
.
Defile
not
your self
with
the
blood
of
him
that
flies
,
and
far
less
of
him
that
renders
himself
.
Wounds
given
on
the
back
are
more
disgraceful
than
wounds
there
received
.
You
are
in
fear
of
him
whom
you
strike
in
that
condition
,
and
by
letting
of
him
alone
,
you
slight
him
.
There
are
three
sorts
of
courage
in
an
Army
,
the
first
begins
the
victory
,
the
second
pursues
it
,
and
the
last
makes
the
Massacre
:
strive
you
to
be
of
the
first
.
COVNSEL
III.
If
any
one
render
himself
prisoner
to
you
,
being
of
that
quality
that
you
may
dispose
of
him
at
your
pleasure
,
let
him
appoint
his
own
ransom
:
if
he
will
not
promise
you
any
thing
,
do
a
deed
of
charity
without
opening
your
purse
,
and
send
him
going
:
if
he
promise
you
any
thing
,
set
him
at
liberty
upon
his
parole
;
if
he
fail
in
performance
,
believe
that
it
hath
been
his
inability
to
make
satisfaction
,
and
that
in
vain
you
should
have
assured
him
of
his
life
,
if
you
had
deprived
him
of
what
was
needful
to
maintain
it
:
to
say
the
truth
,
such
a
traffick
is
but
a
sign
of
low
ambition
.
COVNSEL
IV.
Above
all
things
I
recommend
it
to
you
that
you
never
plunder
your
Quarters
;
he
that
harbours
you
is
your
Landlord
,
and
you
his
Guest
,
which
is
a
relation
of
mutual
good-will
.
If
it
be
your
own
Country
that
you
sack
,
you
are
thereby
guilty
of
Parricide
:
if
it
be
a
conquered
Land
,
spare
it
,
my
Child
,
for
it
becomes
the
Dominion
of
him
that
hath
given
you
your
arms
,
where
your
insolence
should
not
make
his
Government
terrible
.
If
it
be
an
Enemies
Country
,
be
not
the
waster
of
it
,
lest
that
by
your
cruelty
against
the
works
of
Art
and
Nature
,
you
match
not
your self
with
your
Boy
,
in
becoming
the
companion
and
complice
of
the
disorders
whereof
he
is
in
possession
.
COVNSEL
V.
If
by
your
services
you
may
at
some
time
deserve
that
the
King
bestow
upon
you
the
Government
of
some
frontier
place
;
if
it
be
of
his
ancient
Dominion
,
besides
your
vigilance
in
your
Guard
,
govern
your self
in
such
a
way
,
that
your
civility
towards
the
Inhabitants
may
prove
to
you
a
second
Garrison
;
and
that
their
Neighbours
by
the
Image
which
in
your
person
they
may
see
,
of
the
goodness
of
your
Master
,
may
have
ground
to
wish
him
for
their
Prince
.
If
it
be
a
place
of
conquest
,
learn
this
from
me
that
the
acquests
of
force
are
only
preserved
by
Justice
,
and
that
it
alone
is
able
to
break
the
yoke
of
an
ancient
servitude
in
favour
of
a
new
subjection
.
Propose
to
your self
meerly
the
service
of
the
King
,
the
security
of
the
place
,
the
protection
,
and
not
the
pillage
of
those
that
are
under
the
command
of
your
Guns
,
and
the
integrity
of
an
exemplary
life
,
which
are
the
essential
marks
of
a
good
Governour
.
A
great
Train
,
rich
Furniture
,
and
a
sumptuous
Table
,
are
but
the
false
appearances
of
it
;
affect
them
not
,
if
you
want
estate
enough
to
support
the
expences
:
All
these
things
which
serve
only
for
ostentation
,
will
be
so
many
enemies
to
your
duty
which
you
have
lodged
in
your
breast
.
COVNSEL
VI.
If
any
one
without
a
Commission
intrust
you
with
the
Undergovernment
of
a
place
belonging
to
the
King
,
and
that
he
abandon
the
Kings
service
,
withdraw
your self
from
him
without
giving
him
any
trouble
about
that
wherein
he
hath
intrusted
you
.
You
are
no
less
obliged
to
observe
the
duty
of
the
Law
of
Nations
,
which
is
to
restore
a
thing
committed
to
your
keeping
,
than
the
duty
of
the
Law
of
the
State
,
which
is
to
be
faithful
to
your
Prince
:
by
that
means
you
satisfie
both
the
one
and
the
other
.
COVNSEL
VII
.
What-ever
employment
you
may
have
,
be
not
too
much
concerned
for
your
Purse
;
look
not
after
that
which
they
call
Vails
and
Perquisites
,
it
is
sordid
and
sneaking
gain
,
and
of
little
profit
.
Abstain
from
that
pedling
traffick
,
even
though
it
be
allowed
you
,
to
the
end
that
your
hands
and
desire
may
be
accustomed
to
their
duty
at
small
cost
.
I
have
done
what
I
advise
you
,
when
I
was
an
Officer
in
a
Place
,
where
the
Kings
Farmers
would
have
continued
to
me
a
gratuity
which
they
were
wont
to
make
to
my
Predecessors
,
even
with
some
augmentation
;
I
refused
it
,
that
having
been
appointed
by
the
King
,
I
might
not
have
the
shame
to
engage
an
Officer
of
his
under
any
other
pay
but
his
own
.
CHAP.
XXIV
.
Three
Counsels
for
ones
fortune
.
The
first
,
Always
to
follow
the
Court
and
the
Army
.
The
second
,
To
follow
the
inclination
of
ones
Genius
.
The
third
,
To
propose
in
all
things
an
honest
end
.
COVNSEL
I.
NOw
as
to
the
ways
which
you
must
take
in
seeking
that
which
they
call
your
Fortune
,
I
have
no
other
counsel
to
give
you
,
but
that
you
present
your self
always
to
her
in
the
places
where
she
may
see
you
,
that
is
at
Court
or
in
the
Army
,
and
that
when
you
are
there
you
let
her
dispose
of
you
according
to
her
good
pleasure
.
Let
it
be
your
care
patiently
to
expect
what
she
shall
bestow
on
your
endeavours
,
otherwise
you
will
meet
with
cross
hits
.
Experience
hath
taught
me
that
she
is
a
Mistress
that
only
desires
the
assiduity
of
our
presence
,
and
will
not
be
forced
to
any
thing
but
what
she
pleases
;
and
that
they
themselves
,
whose
hand
make
the
distribution
of
her
favours
,
expect
,
as
she
doth
,
the
same
submission
.
I
have
found
that
it
was
in
vain
that
I
proposed
to
my self
to
die
,
or
to
squeez
from
her
some
better
luck
than
I
have
had
,
my
life
having
been
preserved
almost
in
despight
of
me
,
without
having
received
but
a
very
small
share
of
her
favours
.
It
is
true
she
offered
me
once
the
Lieutenant
Colonels
place
of
the
Regiment
of
Sieur
Luc
,
at
present
Persan
,
which
I
should
have
accepted
,
if
at
that
time
I
had
not
been
threatned
with
a
Consumption
:
And
four
years
ago
the
late
Mareschal
of
Vitry
sent
to
my
house
to
offer
me
the
same
place
in
the
Queens
Regiment
:
but
my
inability
to
bear
the
expences
of
it
,
obliged
me
to
make
within
my self
this
wise
reflexion
,
that
in
the
age
that
I
was
in
,
my
Family
had
more
need
of
my
presence
,
than
the
King
of
my
service
.
Notwithstanding
whatever
my
little
fortune
hath
been
,
I
have
all
reason
to
thank
God
that
he
hath
given
me
the
grace
honestly
to
subsist
by
the
Revenue
of
the
Altar
in
the
service
of
the
Altar
;
and
to
have
continued
in
it
a
considerable
enough
time
without
any
shame
or
disgrace
that
I
know
of
,
to
have
thereby
made
up
as
much
as
hath
reimbursed
what
I
advanced
of
my
estate
in
the
first
years
of
my
services
,
and
that
his
providence
hath
permitted
for
my
repose
,
that
I
was
discharged
of
a
place
where
my
constant
attendance
would
have
hindred
me
from
meeting
with
your
Mother
,
as
now
I
have
,
from
whence
I
have
the
blessing
of
your
birth
,
my
Children
,
and
another
supply
which
I
must
not
publish
,
by
means
whereof
I
receive
yearly
the
same
Rents
which
I
had
of
the
King
,
when
I
was
one
of
his
Officers
.
So
it
hath
pleased
Divine
mercy
to
continue
to
me
my
allowance
in
my
retirement
,
as
during
the
time
of
my
service
,
only
with
the
change
of
the
hand
of
his
Treasurer
.
COVNSEL
II.
I
have
yet
another
very
considerable
advice
to
give
you
,
my
Children
,
concerning
the
Progress
of
the
course
of
your
fortune
;
and
that
is
,
that
you
listen
to
the
counsel
of
your
friends
:
but
if
it
be
quite
contrary
to
your
own
,
and
you
in
age
to
make
the
choice
of
the
ways
that
you
should
take
,
follow
the
inclination
of
your
genius
,
if
you
find
that
it
presses
you
with
violence
.
Our
designs
being
measured
according
to
the
extent
of
our
souls
,
whether
great
or
small
,
you
can
hardly
meet
with
one
of
your
own
gage
which
fits
you
so
exactly
,
that
in
the
execution
thereof
another
mans
measure
may
not
be
either
longer
or
shorter
than
your
own
.
And
that
is
the
reason
why
every
one
of
us
is
wise
enough
in
his
own
affairs
,
provided
he
apply
himself
thereto
,
because
he
conducts
them
according
to
his
own
measures
.
The
diversity
of
age
,
constitution
,
quality
,
and
interest
,
are
so
many
different
shadowings
in
the
aspect
of
the
existence
of
things
,
whose
variety
hinders
the
counsels
of
others
from
agreeing
well
with
ours
about
the
means
which
are
altogether
proportionate
to
us
.
Great
actions
which
we
see
succeed
,
although
that
before
their
execution
they
appeared
to
us
impossible
,
can
only
proceed
from
an
inward
impulse
of
some
particular
spirit
of
conduct
,
that
compels
him
that
does
them
,
to
undertake
them
in
spight
of
his
reason
,
otherways
they
would
never
come
to
pass
.
This
is
the
sole
reason
,
why
Common-wealths
are
not
wont
to
make
so
great
progresses
as
Monarchies
,
in
respect
that
all
great
designs
have
in
them
always
somewhat
of
danger
;
and
that
in
Communities
the
desire
of
preservation
is
popular
and
more
universal
than
that
of
enlarging
themselves
:
add
,
that
it
is
altogether
impossible
that
so
many
different
spirits
which
have
their
vote
in
Council
can
make
a
common
and
uniform
prognostick
of
the
success
of
the
matter
in
deliberation
,
whether
it
shall
prosper
,
or
not
;
whereas
when
all
things
are
ruled
by
the
will
of
a
single
person
,
we
see
great
designs
succeed
,
whether
it
be
that
his
foresight
brings
near
to
him
,
as
with
Telescopes
,
the
success
of
the
future
,
which
is
imperceptible
to
many
eyes
that
look
differently
on
things
,
or
that
without
any
more
consultation
he
yields
a
blind
obedience
to
the
impulse
of
his
genius
,
which
assures
him
of
the
event
.
Hence
proceed
the
incredible
actions
which
are
atchieved
in
Monarchies
under
the
Government
of
an
excellent
Prince
,
or
the
direction
of
some
wise
and
discreet
Minister
of
State
during
his
minority
;
witness
the
example
of
the
present
reign
:
or
under
a
Prince
,
who
in
his
majority
hath
had
the
prudence
to
associate
to
himself
in
affairs
some
wise
confident
of
State
;
witness
the
example
of
the
preceding
reign
,
which
probably
might
have
produced
somewhat
yet
greater
,
if
the
regular
motion
of
the
direction
had
not
been
often
retarded
by
that
of
the
principal
wheel
,
which
was
not
always
concentrick
with
it
.
In
verity
when
I
call
to
mind
that
I
have
seen
a
Gentleman
of
Poitou
,
a
younger
Brother
of
his
Family
,
(
which
was
indeed
good
,
but
entangled
with
affairs
)
propose
to
himself
before
that
he
was
as
yet
called
to
publick
Ministry
,
to
restore
to
the
King
the
places
which
the
Protestants
held
in
the
Kingdom
;
and
to
change
the
great
designs
of
the
House
of
Austria
into
a
necessity
of
keeping
what
they
had
,
rather
than
of
getting
more
;
I
find
my self
wholly
convinced
(
considering
the
difficulty
of
the
project
)
to
believe
that
if
he
had
not
had
a
particular
spirit
of
wisdom
that
shewed
him
to
the
eye
the
possibility
of
all
these
things
,
he
had
never
enterprised
them
.
The
regaining
of
Rhé
,
the
taking
of
Nancy
,
the
last
relief
of
Casal
,
of
Leucate
,
and
of
the
City
of
Turin
,
are
actions
too
bold
,
(
if
it
may
be
said
)
to
have
been
undertaken
according
to
the
measures
of
an
ordinary
conduct
,
by
those
that
did
them
,
without
some
internal
foreknowledge
of
their
success
.
And
though
the
Battel
of
Rocroy
,
which
was
followed
with
that
of
Fribourg
,
and
it
,
with
the
Battel
of
Nordlinguen
,
be
the
certain
effects
of
a
prudence
that
acts
always
with
the
same
vigour
:
Nevertheless
these
actions
are
of
such
a
pitch
,
considering
the
cirstances
of
time
,
place
,
and
of
the
age
of
him
that
contrived
,
and
executed
them
all
with
his
own
hand
,
that
they
appear
to
all
those
that
look
upon
them
at
distance
,
to
be
the
expeditions
of
a
divinely
inspired
oldness
.
His
Highness
will
pardon
me
,
I
hope
,
these
extraordinary
impulses
have
sometime
so
sudden
and
unforeseen
a
motion
,
that
they
break
out
like
those
sweet
chaces
of
Musick
,
whereof
the
art
is
concealed
,
and
which
transport
him
that
sings
out
of
himself
;
and
ravishes
him
after
they
are
performed
,
with
the
same
admiration
as
those
that
hear
him
.
Children
,
we
cannot
acknowledge
providence
in
great
things
,
unless
we
own
it
likewise
in
small
,
all
things
here
below
being
equally
small
in
respect
of
God.
From
the
pattern
of
these
great
Souls
,
of
whom
I
have
been
speaking
,
we
have
ground
to
believe
that
the
lesser
,
such
as
ours
,
have
their
particular
mover
for
their
direction
,
as
well
as
those
that
appear
great
in
regard
of
us
.
COVNSEL
III.
So
that
I
advise
you
to
leave
your
conduct
to
the
inspiration
of
your
genius
.
Assure
your selves
it
will
be
happy
,
provided
that
in
whatsoever
you
undertake
,
you
propose
to
your selves
an
honest
end
.
When
we
propose
to
our selves
an
honest
end
,
the
means
of
attaining
it
must
of
necessity
be
so
likewise
;
otherwise
the
end
will
not
be
lawful
,
and
by
doing
so
our
actions
which
are
directed
to
that
end
,
being
virtuous
,
we
shall
continue
always
in
the
habit
and
exercise
of
virtue
,
even
though
our
intention
should
be
disappointed
of
success
.
It
is
above
all
most
important
that
the
designs
of
great
men
which
are
attended
with
a
great
Train
of
consequences
,
should
always
have
an
aim
to
some
honest
end
:
if
it
be
otherways
,
and
that
there
is
a
breach
of
publick
peace
made
within
or
without
the
state
,
the
calamities
that
depend
thereon
,
make
men
eye
the
life
of
those
that
cause
the
:
if
it
be
short
,
it
appears
like
a
Whirlwind
and
Hurricane
that
overthrows
every
thing
that
comes
in
its
way
,
and
which
is
at
length
spent
by
its
own
violence
.
But
if
it
be
of
long
duration
,
it
is
considered
as
those
great
inundations
which
drown
a
whole
Countrey
,
the
remains
of
which
,
if
any
there
be
,
appear
only
like
Towers
and
Tops
of
Steeples
half
drowned
,
which
subsist
in
the
midst
of
their
shipwrack
for
no
other
end
but
to
point
out
better
the
horror
of
the
Deluge
.
A
great
man
is
very
unhappy
,
who
when
he
might
have
shone
with
a
lovely
and
beneficial
splendour
,
appears
only
like
a
Comet
,
his
fame
and
reputation
is
very
unfortunate
when
it
is
onely
found
in
the
Annals
as
an
Earthquake
,
or
Deluge
,
and
that
his
life
hath
been
only
famous
by
the
mischief
that
he
hath
done
.
There
is
no
fame
good
or
bad
,
but
for
great
men
,
the
reputation
of
the
meaner
is
lost
in
the
multitude
,
and
therefore
their
inclination
towards
a
good
end
should
be
more
violent
than
ours
;
they
see
that
thereby
alone
their
name
is
continued
,
that
many
ages
after
their
death
they
have
still
an
union
with
the
living
by
the
veneration
that
men
have
for
them
,
and
that
their
memory
growing
old
yields
a
sweeter
smell
,
as
that
of
the
wicked
a
more
stinking
scent
,
by
reason
of
the
bad
end
which
they
proposed
to
themselves
:
the
fall
of
the
last
is
like
thunder
which
tumbles
down
with
a
great
noise
,
and
leaves
nothing
after
it
remarkable
but
the
ruins
that
it
hath
made
,
and
an
infection
that
impoysons
the
place
where
it
fell
.
CHAP.
XXV
.
Five
Counsels
concerning
the
conduct
of
ones
Family
.
HAving
discoursed
to
you
,
my
Children
,
of
the
honest
end
,
which
all
your
actions
ought
to
have
,
I
come
now
to
the
conduct
of
your
House
,
which
is
a
matter
of
no
small
importance
.
If
like
Knights
Errant
we
found
always
our
Equipage
ready
,
and
a
covered
Table
,
I
should
advise
you
to
follow
,
as
they
do
,
the
course
of
your
adventures
,
without
troubling
your selves
farther
:
but
seeing
you
have
need
of
the
small
portion
that
I
leave
you
,
to
serve
you
for
ammunition
bread
,
until
the
King
give
you
other
,
it
is
convenient
that
you
know
how
it
is
to
be
managed
.
The
Laws
allow
us
not
the
disposal
of
our
Estates
before
we
be
five
and
twenty
years
of
age
,
whether
it
has
been
their
scope
not
to
abandon
to
young
age
,
which
is
expensive
and
inconsiderate
,
a
Viatick
whereof
old
age
stands
more
in
need
,
or
that
they
have
had
some
other
regard
,
they
seem
to
me
very
prudent
in
having
suspended
our
power
of
acting
in
business
until
that
age
;
in
respect
that
the
conduct
of
a
Family
which
is
painful
,
would
have
made
too
great
a
diversion
of
our
first
years
,
which
are
more
profitably
imployed
in
the
study
of
the
Profession
that
we
intend
to
follow
,
than
in
any
other
business
whatsoever
.
For
that
effect
our
Statutes
have
ordained
that
the
character
of
Priest
or
Judge
should
not
be
conferred
on
any
before
the
five
and
twentieth
year
of
age
,
to
give
more
time
for
one
to
render
himself
capable
of
either
,
and
that
also
because
it
would
not
be
at
all
reasonable
that
one
should
be
the
Judge
of
another
man's
conscience
,
before
he
knew
how
to
govern
his
own
;
nor
that
we
should
have
Jurisdiction
upon
the
goods
that
are
not
ours
,
and
not
upon
our
own
.
You
see
,
my
Son
,
that
in
these
two
Offices
one
must
have
attained
to
a
certain
age
before
he
can
make
profession
of
them
;
in
this
your
employment
has
the
advantage
of
them
,
wherein
to
obtain
command
;
the
time
,
nor
the
years
of
service
are
not
reckoned
,
only
the
merit
and
price
of
him
that
is
engaged
in
it
,
is
taken
notice
of
.
There
has
been
one
known
to
have
had
the
disposal
of
all
the
Commands
of
an
Army
by
Law
,
who
by
the
same
Law
being
as
yet
under
age
had
not
the
power
of
his
Estate
.
The
past
and
present
ages
furnish
us
with
rich
examples
of
this
,
which
I
wave
,
that
I
may
return
to
the
measures
that
I
would
have
you
follow
in
the
conduct
of
your
Family
.
I.
In
the
first
place
,
my
Children
,
after
that
you
have
rendered
your
first
services
to
the
Publick
,
the
interest
of
which
goes
before
your
own
,
I
would
have
you
at
the
age
of
five
and
twenty
take
the
inspection
of
your
Estate
,
seeing
that
the
Laws
,
who
are
our
wise
Counsellors
,
give
you
the
possession
of
it
at
that
age
.
I
leave
you
no
Law-suit
,
have
not
any
amongst
your selves
,
I
charge
you
,
nor
with
your
Neighbours
either
,
if
you
can
avoid
it
.
It
is
my
wish
that
there
should
be
no
need
of
any
other
law
betwixt
you
and
them
,
but
of
the
Law
of
your
own
conscience
.
If
there
be
any
commenced
against
you
,
strive
to
take
it
up
amicably
,
and
rather
yield
a
little
of
your
right
,
than
bring
it
to
a
tryal
.
One
arrest
begets
another
,
and
that
a
third
:
nevertheless
if
you
must
come
to
a
tryal
,
expect
from
your
Judges
what
God
shall
be
pleased
to
inspire
into
them
for
your
repose
.
When
you
solicit
them
,
beg
of
them
only
attention
to
your
cause
:
any
other
desire
beside
that
of
attention
,
solicits
them
to
their
dishonour
.
Tell
them
the
naked
truth
concerning
your
Business
,
though
it
may
do
you
hurt
,
they
ill
thereupon
prove
more
indulgent
to
you
.
What
ever
sentence
be
pronounced
,
render
the
same
respect
to
your
Judges
,
as
if
God
himself
had
given
it
.
They
that
sit
on
his
tribunal
,
what
ever
they
do
,
are
still
the
Ministers
of
his
will.
II.
It
is
my
opinion
also
that
you
endeavour
to
get
some
general
Notions
of
your
right
and
family
customes
,
to
the
end
that
you
may
not
so
blindly
give
your self
over
to
the
direction
of
those
to
whom
you
commit
the
care
of
your
affairs
,
that
you
cannot
be
able
to
know
if
they
faithfully
acquit
themselves
of
their
charge
or
not
:
eye
them
attentively
,
the
Masters
eye
that
makes
a
fat
Horse
,
should
have
a
care
that
his
Servant
devour
not
too
much
,
or
that
he
be
not
ill
served
by
him
.
When
a
servant
thinks
himself
secure
under
the
blind
confidence
of
his
master
,
from
being
faithful
he
turns
perfidious
;
and
from
being
careful
,
lazie
.
In
fine
it
comes
often
to
pass
that
by
this
negligence
a
Master
finds
himself
more
under
the
government
of
his
servant
,
than
the
affairs
are
,
which
are
committed
to
his
care
.
I
give
you
this
counsel
,
my
Children
,
without
believing
that
it
can
be
applyed
to
your
fortune
,
for
it
is
so
small
that
it
requires
no
other
steward
but
your self
.
But
having
had
the
design
under
the
name
of
you
,
to
call
to
a
share
of
this
Legacy
all
the
youth
of
what
condition
and
quality
soever
,
I
find
my self
engaged
to
insert
in
it
a
great
many
things
,
which
are
rather
of
publick
use
than
your
private
concern
.
III.
In
speaking
to
you
,
I
give
advice
to
all
who
may
have
need
of
assistance
in
the
ordering
of
their
affairs
,
never
to
make
use
of
a
sordid
or
mechanick
person
.
A
base
fellow
,
by
his
sneaking
husbanding
of
a
trifle
communicates
the
contagion
of
his
Soul
to
the
thing
that
he
manages
:
he
pollutes
like
the
Harpyes
whatever
he
touches
,
and
besmears
them
with
I
know
not
what
filth
,
that
may
reflect
on
him
that
employs
him
.
We
may
say
of
sordid
and
sneaking
saving
,
that
for
every
ounce
it
spares
it
spends
a
hundred
weight
of
reputation
,
it
is
only
profitable
to
him
that
uses
it
,
insomuch
that
it
serves
as
a
lure
for
a
greater
confidence
and
trust
.
Every
sordid
wretch
is
greedy
,
and
none
that
are
greedy
can
be
faithful
.
He
looks
upon
the
goods
that
you
put
into
his
hands
as
his
prey
,
and
manages
them
as
sordidly
as
if
they
were
already
his
own
.
If
he
seem
faithful
in
the
conduct
of
the
small
streams
which
should
fill
the
Cistern
,
it
is
only
that
he
may
draw
more
largely
and
securely
out
of
it's
depth
,
observe
him
narrowly
in
matters
which
he
thinks
you
do
not
mind
,
and
you
will
quickly
discover
that
he
is
a
good
husband
only
for
himself
.
IV.
Make
no
use
either
of
a
jangling
Pettifogger
,
he
is
a
kind
of
Croat
that
skirmishes
and
flies
and
whose
seol
strength
consists
in
tricks
,
who
for
want
of
knowledg
to
cut
a
Law-suit
by
the
root
,
contents
himself
to
split
and
slice
it
,
from
whence
spring
an
infinite
number
of
new
sprouts
;
when
on
the
other
hand
a
knowing
man
in
one
breath
drives
a
matter
to
the
end
,
and
brings
the
remedy
to
the
source
of
the
evil
.
In
fine
the
snare
that
a
pettifogger
lays
,
is
either
so
coarse
that
it
is
discovered
,
or
so
fine
that
it
is
broken
.
So
that
it
is
only
pitched
for
his
own
Master
,
who
is
perhaps
also
the
only
prey
that
he
hunts
for
.
V.
Wherefore
it
is
very
necessary
that
you
make
frequent
reviews
of
the
affairs
of
your
house
,
to
the
end
you
may
see
how
your
Servants
carry
themselves
.
Business
hath
indeed
at
first
something
harsh
and
rude
in
that
it
abstracts
us
from
our selves
to
it
.
Let
us
do
better
,
let
us
attract
it
to
us
,
and
it
will
become
more
familiar
.
The
first
temporal
petition
that
we
make
to
God
,
if
for
our
daily
bread
,
if
he
bestow
it
on
us
,
let
us
quicken
our
natural
light
for
the
managing
of
it
,
rather
than
extinguish
it
by
abandoning
of
it
blindly
to
the
conduct
of
another
.
Instruction
in
our
private
affairs
,
will
make
us
knowing
in
the
publick
;
Because
that
the
common
Law
of
the
state
binding
us
all
in
subjection
to
one
and
the
same
Duty
,
I
cannot
know
in
what
manner
I
should
honestly
and
lawfully
dispose
of
what
is
mine
own
,
but
that
I
must
have
at
the
same
time
a
notion
of
what
ought
to
be
done
in
the
Family
of
another
.
CHAP.
XXVI
.
That
one
ought
to
have
some
general
notions
of
publick
affairs
.
That
they
can
only
be
learned
at
Court
:
and
wherefore
one
should
spend
some
part
of
his
Life
there
.
It
is
likewise
my
Judgment
,
seeing
that
every
one
of
us
makes
but
a
part
of
a
greater
whole
,
that
you
should
acquire
some
general
notions
,
of
the
manner
how
this
great
body
whereof
you
are
a
part
,
is
governed
,
and
of
what
parts
it
is
composed
.
Many
Souls
assembled
together
,
make
a
Family
,
many
Families
a
Town
and
City
,
many
Towns
a
Province
,
and
many
Provinces
a
State
,
which
is
governed
by
the
power
and
authority
of
a
single
Person
,
from
which
is
derived
a
common
Law
,
that
makes
the
union
of
all
these
parts
together
,
from
whence
resists
a
mutual
correspondence
between
the
head
and
the
members
,
and
the
members
and
the
head
,
for
the
common
preservation
of
the
whole
.
This
total
is
composed
of
four
different
conditions
of
men
;
of
the
Nobility
and
Gentry
,
the
Clergy
,
the
Judges
and
the
common
People
.
From
the
concourse
of
the
Services
of
each
of
these
conditions
,
and
their
just
harmony
among
themselves
,
peace
and
the
security
of
the
publick
depend
.
The
Clergy
entertain
the
union
betwixt
God
and
the
State
:
the
Nobility
and
Gentry
secure
it
at
home
and
abroad
by
their
arms
:
the
Judges
keep
it
in
concord
under
the
authority
of
the
Law
,
and
the
common
People
contribute
to
it
by
their
substance
.
So
great
is
the
good
understanding
of
the
Prince
with
these
different
degrees
of
his
subjects
,
that
our
Kings
have
almost
as
often
said
,
that
they
were
the
first
Burgesse
of
their
chief
City
,
as
they
have
called
themselves
the
first
Gentlemen
of
their
Kingdom
.
their
seat
of
Justice
and
Unction
at
their
Coronation
,
testifie
also
that
they
are
the
chief
Justices
,
and
first
Prelates
.
So
that
he
being
head
over
all
,
there
ought
to
be
a
mutual
respect
from
one
condition
to
another
,
of
which
in
every
several
state
the
King
is
pleased
to
be
the
first
head
.
My
child
,
you
have
a
place
in
this
great
body
:
if
you
can
understand
how
it
is
governed
,
you
will
fill
your
place
better
and
more
to
your
own
satisfaction
.
though
your
quality
call
you
to
a
profession
for
the
which
some
barbarous
ages
have
believed
ignorance
to
be
the
greatest
and
most
successful
qualification
,
yet
there
are
others
more
discreet
,
who
are
of
an
other
opinion
.
Amongst
the
most
warlike
People
that
ever
have
been
,
the
Generals
of
the
Army
coming
down
from
their
triumphant
Chairs
have
been
ever
now
and
then
seen
,
assisting
in
the
Council
of
state
,
giving
counsel
to
Clients
,
discharging
the
office
of
a
Judge
,
great
Surveyer
,
and
Treasurer
of
the
Exchecquer
,
and
from
thence
to
return
again
to
the
command
of
Armies
,
which
is
an
evidence
that
these
functions
were
not
inconsistent
together
.
We
need
not
search
for
distant
examples
of
this
,
our
progresses
in
Flanders
proceed
only
from
this
,
that
our
first
Princes
of
the
blood
,
do
as
worthily
fill
the
first
places
in
Council
as
in
the
command
of
Armies
,
and
that
to
be
a
good
head
in
counsel
,
and
a
good
head
in
War
,
is
equally
the
effect
of
their
profession
.
Were
there
no
other
profit
to
be
reaped
from
that
study
,
but
the
satisfaction
to
see
by
how
many
different
pipes
the
stream
of
the
chief
command
is
derived
even
to
the
lowest
parts
of
the
State
,
and
how
the
return
of
obedience
remounts
to
the
fountain
head
of
Authority
,
yet
that
alone
is
a
pleasant
thing
to
be
considered
.
That
knowledg
is
more
easily
acquired
than
men
imagine
to
themselves
:
the
reading
of
the
Statutes
and
Acts
of
Parliament
,
assisted
with
some
conference
with
those
of
the
profession
,
of
whom
you
may
find
all
sorts
at
Court
,
will
in
short
time
furnish
you
with
that
knowledg
,
which
as
a
lovely
Anatomy
of
state
will
represent
to
you
in
order
at
one
view
all
the
different
parts
whereof
ours
is
composed
.
It
is
no
small
satisfaction
to
understand
the
symmetry
of
a
body
whereof
we
make
a
part
,
though
that
knowledg
should
ever
remain
idle
in
us
,
without
making
any
Application
of
it
.
That
study
,
my
Son
,
cannot
be
followed
but
at
Court
,
in
respect
that
the
Court
contains
all
the
noble
parts
of
this
great
body
,
one
must
spend
a
part
of
his
Life
there
,
and
endeavour
being
already
the
Kings
subject
,
to
obtain
some
place
or
pension
in
his
Family
.
Employ
the
best
of
your
Services
and
years
in
that
design
.
But
if
fortune
cross
you
in
this
as
she
hath
me
,
when
you
begin
to
grow
old
think
of
your
retreat
;
for
that
age
is
a
dull
and
dead
season
,
which
produceth
no
fruit
.
An
old
Courtier
that
is
still
in
pursuit
of
fortune
,
deserves
as
much
derision
as
an
old
Lover
:
the
mistrisses
whom
at
that
time
either
serve
,
can
do
them
no
greater
favour
,
than
to
deny
them
what
they
beg
,
whereof
perhaps
the
functions
would
be
above
their
strength
.
If
any
thing
be
allowed
to
their
importunity
,
if
should
be
reckoned
a
gracious
gift
,
which
obligeth
but
to
very
little
or
no
service
at
all
.
Although
that
the
distribution
of
earthly
goods
seem
when
we
come
into
the
World
,
already
made
,
nevertheless
our
portions
are
not
so
fixed
and
limited
that
they
can
neither
increase
nor
diminish
,
God
being
willing
for
the
preserving
of
some
equality
amongst
men
,
that
the
ebbing
and
flowing
of
fortune
should
now
and
then
make
a
new
division
of
them
.
The
Court
is
the
most
considerable
stage
of
this
vicissitude
,
there
great
men
rise
,
and
fall
to
give
place
to
their
rising
inferiours
,
who
likewise
ruine
themselves
in
the
same
place
to
make
way
again
for
others
.
It
is
here
that
the
swiftest
motion
of
this
revolution
appears
:
in
the
Country
it
is
like
the
motion
about
the
axletree
,
which
is
so
slow
that
it
is
almost
imperceptible
.
We
should
do
wrong
to
complain
of
this
vicissitude
;
seeing
it
is
an
effect
of
providence
,
which
makes
appear
to
men
what
it
calls
every
one
of
them
by
turn
to
the
enjoyment
of
goods
and
honours
:
and
because
the
order
that
it
observes
,
is
to
us
unknown
,
we
inconsiderately
call
the
action
of
God
by
the
name
of
Fortune
.
The
Court
,
as
I
have
said
,
is
the
chief
theatre
of
this
change
,
every
thing
there
,
in
respect
of
the
country
is
great
,
and
all
little
in
respect
of
the
Prince
,
and
of
those
of
his
blood
.
The
presence
of
them
renders
in
some
sort
all
the
rest
equal
,
which
would
not
be
so
elsewhere
,
though
it
seem
to
be
a
place
of
great
noise
and
confusion
,
and
that
from
thence
proceed
Thunder
and
Tempests
,
yet
it
is
better
and
more
secure
being
there
,
than
in
the
places
where
they
break
.
The
Court
at
least
hath
this
excellent
property
,
that
if
it
advance
and
raise
not
him
who
proposes
to
follow
it
,
it
fashions
and
breeds
him
,
in
respect
that
virtue
is
there
in
it's
exaltation
,
and
vice
in
the
fall
,
for
fear
of
appearing
in
view
of
the
Prince
.
CHAP.
XXVII
.
Of
the
vices
to
which
Courtiers
are
most
subject
,
which
are
Vanity
,
Scoffing
,
Dissimulation
,
Ambition
,
and
Luxury
.
THe
most
ordinary
vices
of
Court
,
are
Vanity
,
Scoffing
,
Dissimulation
,
Ambition
and
Luxury
.
Vanity
is
properly
a
weakness
or
impotency
of
Soul
,
that
cannot
contain
within
our selves
the
good
opinion
that
we
have
of
our selves
,
whether
it
be
,
that
the
contentment
which
we
receive
from
it
,
be
too
great
for
the
smallness
of
the
Vessel
which
should
hold
it
,
or
that
having
received
it
,
it
is
so
weak
that
it
must
break
to
give
vent
to
our
Joy.
Ladies
and
exploits
of
valour
are
the
most
common
matter
of
Court-Vanity
.
Men
that
are
in
love
persuade
themselves
that
to
keep
it
secret
,
is
in
some
manner
to
smother
the
light
of
a
bright
fire
,
and
that
it
is
but
a
small
Joy
,
that
hath
no
larger
extent
than
the
heart
of
those
that
feel
it
.
So
that
it
is
pretty
difficult
for
the
mouth
of
a
young
man
to
conceal
a
pleasure
wherein
it
hath
had
so
great
a
share
.
In
the
acts
of
Valour
,
those
that
are
the
Authors
,
are
likewise
afraid
of
not
being
sufficiently
seen
,
and
that
if
Victory
be
dum
,
there
will
be
but
small
difference
between
the
Victorious
and
the
Vanquished
.
And
hence
it
is
that
both
these
Vanities
do
spring
,
though
their
principles
be
very
different
,
the
first
proceeding
from
the
impotency
of
a
Soul
that
opens
it self
and
evaporates
in
the
excess
of
it's
pleasure
,
and
the
other
from
the
weakness
of
a
mean
heart
,
which
measures
things
according
to
the
pain
that
it
hath
had
,
or
the
violence
that
it
put
upon
it self
in
the
performance
of
them
.
He
esteems
them
according
to
what
they
cost
him
,
and
not
according
to
their
true
worth
,
and
this
is
the
cause
that
we
find
always
little
Souls
much
more
given
to
Vanity
,
than
the
great
,
in
regard
that
whatever
good
thing
they
do
,
appears
to
them
beyond
their
measure
;
when
on
the
other
hand
great
men
who
have
a
larger
reach
,
and
are
always
above
their
greatest
performances
,
contain
themselves
within
as
great
a
modesty
as
if
they
were
ashamed
that
they
had
not
done
enough
:
both
these
Vanities
are
no
more
but
the
sound
of
a
hollow
or
weak
Vessel
,
that
deserves
rather
derision
than
hatred
.
Scoffing
is
another
Court
Vice
,
which
springs
only
from
a
good
opinion
of
our
own
parts
and
sufficiency
beyond
others
;
if
seeks
it's
own
and
companies
divertisement
at
the
charge
of
some
body
.
If
it
could
be
so
modest
to
work
it's
effect
softly
and
gently
without
grating
or
wounding
deep
,
I
should
not
think
it
altogether
unprofitable
in
Society
:
when
it
is
only
Ingenious
and
Brisk
,
beside
that
it
serves
to
season
conversation
,
it's
sting
is
in
some
manner
medicinal
;
that
which
is
tart
and
biting
in
it
,
makeing
sometimes
a
more
useful
Impression
than
a
wise
Counsel
.
It's
freedom
discovers
to
us
many
times
an
evil
that
we
are
ignorant
of
,
which
a
friend
dares
not
touch
;
and
cures
it
by
making
it
known
to
us
.
To
give
it
it's
due
,
it
should
not
be
thought
very
injurious
but
in
the
mouth
of
him
that
bears
us
ill
will.
Dissimulation
is
another
vice
of
the
Courtier
,
and
nevertheless
a
Virtue
of
State
,
which
hath
need
of
that
veil
,
as
of
a
second
night
,
better
to
conceal
the
secrets
of
government
:
when
a
Courtier
applies
it
to
his
private
actions
,
that
require
not
such
conduct
as
the
publick
,
he
makes
it
a
particular
Vice.
It
is
a
false
reflexion
of
light
,
or
to
say
better
,
except
in
publick
affairs
it
is
only
but
the
ape
of
politick
prudence
.
It
is
a
disguise
that
puts
a
man
into
such
a
Mascarade
,
that
the
whole
course
of
his
Life
is
but
one
continued
Lie.
A
lyar
hath
some
intervals
of
truth
,
a
dissembler
hath
none
,
and
most
commonly
he
resembles
those
maskers
that
go
about
the
streets
at
Shrove-tide
,
who
whether
they
be
known
or
not
,
it
is
no
great
matter
.
Nevertheless
distrust
always
every
man
that
walks
under
a
Visor
,
whatever
his
intention
be
,
in
that
condition
he
gives
ground
to
suspect
,
that
he
is
going
,
or
coming
from
the
committing
of
some
foul
act
.
As
to
your self
,
fix
always
your
eyes
on
the
spot
to
which
you
tend
,
go
neither
backward
nor
cross-ways
,
lest
that
thereby
you
may
take
the
wrong
rode
.
Amongst
great
men
themselves
dissimulation
makes
but
an
ordinary
Vertue
.
Tiberius
was
but
an
indifferent
Prince
,
though
the
most
dangerous
of
all
the
Emperours
;
And
Lewis
the
eleventh
hath
neither
been
the
greatest
nor
best
of
our
Kings
.
Both
which
were
great
artists
in
this
state-craft
.
My
children
,
be
not
at
all
afraid
to
make
a
window
in
your
breast
,
you
may
perhaps
amend
a
part
of
your
Faults
by
the
shame
that
you
will
have
to
see
them
exposed
to
view
.
When
men
have
once
found
that
in
all
your
actions
there
is
nothing
but
Truth
,
Candour
,
and
Ingenuity
;
if
you
meet
with
any
affair
where
there
is
need
of
Mid-night
secrecy
,
the
opinion
of
the
integrity
of
your
Life
past
will
render
you
invisible
in
the
managing
of
it
.
As
to
Ambition
,
it
is
a
vice
so
inherent
in
,
and
inseparable
from
the
nature
of
man
,
that
there
is
no
age
,
sex
nor
quality
that
is
free
from
it
:
but
seeing
that
the
matter
of
it
is
more
noble
and
large
at
Court
,
than
any
where
else
,
I
call
it
a
Court-Vice
,
if
an
appetite
in
man
to
set
himself
forward
ought
to
be
called
a
Vice.
It
is
true
that
if
one
could
always
follow
an
honest
course
for
his
Preferment
,
Ambition
would
be
rather
a
Vertue
than
Vice
;
but
seeing
the
desire
of
growing
great
is
violent
and
precipitant
,
and
that
all
means
good
or
bad
are
made
use
of
to
attain
to
that
end
,
for
that
reason
it
often
degenerates
into
a
vitious
passion
.
To
say
the
truth
,
Ambition
is
the
inward
worm
of
a
man
of
parts
,
which
turns
to
a
Bee
in
the
soul
of
the
virtuous
,
and
a
Wasp
in
the
mind
of
the
wicked
.
That
passion
hath
some
resemblance
to
Choler
which
grows
adust
by
being
obstructed
,
as
the
other
becomes
Malitious
and
Envious
,
when
it
meets
with
any
hinderance
in
it's
progress
.
It
must
needs
be
of
a
very
blind
and
inconsiderate
nature
,
that
it
can
never
find
a
resting
place
,
like
birds
whose
eyes
are
put
out
,
which
fly
always
upward
,
because
they
know
not
the
place
where
they
should
pearch
.
It
is
very
strange
,
that
ambition
with
all
it's
imperfections
preserves
still
the
seeds
of
all
the
most
lovely
actions
of
Life
.
My
son
,
that
is
but
a
bastard
issue
,
to
give
them
a
more
illustrious
and
lawful
birth
,
we
must
have
no
other
aim
in
doing
of
them
,
but
the
only
respect
to
Virtue
.
Luxury
which
chiefly
consists
in
the
magnificence
of
Buildings
,
the
beauty
of
furniture
,
the
excess
and
delicacy
of
Food
,
the
riches
of
Apparel
and
in
a
great
retinue
and
attendance
,
may
be
better
called
the
Pomp
than
a
Vice
of
Court.
All
these
things
are
so
many
refractions
of
Grandure
,
which
appear
crooked
when
they
are
not
so
.
The
course
of
that
profusion
of
state
flows
secretly
back
and
fore
from
the
Country
to
the
Court
,
and
from
the
Court
to
the
Country
,
as
Rivers
that
fall
in
the
Sea
,
which
return
again
to
their
source
to
preserve
successively
themselves
and
Sea
in
their
just
greatness
,
by
wayes
and
channels
unknown
to
us
:
without
that
reflux
their
source
would
quickly
be
dry
or
overgorged
.
There
is
no
State
but
ours
that
can
support
that
excessive
charge
,
others
cannot
without
ruining
themselves
;
this
we
see
because
that
in
some
all
their
pomp
is
ceremonial
,
and
consists
only
in
the
right
and
left
hand
,
or
in
a
certain
kind
of
parade
that
lengthens
only
the
tail
without
enlarging
the
wings
.
In
others
,
they
have
the
prudence
not
to
suffer
that
the
Prince
should
always
appear
in
publick
.
This
Eclipse
of
his
person
is
but
in
effect
,
the
husbandry
of
a
State
which
perceives
it self
not
able
enough
to
carry
out
the
splendour
which
should
always
accompany
the
Majesty
and
presence
of
the
Prince
.
As
to
other
States
that
endeavour
to
imitate
us
in
that
excess
,
we
may
say
of
them
that
they
are
but
our
apes
,
considering
the
disproportion
of
their
strength
to
ours
.
Our
luxury
is
in
some
manner
an
image
of
the
abundance
of
nature
,
which
though
it
may
suffer
some
wast
in
it's
flowers
or
fruit
,
leaves
us
always
enough
and
to
spare
.
I
will
say
farther
,
that
Profusion
(
without
offence
to
our
sumptuary
Laws
)
has
in
it
somewhat
of
greater
policy
than
Sparing
,
in
that
by
the
liberty
that
it
gives
to
great
men
,
who
are
naturally
expensive
,
to
ruine
themselves
,
it
lessens
their
rents
,
whereby
their
power
by
dissipating
it self
becomes
less
suspect
to
the
State.
In
effect
all
things
rightly
considered
,
I
think
luxury
is
a
private
evil
and
a
publick
good
,
in
respect
that
by
that
means
,
goods
only
change
hands
,
and
that
there
is
some
distributive
Justice
in
that
successive
revolution
,
which
is
one
of
the
principal
causes
of
the
preserving
of
the
State.
My
child
,
in
the
five
things
that
I
have
hinted
at
,
I
have
within
a
little
reckoned
up
the
most
essential
imperfections
of
the
Court
,
others
that
are
observed
there
,
are
but
transient
faults
;
these
are
inherent
to
it
.
Nevertheless
whatsoever
vices
are
found
there
,
they
are
more
excusable
in
that
place
than
any
where
else
.
In
the
Country
the
most
ordinary
Vanity
,
is
that
of
pedegree
,
which
is
but
a
reflexion
of
the
light
of
our
Fore-fathers
.
Scoffing
is
injurious
there
,
dissimulation
treacherous
,
ambition
rests
in
giving
presents
or
doles
,
and
luxury
barely
in
the
table
and
keeping
of
days
.
These
defects
having
at
Court
more
noble
subjects
to
be
applyed
to
,
are
there
also
more
supportable
.
If
there
was
ever
at
Court
a
Vertue
refin'd
,
and
without
any
mixture
of
Vice
it
was
that
of
the
late
Marquis
of
Senecy
the
Father
:
he
was
equally
wise
,
valiant
,
learned
and
good
,
or
to
say
better
he
was
Vertuous
in
the
ways
of
God
and
of
the
Court
,
which
are
two
things
not
so
easie
to
be
reconciled
together
.
CHAP.
XXVIII
.
Containing
six
Counsels
for
a
Courtier
.
1.
To
serve
only
the
King.
2.
How
one
should
carry
himself
with
his
Favorites
.
3.
To
accommodate
ones
self
to
times
.
4.
To
be
Flexible
.
5.
Not
to
be
too
Scrupulous
about
points
of
Honour
.
6.
To
follow
the
Mode
.
I
Leave
this
illustrious
example
that
I
may
return
to
you
,
my
Son
,
and
inform
you
that
unless
it
be
at
Court
,
we
can
find
nothing
accomplished
;
nor
any
thing
of
a
noble
life
;
and
therefore
it
is
my
advice
that
you
take
the
first
shape
and
form
of
living
in
that
place
:
I
leave
you
but
a
small
estate
to
bear
out
the
charges
of
a
Court-life
,
you
must
run
your
hazard
as
I
have
done
,
fortune
will
have
us
pawn
ourselves
in
her
Service
.
In
the
mean
time
you
shall
either
get
breeding
or
die
in
the
Service
;
or
if
you
grow
old
at
Court
or
in
the
Army
,
the
Court
or
Army
will
maintain
you
.
If
you
reap
any
advantage
from
your
Services
in
the
Army
,
which
with
the
little
estate
that
I
leave
you
may
make
you
able
to
subsist
by
your self
,
let
the
King
alone
be
your
Master
;
engage
not
your
fidelity
to
any
besides
,
lest
a
time
may
come
when
your
honour
clashing
with
your
duty
may
call
you
to
side
with
your
benefactor
.
Suffer
your self
like
the
multitude
to
be
surried
by
the
torrents
of
Court
,
which
are
the
Farourites
.
They
are
choses
by
the
King
,
either
to
affist
him
it
carrying
the
burden
of
the
state
,
or
to
be
the
confidents
of
his
secrets
or
pleasures
,
or
meetly
to
show
some
work
of
his
creation
:
on
which
soever
of
all
these
three
accounts
it
be
,
they
are
by
himself
cut
out
as
the
images
of
his
power
,
which
you
are
obliged
to
reverence
.
They
who
are
in
favour
with
their
Prince
,
for
their
wisdom
in
counsels
and
faithfulness
in
affairs
are
rather
associates
in
the
care
of
government
,
than
favourites
;
the
usefulness
of
their
Services
,
and
the
ease
that
the
Prince
thereby
receives
,
should
make
you
honour
and
esteem
them
,
if
you
be
a
good
subject
.
Strive
,
if
you
can
to
make
your self
known
to
them
,
in
respect
that
the
eye
of
the
Prince
which
is
for
most
part
vagrant
and
ranging
among
the
multitude
will
never
attentively
fix
on
you
,
whatsoever
you
may
be
,
but
by
their
means
:
but
seeing
that
men
and
business
run
commonly
in
the
same
channel
,
the
crowd
is
so
great
that
way
,
that
it
becomes
more
easie
to
obtain
access
to
the
Prince
,
than
to
his
ministers
:
one
must
nevertheless
use
his
endeavours
to
appear
sometime
before
them
,
though
it
be
for
no
other
end
but
to
honour
the
choice
of
their
Services
.
But
then
let
your
discretion
keep
you
at
due
distance
:
if
you
approach
too
near
them
,
or
see
them
too
often
,
you
will
burden
their
sight
and
be
troublesome
,
and
by
pressing
too
much
upon
them
instead
of
advancing
forward
set
your self
back
:
neither
look
upon
them
at
too
great
distance
,
nor
too
seldom
,
lest
you
may
put
your self
out
of
their
eye
,
and
by
your
indifference
do
your self
prejudice
.
As
to
those
who
are
the
Confidents
of
the
Kings
secrets
and
pleasures
(
whom
I
place
in
the
second
rank
,
seeing
that
it
is
necessary
that
the
care
of
Government
take
place
of
his
Divertisements
)
the
grandeur
of
Kings
would
be
uneasie
to
them
,
if
it
deprived
them
of
the
sweetest
enjoyment
of
humane
life
,
which
is
Friendship
.
To
make
up
a
perfect
Friendship
,
there
must
be
some
resemblance
of
age
,
humour
and
quality
amongst
friends
.
For
the
supplying
of
this
last
qualification
,
which
cannot
(
as
the
two
former
)
be
between
a
Prince
and
a
Subject
,
Kings
have
judged
it
more
convenient
that
they
might
have
a
share
in
this
pleasant
fruit
of
society
,
to
raise
those
whom
they
have
honoured
with
their
friendship
,
to
great
places
of
state
,
rather
than
to
stoop
down
to
them
.
In
effect
what
is
called
Favour
in
a
Prince
toward
his
Subject
,
is
the
same
thing
as
Friendship
between
two
equals
:
there
is
nothing
changed
but
the
name
.
Some
speculative
heads
have
judged
this
elevation
of
a
Subject
dangerous
,
and
that
thereby
there
might
happen
some
revolution
in
the
State
:
there
are
reasons
and
examples
pro
and
con.
Yet
the
more
sober
opinion
,
and
as
I
think
,
the
more
politick
,
is
that
the
King
should
make
choice
of
some
person
,
in
whose
bosom
he
might
power
part
of
his
Joy
or
Displeasure
,
otherways
the
life
of
Kings
would
become
a
desart
in
the
midst
of
the
multitude
.
Seeing
their
passions
are
great
as
themselves
,
it
is
so
much
the
more
necessary
that
they
should
lose
part
of
their
force
,
by
imparting
them
to
some
faithful
person
,
for
fear
that
they
discover
not
too
much
violence
or
weakness
in
their
eruption
;
or
that
by
keeping
of
them
secret
they
breed
not
some
peevish
and
melancholy
humour
,
or
some
obstruction
of
mind
;
whose
symptomes
are
far
more
dangerous
,
than
open
wounds
.
History
tells
us
that
this
profound
retreat
of
Soul
stupified
the
Judgment
of
Charles
Duke
of
Burgundy
surnamed
the
Hardy
,
a
little
before
his
death
:
and
that
the
last
years
of
Lewis
the
eleventh
,
by
reason
of
his
so
reserved
a
kind
of
life
;
were
neither
his
wisest
nor
most
happy
years
.
Joy
and
heaviness
have
this
property
,
that
being
imparted
to
a
faithful
friend
,
the
first
is
doubled
and
the
last
lessened
by
a
half
.
So
then
whatever
can
being
serenity
to
the
mind
of
the
Prince
,
hath
in
it
always
much
more
good
than
evil
,
their
private
tempests
being
wont
to
become
a
publick
storm
.
Yet
I
deny
not
also
but
that
upon
some
other
considerations
it
were
to
be
wished
that
the
Prince
might
preserve
his
affections
as
his
rank
equal
with
all
his
subjects
:
but
seeing
that
he
is
a
man
as
we
are
,
when
his
inclinations
carry
him
to
some
particular
person
,
we
should
,
if
we
have
any
tenderness
of
heart
,
from
our
own
experience
excuse
in
him
,
a
passion
that
never
appears
in
force
but
when
it
is
abused
.
Above
all
things
beware
of
that
impertinent
vanity
of
not
reverencing
the
Favourite
,
it
is
neither
profitable
,
secure
,
nor
honest
;
you
cannot
refuse
him
honour
,
nor
even
your
affection
,
seeing
that
he
is
the
Confident
of
your
Master
,
but
that
you
break
his
image
in
your
mind
,
and
are
guilty
of
internal
felony
against
him
.
The
third
kind
of
Favourites
,
is
when
a
Prince
raises
any
one
without
allowing
him
any
share
in
his
counsels
,
pleasures
or
confidence
,
he
erects
him
meerly
as
a
Colossus
of
greatness
,
that
he
may
leave
to
the
present
age
and
posterity
a
visible
monument
of
his
power
.
Kings
who
are
the
image
of
God
upon
earth
,
are
pleased
sometimes
in
imitation
of
him
,
to
make
of
impure
matter
some
work
of
creation
that
may
bear
their
Image
:
but
as
the
works
of
the
creature
are
more
imperfect
than
those
of
the
creator
,
so
they
are
of
no
duration
,
whether
it
be
by
reason
of
their
inability
to
support
their
own
weight
,
or
that
the
artist
is
ashamed
of
his
own
workmanship
,
and
like
God
,
repents
himself
that
he
hath
made
man.
When
that
happens
,
my
child
,
as
I
have
advised
When
that
happens
,
my
Child
,
as
I
have
advised
you
to
reverence
the
other
Favorits
,
retain
also
some
respect
for
the
wracks
of
your
Masters
follies
;
if
you
love
him
you
are
bound
to
conceal
or
excuse
them
.
The
choice
of
a
Favorite
of
any
of
these
three
kinds
,
is
more
honest
in
the
middle
Region
than
in
the
lower
,
and
less
dangerous
than
in
the
upper
.
There
is
never
any
false
Idol
of
Sovereignty
set
up
in
that
middle
Region
,
and
the
Majesty
of
the
Prince
is
not
thereby
in
the
least
vilified
.
I
advise
you
moreover
to
conform
your self
to
the
present
state
of
affairs
,
the
direction
of
which
is
not
in
your
power
;
condemn
not
what
you
cannot
alter
,
and
if
your
judgment
find
any
thing
in
it
amiss
,
take
heed
at
least
that
your
Tongue
betray
you
not
.
You
will
labour
in
vain
,
if
the
movements
of
your
mind
be
not
concentric
with
the
Wheels
of
the
Times
,
their
rapid
motion
will
carry
yours
along
in
spight
of
you
,
and
will
prove
contrary
to
you
in
their
revolution
.
Be
likewise
of
a
more
pliable
disposition
than
I
have
been
;
it
is
the
best
Gold
that
best
obeys
the
Artists
Hand
,
and
of
which
the
loveliest
piece
is
made
:
the
coarser
makes
only
more
resistance
because
it's
parts
are
not
so
solid
as
the
others
:
assure
your self
then
,
my
Child
,
that
every
churlish
spirit
is
porous
and
uneven
,
and
that
if
any
good
come
of
it
,
it
proceeds
rather
from
the
excellence
of
the
Workman
,
than
of
the
matter
.
It
is
to
my self
that
I
speak
at
present
,
who
might
have
left
you
in
legacy
something
else
beside
counsels
;
if
I
had
had
a
spirit
a
little
more
flexible
.
One
may
bow
like
the
rush
without
remaining
crooked
,
and
rise
again
streight
in
the
same
place
as
it
doth
,
when
the
blast
of
Wind
is
over
.
I
confess
,
my
Children
,
that
I
have
often
wanted
prudence
in
that
;
for
which
I
can
make
no
other
excuse
for
my
justification
towards
you
,
but
to
protest
to
you
,
that
in
getting
the
side
of
my
fortune
,
I
thought
always
that
I
followed
that
which
was
most
for
mine
honour
.
Here
I
am
obliged
to
tell
you
that
Honour
aswell
as
Devotion
,
has
its
scruples
,
and
that
it
is
very
hard
for
one
so
to
conduct
himself
in
refining
of
either
,
that
he
admit
no
mixture
of
superstition
.
Wherefore
it
is
my
opinion
that
the
thread
and
texture
of
your
honour
should
be
somewhat
coarse
:
when
it
is
too
thin
and
fine
,
its
tenderness
shapes
out
too
much
work
for
the
maintaining
of
it
.
If
superstition
in
honour
be
excusable
,
it
ought
only
to
be
in
the
actions
of
War
;
except
in
these
,
it
is
our
greatest
glory
to
be
most
condescending
in
society
,
and
most
sociable
in
conversation
.
Be
not
abused
by
the
vain
phantome
of
I
know
not
what
false
generosity
,
which
is
only
superficial
.
I
have
often
observed
,
that
those
who
make
the
greatest
clutter
about
it
,
are
for
most
part
all
necessitous
,
and
who
hazard
nothing
but
rags
and
words
in
the
profession
of
it
.
Make
it
never
your
business
to
introduce
a
new
Fashion
,
the
wise
are
rarely
the
authors
of
them
.
Neither
condemn
those
that
are
in
use
;
if
they
continue
,
follow
them
;
if
they
alter
,
change
with
them
;
in
matters
indifferent
,
and
whereat
no
body
is
offended
,
there
is
more
extravagance
and
presumption
,
than
judgment
,
in
being
singular
.
It
is
enough
for
a
wise
man
to
retire
from
the
crowd
,
as
to
the
inside
,
and
to
preserve
to
himself
the
liberty
of
judging
within
himself
of
matters
according
as
they
are
:
but
as
to
the
outside
,
he
must
enter
into
the
common
use
of
received
forms
.
Publick
society
is
in
a
manner
offended
at
the
external
revolt
of
a
particular
person
,
though
in
a
thing
indifferent
.
Besides
our
mutual
assistance
,
we
owe
it
our
consent
and
imitation
of
its
customs
,
yea
even
though
in
them
there
may
be
some
folly
.
If
the
Mode
will
have
you
to
wear
more
cloth
in
a
loose
or
less
in
a
close-bodied
Coat
;
and
that
your
Shoes
be
longer
than
your
Feet
,
do
so
;
but
I
pray
you
let
them
not
be
too
streight
,
the
slashes
that
you
give
them
,
cry
against
you
murther
,
and
the
Ribbons
with
which
you
tie
them
are
not
at
all
becoming
in
that
place
.
Use
not
your self
like
a
criminal
by
putting
your self
to
a
Rack
,
from
whence
you
can
reap
nothing
but
vexation
,
bunches
and
the
Gout
.
Let
your
Periwig
or
Hair
be
long
and
well
powdered
and
your
Shoulders
too
,
if
the
Fashion
will
have
it
so
,
I
am
not
against
it
,
only
I
beg
of
you
that
you
employ
not
so
much
time
for
the
ornament
of
the
outside
of
your
Head
;
that
you
reserve
not
to
your self
still
some
hours
for
the
ordering
of
the
inside
.
CHAP.
XXIX
.
Of
Divertisements
that
consist
in
Play
,
and
in
Conversation
.
Of
the
Play
of
Chess
,
Dice
and
Cards
,
and
of
Play
in
General
.
I
Think
,
my
Children
,
that
I
have
now
handled
the
principal
Actions
of
Mans
Life
except
that
of
Divertisements
,
whereof
the
most
common
are
Play
and
Conversation
.
Plays
which
are
not
sedentary
,
as
Tennis
,
Hand-Ball
,
Pel-Mel
,
and
the
like
,
are
rather
Exercises
than
Plays
,
which
Men
love
or
slight
according
to
their
Age
,
their
Fitness
and
Disposition
,
or
according
as
they
are
addicted
to
them
.
All
the
hurt
that
excess
in
these
can
do
,
is
to
tire
the
Body
without
much
troubling
the
Mind
or
Purse
.
The
Sedentary
such
as
the
Chess
,
Dice
,
and
Cards
,
are
more
dangerous
.
Though
Chess
have
in
it
somewhat
ingenious
,
yet
seeing
it
abstracts
us
too
much
from
our selves
,
and
that
the
Victory
is
but
vain
to
the
Gainer
and
makes
the
Loser
fretful
,
and
that
it
is
so
dreaming
a
Pastime
,
that
it
seems
to
be
the
sleep
of
two
men
that
are
awake
;
since
you
have
the
World
and
Society
to
make
a
proof
of
your
sufficiency
in
,
I
advise
you
,
not
to
reduce
it
to
so
narrow
a
Precinct
.
That
is
an
attracting
Play
because
that
the
pleasure
of
every
action
consists
in
the
end
,
and
that
this
is
suddain
,
depending
on
our
own
conduct
alone
,
and
is
often
reiterated
;
all
which
conditions
do
hardly
meet
in
any
other
action
whatsoever
.
The
Play
at
Dice
is
not
a
Divertisement
,
it
is
rather
an
attempt
made
upon
anothers
Purse
,
which
the
Law
tolerates
because
it
cannot
hinder
.
Before
you
suffer
your self
to
be
infected
with
this
abomination
;
Look
,
I
pray
you
,
into
the
Places
and
Ordinaries
of
this
unlucky
Commerce
,
and
there
consider
the
trouble
and
agitation
of
those
that
haunt
them
,
the
disturbance
of
the
Winners
,
the
despair
of
Losers
,
the
Curses
,
and
Blasphemies
that
there
are
uttered
,
and
I
assure
my self
that
all
these
terrible
Images
will
fill
you
will
horror
against
it
.
Though
the
Hits
of
that
Play
are
all
momentany
,
and
entertained
with
the
diverse
reprises
of
hope
and
fear
,
the
Mind
suffers
a
continual
torture
under
the
Wheel
of
these
two
Passions
;
beside
that
of
Fortune
.
Cards
and
Tables
are
somewhat
more
moderate
:
for
as
the
Progress
of
their
action
is
slower
,
so
the
motion
that
they
cause
in
the
Mind
,
is
more
regular
.
In
these
Games
Fortune
decides
one
part
of
the
success
,
and
leaves
the
other
to
our
conduct
.
So
that
it
is
the
most
ordinary
Divertisement
of
those
that
want
business
,
or
desire
some
relaxation
from
affairs
,
which
in
it self
would
be
honest
and
lawful
,
if
there
were
no
cheating
in
the
case
:
but
seeing
that
Game
is
a
kind
of
Exchequer
,
from
whence
Luxury
draws
part
of
its
stock
,
and
that
all
men
would
spend
more
than
they
are
able
,
hence
it
is
that
there
is
but
little
honesty
in
a
Commerce
from
which
every
one
hopes
to
reap
advantage
.
Play
is
a
kind
of
contract
,
which
hath
its
forms
only
in
use
and
custom
:
Fortune
is
the
Judg
,
but
the
management
and
conduct
is
all
our
own
,
which
ought
to
be
so
much
the
more
sincere
,
that
we
are
obliged
to
obey
its
rules
by
an
unwritten
Law.
He
that
did
violate
it
,
was
heretofore
held
as
infamous
,
whom
one
might
upbraid
as
a
man
taken
in
open
Robbery
:
now
adays
it
is
no
shame
to
be
a
Cheat
in
Play
,
so
great
is
the
prostitution
of
Publick
Faith
that
it
is
now
no
more
the
Trade
of
a
beggarly
Knave
,
there
are
Persons
of
Quality
that
openly
and
securely
practise
it
,
because
it
is
not
easie
to
bring
them
to
reason
.
So
that
,
my
Son
,
I
should
be
glad
that
you
would
renounce
this
Divertisement
,
which
is
altogether
opposite
to
Charity
,
in
that
it
grieves
either
your self
,
or
Adversary
who
loses
.
If
you
cannot
abstain
from
it
,
be
at
least
,
I
pray
you
,
more
patient
than
I
have
been
,
and
as
faithful
to
your
Gamester
.
CHAP.
XXX
.
Of
Conversation
.
COnversation
is
the
most
common
and
honest
Divertisement
of
Life
.
Solitary
retreat
would
be
somewhat
too
ghastly
,
and
the
Croud
too
tumu
tuary
,
if
there
were
not
some
mean
betwixt
both
made
up
of
the
choice
of
some
particular
persons
,
with
whom
men
communicate
themselves
,
to
avoid
the
tediousness
of
solitude
,
or
the
burden
of
the
multitude
.
That
choice
is
made
according
to
the
diversity
of
tempers
,
every
one
fitting
his
Buckle
to
his
Belt
,
and
in
this
variety
all
propose
the
same
end
which
is
the
divertisement
of
the
Mind
.
As
every
Week
hath
its
working
days
and
day
of
Rest
,
so
after
the
painful
hours
that
are
spent
at
home
and
abroad
,
every
day
hath
need
of
its
hours
of
repose
,
which
are
the
hours
of
conversation
.
wherefore
we
should
have
a
care
not
to
mistake
in
the
choice
of
those
with
whom
we
contract
familiarity
,
in
respect
that
the
last
seasoning
of
our
manners
whether
good
or
bad
depends
thereon
.
There
is
no
society
in
the
Croud
,
the
countenances
of
men
whom
we
meet
there
,
make
no
more
impression
on
us
than
the
Faces
that
we
see
in
a
Dream
:
the
sound
of
their
Voices
is
not
much
more
articulated
than
the
noise
of
falling
waters
.
The
mind
in
that
tumult
finds
no
support
:
If
it
be
likewise
alone
,
instead
of
pleasing
,
it
stuns
it self
in
its
own
career
:
there
is
nothing
then
but
the
presence
of
one
or
more
friends
that
comforts
it
.
It
is
indeed
most
certain
that
the
disclosing
of
our
hearts
to
some
particular
friend
cures
it
of
part
of
its
anxiety
:
but
seeing
the
conversation
with
more
friends
requires
a
greater
enlargement
of
our
mind
,
we
divide
our selves
more
amongst
them
,
and
by
consequent
discharge
more
fully
our
troubles
.
God
did
me
the
favour
when
I
was
at
Court
,
twenty
six
years
ago
,
that
I
was
received
into
a
conversation
,
which
was
chiefly
entertained
by
two
brothers
of
the
same
name
,
merit
,
and
illustrious
Life
.
There
was
every
evening
in
their
house
a
certain
consort
of
friends
,
where
all
things
past
with
such
harmony
,
and
so
much
sweetness
and
discretion
,
that
I
never
had
any
trouble
in
mind
which
vanished
not
in
that
company
.
They
being
persons
〈◊〉
…
sdom
,
fidelity
,
learning
and
of
a
most
eminent
v●●tue
,
every
one
strove
to
contribute
his
best
,
in
that
honest
society
.
Now
such
a
kind
of
conversation
,
beside
that
it
quiets
and
stills
our
passions
,
it
enlightens
likewise
the
mind
:
for
it
will
be
certainly
in
vain
to
fill
the
magazin
of
the
mind
by
meditation
,
if
we
vent
it
not
by
speech
.
And
therefore
we
commonly
see
good
reasons
lose
their
force
and
grace
for
want
of
a
clear
expression
,
which
depends
only
on
the
turning
about
,
and
setting
in
order
the
notions
of
the
mind
before
they
be
expressed
;
conversation
embodies
them
by
speech
,
and
we
see
them
better
then
,
than
when
they
are
still
shapeless
in
our
imagination
;
and
therefore
it
is
that
men
for
most
part
pronounce
aloud
what
they
read
or
write
;
words
admitting
of
a
more
distinct
judgment
than
thoughts
.
In
conversation
,
methinks
,
that
men
also
contract
some
union
with
those
to
whom
they
communicate
themselves
,
and
that
we
feel
the
same
effect
that
appears
in
natural
actions
,
which
not
only
fortifie
themselves
by
their
conjunction
,
but
better
resist
contrary
impressions
.
Mankind
is
a
body
composed
of
similary
and
dissimilary
parts
,
which
is
divided
into
as
many
portions
as
there
are
men
.
The
Similary
Parts
by
their
approach
endeavour
to
reunite
themselves
:
And
the
Dissimilary
,
to
maintain
their
scparation
by
flight
:
for
from
whence
can
proceed
the
love
,
or
aversion
that
we
find
at
first
meeting
,
if
the
intimation
of
that
casual
impulse
were
not
inherent
in
the
mass
of
blood
,
and
the
spirits
where
it
is
occasioned
.
It
is
very
considerable
that
there
passes
nothing
in
the
intellectual
nature
,
whereof
the
material
gives
us
not
some
indication
.
For
example
the
eye
is
better
satisfied
to
joyn
the
eye
,
the
hand
the
hand
,
and
the
mouth
the
mouth
,
than
any
other
part
of
the
body
.
After
the
same
manner
we
find
amongst
Spirits
and
Humours
some
similary
parts
which
have
so
great
affection
for
one
another
,
that
by
the
sole
difference
of
their
sorting
together
,
what
diversity
soever
there
may
be
in
the
mass
,
we
may
make
a
certain
judgement
of
a
man
according
to
the
conversation
wherein
he
delights
.
The
serious
covet
the
company
of
the
serious
,
fools
of
the
brainsick
,
the
gentle
tempers
the
quiet
of
a
corner
:
but
discreeter
persons
desire
an
innocent
and
pleasing
society
which
forms
the
mind
and
diverts
it
.
There
is
none
but
the
company
of
several
friends
who
make
all
profession
of
honour
and
integrity
,
that
can
have
all
these
conditions
.
Keep
to
this
last
,
my
son
,
and
prefer
it
to
all
the
rest
.
CHAP.
XXXI
.
Of
the
Conditions
necessary
for
a
Church-man
.
I
Have
formerly
declared
my
intention
that
one
of
my
Sons
should
be
a
Church-man
,
provided
he
were
endued
with
the
conditions
and
qualifications
necessary
for
that
charge
.
My
second
Son
,
I
think
,
will
be
the
fittest
for
it
;
for
I
find
him
of
a
temper
more
debonnaire
and
tractable
than
the
rest
.
And
as
the
sacrifice
of
a
Son
is
more
acceptable
to
God
,
than
that
of
a
Lamb
,
I
will
not
make
my
Oblation
a
Sacriledge
,
by
presenting
to
him
the
imperfectest
of
my
Children
.
Though
they
be
yet
too
young
to
discern
which
of
them
will
be
the
fittest
,
yet
I
design
him
who
seems
to
be
so
at
present
,
whether
it
be
the
mildness
of
his
infancy
that
obliges
liges
me
to
it
,
or
that
I
have
already
a
respect
to
that
holy
Character
wherewith
I
desire
he
may
be
honoured
.
My
eldest
and
youngest
Sons
,
are
of
too
brisk
and
hot
a
temper
,
for
a
Profession
that
requires
meekness
;
the
constitution
of
their
brother
appears
more
moderate
,
and
to
have
some
sign
also
of
greater
judgment
;
so
that
I
think
in
dedicating
him
to
the
Service
of
God
,
I
offer
him
the
soundest
fruit
of
my
Family
.
It
is
greater
injury
to
God
to
present
unto
him
the
refuse
of
the
House
,
than
to
offer
him
a
Sheep
that
hath
a
blemish
;
in
respect
that
the
Sacrificer
ought
to
be
more
pure
than
the
Sacrifice
.
That
is
just
as
to
make
the
Shew-Bread
of
the
Siftings
of
the
Flower
,
and
to
pollute
the
Sanctuary
of
the
Lord
with
the
impurity
of
our
Blood.
The
Platonick
Laws
require
of
those
that
aspire
to
the
Priest-hood
,
that
they
should
be
lawfully
begotten
,
sound
in
Body
and
Manners
,
of
an
ingenuous
and
honest
extraction
,
virtuous
persons
;
and
that
afterward
the
hand
of
God
should
make
the
choice
by
giving
them
their
preferment
by
Lot.
The
Canons
of
the
Church
agree
in
all
these
qualifications
,
except
the
Election
by
Lot
,
which
they
have
judged
too
blind
and
casual
for
so
worthy
an
Employment
:
and
forasmuch
as
the
imperfections
of
the
Soul
are
more
hidden
than
the
defects
of
Body
,
which
are
obvious
to
the
Eye
,
they
have
been
prudently
circumspect
in
their
inquiry
and
examination
,
and
in
not
permitting
that
any
should
be
honoured
with
that
Dignity
before
a
certain
age
,
and
without
evident
proofs
of
Learning
and
Integrity
of
Manners
;
and
have
therefore
appointed
Orders
to
be
conferred
successively
one
after
another
,
to
the
end
that
during
that
progress
it
might
be
known
if
the
person
to
be
admitted
were
not
guilty
of
somewhat
that
might
render
him
incapable
of
that
holy
Character
which
separates
him
from
the
Laics
and
consecrates
him
to
the
portion
of
God
which
is
the
Clergy
,
from
whence
there
is
no
return
.
Hardowin
,
my
Son
,
when
you
have
attained
to
the
years
of
discretion
,
enter
into
your self
,
and
deliberate
maturely
with
your
Manners
and
Passions
,
which
will
then
be
in
their
vigour
,
if
they
can
suffer
you
to
lead
the
Life
of
a
good
Church-man
.
It
is
better
that
you
should
be
a
bad
Lay-man
,
than
a
vitious
Priest
.
The
reverence
toward
God
and
the
scandal
of
your
Neighbour
will
therein
be
less
:
Consider
likewise
,
if
you
be
sufficiently
instructed
in
the
matters
of
your
Profession
,
the
Lord
preserve
you
from
that
shame
and
confusion
,
that
any
one
should
be
in
doubt
when
you
approach
to
the
Foot
of
the
Altar
whether
you
be
the
Sacrifice
or
Sacrificer
.
You
must
likewise
,
my
Son
,
be
a
lover
of
Books
or
renounce
your
Profession
.
Study
is
one
of
the
chief
exercises
of
a
Church-man
;
for
beside
that
it
serves
to
instruct
himself
and
others
,
it
serves
also
to
divert
him
from
idleness
;
his
Prayers
are
short
,
and
the
day
long
,
if
he
employ
not
his
time
in
Study
,
what
will
he
be
else
,
but
an
empty
ground
,
that
is
exposed
,
Vitiorum
primo
occupanti
,
to
the
first
possessour
of
his
Vices
?
Employ
your
Studies
in
endeavouring
like
the
ancient
Fathers
to
become
more
knowing
in
positive
Divinity
than
in
Scholastick
,
the
one
makes
the
Master
,
the
other
but
the
Scholar
.
The
positive
is
humble
,
dutiful
,
and
full
of
the
Holy
Ghost
,
the
Scholastick
is
subject
to
be
headstrong
;
arrogant
,
and
so
full
of
contention
,
that
very
often
it
puts
out
Charity
.
A
certain
person
hath
said
more
judiciously
,
I
think
,
than
malitiously
,
that
it
hath
been
hatched
by
the
idleness
of
some
Monkish
spirits
,
who
were
indeed
subtil
,
but
having
had
more
fire
than
light
,
would
have
reduced
Theology
to
an
Art
,
by
subjecting
it
to
the
forms
of
Logick
,
as
Aristotle
hath
done
all
his
Works
.
From
thence
is
derived
that
Deluge
of
Arguments
,
Questions
,
Objections
and
Distinctions
(
great
indeed
in
bulk
,
but
small
in
substance
)
whereof
the
most
part
are
of
no
consequence
,
and
where
there
is
neither
Bottom
nor
Bank.
The
Positive
consists
simply
in
the
Word
of
God
,
in
the
Exposition
of
it
according
to
the
Fathers
,
and
in
the
understanding
of
the
Mysteries
of
Religion
according
to
Faith.
The
Scholastick
mingles
with
it
so
many
vain
Subtilties
,
and
so
much
Embroydery
of
less
value
than
the
Stuff
,
that
hardly
can
the
ancient
Texture
of
it
be
known
.
My
Son
,
the
business
is
to
labour
for
our
Salvation
in
the
reading
of
holy
Books
.
So
long
as
you
busie
your self
to
reason
of
God
,
and
his
Attributes
,
have
a
care
that
you
mistake
not
the
way
that
you
must
follow
to
guide
you
to
him
.
In
primitive
times
he
that
desired
to
be
a
Disciple
of
Christ
,
was
obliged
to
resign
all
his
Goods
and
to
lay
them
at
the
Apostles
Feet
.
It
was
needful
at
that
time
that
the
primitive
Zeal
should
make
up
a
common
stock
for
the
use
of
the
Faithful
and
Poor
:
but
now
adays
when
there
remains
little
more
but
the
Smoak
of
that
ancient
Heat
,
and
that
the
Manners
of
Men
are
changed
,
the
honour
of
Priest-hood
requires
that
he
that
undertakes
it
,
should
have
a
sufficient
subsistance
.
If
God
bestow
upon
you
,
my
Son
,
somewhat
more
than
is
necessary
to
maintain
you
decently
in
the
rank
that
you
may
have
in
the
Church
,
distribute
it
amongst
the
Poor
.
They
that
live
in
the
place
where
your
Benefices
(
if
any
you
have
)
lie
,
have
the
first
priviledg
:
your
Relations
and
those
of
your
Blood
,
if
they
be
necessitous
,
the
second
:
and
afterward
the
rest
of
the
Poor
according
to
your
ability
.
Govern
your self
nevertheless
with
so
much
wisdom
in
that
Economy
,
that
you
send
not
so
much
nourishment
to
the
Branches
,
as
may
exhaust
the
Sap
of
the
Stock
.
My
Child
,
if
you
would
entirely
dedicate
your self
to
the
Service
of
God
,
I
have
an
advice
to
give
you
,
which
is
more
Apostolick
than
Religious
Vows
;
render
your self
capable
of
the
charge
of
a
good
Parson
or
Curate
.
For
that
end
you
must
renounce
all
sort
of
impurity
of
Flesh
and
of
Spirit
,
be
submitted
to
your
Superiors
,
and
be
no
more
your
own
man
,
but
give
your self
wholly
to
all
the
Souls
committed
to
your
charge
,
which
is
the
lowest
abnegation
that
you
can
make
of
your self
,
and
the
most
illustrious
purity
to
which
you
can
attain
.
When
I
hear
men
speak
of
the
Life
of
some
Parish
Parsons
heretofore
deceased
and
of
some
still
alive
,
I
think
that
in
their
actions
I
see
a
living
Emblem
of
the
greatest
Purity
that
hath
ever
been
in
Christendom
.
They
Pray
,
they
Practise
,
they
Catechize
,
Confess
,
Preach
,
they
distribute
their
Goods
amongst
the
Poor
,
they
comfort
the
Afflicted
,
they
visit
the
Sick
,
far
and
near
,
night
and
day
,
at
what
hour
soever
they
be
called
,
a
foot
;
and
give
them
the
Sacrament
;
they
assist
them
at
their
Death
,
and
what
danger
soever
there
may
be
,
accompany
them
to
the
Grave
,
and
perform
to
them
the
Office
of
Funeral
.
They
are
all
to
all
in
particular
as
well
as
in
general
.
The
holy
Apostles
and
Jesus
Christ
himself
did
no
more
,
except
the
working
of
Miracles
,
which
was
rather
an
effect
of
their
being
visited
by
the
Holy
Ghost
,
than
of
their
Character
.
As
we
are
touched
with
reverence
at
the
happy
meeting
of
such
holy
Persons
,
we
should
likewise
be
with
horror
,
when
we
see
any
that
neglect
the
Souls
of
the
Faithful
committed
to
them
,
and
abandon
these
Apostolick
Functions
which
are
their
duty
,
for
any
other
employment
whatsoever
,
unless
it
be
the
service
of
the
King
and
State
;
such
persons
will
hardly
prove
more
faithful
to
man
than
God
,
their
first
breaking
warrants
them
in
the
second
.
God
preserve
you
,
my
Son
,
if
you
be
called
to
that
holy
charge
,
from
doing
any
thing
that
may
be
contrary
to
the
purity
of
so
sacred
and
holy
a
Profession
.
CHAP.
XXXII
.
Five
general
Directions
for
Virtue
,
whereof
the
last
is
Submission
to
the
Providence
of
God
,
which
makes
the
conclusion
of
the
Second
Part.
MY
dearest
Children
,
if
it
behove
me
to
make
a
review
of
all
the
particulars
which
may
conduce
to
the
fashioning
your
Body
and
Mind
,
I
should
never
make
an
end
.
I
have
only
therefore
touched
those
things
which
I
thought
most
necessary
for
you
,
and
wherein
you
ought
to
take
greatest
care
to
improve
your selves
.
There
is
no
industry
which
languishes
not
by
neglect
,
nor
strength
that
becomes
not
weakness
when
nummed
or
stupified
.
Virtue
will
not
have
its
Action
put
off
till
to
morrow
:
that
delay
is
nothing
but
a
modest
complement
that
an
irresolute
soul
makes
to
it self
,
which
hath
neither
the
power
to
grant
nor
refuse
what
reason
requires
.
Your
active
and
working
temper
is
a
rude
and
unpolished
diligence
,
that
stands
in
need
only
of
a
wise
direction
;
this
is
the
effect
of
Virtue
alone
,
the
series
of
which
that
is
made
up
of
all
occasions
and
all
kinds
of
matter
,
exposes
to
view
the
lovely
prospect
of
the
Lives
of
the
Illustrious
.
Virtue
is
not
the
work
of
an
hour
,
a
year
,
of
one
or
more
actions
,
it
requires
our
whole
life
,
it
is
always
beginning
and
it's
progress
should
be
so
continued
that
it
allow
not
the
liberty
of
judging
thereof
till
after
death
.
It
is
true
that
the
purchase
of
it
is
painful
;
but
seeing
that
difficulty
makes
matter
for
it
,
the
greater
that
is
,
the
more
noble
will
be
its
actions
.
The
hardest
Marble
frustrates
not
the
hand
of
the
Statuary
,
but
by
the
difficulty
of
shaping
of
it
into
form
his
diligence
is
doubled
.
Virtue
is
only
inaccessible
to
those
that
look
upon
it
at
distance
,
such
as
have
a
heart
to
approach
it
,
find
it's
avenues
easie
enough
:
it
consists
only
in
four
or
five
general
points
.
The
first
is
never
to
be
idle
.
The
fore
part
of
man
bends
all
forwards
:
the
hands
,
feet
,
and
face
,
to
teach
us
that
the
Mind
should
conform
to
the
Fabrick
of
the
Body
,
and
be
progressive
as
it
is
.
Let
us
not
suffer
those
two
parts
of
our
Body
to
loyter
in
laziness
and
sloth
:
we
find
that
we
weary
sooner
standing
still
than
walking
,
and
that
the
best
spirits
are
like
the
strongest
arms
,
which
are
far
sooner
put
out
of
joynt
by
beating
the
Air
than
striking
on
a
resistable
Matter
.
So
that
Action
being
more
commodious
to
us
than
Rest
,
let
us
apply
our selves
to
something
.
The
Head
without
the
Hands
and
Feet
is
a
Monster
,
to
shew
us
that
we
must
determine
our selves
to
action
,
and
that
whatsoever
delicateness
there
may
be
in
our
words
and
thoughts
,
if
we
employ
our selves
in
nothing
else
,
we
appear
like
the
winged
heads
of
those
little
Cherubims
,
which
are
so
much
the
more
imperfect
,
in
that
they
are
neither
Angels
nor
Men
;
as
an
Ape
is
deformed
,
because
it
is
of
an
ambiguous
nature
betwixt
a
Beast
and
a
Man.
The
second
Method
of
preparing
and
plaining
the
ways
of
Virtue
,
is
to
be
watchful
,
and
to
consider
if
in
whatsoever
we
do
or
say
we
propose
an
honest
end
,
and
take
honest
ways
to
attain
it
.
If
we
be
assiduous
in
that
observation
,
and
in
that
study
of
our selves
,
we
shall
without
doubt
insensibly
mount
to
the
top
of
Virtue
,
without
being
much
incommoded
or
hindred
by
the
steepness
of
it's
ascent
;
for
though
the
affairs
of
the
World
,
have
many
times
crooks
and
knots
which
seem
to
subject
them
to
some
indirect
circumstances
which
may
divert
us
from
the
right
road
that
we
must
keep
in
managing
of
them
:
Nevertheless
if
our
will
continue
firm
and
immoveable
towards
a
good
end
,
and
that
the
biasses
that
we
take
to
arrive
at
it
be
likewise
honest
;
we
may
assure
our selves
that
the
imperfection
of
the
matter
will
be
redressed
by
the
integrity
of
the
Workman
.
It
is
impossible
to
carry
on
all
things
by
a
streight
line
:
business
like
ways
have
their
turnings
and
windings
,
which
of
necessity
we
are
obliged
to
follow
,
otherwise
we
should
make
in
both
but
a
bad
progress
.
The
most
important
secret
of
life
is
to
have
prudence
and
skill
honestly
and
lawfully
to
accommodate
Virtue
to
times
,
men
and
affairs
;
for
by
that
means
we
not
only
sweeten
what
is
most
harsh
and
austere
in
it
,
but
likewise
give
it
the
best
and
most
commodious
use
that
it
can
have
.
My
Third
Advice
is
,
that
when
you
have
most
carefully
observed
your self
,
you
likewisely
attentively
consider
the
actions
of
others
.
All
the
actions
of
Man
are
good
or
bad
;
for
the
greatest
part
of
those
that
we
call
indifferent
,
are
not
so
,
they
are
rather
the
marks
of
,
or
predispositions
which
tend
to
good
or
evil
.
If
you
exactly
consider
both
,
the
good
will
furnish
you
with
an
example
of
imitation
,
and
the
bad
with
a
better
example
to
make
you
abhor
and
detest
them
.
Assure
your self
,
my
Son
,
that
the
faults
that
are
committed
in
your
presence
,
have
in
them
a
more
certain
corrective
,
than
what
proceeds
from
your
own
escapes
.
The
Features
of
anothers
Face
which
appears
directly
to
our
eyes
,
make
a
more
lively
impression
in
us
,
than
our
own
,
which
are
not
seen
of
us
but
by
reflexion
,
other
Mens
vices
are
considered
nakedly
as
they
are
in
themselves
.
Our
perturbation
(
for
there
is
no
Vice
without
perturbation
)
confounds
the
appearances
of
our
own
,
and
hinders
us
from
seeing
of
them
in
their
ugliest
shape
:
from
whence
it
comes
to
pass
that
when
there
is
a
calm
in
our
minds
again
,
we
retain
no
more
of
them
but
an
imperfect
Image
,
the
kindness
that
we
have
for
our selves
,
which
reacheth
not
to
others
,
blotting
out
of
our
memory
a
part
of
their
deformity
.
My
fourth
Counsel
is
,
that
every
night
before
you
go
to
rest
,
you
make
a
short
recollection
of
all
that
you
have
seen
,
done
,
and
said
during
the
day
;
this
tryal
not
only
inflames
the
foul
with
the
love
of
good
,
and
the
hatred
of
evil
,
but
serves
also
as
a
memorandum
for
the
conduct
of
the
day
following
.
It
is
not
just
that
we
should
give
the
whole
night
to
the
repose
of
the
Body
,
and
the
digestion
of
the
Victuals
,
wherewith
it
hath
been
loaded
in
the
day
time
,
and
refuse
half
an
hour
only
or
less
to
the
Soul
,
for
the
concoction
of
good
actions
,
and
the
evacuation
of
it's
impurities
.
By
this
recollection
Virtue
ferments
and
swells
;
and
Vice
dissolves
;
it
is
of
so
excellent
an
use
,
that
some
of
the
very
Ancients
,
though
they
were
not
illuminated
by
the
Light
of
the
Faith
,
have
made
it
one
of
the
chief
Articles
of
their
Morality
.
Let
us
not
suffer
,
my
Son
,
that
they
should
have
been
more
careful
than
we
in
an
exercise
so
necessary
for
the
salvation
,
and
conduct
of
the
Soul
of
a
Believer
.
I
will
conclude
this
second
Part
,
and
my
Counsels
concerning
Virtue
,
by
the
last
of
the
four
which
the
Divine
and
unimitable
Thomas
a
Kempis
directs
for
obtaining
peace
in
the
Mind
.
His
three
first
Counsels
,
to
wit
,
to
affect
rather
to
do
the
will
of
another
than
ones
own
,
to
covet
always
the
lowest
place
,
and
to
desire
rather
too
little
than
too
much
,
are
of
a
higher
perfection
than
I
wish
you
to
have
.
These
three
which
are
Virtues
in
a
retired
Life
,
are
imperfections
in
the
order
of
Society
,
which
requires
that
every
one
keep
the
rank
of
his
Parts
and
Quality
.
As
to
the
Fourth
,
which
is
to
submit
our selves
in
all
things
to
the
Will
of
God
,
this
last
does
really
crown
all
the
Virtue
of
Man
;
it
will
be
in
vain
for
you
to
be
diligent
in
well-doing
,
to
observe
your self
in
your
actions
,
to
draw
instruction
from
the
Actions
of
others
,
and
to
make
an
examination
of
your
Conscience
;
if
your
mind
submit
not
to
the
events
of
life
which
are
not
in
your
power
,
and
your
will
be
not
entirely
conformed
to
the
Will
of
God
,
the
rest
will
stand
you
in
no
stead
.
The
loss
of
Friends
,
Goods
,
Health
,
Crosses
in
our
Designs
,
and
a
thousand
other
troublesome
accidents
,
come
all
upon
us
by
an
eternal
decree
:
and
in
respect
that
our
eye
and
understanding
are
too
weak
to
trace
step
for
step
the
connexion
that
all
these
things
have
with
the
Providence
of
God
,
we
esteem
them
casual
.
Let
us
not
abuse
our selves
,
my
Children
,
there
is
nothing
in
the
world
casual
,
Providence
orders
the
smallest
aswel
as
greatest
things
;
a
grain
of
dust
,
a
Gnat
have
their
dependance
on
God
aswel
as
Men
and
Angels
,
every
one
in
their
several
order
,
there
is
no
event
how
small
so
ever
but
hath
it's
cause
,
and
that
cause
it's
dependence
on
another
cause
till
we
come
to
the
first
.
So
,
my
Child
,
if
all
things
come
to
pass
by
appointment
,
he
that
gives
it
,
intends
nothing
thereby
;
or
rise
all
things
happen
for
the
best
,
if
not
in
respect
of
you
,
yet
in
reference
to
the
Universe
,
the
interest
of
which
takes
place
of
yours
:
you
cannot
then
be
afflicted
with
any
cross
accident
,
but
that
your
mind
is
in
open
rebellion
against
him
who
is
the
cause
of
it
.
To
avoid
that
,
I
charge
you
,
my
dearest
Children
,
Sons
and
Daughters
,
to
submit
your selves
to
the
obedience
of
God
,
and
to
desire
that
in
all
things
his
Will
be
done
rather
than
your
own
.
There
is
no
softer
lenitive
to
sweeten
the
bitterness
of
the
cross
accidents
of
life
,
which
depend
not
on
us
,
than
constantly
to
believe
that
they
are
the
effects
of
the
providence
of
God
which
come
upon
us
by
his
order
.
By
so
doing
the
necessity
that
lies
upon
us
of
bearing
of
them
,
will
be
easily
changed
into
a
complacency
to
his
Will
:
by
accommodating
our selves
to
his
pleasure
,
there
will
nothing
from
thence
forward
happen
to
us
in
spight
of
us
,
and
we
do
not
only
a
thing
that
is
pleasing
to
him
,
but
become
in
some
manner
participant
of
his
eternal
Counsel
,
to
which
it
seems
we
subscribe
by
our
consent
,
when
it
goes
along
with
his
.
In
effect
it
is
a
most
gross
mistake
to
imagine
that
all
the
adventures
of
our
life
are
guided
by
a
blind
power
,
it
is
God
,
and
not
that
,
who
leads
us
.
Whither
?
to
himself
.
Which
way
?
inquire
not
,
your
guide
is
not
obliged
to
give
you
an
account
of
the
way
he
takes
,
let
it
content
you
that
the
Almighty
is
your
guide
.
This
is
very
strange
in
the
vast
extent
of
the
Ocean
,
where
there
is
neither
Path
nor
Road
,
man
commits
himself
blindly
to
the
faith
of
a
Pilot
,
who
hath
no
other
direction
whereby
to
make
his
course
round
the
World
,
but
his
Compass
and
a
Star
;
and
in
the
Revolution
of
Life
he
can
hardly
confide
in
the
providence
of
him
,
who
is
not
only
the
Creator
of
that
Star
,
but
the
mover
of
the
Universe
,
in
the
conduct
whereof
it
is
impossible
that
he
can
be
mistaken
,
because
that
being
the
Founder
thereof
,
all
it's
ways
are
known
to
him
.
Dash
out
of
your
mind
then
,
I
pray
you
,
my
Son
,
that
vain
name
of
Fortune
,
which
is
an
empty
apparition
,
that
hath
its
being
only
in
the
foolish
imagination
of
man
:
pronounce
not
so
much
as
the
name
of
it
,
lest
that
by
forming
the
word
you
grave
not
a
false
Idol
of
a
thing
that
is
not
,
and
by
attributing
to
it
any
kind
of
power
,
you
rob
not
the
Divinity
.
Consider
whither
your
error
leads
you
,
when
you
cannot
comprehend
the
order
of
the
World
,
nor
the
connexion
of
it's
causes
;
under
the
name
of
Fortune
,
you
transfer
your
own
blindness
to
their
Mover
.
Although
you
cannot
follow
within
distance
the
contiguity
of
events
,
whereof
the
effect
of
the
one
is
the
cause
of
the
other
,
yet
for
all
that
they
have
an
eternal
and
immutable
principle
,
from
whence
that
order
is
derived
.
Content
your self
to
be
measured
by
it
,
without
calling
in
question
the
rule
of
the
Measurer
.
Universal
and
particular
things
are
linked
together
,
without
any
the
least
confusion
.
The
last
Wave
that
beats
the
Shore
,
receives
the
same
common
impulse
with
the
rest
of
the
Ocean
.
According
to
that
general
disposition
,
it
ought
to
be
no
small
contentment
to
man
,
to
see
that
the
same
order
that
makes
the
entire
revolution
of
the
Universe
,
is
at
the
same
time
the
cause
of
his
.
Add
this
then
,
my
Children
,
to
the
Articles
of
your
Faith
,
[
That
God
does
all
for
the
best
.
]
It
is
as
true
as
the
rest
,
more
sutable
to
your
reason
,
and
of
larger
use
;
in
so
much
that
if
you
be
once
perswaded
of
this
truth
,
it
will
be
to
you
an
internal
Haven
,
where
you
may
ride
secure
from
all
the
Tempests
of
Life
.
THE
Fathers
Legacy
:
OR
FAITHFUL
COUNSELS
OF
A
GOOD
FATHER
TO
HIS
CHILDREN
and
FRIENDS
.
The
Third
Part
;
Which
treats
of
the
Duty
of
Man
towards
Man.
CHAP.
I.
Of
the
Force
and
Necessity
of
Society
.
GOd
having
had
the
goodness
,
my
Children
,
to
make
Man
after
his
own
Image
,
and
to
multiply
his
kind
,
we
cannot
,
I
think
,
preserve
that
resemblance
that
resemblance
that
is
betwixt
him
and
us
,
if
man
behave
not
himself
toward
Man
,
like
a
God
;
that
is
to
say
,
unless
he
be
good
and
beneficent
to
him
.
In
the
First
Part
of
these
my
Counsels
,
I
have
handled
the
Duty
of
Man
towards
God
:
In
the
Second
,
his
Duty
towards
Himself
which
depends
on
the
moderation
of
his
Passions
.
This
Third
Part
,
which
consists
in
the
respective
Duty
of
Man
toward
Man
,
is
nothing
else
but
a
lawful
application
of
these
two
first
Duties
towards
his
Neighbour
:
for
it
is
most
certain
that
every
man
that
fears
God
,
and
conforms
his
Will
to
Reason
,
will
prove
a
good
Husband
,
good
Father
,
good
Son
,
good
Brother
,
good
Master
,
good
Servant
,
good
Neighbor
,
good
Citizen
,
good
Subject
,
and
good
Prince
,
which
are
the
chief
links
of
humane
Society
.
It
hath
been
said
by
one
,
with
very
little
judgment
,
that
to
lead
a
retired
Life
,
one
must
be
more
than
man
or
less
than
man
,
because
I
have
never
heard
of
a
Heroe
that
became
so
in
solitude
,
there
is
more
probability
to
think
that
the
avoiding
of
company
proceeds
only
from
the
lubbardliness
of
a
rude
and
rustick
soul
,
buried
in
matter
,
which
wanting
force
to
push
it self
out
into
the
world
,
only
retires
to
hide
its
own
infirmity
.
And
if
the
Ancient
zeal
have
exhibited
to
us
some
virtuous
Anchorites
,
they
are
so
few
in
number
,
and
the
imitation
hath
been
so
difficult
that
,
that
perfection
hath
not
been
able
to
descend
to
us
.
If
there
remain
any
image
of
it
at
this
day
,
it
is
in
the
retreat
of
the
Carthusian
Monks
.
It
is
true
that
every
one
of
them
has
his
Cell
apart
,
yet
to
compensate
in
some
sort
the
austerity
of
their
Rule
,
their
institution
appoints
that
of
twenty
four
hours
,
whereof
day
and
night
is
composed
,
they
should
employ
ten
in
the
Church
by
intervals
,
and
thereby
entertain
a
mutual
society
in
the
exercise
and
duties
of
their
worship
.
Man
is
of
so
sociable
a
nature
,
that
for
want
of
company
,
if
he
be
in
the
night
time
alone
in
a
Desart
without
light
,
the
presence
of
a
Dog
,
a
Horse
,
a
Bird
,
or
of
an
Infant
in
the
Swadling
Cloaths
,
is
able
to
lessen
his
fear
,
and
it
may
be
it
was
for
that
reason
that
the
Beasts
and
other
living
Creatures
were
created
before
him
.
The
flight
of
a
rout
,
the
pursuit
of
a
Victory
,
panick
terrours
,
the
flocking
of
eleven
thousand
Virgins
,
and
fourty
thousand
men
to
martyrdom
,
are
so
many
different
effects
that
proceede
only
from
the
force
that
a
blind
impression
of
society
makes
in
the
mind
,
which
is
sometime
so
uniform
in
its
action
,
that
a
whole
multitude
seems
to
be
governed
by
one
single
spirit
.
When
two
or
three
of
you
shall
be
gathered
together
in
my
name
,
I
will
be
in
the
midst
of
you
,
(
said
our
Lord
)
to
oblige
man
to
some
society
.
He
promises
not
the
same
grace
to
man
alone
;
for
though
a
man
by
himself
may
love
God
with
all
his
strength
,
yet
his
charity
is
imperfect
,
in
that
it
is
defective
in
the
officious
part
of
it's
duty
,
which
is
the
love
of
our
Neighbor
;
wherein
is
comprehended
the
mutual
duty
of
man
towards
man
,
which
is
the
last
thing
that
I
have
proposed
to
my self
to
treat
of
in
this
Will
and
Testament
.
CHAP.
II.
Of
the
first
Society
,
which
is
that
of
Husband
and
Wife
,
and
of
their
respective
Duties
.
I
Shall
then
begin
this
last
part
by
the
first
Society
in
the
World
which
was
made
by
the
hand
of
God
himself
,
and
that
is
the
conjunction
of
Man
and
Wife
,
whereof
all
the
circumstances
are
very
considerable
.
Before
that
the
Woman
was
made
,
God
faw
(
saith
the
Scripture
)
that
it
was
not
good
for
Man
to
be
alone
;
for
when
he
is
alone
he
is
many
times
the
greatest
enemy
that
he
hath
,
and
of
whom
he
should
be
most
aware
.
Afterward
he
said
,
that
he
would
give
him
an
help
meet
for
him
:
betwixt
two
things
that
are
meet
for
one
another
,
the
convenience
ought
to
be
equal
and
reciprocal
,
which
gives
us
an
evidence
that
the
Woman
should
neither
be
the
Mistress
nor
the
Servant
of
the
Man
,
otherwise
they
could
not
be
meet
for
one
another
.
Before
that
he
gave
her
to
him
he
cast
him
asleep
,
to
teach
us
perhaps
that
we
have
no
need
of
our
eyes
on
that
occasion
,
and
that
they
are
often
enough
very
bad
Counsellors
in
the
choice
of
a
convenient
good
,
and
that
it
is
also
altogether
necessary
that
the
mind
should
be
setled
and
in
repose
before
we
take
a
Wife
;
for
if
in
the
matter
of
Marriage
covetousness
possess
and
trouble
the
Mind
,
or
we
be
pre-engaged
in
any
other
love
,
we
can
very
hardly
make
a
good
choice
.
The
Woman
was
neither
taken
out
of
the
Back
nor
the
Fore-part
of
Man
,
but
out
of
his
Side
,
as
being
appointed
for
his
Companion
and
equal
.
The
Scripture
observes
not
out
of
what
side
she
was
taken
,
to
the
end
that
she
might
take
the
right
,
that
is
to
say
,
the
conduct
of
the
Family
,
if
she
be
more
capable
of
it
than
the
Husband
.
Lastly
,
The
Woman
is
made
of
the
same
Skin
.
Bone
,
Flesh
,
and
Blood
,
as
the
Man
is
,
to
the
end
that
both
may
know
that
there
cannot
be
a
more
strict
union
in
nature
than
is
betwixt
them
.
The
knowledg
of
their
duty
should
be
so
perfect
,
that
it
must
appear
like
a
Cement
,
which
joyns
Obedience
so
well
with
Command
,
that
it
can
hardly
be
distinguished
who
commands
and
who
obeys
.
With
the
good
leave
of
the
Doctors
,
the
division
which
they
have
made
of
a
Family
into
two
parts
,
to
wit
,
the
Man
,
and
the
Goods
,
and
Possession
,
seems
to
me
very
imperfect
,
if
we
add
not
a
third
,
to
wit
,
the
Wife
;
seeing
that
man
cannot
propagate
Posterity
but
only
by
her
means
,
nor
transfer
his
Estate
unless
to
the
uncertain
pillage
of
others
,
if
she
give
him
not
a
lawful
Possessor
.
So
that
the
denomination
of
the
Family
should
have
been
taken
from
the
Wife
;
in
respect
that
the
principal
parts
that
constitute
it
,
cannot
be
governed
with
good
order
and
economy
,
if
she
take
not
upon
her
the
direction
.
Wherefore
,
my
dearest
Children
,
I
give
you
my
advice
,
that
you
take
the
greatest
care
imaginable
in
the
choice
of
a
Wife
,
as
being
the
most
important
action
of
all
your
Life
.
If
you
be
cheated
in
the
goodness
of
a
Horse
,
in
the
price
of
a
House
,
or
any
thing
else
,
you
are
not
wedded
to
them
,
you
may
turn
them
off
when
you
are
weary
of
them
:
but
in
choosing
of
a
Wife
,
you
engage
in
a
contract
,
which
can
only
be
annulled
by
death
.
Would
ye
choose
her
well
?
consider
rather
the
purity
than
Antiquity
of
her
Blood
;
and
the
Virtues
and
good
manners
rather
than
the
Honours
and
Dignities
of
her
Race
.
The
imperfections
of
Body
and
Mind
are
hereditary
evils
whose
contagion
(
as
we
often
see
)
skips
from
the
Grand-father
,
and
Great
Grand-father
,
to
the
Grand-children
;
if
it
sleep
in
some
generation
,
it
is
rather
a
Cessation
and
Truce
than
Peace
,
which
will
not
be
of
long
continuance
.
Marry
not
too
young
,
the
first
man
was
in
a
state
of
perfection
before
the
Woman
was
given
him
.
You
see
that
men
never
take
the
seed
of
a
green
Apple
nor
the
grain
of
Corn
that
is
in
the
Bud
or
Flower
for
Planting
or
Sowing
.
A
Body
that
is
but
loose
and
half
fastened
,
whereof
the
first
ebullitions
of
Blood
are
but
as
yet
Froth
and
Scum
,
can
produce
nothing
capable
of
perfection
.
The
Laws
which
deny
you
the
disposal
of
your
Estate
before
a
certain
Age
of
majority
,
seem
tacitly
to
suspend
you
Marriage
until
that
Age
;
otherwise
you
would
marry
before
the
season
.
It
is
unseemly
to
have
a
Housewife
before
you
have
the
power
of
a
House
to
commit
to
her
management
.
Seeing
that
the
Body
and
Soul
enter
both
in
the
composition
of
Man
,
the
maturity
of
the
Body
is
not
sufficient
for
that
effect
,
you
must
likewise
expect
the
ripeness
of
the
Soul
,
which
is
not
supposed
to
be
,
until
you
be
of
Age.
I
beg
pardon
of
our
Lawgivers
,
they
have
left
us
a
just
suspicion
of
their
incontinence
,
by
by
giving
us
permission
to
marry
sooner
.
As
I
advise
you
not
to
marry
,
until
you
be
somewhat
advanced
in
years
,
so
if
you
would
find
an
help
meet
for
you
,
court
not
one
either
that
is
too
young
;
let
the
verdure
of
her
tender
years
grow
up
to
maturity
under
the
care
of
a
wise
Mother
,
and
the
virtuous
modesty
of
her
virginity
,
before
you
present
your self
to
gather
the
fruit
.
You
will
know
better
when
the
season
is
come
,
if
it
be
corrupt
or
not
,
than
if
it
were
as
yet
but
green
.
What
assistance
can
you
expect
to
find
in
an
age
that
is
not
ripe
enough
to
understand
what
is
its
duty
?
She
must
learn
that
under
the
modest
name
of
Maiden
:
For
if
she
hath
once
got
the
name
of
Wife
,
it
will
be
then
too
late
;
for
that
is
a
name
of
Authority
,
but
the
other
of
Maid
,
a
name
of
fear
and
submission
.
In
vain
should
the
first
Woman
have
been
given
to
Man
by
the
hand
of
God
when
both
were
in
most
perfect
age
;
if
it
had
not
been
fittest
for
their
comfortable
living
together
.
The
man
was
made
before
the
woman
,
to
teach
us
that
the
husband
should
be
oldest
,
but
it
was
only
a
very
short
time
,
to
give
us
likewise
to
understand
,
that
there
should
not
be
betwixt
them
too
great
a
difference
of
age
.
When
the
one
is
much
older
than
the
other
,
such
a
match
is
rather
a
common
hinderance
to
both
,
than
a
convenient
and
mutual
help
;
since
neither
the
Law
of
the
Land
,
nor
the
virtue
and
solemnity
of
the
Matrimonial
Promise
have
force
enough
to
solder
together
two
opposite
things
,
such
as
are
the
two
extremities
of
Life
;
betwixt
which
nature
seems
to
have
made
a
double
divorce
,
as
well
in
the
dissimilitude
of
the
properties
of
the
Body
,
as
of
the
passions
of
the
Soul.
The
Latins
called
Marriage
(
Conjugium
)
a
term
very
proper
which
signifies
the
coupling
together
of
the
Husband
and
Wife
,
under
the
same
Yoke
.
This
Conjunction
is
made
for
three
ends
;
First
,
that
they
may
spend
their
Life
more
pleasantly
in
that
Society
:
Secondly
,
For
the
propagation
of
the
kind
:
And
lastly
,
That
Children
being
distinguished
one
from
another
by
Marriage
,
the
care
of
their
education
should
be
divided
amongst
the
Fathers
and
Mothers
,
that
they
might
thereby
oblige
them
to
help
and
succour
their
Parents
when
they
become
old
or
infirm
.
These
three
ends
cannot
be
well
accomplished
,
if
the
Husband
and
Wife
be
not
well
matched
under
the
same
Yoke
.
For
that
purpose
they
ought
to
be
very
near
of
the
same
age
,
the
same
manners
,
and
of
the
same
mind
:
otherwise
it
is
impossible
that
one
should
ever
be
meet
for
the
other
.
Two
Horses
very
young
are
too
wanton
to
be
yoked
together
,
if
the
one
be
too
young
,
he
draws
away
the
other
;
if
he
be
too
old
he
retards
him
:
if
they
be
both
old
,
it
is
a
common
hinderance
:
if
the
one
be
tractable
and
the
other
froward
,
they
make
no
way
;
and
if
they
be
both
froward
they
go
backward
.
When
the
same
difficulties
happen
in
marriage
,
the
contentment
of
living
comfortably
together
,
and
the
mutual
succour
which
is
drawn
from
the
affection
of
Parents
towards
their
Children
,
and
of
Children
towards
their
Parents
,
which
is
the
chief
end
of
that
society
,
is
quite
lost
.
It
is
certainly
very
difficult
to
have
the
same
House
,
the
same
Fire
,
the
same
Table
,
the
same
Bed
,
the
same
Interests
,
the
same
Children
,
and
to
live
happily
together
,
and
not
to
have
the
same
Mind
and
Will.
All
these
circumstances
do
from
time
to
time
furnish
new
matter
of
love
or
hatred
,
according
as
Marriages
are
fortunate
or
unlucky
.
And
therefore
we
find
no
affection
that
grasps
so
close
as
the
love
of
a
good
Wife
and
good
Husband
,
because
living
always
together
they
render
one
another
upon
all
occasions
a
thousand
little
offices
,
which
are
so
many
common
ties
that
make
new
knots
in
the
Soul
,
whereof
the
one
never
slackens
but
the
other
is
untied
.
If
likewise
the
Husband
and
Wife
agree
not
well
together
,
beside
that
it
is
a
punishment
to
them
as
long
as
they
live
,
their
misunderstanding
in
the
particulars
of
their
actions
instils
on
either
side
a
common
aversion
into
the
blood
and
spirits
,
whereof
the
venom
is
propagated
to
the
Posterity
,
it
being
impossible
that
two
natures
betwixt
whom
there
is
so
little
sympathy
can
ever
produce
a
good
generation
;
and
perhaps
from
hence
proceeds
the
little
love
of
Parents
to
Children
,
of
Children
to
Parents
,
and
of
Brothers
and
Sisters
amongst
themselves
,
which
upon
the
contrary
reason
seldom
happens
to
Children
that
are
begotten
in
a
happy
Marriage
.
My
dearest
Children
,
Sons
and
Daughters
,
though
ye
be
not
as
yet
of
age
to
know
what
is
to
be
done
,
and
what
not
,
yet
your
Mother
and
I
are
already
so
well
satisfied
with
the
respect
and
obedience
that
ye
yield
to
us
,
and
with
a
certain
tenderness
of
brotherly
love
which
you
have
for
one
another
,
above
what
can
be
expected
from
your
understanding
,
that
we
have
ground
to
believe
that
your
good
nature
is
an
effect
of
that
perfect
correspondence
that
is
betwixt
your
Mother
and
me
,
communicated
to
the
blood
and
spirits
from
whence
you
have
your
original
.
Ye
may
very
well
perceive
what
blessing
we
enjoy
in
our
marriage
,
and
what
ye
may
expect
,
if
God
bestow
the
same
favour
on
you
,
as
he
hath
done
upon
us
.
For
the
obtaining
of
that
,
there
is
so
much
circumspection
to
be
used
,
that
it
is
impossible
for
the
prudence
of
man
to
foresee
all
the
necessary
cautions
.
The
Wise
Man
informs
us
that
the
industry
and
care
of
man
may
procure
him
other
blessings
,
but
that
a
wise
Woman
is
the
gift
of
God.
The
surest
way
to
find
her
is
to
sleep
as
Adam
did
,
I
mean
that
having
your
eyes
shut
and
your
other
passions
at
rest
,
you
should
expect
her
from
the
hand
of
God
,
and
that
you
should
beg
of
him
only
without
proposing
to
your selves
any
other
design
,
that
he
would
give
you
a
helper
sutable
and
meet
for
you
.
In
this
manner
was
your
Mothers
marriage
and
mine
made
up
,
wherein
we
have
both
this
blessing
,
that
she
is
satisfied
with
me
,
and
I
so
much
with
her
that
should
I
say
that
there
is
nothing
more
to
be
desire
but
the
only
content
which
I
find
in
her
,
I
think
I
should
speak
modestly
enough
:
our
union
by
the
mercy
of
God
is
so
perfect
,
that
—
pende
Da
un
fato
solo
,
l'una
é
l'altra
vita
Colpo
,
que
ad
un
sol
noccia
unque
non
scenda
Ma
,
indiviso
é
il
dolor
d'ogni
ferita
.
On
the
same
fate
do
both
our
lives
depend
.
The
ills
that
angry
fortune
does
impart
,
If
piercing
one
,
still
wound
the
other
heart
.
CHAP.
III.
Of
the
Duty
of
Parents
towards
their
Children
,
and
of
Children
towards
their
Parents
.
I
Have
just
now
shewn
you
,
my
Children
,
that
the
first
society
that
was
ever
made
in
the
world
,
is
that
of
Husband
and
Wife
.
The
second
which
springs
from
it
,
is
that
of
Parents
and
Children
;
in
conformity
to
that
order
the
first
place
in
our
affections
,
is
due
to
the
first
,
and
the
next
to
the
second
.
When
the
first
is
perfect
,
it
unites
two
Bodies
and
two
Souls
into
one
,
from
whence
proceeds
an
union
betwixt
Man
and
Wife
as
dear
and
intimate
to
them
,
as
the
love
of
our selves
is
to
every
one
of
us
.
The
Bond
of
the
other
Society
which
is
between
Parents
and
Children
,
is
somewhat
more
slack
,
being
but
at
first
a
bare
inclination
for
the
continuing
the
progress
of
nature
,
whose
Laboratory
would
quickly
be
idle
,
if
for
the
preservation
of
the
several
kinds
that
fill
it
,
she
had
not
stampt
on
every
living
creature
a
desire
to
bring
up
,
and
have
a
care
of
what
they
bring
forth
into
the
World.
There
is
no
doubt
but
that
this
first
appetite
is
common
to
us
with
all
other
living
creatures
,
and
that
it
appears
ever
often
more
tender
in
some
of
them
than
in
Man.
But
seeing
the
care
of
their
young
extends
no
farther
than
the
Body
,
and
that
so
soon
as
they
are
in
condition
to
provide
for
themselves
,
and
have
left
the
Nest
and
Kennel
:
that
tie
of
nature
leaves
no
more
any
mark
of
it self
,
it
appears
that
there
ought
to
be
a
great
difference
betwixt
the
parental
affection
of
Man
and
that
of
the
Beast
;
for
besides
that
of
all
living
Creatures
Man
comes
into
the
World
most
destitute
of
necessaries
,
and
longest
without
ability
to
provide
for
himself
,
he
is
likewise
composed
of
two
parts
,
the
Soul
and
the
Body
,
which
both
stand
equally
in
need
of
Food
and
Education
.
The
care
of
both
concerns
the
Parents
,
wherein
it
is
impossible
for
them
to
make
a
compleat
progress
,
and
their
Children
to
feel
it
,
but
that
there
must
be
formed
betwixt
them
,
by
reason
of
knowledg
,
an
affection
wholly
spiritual
,
and
altogether
different
from
that
rude
and
blind
inclination
which
appears
in
other
living
Creatures
towards
their
Parents
.
If
our
care
did
terminate
simply
in
the
Body
,
as
theirs
doth
,
our
Children
being
bred
like
Beasts
,
should
not
transgress
the
order
of
nature
,
if
they
were
no
more
respectful
nor
thankful
to
us
than
Beasts
are
to
those
that
have
given
them
Life
.
All
Duty
between
us
would
cease
,
so
as
the
Body
stood
no
more
in
need
of
assistance
;
and
it
would
even
be
to
be
feared
,
that
the
Child
who
had
received
no
other
impression
of
pleasure
but
what
was
sensual
,
might
not
have
just
cause
to
complain
of
his
Parents
,
if
they
afforded
him
not
the
means
to
satisfie
it
.
We
see
in
the
Life
of
Countrey
Clowns
an
instance
evident
enough
of
the
neglect
of
paternal
duty
in
respect
of
the
Soul
,
in
that
we
find
not
amongst
them
but
a
very
obscure
sentiment
of
friendship
betwixt
the
Father
and
the
Son
,
the
Son
and
the
Father
,
and
the
Brother
and
Brother
,
which
subsists
only
because
their
fellowship
in
labour
requires
it
.
The
cause
of
that
hardness
of
heart
proceeds
from
nothing
else
but
their
Education
,
the
care
of
which
aimed
only
at
the
body
,
and
that
by
the
ordinary
commerce
that
they
have
with
Beasts
,
they
contract
a
middle
way
of
living
betwixt
that
of
Beasts
and
of
a
sociable
civil
Man.
It
is
then
unquestionable
,
that
the
care
of
the
Body
is
but
the
rough
draught
of
paternal
affection
,
and
that
that
of
the
Soul
gives
it
the
last
stroaks
.
And
therefore
our
first
duty
towards
you
,
my
Children
,
consists
in
these
two
points
,
and
from
which
also
should
spring
your
gratitude
towards
your
Mother
and
me
.
As
we
both
concur
in
begetting
of
you
,
and
that
ye
are
made
up
of
two
parts
,
the
Body
and
the
Soul
,
it
seems
likewise
to
be
the
will
of
prudent
nature
that
you
should
have
two
births
,
and
that
for
our
common
comfort
the
care
of
these
should
be
divided
betwixt
us
.
The
first
hath
been
the
birth
of
your
Body
,
whereof
your
Mother
alone
hath
had
the
charge
,
by
bearing
of
you
nine
moneths
in
her
Womb
,
and
afterward
bringing
you
forth
into
the
World.
The
giving
of
you
Suck
,
the
Cradle
,
Blankets
,
Clouts
,
the
trouble
of
carrying
of
you
constantly
in
her
Arms
,
all
this
lesser
toyl
concerns
her
still
,
until
that
your
second
birth
discover
it self
in
the
actions
of
the
Soul
:
then
it
is
that
I
must
also
take
my
turn
and
labour
by
suffering
in
breeding
of
you
,
all
the
inconveniences
of
your
second
birth
,
before
that
ye
become
perfect
Men.
There
is
some
secret
Mystery
in
it
,
that
the
operations
of
the
Soul
are
younger
than
those
of
the
Body
,
and
that
they
appear
last
.
God
hath
so
ordered
it
,
that
by
the
service
of
the
Body
that
goes
first
,
and
which
is
gross
and
external
,
we
might
be
taught
what
ought
to
be
our
duty
towards
the
Soul
,
which
is
more
internal
,
and
harder
to
be
discovered
.
So
soon
as
the
body
is
born
,
we
prepare
clean
Clouts
for
it
,
lay
it
on
the
back
with
the
eyes
upward
,
stretch
out
its
arms
and
legs
in
their
most
natural
posture
,
and
swadle
it
in
a
fast
and
easie
swathing
Band
,
to
keep
all
its
Members
in
a
convenient
situation
for
fear
of
dislocation
.
The
same
method
must
be
observed
,
as
soon
as
the
Soul
hath
given
the
first
indication
of
its
birth
,
and
provision
must
be
made
of
wise
and
innocent
counsels
for
its
postures
:
we
must
lay
it
so
as
that
it
may
look
upwards
,
by
raising
its
knowledg
towards
Heaven
,
to
which
it
should
aspire
;
rectifie
the
appetites
and
affections
of
it
,
which
are
its
members
;
keep
them
in
their
place
and
duty
by
an
easie
,
yet
close
restraint
,
to
the
end
that
their
operation
may
not
be
subjected
to
the
tyranny
of
a
scrupulous
and
superstitious
conduct
;
nor
be
loosened
and
slackened
by
the
tumultuary
impulse
of
the
will.
The
Arms
and
Legs
of
the
Infant
are
for
some
time
kept
wrapt
up
in
Swathing
Bands
,
and
are
not
set
at
liberty
,
till
both
have
given
some
token
of
strength
;
to
instruct
us
,
as
I
think
,
that
the
use
and
liberty
of
our
will
is
never
to
be
allowed
us
,
before
that
the
Soul
hath
given
some
manifest
sign
of
its
sufficiency
to
govern
it self
.
Negligence
in
the
first
Swadling
of
the
Body
and
Soul
gives
the
beginning
to
all
the
defects
and
imperfections
of
both
,
Use
and
custom
compleats
them
.
Wherefore
the
Soul
being
naturally
more
ready
to
receive
a
good
or
bad
impression
than
the
Body
,
we
should
keep
watch
to
observe
its
first
blowing
,
and
to
begin
to
train
it
in
a
constant
habit
of
good
,
from
the
very
instant
that
it
hath
given
the
first
sign
of
Life
.
Child
,
it
is
altogether
impossible
that
you
could
have
articulated
your
words
according
to
the
accent
and
use
of
your
Country
,
without
applying
of
some
attention
.
It
is
not
done
by
chance
,
your
ear
by
some
occult
virtue
must
of
necessity
have
made
the
distinction
of
sounds
,
and
your
eye
observed
the
motion
of
the
lips
of
those
that
are
about
you
,
and
that
afterward
another
hidden
faculty
have
made
the
composition
of
them
,
though
you
have
not
perceived
it
.
The
first
twilight
of
the
mind
discovers
it self
in
this
action
,
and
this
external
articulation
of
words
produceth
a
manifest
though
confused
image
,
of
the
first
internal
reasoning
that
is
in
us
.
It
is
therefore
my
opinion
that
as
soon
s
male
Children
begin
to
have
the
use
of
their
Tongue
,
Women
should
be
removed
from
them
,
and
discreet
Men
put
in
their
place
,
who
besides
the
care
of
their
trifling
concerns
should
likewise
take
the
inspection
of
their
primary
deportments
,
and
behave
themselves
with
circumspection
in
their
presence
(
I
speak
of
persons
of
quality
)
for
indeed
manners
become
good
or
bad
,
according
to
their
first
patterns
.
If
we
see
(
as
it
often
happens
)
some
vices
naturalized
in
Families
,
and
become
a
part
of
the
inheritance
;
that
flows
only
from
the
contagion
of
the
Parents
or
Servants
,
who
are
of
so
loose
and
depraved
a
Life
,
that
they
have
not
the
power
to
forbear
but
a
little
their
dissolute
courses
in
the
presence
of
their
Children
or
Masters
.
Since
then
an
Infants
speech
is
the
dawning
of
his
Soul
,
I
think
the
care
of
his
conduct
should
begin
with
it
,
considering
the
dominion
of
custom
whereof
nothing
can
give
us
a
more
speaking
representation
than
speech
it self
.
The
Eye
sees
nothing
when
it
is
framed
,
neither
does
the
Ear
hear
but
confusedly
and
without
making
any
apparent
distinction
of
the
kinds
of
sounds
,
and
consequently
the
operation
of
the
Mind
must
as
yet
be
but
confused
and
undistinct
:
Nevertheless
we
find
that
by
the
often
hearing
of
words
spoken
,
these
three
faculties
of
hearing
,
seeing
,
and
reasoning
,
do
(
though
imperfectly
)
concur
,
to
frame
by
the
frequent
hearing
and
imitation
of
the
voice
,
the
same
understanding
,
sound
,
and
accent
of
the
impression
which
they
have
received
,
and
from
thence
proceeds
the
difference
of
idioms
.
Think
it
not
then
strange
,
my
Friends
,
if
I
have
always
an
eye
over
you
;
and
if
I
begin
so
soon
to
observe
you
:
In
observing
of
you
,
and
those
that
are
about
you
,
I
my self
stand
upon
my
guard
,
that
nothing
that
is
contagious
may
pass
in
your
presence
.
It
is
as
easie
to
speak
well
as
ill
,
and
to
do
good
,
as
bad
:
Good
and
bad
manners
are
formed
in
us
by
example
,
as
language
by
a
good
or
bad
accent
,
without
any
other
study
but
use
and
custom
.
There
are
some
other
duties
still
of
a
good
Father
,
besides
that
of
your
institution
,
which
I
ought
not
to
hope
to
be
ale
to
render
to
you
,
considering
the
difference
of
our
ages
,
unless
nature
will
be
pleased
to
suspend
the
execution
of
her
laws
in
favour
of
me
.
One
is
to
use
familiarity
with
our
Children
,
and
make
them
intimate
with
us
:
It
is
more
becoming
,
in
my
opinion
,
to
reason
,
than
to
trifle
and
play
the
fool
with
them
:
And
since
we
make
our selves
sharers
of
their
pastimes
and
entertainment
,
so
soon
as
they
begin
to
walk
and
speak
,
which
is
but
a
mere
action
of
the
sensitive
Soul
;
when
the
reasonable
acts
in
them
,
and
they
become
Men
,
it
is
unjust
and
out
of
time
to
deny
them
the
continuance
of
a
familiarity
whereof
they
have
already
in
their
infancy
got
the
possession
.
Consider
what
befals
us
by
a
severe
and
rigid
countenance
toward
them
:
we
have
gained
their
affection
by
an
infinite
number
of
cares
,
which
we
have
heretofore
had
of
them
,
and
we
lose
the
effect
of
them
by
an
idle
policy
of
distance
and
respect
.
Children
,
if
God
give
you
grace
one
day
to
be
Parents
,
make
your
Children
your
first
Friends
,
when
they
be
of
age
to
be
so
;
their
friendship
is
a
graffing
of
natural
Slips
into
a
natural
Stock
which
produceth
better
and
more
pleasant
Fruit
,
than
any
other
strange
and
bastard
graffing
,
which
retains
always
somewhat
of
the
roughness
of
its
wild
stock
.
When
they
are
become
men
,
and
perhaps
wiser
than
your selves
,
change
the
quality
of
Father
into
that
of
elder
Brother
.
This
last
is
common
to
us
all
;
the
other
is
but
an
alliance
contracted
by
Blood
,
and
by
consequence
you
cannot
follow
the
order
of
nature
;
if
when
your
Children
are
grown
up
to
the
perfect
state
of
Men
,
you
treat
them
not
rather
as
their
elder
Brother
,
than
as
their
Father
,
Acquaint
them
with
your
houshold
affairs
so
soon
as
they
are
capable
to
understand
them
.
You
and
they
both
will
thereby
reap
this
advantage
;
that
in
the
first
place
by
letting
them
understand
what
is
your
revenue
,
and
what
your
charges
,
they
will
undeceive
themselves
of
the
opinion
that
they
might
have
,
that
you
may
allow
them
a
larger
Portion
than
you
do
;
and
so
preserve
their
affection
.
Secondly
,
by
calling
them
into
that
society
they
will
ease
you
of
part
of
your
care
.
And
in
the
third
place
they
will
learn
the
management
of
an
estate
whereof
they
are
one
day
to
be
proprietors
,
and
will
by
that
means
know
what
portion
of
it
every
one
of
them
is
to
expect
;
which
will
make
them
more
satisfied
with
their
shares
,
and
more
cordial
in
their
love
to
one
another
,
when
you
shall
leave
to
them
the
entire
possession
.
To
conclude
,
It
is
very
dangerous
for
Fathers
to
be
too
great
husbands
of
their
Purse
toward
their
Children
,
left
that
too
much
sparing
may
debase
them
,
when
they
have
not
means
to
set
themselves
forward
if
they
can
.
From
being
Citizens
of
the
World
,
they
are
thereby
confined
as
Prisoners
to
the
Chimney-corner
or
Precincts
of
the
House
:
and
it
happens
often
that
for
want
of
somewhat
to
be
husbands
of
,
being
incapable
of
all
aeconomy
,
they
grow
prodigal
in
their
abundance
,
because
that
they
never
learned
in
their
necessity
the
art
of
spending
to
purpose
.
In
fine
he
that
never
allows
his
Children
any
share
in
his
Estate
but
when
he
dies
,
does
no
more
oblige
them
,
than
he
that
leaves
us
his
Spoil
,
because
he
cannot
carry
it
with
him
.
Now
as
to
the
Duty
of
Children
toward
their
Parents
,
prudent
nature
hath
thought
fit
that
when
we
come
into
the
World
the
same
ligament
that
sustains
us
,
and
which
as
a
Conduit-Pipe
conveys
to
us
our
nourishment
for
the
space
of
nine
moneths
,
should
still
remain
fastened
to
our
Womb-bed
,
and
not
break
of
it self
as
all
the
other
Membranes
wherein
we
are
wrapt
;
to
be
to
us
a
visible
mark
,
that
the
ligaments
which
sustain
the
Soul
,
and
which
give
it
Life
by
wise
instruction
,
and
a
thousand
testimonies
of
love
and
good
will
which
children
receive
from
their
Parents
,
should
be
stronger
and
less
apt
to
break
than
that
.
The
burden
of
the
big
Belly
,
the
Pains
in
Child-bearing
,
the
servitude
of
giving
Suck
;
of
taking
up
and
putting
to
Bed
,
of
keeping
clean
,
instructing
,
and
on
all
occasions
furnishing
all
that
is
needful
for
the
subsistence
of
Body
and
Soul
,
are
so
many
various
chains
of
Parents
toward
their
Children
,
from
whence
spring
an
equal
number
of
links
of
the
same
metal
and
workmanship
which
tie
Children
to
their
Parents
.
Wherefore
one
would
think
that
the
command
of
honouring
Father
and
Mother
were
superfluous
,
considering
the
obligation
that
lies
on
Men
to
do
it
;
but
God
seeing
that
there
were
Souls
so
ungrate
as
to
fail
in
that
duty
,
and
even
in
the
duty
of
love
towards
himself
,
which
is
more
according
to
the
laws
of
nature
,
he
hath
thought
sit
that
both
Commandments
should
be
written
in
the
Tables
of
the
Law
,
since
they
could
not
be
graven
on
their
Consciences
,
to
the
end
that
those
who
obey
them
not
,
should
be
abominable
to
God
and
Men
,
as
being
convicted
by
their
infidelity
in
these
two
,
of
treason
against
both
.
My
Children
,
I
am
already
so
far
advanced
in
Age
,
and
ye
as
yet
so
young
,
that
in
all
probability
your
Mother
will
remain
charged
with
the
care
of
your
institution
,
as
she
hath
been
already
with
all
the
troubles
of
your
Infancy
.
She
is
so
good
and
discreet
,
that
I
make
no
doubt
but
that
you
will
find
in
her
alone
the
affection
both
of
a
Father
and
Mother
.
If
that
come
to
pass
,
as
her
good
offices
will
be
doubled
towards
you
,
so
as
ye
desire
the
blessing
of
God
upon
you
,
unite
all
the
force
and
faculties
of
your
Souls
,
to
render
to
her
alone
the
honour
and
respect
which
ye
owe
us
both
in
common
.
If
I
say
nothing
here
in
particular
concerning
the
conduct
of
my
Daughters
,
I
would
not
have
them
believe
that
I
have
past
them
by
in
my
Testament
.
That
direction
belongs
to
their
Mother
,
who
knows
better
than
I
how
they
ought
to
demean
themselves
.
She
fears
God
,
loves
her
Husband
,
is
careful
of
the
House
,
so
humble
and
modest
,
and
so
wise
and
discreet
that
many
times
I
stand
in
need
of
her
counsel
.
Daughters
,
make
use
of
that
good
example
that
ye
have
from
her
,
and
of
her
good
counsels
,
and
I
assure
my self
that
if
ye
do
so
,
they
will
be
found
better
and
more
faithful
to
you
,
than
those
which
now
I
give
to
your
Brothers
.
CHAP.
IV.
Of
the
Duty
of
Brothers
amongst
themselves
.
NExt
to
conjugal
affection
,
and
the
love
of
Parents
toward
their
Children
,
and
Children
toward
their
Parents
,
the
third
and
strictest
tie
of
Nature
,
is
the
love
of
Brethren
to
one
another
;
they
are
like
the
Branches
of
the
same
Tree
,
which
being
nourished
by
the
same
Sap
,
though
they
be
different
in
Body
should
bear
Fruit
of
the
same
taste
,
otherwise
they
give
ground
to
suspect
that
there
hath
been
diversity
of
Grafts
.
The
Harmony
that
appears
betwixt
the
two
hands
which
are
Sisters
,
and
amongst
all
the
Fingers
for
the
common
use
of
the
Hand
,
is
a
lesson
of
mutual
love
and
assistance
,
which
God
gives
to
Children
of
the
same
Family
,
if
they
intend
to
follow
his
order
.
There
are
commonly
three
things
which
cause
the
mis-understanding
that
is
seen
amongst
Brothers
.
The
first
and
chief
is
an
original
fault
of
conformation
and
nature
,
which
proceeds
(
as
hath
been
already
said
)
from
corruption
in
the
mass
of
their
Parents
blood
it
being
altogether
impossible
,
that
a
production
which
springs
from
the
mixture
of
two
disagreeing
seeds
,
can
contain
in
it
any
thing
that
is
sociable
,
nor
that
any
thing
capable
of
harmony
,
can
be
produced
by
the
dissonance
of
a
Marriage
full
of
discord
and
contrarieties
.
So
that
enmity
amongst
Brethren
is
not
only
ignominious
to
themselves
;
but
makes
an
injurious
rebound
to
the
dishonour
of
their
Parents
,
and
in
so
doing
breaks
the
second
Table
of
the
Law
,
by
the
which
they
are
commanded
to
honour
them
.
The
partiality
of
Parents
affection
toward
their
Children
,
is
the
second
cause
of
misunderstanding
amongst
Brethren
,
built
(
as
I
think
)
upon
a
very
weak
foundation
:
for
if
there
were
no
violence
in
mens
inclinations
,
which
is
not
easie
to
be
avoided
,
yet
it
often
happens
that
one
of
your
Children
is
more
respectful
and
obedient
to
you
than
another
,
and
that
that
difference
of
their
respect
and
love
towards
you
,
begets
another
in
you
for
them
;
and
in
that
case
,
they
who
think
themselves
wronged
,
have
no
reason
to
complain
,
in
respect
that
they
have
been
had
Stewards
of
the
mutual
good
will
,
which
ought
to
be
between
them
and
their
Parents
.
There
is
another
very
considerable
reason
,
why
a
Father
should
not
treat
his
Children
equally
with
the
same
affection
,
and
that
is
,
when
a
Father
perceives
a
hopeful
nature
in
a
Child
,
which
of
it self
acquires
some
pre-eminence
above
the
rest
,
he
is
obliged
to
cultivate
it
with
more
care
,
and
the
Brothers
ought
to
consent
to
this
birth-right
of
good
will
,
which
in
end
has
often
no
other
design
but
the
general
good
of
all
the
Family
.
We
see
the
same
order
in
nature
;
Amongst
the
Branches
that
grow
like
Sisters
from
the
top
of
the
Trunk
,
the
strongest
draws
always
most
nourishment
to
it self
,
and
the
stock
affords
it
more
Sap
than
the
rest
:
If
I
in
imitation
of
that
example
,
my
Children
,
be
more
liberal
of
my
care
and
affection
,
to
him
that
shall
best
deserve
it
,
I
conjure
you
not
to
take
it
ill
.
I
should
be
very
glad
to
see
you
strive
in
emulation
to
gain
this
first
place
in
my
esteem
,
I
promise
it
upon
the
word
of
a
good
Father
to
the
most
virtuous
;
your
endeavour
to
obtain
it
is
as
much
in
your
power
,
it
consists
only
in
abstaining
from
evil
and
doing
of
good
,
which
is
a
thing
not
at
all
above
your
strength
.
Might
I
see
in
you
a
desire
so
uniform
to
prosecute
this
goodly
design
,
that
my
inclinations
did
rest
so
equally
suspended
amongst
you
all
,
that
neither
ye
nor
I
might
ever
be
able
to
judg
,
to
which
side
the
balance
ought
to
cast
.
The
third
and
most
ordinary
cause
of
little
love
amongst
brethren
,
proceeds
from
the
distribution
of
their
portions
:
the
wiser
Parents
leave
the
disposition
of
them
to
the
custom
of
the
Country
:
which
being
according
to
Law
,
howsoever
it
be
,
is
always
better
and
less
subject
to
the
jealousie
of
our
Children
among
themselves
,
than
our
own
.
Our
Estates
belong
to
our
Families
,
and
our
Families
to
the
State
,
whose
publick
ordinances
we
cannot
transgress
in
favour
of
our
Children
,
but
that
our
memory
becomes
odious
to
others
,
and
amongst
them
we
sow
contention
.
When
the
Law
(
as
in
certain
cases
it
does
)
allows
us
the
liberty
of
our
will
,
it
is
rather
a
civil
permission
that
it
hath
given
us
,
to
keep
our
Children
in
more
strict
subjection
to
their
duty
,
than
an
absolute
power
to
deprive
them
of
the
right
of
their
birth
,
to
which
they
are
called
by
common
Justice
.
To
maintain
a
perfect
union
amongst
you
,
my
Children
,
in
this
manner
should
it
be
my
opinion
to
dispose
of
my
Estate
,
if
I
had
sufficiency
to
give
every
one
of
you
a
competent
share
.
In
the
first
place
seeing
that
there
are
some
times
,
and
ages
more
expensive
than
others
;
it
should
be
my
design
to
assist
every
one
of
you
according
to
your
present
need
,
and
in
that
distribution
which
I
should
make
of
my
goods
in
my
life
time
,
to
observe
rather
a
Geometrical
than
Arithmetical
Proportion
.
That
disposition
which
would
evidence
to
you
an
equal
affection
,
though
there
might
be
perhaps
some
inequality
in
the
expence
,
should
,
I
think
,
satisfie
you
,
seeing
that
therein
I
should
have
no
other
respect
,
but
the
common
advancement
of
you
all
.
As
to
the
division
of
my
goods
after
my
death
,
be
content
I
pray
you
,
my
Friends
,
that
I
transfer
it
to
the
Law
of
the
Countrey
where
they
are
;
I
have
but
the
use
of
them
,
the
propriety
belongs
to
it
,
and
I
can
alter
nothing
in
what
it
appoints
,
without
offending
the
judgment
of
an
infinite
number
of
wise
persons
who
have
all
agreed
concerning
the
extent
of
its
power
;
I
must
give
them
my
consent
upon
my
Death-Bed
,
otherwise
I
shall
give
ground
to
suspect
that
I
am
sicker
in
Mind
than
in
Body
.
It
is
true
that
our
custom
is
a
little
too
indulgent
,
in
remitting
to
our
own
disposition
all
the
Chattels
and
Purchases
,
and
a
third
part
of
the
ancient
Inheritance
;
they
are
so
many
seeds
of
envy
amongst
the
Brothers
,
which
a
dying
Father
that
thinks
he
leaves
some
stem
in
his
Family
more
able
than
the
rest
to
maintain
it
,
considers
not
sufficiently
;
for
it
comes
to
pass
often
that
instead
of
continuing
it
,
he
disperses
it
by
giving
such
advantages
,
the
affection
of
the
younger
to
the
elder
abating
as
their
part
of
the
inheritance
.
Wherefore
it
is
my
opinion
,
that
Fathers
should
only
accept
of
that
liberty
which
the
Law
gives
them
,
as
an
act
of
civility
done
to
them
,
whereof
they
should
make
no
use
.
The
Law
which
only
assigns
the
first
part
of
the
real
Estate
and
Inheritance
to
the
Eldest
,
though
it
extend
our
power
farther
,
seems
to
regulate
our
duty
merely
on
that
side
,
and
to
hint
to
us
that
as
to
the
overplus
we
owe
him
but
the
same
prerogative
and
advantage
in
our
Chattels
and
Purchases
,
if
we
would
follow
the
intention
of
it
.
As
to
those
customs
which
give
almost
all
to
the
Eldest
,
it
is
reasonable
also
to
comply
with
their
authority
being
already
past
prescription
,
and
to
suffer
it
as
an
old
wound
which
is
healed
by
time
and
long
use
,
the
pain
of
which
is
past
.
But
when
the
Father
himself
grants
this
favour
,
it
is
a
kind
of
disinheriting
a
part
of
his
Children
,
which
like
a
new
wound
makes
a
solution
of
continuity
in
that
strict
union
that
ought
to
be
in
fraternal
friendship
;
it
being
impossible
but
that
the
weakned
parts
should
bear
a
grudge
and
envy
against
those
which
are
the
cause
of
their
weakness
,
and
that
being
even
destitute
of
power
to
maintain
themselves
,
they
should
be
likewise
of
mutual
affection
to
one
another
.
The
only
way
to
provide
against
this
inconvenience
,
is
(
as
I
have
said
)
to
leave
when
we
die
the
disposition
of
our
Estate
to
the
Laws
and
received
Customs
:
not
to
abuse
our selves
with
this
vain
folly
of
thinking
to
make
our
name
immortal
,
when
we
our selves
die
,
by
an
useless
attempt
to
preserve
our
Estate
whole
.
The
duty
of
brotherly
love
is
first
in
order
,
and
more
natural
than
the
desire
of
preserving
our
Inheritance
,
and
by
consequence
our
chief
care
should
be
bent
to
keep
it
in
its
place
.
The
Stock
of
Families
,
fruitful
in
the
number
of
Children
,
is
like
a
Tree
surcharged
with
Fruit
;
a
part
of
them
fall
of
themselves
,
another
is
beat
down
by
Winds
,
and
a
third
comes
to
maturity
,
so
that
its
fruitfulness
does
neither
exhaust
nor
dry
it
.
According
to
this
example
we
may
confidently
and
securely
,
remit
to
the
conduct
and
providence
of
the
Laws
,
the
ordering
of
our
Estates
,
and
the
duration
of
our
posterity
;
let
us
assure
our selves
that
the
undoing
of
both
will
be
occasioned
rather
by
the
misunderstanding
of
brothers
among
themselves
,
than
the
plurality
of
their
Portions
.
When
there
are
many
to
be
made
,
their
shares
will
indeed
be
less
,
but
in
recompence
of
that
their
counsels
and
forces
will
be
redoubled
by
the
conjunction
of
many
hands
and
many
heads
together
.
This
union
is
far
more
helpful
than
that
of
the
fabulous
men
with
three
Bodies
and
an
hundred
Hands
,
who
being
incorporated
in
one
Trunk
could
not
separately
sever
one
another
in
several
persons
,
when
brethren
who
are
united
together
by
a
mutual
affection
,
though
their
persons
be
divided
,
may
continue
inseparable
in
all
the
functions
of
mutual
aid
and
common
defence
;
and
being
divided
in
place
,
in
body
and
action
,
maintain
the
same
conjuncture
of
mind
in
all
things
,
provided
they
follow
the
inclination
of
nature
,
and
that
there
has
been
no
mistake
in
their
original
conformation
.
Naturally
the
same
spirit
,
the
same
blood
,
the
same
principle
,
and
the
same
education
should
produce
the
same
inclinations
and
wills
.
Children
,
the
correspondence
which
appears
in
the
fraternity
of
the
fingers
of
the
hand
,
is
a
pattern
to
you
of
the
duty
of
yours
:
a
single
motion
opens
them
altogether
,
and
another
shuts
them
;
to
teach
you
that
all
your
wills
ought
to
have
but
one
common
impulse
:
and
as
in
laborious
actions
where
the
effort
of
all
the
hand
is
necessary
,
the
little
finger
contributes
as
much
as
the
thumb
;
so
should
this
serve
you
for
example
,
that
whatsoever
inequality
there
may
be
amongst
you
,
yet
your
whole
strength
consists
only
in
your
union
;
and
finally
though
the
three
greatest
fingers
be
only
employed
in
all
manufactures
,
yet
the
other
two
are
not
debarred
from
a
society
in
the
wages
,
that
you
may
thereby
understand
,
that
the
most
active
and
intelligent
amongst
you
should
supply
the
necessities
and
defects
of
the
weaker
.
We
have
at
present
in
our
Family
the
experience
of
this
succour
:
but
seeing
the
modesty
of
him
from
whom
we
receive
it
,
forbids
me
to
publish
it
,
let
us
beseech
him
,
my
Children
,
to
permit
us
to
render
him
from
our
Souls
most
hearty
thanks
,
and
to
consider
him
as
a
secret
Buttress
which
serves
to
support
our
House
,
without
being
seen
.
Under
brotherly
Love
I
comprehend
the
duty
of
all
the
kindred
,
until
that
degree
wherein
the
Law
permits
them
to
contract
new
consanguinity
by
the
Bond
of
Marriage
,
all
that
is
betwixt
that
branch
and
the
Stock
being
but
the
same
blood
,
is
obliged
to
the
same
duty
of
reciprocal
affection
,
according
to
the
rank
of
its
proximity
.
When
this
alliance
advances
farther
,
it
is
confounded
in
the
publick
Mass
,
whence
it
is
that
the
private
duty
of
a
Family
terminates
at
last
in
a
civil
obligation
.
CHAP.
V.
Of
the
Duty
of
Masters
and
Servants
.
THe
reciprocal
duty
that
is
between
the
Master
and
the
Servant
,
is
the
fourth
in
order
in
civil
society
.
Though
it
be
the
most
common
opinion
that
the
name
of
Master
have
its
rise
only
from
an
usurpation
made
upon
the
publick
and
common
liberty
,
yet
I
am
of
a
contrary
Judgment
.
The
Body
Politick
,
as
the
Humane
,
is
composed
of
parts
that
command
,
and
parts
which
obey
:
such
in
either
,
as
are
found
to
have
most
reason
and
authority
,
have
put
themselves
according
to
nature
in
the
possession
of
command
;
and
the
rest
though
many
times
the
stronger
and
most
virtuous
,
according
to
the
same
order
,
are
reduced
to
the
necessity
of
obedience
.
Otherwise
if
they
had
all
together
aspired
to
the
command
,
there
would
have
been
no
mutual
service
;
and
if
they
had
likewise
all
submitted
to
the
duty
of
obedience
,
their
services
would
have
been
performed
with
confusion
,
for
want
of
order
and
conduct
to
guide
and
rule
them
.
To
trace
the
matter
to
its
original
,
it
is
probable
that
force
hath
made
the
first
division
of
the
Earth
among
Men
,
and
that
the
possession
thereof
hath
been
since
warranted
by
common
consent
,
for
avoiding
a
second
time
this
Primary
Anarchy
,
during
which
all
things
were
possest
in
disorder
and
confusion
.
They
who
got
the
greater
share
in
this
division
,
finding
that
they
had
more
than
they
could
employ
and
put
to
use
,
were
constrained
to
call
to
a
Partnership
of
their
Portions
such
who
had
been
unfortunate
in
the
distribution
,
under
such
free
and
easie
conditions
,
as
being
well
observed
,
I
think
there
is
no
difference
betwixt
the
Master
and
Servant
but
only
in
name
.
In
the
first
place
,
according
to
the
Law
of
Nature
,
both
are
cast
in
the
same
Mould
;
according
to
the
Law
of
the
State
,
both
are
free
,
and
both
the
Subjects
of
the
same
Prince
;
and
by
the
Law
of
Religion
,
both
they
and
the
Prince
himself
are
the
Members
of
Christ
.
Secondly
;
none
of
us
all
whoever
he
be
,
can
force
a
man
of
what
base
condition
soever
,
to
serve
him
unless
he
be
willing
.
This
priviledge
is
so
common
to
us
all
that
none
but
the
King
alone
can
break
it
.
In
the
third
place
,
whatever
inequality
there
is
betwixt
me
and
him
whom
I
would
have
for
my
Servant
,
I
cannot
bargain
with
him
for
his
Service
,
but
that
he
stipulates
with
me
for
his
Wages
,
and
that
so
by
contracting
together
he
become
my
equal
:
as
he
is
by
our
Covenants
obliged
to
me
.
so
am
I
to
him
;
if
he
be
my
domestick
,
he
enters
into
society
of
house
and
fire
with
me
;
and
though
he
eat
at
the
lower
Table
,
yet
he
is
my
dayly
Guest
,
and
I
am
even
bound
to
protect
and
defend
him
against
others
.
What
do
you
think
that
he
whom
you
take
for
my
Servant
does
for
me
,
in
recompence
of
so
much
care
?
He
serves
me
:
You
are
mistaken
,
he
serves
himself
:
the
same
labour
that
he
must
do
in
his
own
house
for
a
livelyhood
he
performs
in
mine
;
if
he
engage
to
me
his
will
in
my
service
,
mine
remains
a
pledge
for
his
Wages
;
if
I
reap
any
benefit
of
his
services
,
he
is
no
loser
;
if
he
medle
in
my
affairs
,
it
is
soon
perceived
that
he
neglects
not
his
own
;
if
he
labour
my
Land
,
he
shares
with
me
of
the
Fruits
;
if
he
dress
my
Victuals
,
he
has
the
first
tasting
of
them
,
he
is
at
the
pains
,
and
I
at
all
the
expence
.
Our
Partnership
appears
in
so
many
things
,
that
all
well
considered
,
I
think
the
conjunction
of
Master
and
Servant
is
nothing
else
but
a
society
contracted
betwixt
a
poor
man
and
a
rich
for
their
common
profit
,
in
which
there
is
not
any
difference
but
of
name
.
It
is
not
amiss
,
my
Son
,
that
both
of
them
should
know
,
that
the
distance
betwixt
them
,
is
not
so
great
as
men
think
,
to
the
end
that
the
command
of
the
one
should
be
more
mild
and
easie
,
and
that
the
other
(
though
he
serve
)
should
do
nothing
unworthy
of
the
liberty
of
his
condition
.
An
honest
Servant
is
the
Masters
observer
and
watch
,
and
a
good
Master
the
Servants
example
.
And
therefore
there
is
no
conjunction
amongst
men
,
next
to
that
of
Husband
and
Wife
,
that
hath
more
need
to
be
well
made
,
than
this
.
And
forasmuch
as
it
is
difficult
that
the
Master
and
Servant
can
be
always
in
so
good
correspondence
together
,
that
there
may
not
sometime
happen
little
debates
betwixt
them
:
it
is
convenient
that
in
matters
of
small
importance
the
Master
should
sometimes
yield
to
give
a
little
breath
to
the
liberty
of
his
Servant
,
for
fear
lest
by
striving
to
deprive
him
of
all
,
he
set
him
not
on
the
desire
of
recovering
all
,
and
so
make
him
forsake
his
Service
.
The
repugnancy
that
we
find
in
our selves
to
obey
the
will
of
another
,
proceeds
from
this
,
that
our
life
being
in
it self
nothing
else
but
an
act
of
sense
and
knowledge
,
it
seems
to
us
,
when
that
act
is
not
in
our
own
power
that
we
live
rather
by
the
soul
of
another
,
than
by
our
own
.
That
unwillingness
to
obey
which
is
natural
to
man
springs
from
this
,
and
therefore
Nature
and
the
Laws
making
no
Servants
,
if
they
are
not
willing
of
themselves
,
we
should
have
the
prudence
to
treat
ours
with
discretion
,
if
we
find
our selves
well
served
by
them
,
lest
that
by
the
tediousness
of
too
rude
and
harsh
a
subjection
we
may
give
them
cause
of
repentance
.
For
the
quiet
both
of
Master
and
Servant
,
it
is
many
times
necessary
that
the
first
were
blind
,
and
the
other
deaf
.
A
clear
sighted
Master
if
he
observe
his
Servants
too
narrowly
,
shall
never
want
fresh
occasion
of
vexing
;
he
should
slight
or
not
seem
to
take
notice
of
part
of
their
faults
,
when
they
are
committed
through
want
of
skill
or
judgment
,
or
even
through
a
little
itching
humour
of
liberty
,
which
would
still
retain
its
right
;
they
are
to
be
excused
,
and
the
rather
because
if
the
matter
affect
us
,
beyond
reason
,
the
trouble
will
remain
,
and
the
fault
cannot
be
undone
.
It
is
as
necessary
also
that
a
Servant
be
not
too
quick
in
hearing
;
because
choler
being
a
thin
and
subtle
humour
which
easily
mixes
with
mastery
,
it
is
very
hard
that
a
Servant
can
so
duely
follow
his
Masters
directions
,
but
that
now
and
then
he
may
give
him
some
occasion
of
being
angry
:
from
whence
it
comes
to
pass
that
his
troubled
reason
,
imparts
suddenly
its
disorder
to
the
tongue
,
and
strives
to
ease
it self
by
that
member
.
For
two
reasons
the
Servant
ought
to
be
deaf
at
that
time
:
First
,
that
he
may
not
be
obliged
to
answer
,
because
his
answering
may
make
a
new
repercussion
of
his
fault
in
his
Masters
mind
,
whereof
silence
weakens
the
force
as
of
a
stroak
in
the
empty
air
:
And
secondly
,
that
he
may
blunt
the
edge
of
the
reproaches
and
injuries
that
are
said
to
him
;
the
cutting
sense
of
which
may
give
him
some
aversion
from
his
Master
if
he
be
too
attentive
.
There
are
few
other
faults
wherein
a
Master
ought
not
to
be
indulgent
,
except
those
that
are
committed
against
him
with
deliberation
,
and
that
tend
to
the
offence
of
God.
And
then
it
is
not
to
be
reckoned
a
bare
fault
,
it
is
a
vice
,
or
maliciousness
:
when
this
happens
,
how
useful
soever
a
Servant
may
be
to
you
,
turn
him
off
,
if
he
be
not
young
enough
to
give
hopes
of
amendment
:
have
a
care
also
if
he
be
a
hardned
sinner
,
that
by
endeavouring
to
reform
him
,
you
contract
not
somewhat
of
his
pollution
,
and
draw
upon
your self
some
part
of
his
scandal
.
If
you
find
that
your
Servant
loves
Gaming
,
Drinking
,
and
the
Debauchery
of
Women
,
be
assured
that
he
will
likewise
prove
a
Blasphemer
,
and
that
it
is
altogether
impossible
,
that
with
so
many
wicked
qualities
he
can
prove
faithful
to
you
,
besides
the
scandal
that
comes
of
it
,
if
you
keep
him
in
your
service
;
these
three
first
vices
being
no
vices
that
go
on
credit
,
you
must
of
necessity
pay
for
them
,
or
if
any
other
Purse
besides
yours
maintain
them
,
you
are
,
though
ignorantly
the
Confident
and
concealer
.
If
you
would
have
your
Servant
be
faithful
to
you
,
be
so
first
to
him
by
honestly
paying
of
him
his
wages
;
force
him
not
by
keeping
back
his
hire
,
to
pay
himself
with
his
own
hands
,
lest
that
you
both
become
culpable
at
the
same
time
.
The
Teeth
in
the
constitution
of
the
body
of
man
are
the
emblem
of
what
servants
should
be
in
the
composition
of
a
Family
,
and
what
qualities
they
ought
to
have
;
the
Teeth
should
make
the
first
preparation
of
our
nourishment
,
be
set
in
order
,
labour
all
,
lest
that
those
who
are
idle
putrifie
;
be
clean
,
to
the
end
that
nothing
stick
to
them
which
may
spoil
them
;
and
whole
and
sound
,
lest
if
they
be
hollow
,
something
of
that
they
chew
may
remain
and
corrupt
them
.
Their
duty
is
to
chew
and
not
to
taste
;
and
according
as
they
are
sound
or
rotten
they
give
an
indication
of
the
good
or
bad
disposition
of
the
body
to
which
they
are
fastned
:
It
is
just
so
with
Servants
.
My
Children
,
that
I
may
put
an
end
to
the
duty
that
ought
to
be
betwixt
Masters
and
Servants
,
as
they
came
next
in
order
after
our
Kindred
in
society
,
so
should
they
be
in
our
affection
.
If
you
mind
the
Prayer
which
your
Mother
makes
you
say
daily
for
our
common
preservation
,
you
will
find
your
Houshold
Servants
in
that
Rank
:
seeing
our
engagement
with
one
another
is
free
and
voluntary
,
let
us
not
make
it
with
them
with
a
reservation
of
heart
.
All
service
without
affection
wants
relish
,
if
it
be
performed
to
me
with
regret
,
though
it
be
my
due
,
yet
I
receive
it
still
with
more
regret
,
and
there
is
nothing
but
the
warmth
of
the
heart
that
can
season
it
.
Sure
it
is
so
,
let
us
endeavour
to
be
beloved
of
our
Servants
:
the
way
to
procure
their
affection
,
is
to
love
them
,
friendship
cannot
be
interchanged
on
other
terms
.
If
it
be
our
design
then
to
attract
to
us
their
affection
,
they
being
many
in
number
,
the
greatest
part
of
the
Loadstone
must
be
on
our
side
,
to
the
end
that
its
uniting
virtue
may
be
the
better
communicated
to
all
,
and
produce
its
effect
in
common
.
I
have
not
been
so
large
on
the
duty
of
the
Servant
,
as
on
that
of
the
Mater
,
because
the
Master
has
always
more
power
to
compel
the
Servant
to
his
duty
,
than
he
to
refuse
it
.
CHAP.
VI.
Of
the
Duty
of
Neighbours
among
themselves
.
THe
duty
of
man
would
be
of
a
narrow
compass
,
and
his
acquaintance
small
,
were
it
only
confined
to
the
enclosure
of
his
house
.
The
earth
is
open
on
every
side
,
that
man
may
with
more
ease
communicate
with
man
;
his
first
commerce
when
he
comes
out
of
the
Family
is
with
his
Neighbours
.
Son
,
what
do
you
think
your
Neighbours
are
?
I'll
tell
you
,
they
are
only
an
overflowing
occasioned
by
the
swelling
of
the
first
Families
of
the
world
,
which
being
increased
to
too
great
a
number
,
were
forced
to
separate
and
take
a
greater
space
of
earth
to
live
in
,
than
they
had
possessed
before
;
so
that
if
you
remount
to
your
original
,
you
are
a
part
of
your
Neighbours
Family
,
or
he
is
of
yours
.
Without
tracing
the
matter
so
far
as
its
source
,
a
Family
is
very
inconsiderable
that
hath
not
alliance
,
gossipship
,
or
consanguinity
with
the
greater
part
of
the
Neighbours
of
the
same
quality
,
not
reckoning
the
injuries
of
time
which
effaceth
all
the
tracts
of
ancient
Kindred
.
So
that
,
my
Children
,
we
are
bound
to
live
with
them
as
if
we
were
all
Kinsmen
,
and
the
rather
because
likewise
from
Kindred
to
Neighbours
,
the
common
Bond
which
constitutes
the
state
is
continued
.
As
our
Kinsfolk
are
next
,
so
our
Neighbours
are
near
to
us
,
whom
God
has
commanded
us
to
love
,
not
as
our
Kindred
,
but
as
our selves
.
In
effect
if
our
house
be
on
fire
,
if
we
be
sick
,
afflicted
,
or
in
any
pressing
necessity
,
our
readiest
help
comes
from
the
hand
of
our
Neighbour
.
We
are
to
one
another
the
first
object
of
our
charity
,
and
the
most
helpful
is
always
the
nearest
of
our
Neighbours
;
witness
the
Samaritan
in
Scripture
,
who
tough
he
was
execrable
to
the
Jews
,
was
judge
the
Neighbour
of
him
that
had
fallen
into
the
hands
of
robbers
,
though
he
was
the
last
that
saw
him
,
because
he
took
pity
on
him
,
when
both
the
Priest
and
Levite
,
who
saw
him
before
,
passed
by
without
taking
any
care
of
him
.
There
are
three
things
especially
,
wherein
if
a
man
do
not
a
little
moderate
his
desire
,
and
do
himself
justice
,
he
can
very
hardly
prove
a
good
Neighbour
:
one
is
the
interest
in
Goods
;
the
other
interest
in
Pleasure
;
and
the
last
,
competition
for
Honour
.
As
concerning
interest
in
Goods
,
our
Neighbours
are
either
our
equals
,
or
stronger
,
or
weaker
than
we
:
if
we
be
equals
,
and
there
happen
any
debate
amongst
us
,
it
falls
presently
into
a
Law-Suit
or
a
Quarrel
:
and
as
there
is
nothing
so
frail
as
man
and
his
riches
,
from
that
contest
it
often
happens
,
that
two
Neighbours
of
equal
power
break
themselves
by
clashing
together
.
As
concerning
the
strong
and
the
weak
,
if
he
that
is
powerful
be
unjust
,
he
is
in
his
Country
like
a
cancer
in
the
flesh
,
which
by
little
and
little
devours
all
the
parts
about
it
,
and
grows
always
more
malignant
the
more
that
it
spreads
.
If
he
that
is
poor
and
weak
be
froward
,
he
is
troublesom
in
his
neighbourhood
,
as
a
hand-worm
in
the
skin
,
which
for
all
it
is
so
little
,
fails
not
to
cause
smarting
,
itching
,
and
inflammation
.
God
keep
you
from
these
two
kinds
of
Neighbours
,
because
you
must
always
anoint
the
one
,
and
by
scratching
the
other
,
you
pluck
off
the
skin
.
Interest
in
Goods
is
common
to
all
sorts
of
conditions
;
interest
in
Pleasure
that
may
occasion
trouble
amongst
Neighbours
,
such
as
hunting
,
concerns
only
the
Gentry
;
the
Farmer
labours
the
ground
,
the
Tradesman
works
,
the
Merchant
follows
his
Traffick
,
and
the
man
of
affairs
his
business
:
so
that
none
but
Gentlemen
are
idle
;
and
seeing
when
they
are
in
the
fields
together
they
have
but
one
common
divertisement
,
which
is
hunting
:
it
is
very
hard
for
them
to
take
so
good
measures
,
but
that
there
may
happen
many
times
amongst
them
some
debate
.
Children
,
if
you
will
follow
my
counsel
,
you
shall
not
delight
in
hunting
no
more
than
I
;
but
if
you
love
sport
,
and
have
Neighbours
never
so
little
touchy
,
I
charge
you
for
fear
of
dipleasing
of
them
,
that
you
be
ever
more
severe
to
your selves
than
the
Laws
of
the
King
,
who
have
regulated
the
duty
of
every
one
in
that
matter
.
And
if
you
have
any
Neighbour
prepossessed
with
that
passion
,
since
you
see
that
it
makes
him
to
more
than
he
can
:
excuse
him
if
he
do
more
than
the
Law
allows
him
.
The
pains
that
he
takes
in
this
exercise
,
the
fatigues
of
body
after
hunting
,
should
incline
you
to
think
,
that
he
who
is
addicted
to
that
passion
is
rather
possessed
than
delighted
,
and
that
the
convulsions
and
transports
of
it
deserve
better
an
exorcist
,
and
your
compassion
,
than
resentment
.
As
to
Hawking
and
Fowling
,
which
is
gluttonous
,
and
minds
the
belly
more
than
the
exercise
of
body
,
and
contentment
of
the
mind
,
it
is
reasonable
that
every
one
should
follow
this
divertisement
.
Hunting
makes
one
part
of
the
Civil
War
amongst
Gentlemen
;
and
competition
for
Honour
the
other
.
This
last
point
is
subject
to
so
great
a
variety
of
emergents
,
that
it
hath
been
impossible
that
the
Laws
could
so
foresee
and
adjust
the
duty
of
every
particular
person
,
that
there
should
remain
no
occasion
of
noise
among
men
.
In
this
matter
,
my
Son
,
it
is
my
advice
,
that
you
govern
your self
after
this
manner
.
In
those
places
where
the
order
of
the
world
requires
that
you
should
keep
your
rank
,
do
it
with
so
much
discretion
,
that
though
the
Law
give
it
you
,
it
may
yet
appear
that
you
receive
it
from
the
courtesie
of
him
that
yields
to
you
.
Be
so
tender
of
the
honour
of
another
,
that
men
may
see
you
far
rather
inclined
to
remit
somewhat
of
your
own
,
than
to
usurp
any
thing
of
what
is
your
neighbours
.
In
places
indifferent
,
and
on
rencounters
,
fear
not
to
be
over-respectful
;
honour
is
like
the
stream
of
a
torrent
,
which
comes
upon
us
with
more
violence
,
when
we
stem
its
course
than
when
we
follow
it
:
above
all
things
,
in
the
Church
,
which
is
the
most
common
Theatre
of
the
vanity
of
man
,
if
any
one
invade
your
right
,
I
command
you
to
suffer
it
,
you
are
in
the
presence
of
God
,
to
whom
you
owe
that
reverence
,
and
before
whom
the
humblest
is
always
in
the
place
of
honour
.
If
notwithstanding
you
see
that
he
take
to
himself
the
difference
which
you
render
to
the
Altar
,
there
will
be
no
danger
,
if
he
dares
dispute
you
your
place
,
to
make
him
sensible
that
he
is
your
inferiour
.
Finally
,
since
Peace
is
a
blessing
,
we
cannot
say
that
we
enjoy
it
,
though
it
may
be
in
the
State
,
if
we
entertain
it
not
with
our
neighbours
.
So
that
I
judge
a
good
neighbourhood
to
be
absolutely
necessary
for
the
repose
and
quiet
of
life
,
and
that
the
living
near
a
bad
neighbour
is
a
fourth
Flail
of
God
,
which
being
permanent
is
alone
more
dangerous
than
all
the
others
together
,
which
are
but
transitory
.
Imagine
not
,
my
Son
,
that
none
but
he
whose
house
joyns
to
yours
,
and
your
land
to
his
,
is
your
neighbour
.
The
command
that
is
given
to
you
,
to
love
your
neighbour
as
your self
,
would
be
too
much
contracted
,
if
it
were
confined
to
him
alone
.
Seeing
the
world
is
patent
on
all
hands
,
and
that
you
are
free
to
go
whithersoever
you
please
,
you
must
know
that
he
whom
you
meet
,
see
and
keep
company
with
,
where-ever
you
be
,
and
of
what
condition
soever
he
is
,
becomes
a
neighbour
to
you
,
and
you
to
him
;
and
that
your
presences
ingage
you
in
a
mutual
duty
of
doing
good
to
one
another
.
CHAP.
VII
.
Of
Friends
,
and
of
three
springs
of
the
actions
of
man
towards
his
Neighbour
,
which
are
Good
will
,
Friendship
,
and
Charity
.
IN
the
Soul
of
man
there
are
three
springs
of
love
towards
his
Neighbour
,
the
first
of
which
touches
him
but
superficially
,
by
allowing
him
only
some
slight
wishes
of
good
,
without
the
endeavour
of
doing
it
.
The
Schools
have
named
that
superficial
good
inclination
,
by
too
favourable
a
name
,
in
calling
it
Benevolence
,
because
that
every
good
inclination
which
helps
not
in
time
of
need
when
it
can
do
it
,
is
not
altogether
innocent
,
and
so
cannot
be
good
;
and
by
consequence
(
with
our
Doctors
favour
)
I
think
that
that
inofficious
inclination
of
the
Soul
deserves
not
so
fair
a
name
,
as
that
of
Benevolence
,
and
that
it
is
only
a
bare
itching
of
nature
toward
good
.
Nevertheless
it
is
true
that
that
inclination
is
a
predisposition
to
friendship
,
when
he
for
whom
we
have
it
is
touched
with
the
same
affection
for
us
that
we
are
for
him
;
for
then
there
is
a
concourse
of
benevolence
,
which
having
no
other
design
but
to
conciliate
themselves
by
a
mutual
complacency
,
mingle
together
with
so
perfect
a
harmony
,
that
the
solder
that
joyns
them
is
altogether
unperceptible
:
and
from
this
consociation
of
benevolence
proceeds
the
second
motion
of
the
Soul
in
the
love
of
our
Neighbour
,
which
we
call
friendship
.
These
two
inclinations
of
affection
which
proceed
from
man
,
are
imperfect
,
in
that
the
first
touches
none
but
him
that
feels
it
,
and
that
the
second
regards
onely
some
particular
persons
.
The
third
that
takes
its
original
more
high
,
is
quite
another
thing
,
as
being
an
efflammation
of
the
heart
of
man
toward
God
,
which
comes
from
God
,
and
makes
its
reflexion
towards
our
Neighbour
,
according
to
the
extent
and
greatness
of
its
principle
;
for
as
God
is
indifferently
good
,
to
the
good
,
and
to
the
bad
,
so
man
by
his
example
becomes
equally
beneficent
to
all
,
to
his
enemies
as
well
as
his
friends
,
without
distinction
of
persons
or
conditions
;
and
this
third
spring
of
affection
is
called
Charity
.
So
that
then
all
the
duty
of
man
towards
his
Neighbour
,
is
terminated
either
in
Benevolence
,
which
is
an
inofficious
friendship
;
or
in
Friendship
,
which
is
an
imperfect
charity
;
or
in
Charity
,
which
is
a
living
lamp
,
and
like
a
publick
fire
burns
always
for
the
use
of
those
that
need
it
.
My
Child
,
though
the
first
of
these
three
inclinations
seem
only
a
transitory
impression
,
yet
since
neither
friendship
nor
charity
can
be
formed
in
us
,
but
that
benevolence
hath
gone
before
,
I
wish
you
may
have
that
tenderness
of
heart
,
as
being
the
Nursing-mother
of
the
other
two
:
it
is
noble
in
that
it
is
disinteressed
,
otherwise
if
it
were
mercenary
,
one
should
be
benevolent
to
himself
.
And
although
it
remain
inofficious
,
yet
it
represents
to
us
in
one
draught
an
image
of
the
goodness
of
God
,
who
is
universally
benevolent
to
all
his
creatures
,
and
another
image
of
the
negligence
of
man
,
who
suffers
in
himself
the
fountain
of
his
inclination
to
good
to
dry
up
,
for
want
of
giving
it
a
course
.
Its
course
is
opened
two
ways
:
when
benevolence
within
it self
is
nothing
but
a
good
will
without
effect
,
becomes
active
and
mutual
amongst
some
particular
persons
,
then
does
it
turn
into
friendship
:
and
when
it
breaks
forth
upon
all
mankind
,
and
indifferently
offers
it self
to
the
necessity
of
the
first
comer
,
and
renders
it self
one
to
all
,
and
one
to
every
one
;
then
it
becomes
Charity
.
The
practice
of
these
two
,
my
Child
,
is
necessary
to
you
,
if
you
would
acquit
your self
well
of
your
duty
toward
God
,
your self
,
and
your
neighbour
,
which
is
the
thing
that
I
proposed
to
my self
to
instruct
you
in
.
Now
as
to
Friendship
,
me-thinks
that
the
man
who
is
incapable
of
it
,
is
in
the
world
and
out
of
the
world
,
like
to
those
barbarous
and
wild
Islands
,
which
are
not
only
divided
from
the
continent
,
but
destitute
of
any
way
to
enter
,
or
to
get
out
of
them
,
as
if
provident
nature
,
which
does
nothing
in
vain
,
had
removed
these
places
and
men
from
commerce
and
society
,
as
parts
infected
,
pestered
with
monsters
,
and
contagious
to
the
whole
.
Friendship
is
so
necessary
to
the
life
of
man
,
that
it
were
better
for
him
to
be
deprived
of
all
other
blessings
than
of
that
,
because
that
without
it
he
can
have
the
enjoyment
of
no
other
good
.
The
want
of
friends
is
a
kind
of
wilderness
in
the
croud
.
Consider
that
if
you
were
alone
to
taste
all
the
pleasures
which
the
eye
,
the
ear
,
the
smelling
afford
,
and
all
those
whereof
any
part
of
the
body
is
capable
,
what
relish
they
would
have
without
the
company
of
your
friends
.
The
attainment
of
all
the
good
qualities
that
can
be
desired
to
body
and
soul
,
is
a
beauty
without
grace
,
and
a
light
stifled
,
if
it
be
not
communicated
.
In
fine
,
without
that
commerce
which
is
entertained
by
the
means
of
friendship
,
we
seem
to
one
another
rather
so
many
Statues
on
a
Wall
,
or
in
a
Porch
,
than
so
many
men
.
This
is
a
blessing
of
so
great
value
,
that
it
raises
nature
to
the
highest
exaltation
that
humanity
can
suffer
,
it
doubles
,
triples
,
quadruples
,
and
multiplies
it
according
to
the
number
of
ones
friends
.
The
Ancients
who
would
restrain
its
perfection
only
to
two
friends
,
by
preserving
the
memory
of
some
famous
couples
,
have
not
sufficiently
understood
its
whole
extent
:
if
it
be
true
that
our
friend
is
our
other
self
,
with
this
condition
,
there
can
be
no
friendship
betwixt
the
good
and
the
wicked
,
which
are
the
two
extremes
;
nor
between
the
wicked
and
the
wicked
,
who
may
indeed
agree
in
some
things
,
as
far
as
their
interest
requires
;
but
never
in
all
,
nor
always
.
It
remains
then
that
it
can
only
exist
betwixt
the
good
,
whose
actions
are
uniform
,
in
that
they
are
directed
to
that
which
is
virtuous
and
honest
.
This
being
so
,
as
it
is
not
more
strange
to
see
many
Needles
touched
by
the
Loadstone
turn
always
to
the
same
point
,
than
to
see
two
;
it
is
less
strange
to
see
an
honest
consort
of
many
persons
of
honour
,
seeing
that
there
is
no
virtue
in
nature
,
more
attractive
and
unitive
,
than
the
concourse
and
common
conspiration
of
good
men
toward
good
.
Could
it
be
possible
that
there
should
have
been
so
little
union
amongst
those
that
gave
themselves
to
the
exercise
of
virtue
,
that
the
names
which
are
used
in
the
ancient
Dialogues
,
were
but
only
supposed
names
,
and
that
the
study
of
Philosophy
could
not
have
the
power
to
conciliate
a
common
affection
betwixt
the
persons
speaking
,
and
some
of
their
hearers
?
The
narration
of
such
examples
without
doubt
deserved
better
to
have
been
transmitted
to
us
,
than
that
of
those
renowned
couples
of
friends
;
unless
it
hath
been
perhaps
judged
that
it
ought
not
to
have
past
to
posterity
as
an
instance
of
a
rare
thing
.
In
effect
the
action
of
a
poor
friend
,
who
when
he
was
dying
,
left
by
his
will
,
(
which
was
accepted
and
executed
)
his
Mother
to
be
entertained
by
one
of
his
friends
,
and
his
Daughter
to
be
married
by
another
,
and
who
substituted
,
the
one
failing
,
the
other
in
this
duty
,
is
of
a
far
higher
pitch
of
friendship
,
than
the
action
of
him
that
gave
himself
in
hostage
for
his
friend
;
and
nevertheless
though
it
be
more
illustrious
,
it
is
less
known
,
because
such
things
were
so
ordinary
amongst
virtuous
persons
,
that
they
were
then
looked
upon
but
only
as
common
actions
.
Child
,
it
is
not
enough
to
render
a
man
one
and
the
same
with
another
,
which
is
the
effect
of
friendship
,
to
agree
with
him
in
interest
,
exercise
,
play
,
divertisement
,
and
in
sensual
pleasures
,
which
are
all
the
appetites
of
the
body
,
and
of
the
inferiour
part
of
the
soul
;
an
union
contracted
upon
the
consideration
of
these
things
,
is
dissolved
with
its
cause
,
which
is
subject
to
change
:
the
identity
which
makes
the
union
of
two
persons
in
one
,
cannot
be
perfect
if
it
have
not
its
original
in
the
superior
part
of
the
soul
,
which
constitutes
the
essential
form
of
man
:
For
that
effect
it
is
necessary
that
we
be
one
,
even
in
our selves
,
before
that
we
can
be
so
with
another
,
because
that
one
who
is
discordant
with
himself
,
can
never
make
a
good
harmony
with
another
.
Since
then
there
is
nothing
but
virtue
alone
that
can
produce
in
us
that
uniformity
of
soul
,
it
is
manifest
that
there
is
nothing
but
it
also
that
can
animate
us
towards
our
friends
in
the
same
manner
as
we
are
to
our selves
.
By
directing
all
our
actions
as
they
do
constantly
and
perpetually
to
a
good
end
without
ever
turning
aside
,
we
are
never
out
of
the
same
road
.
When
we
desire
honour
,
riches
,
and
contentment
,
for
our selves
,
we
make
the
same
wish
for
them
,
if
we
have
the
possession
of
these
,
it
is
so
much
in
common
with
them
,
that
to
make
all
the
rest
reap
the
fruit
,
it
is
enough
that
one
of
us
enjoy
the
blessings
.
The
same
thing
never
happens
to
the
wicked
,
who
can
suffer
no
body
to
share
with
them
in
their
good
fortune
.
As
they
disagree
always
with
themselves
,
they
do
so
with
others
.
A
soul
that
is
so
variously
tossed
,
is
more
miserable
than
a
body
whose
Members
are
all
disjoynted
.
Let
me
pray
you
,
my
Child
,
from
this
to
take
a
horrour
against
vice
,
for
two
reasons
;
first
that
you
may
not
be
deprived
of
content
and
complacency
in
your self
;
and
next
,
that
you
may
redouble
the
faculties
and
powers
of
your
soul
towards
good
,
by
the
Union
that
you
shall
contract
with
those
who
make
profession
of
vertue
as
you
do
.
All
friendship
built
upon
another
foundation
is
defective
;
betwixt
Father
and
Son
,
the
authority
of
the
one
and
the
submission
of
the
other
spoils
the
perfection
of
friendship
;
betwixt
the
Husband
and
Wife
it
is
hermaphrodite
amity
;
amongst
Brothers
,
blood
contributes
more
to
it
than
our
choice
,
and
betwixt
the
Master
and
Servant
,
the
distance
is
too
great
to
suffer
a
conjunction
.
So
that
it
cannot
be
intirely
perfect
,
unless
it
be
abstracted
from
all
considerations
but
of
that
of
virtue
alone
:
And
as
virtue
brings
under
the
same
duty
all
ages
,
sexes
and
conditions
,
it
can
likewise
unite
many
persons
in
one
and
the
same
mind
;
and
by
consequent
it
is
an
old
errour
to
think
that
friendship
cannot
arrive
at
it's
excellence
and
perfection
but
only
between
two
friends
;
my
friends
friend
is
my
friend
,
the
friend
of
my
friends
friend
,
is
likewise
mine
;
provided
that
all
of
us
have
the
same
scope
,
which
is
the
desire
of
honest
things
.
This
were
a
lovely
Theory
,
if
it
could
be
put
in
practice
;
but
that
conformity
of
the
Soul
which
the
perfection
of
friendship
requires
is
circumscribed
with
circumstances
so
nice
and
delicate
,
that
they
seem
to
be
inconsistent
together
.
For
instance
in
friendship
one
would
be
the
most
beloved
,
because
the
most
beloved
supposes
the
most
lovely
;
and
because
the
agent
is
more
noble
than
the
patient
,
one
desires
likewise
to
appear
the
greatest
lover
,
which
is
such
a
contradiction
as
in
effect
destroys
uniformity
in
our selves
,
and
that
which
we
ought
to
have
with
our
friends
.
It
is
most
certain
that
friendship
in
it's
highest
exaltation
is
but
a
mental
being
,
which
like
heroick
virtue
,
exists
only
in
our
imagination
:
yet
though
it
be
impossible
to
attain
to
perfection
in
either
,
it
is
not
altogether
superfluous
to
cut
out
the
perfectest
image
that
can
be
had
of
it
,
to
the
end
that
man
who
is
the
subject
of
virtue
and
friendship
,
may
be
the
more
violently
allured
to
the
exercise
of
both
,
by
the
highest
and
most
excellent
notion
that
he
can
conceive
of
their
perfection
.
Indeed
virtue
which
is
the
bond
of
friendship
,
is
of
so
ordinary
a
pitch
in
man
,
that
if
we
bear
not
with
the
infirmities
of
one
another
,
we
cannot
continue
long
friends
:
as
he
is
unconstant
and
fickle
,
so
is
his
friendship
liable
to
his
failings
,
his
pauses
and
returns
.
He
that
pardons
most
,
is
most
faithful
,
and
honours
most
his
choice
.
We
cannot
renounce
the
love
of
our
friend
,
without
weakening
our selves
thereby
:
if
he
forsake
us
,
let
us
follow
him
:
the
lips
of
a
wound
close
again
by
bringing
of
them
together
,
let
us
be
stedfast
in
it
,
that
death
it self
which
unties
every
knot
,
may
not
be
able
to
break
ours
:
let
us
revive
it
towards
the
Children
of
our
friends
.
Friendship
is
a
spiritual
hospitality
,
the
right
to
which
is
transferred
to
posterity
.
If
we
perceive
that
their
friendship
for
us
,
is
much
less
than
ours
for
them
,
let
us
not
be
angry
,
they
follow
the
universal
motion
of
the
world
,
where
all
things
ascend
more
weakly
than
they
descend
,
even
to
the
love
of
Children
toward
their
Parents
.
In
fine
,
my
Child
the
greatest
praise
that
can
be
given
to
a
man
,
is
to
call
him
a
good
Friend
,
because
that
supposes
him
to
be
virtuous
;
As
on
the
contrary
when
that
goodly
name
is
applyed
to
a
wicked
person
,
the
purity
of
it
is
defiled
,
and
the
thing
that
ought
to
be
most
precious
amongst
men
thrown
out
on
the
dunghil
.
Though
it
seems
when
one
devotes
himself
in
particular
to
his
friends
,
he
takes
himself
off
from
Charity
,
whose
obligation
is
more
universal
;
nevertheless
because
that
friendship
is
an
affection
more
adapted
to
your
measure
than
the
other
,
which
would
have
us
become
one
to
all
in
general
,
and
one
to
every
one
in
particular
;
I
give
you
only
my
advice
touching
that
which
is
most
proportionate
to
you
;
to
obtain
the
other
,
one
must
go
out
of
himself
,
and
be
divinely
seized
with
that
wise
and
holy
foolishness
of
the
Apostles
.
This
divine
transport
is
violent
and
painful
,
because
it
makes
an
union
betwixt
God
and
man
,
notwithstanding
their
extream
distance
.
And
therefore
we
may
observe
in
the
writings
of
St.
Paul
,
reachings
and
throbs
of
love
,
which
break
forth
like
a
flame
of
Nitre
,
whose
vehemency
denotes
still
some
resistance
in
the
matter
.
In
St.
John
,
we
see
the
contrary
;
and
seeing
Friendship
is
more
calm
,
and
more
fitted
to
the
measure
of
men
,
then
Charity
,
it
seems
the
mildness
of
this
affection
is
only
to
qualifie
the
violence
of
the
other
.
And
for
this
reason
,
his
love
appears
in
his
writings
as
a
cherishing
,
gentle
,
pure
,
and
vivifying
heat
,
always
equal
.
This
difference
proceeds
only
from
this
,
that
the
former
seems
to
love
man
only
for
Gods
sake
;
having
only
had
acquaintance
with
the
divine
nature
of
the
Son
of
God
,
who
discovered
himself
to
him
when
he
was
dazled
with
his
shining
brightness
.
The
affection
of
the
other
is
more
tender
,
he
loves
man
for
Gods
sake
,
and
man
for
man
sake
;
because
he
had
shared
in
the
love
of
his
master
as
God
,
and
in
his
friendship
as
man
,
having
been
the
beloved
disciple
.
Charity
is
so
high
a
virtue
,
that
it
makes
man
a
coppy
and
image
of
God
:
by
it
he
enters
into
the
plenitude
of
his
love
,
which
makes
a
reflux
towards
all
things
created
,
if
not
,
with
so
infinite
an
action
,
yet
with
the
same
extent
of
will
and
affection
:
in
fine
if
it
operate
not
where
it
is
employed
,
it
operates
in
the
person
from
whom
it
proceeds
,
with
so
much
efficacy
,
that
the
will
alone
,
when
the
power
is
wanting
,
stands
in
stead
of
operation
.
Scripture
teacheth
us
,
my
Child
,
that
God
is
love
,
and
that
he
that
abides
in
love
abides
in
God
,
and
God
in
him
,
and
although
that
this
virtue
be
wholly
divine
,
yet
the
habits
of
benevolence
and
friendship
,
are
two
humane
means
,
which
dispose
and
prepare
the
heart
of
man
to
receive
the
grace
of
that
perfection
;
which
is
the
third
and
most
accomplished
inclination
of
the
Soul
in
the
love
of
our
neighbour
.
CHAP.
VIII
.
Of
the
Persons
whose
company
we
should
entertain
,
or
avoid
.
YOur
Neighbour
comprehends
all
sorts
and
conditions
of
men
,
amongst
whom
there
are
some
good
,
some
bad
,
and
others
of
an
ambiguous
nature
,
who
determine
not
themselves
to
good
or
evil
,
but
according
as
example
,
or
the
present
impulse
of
sense
incline
them
.
Above
all
things
avoid
the
company
of
men
hardened
in
wickedness
,
you
can
never
amend
them
.
The
sound
parts
cure
not
the
corruption
of
the
gangrened
;
look
upon
them
as
old
uncurable
ulcers
,
which
communicate
not
only
their
contagion
to
the
adjacent
parts
,
but
change
the
colour
likewise
of
the
parts
contiguous
to
the
adjacent
.
I
would
have
you
likewise
know
,
that
of
all
wicked
persons
the
hypocrite
is
the
worst
.
He
abolishes
the
inward
worship
of
God
in
himself
,
to
make
the
outward
an
instrument
of
treachery
,
he
is
so
much
the
more
malicious
,
that
under
a
livery
which
promises
security
he
intends
to
surprise
you
.
Covet
for
your
instruction
the
company
of
honest
and
virtuous
persons
;
of
whom
you
may
find
two
sorts
:
some
live
a
retired
life
,
that
they
may
not
be
polluted
with
the
contagion
of
other
men
:
these
being
only
a
voice
that
cries
in
the
desart
,
Prepare
the
wayes
of
the
Lord.
I
advise
you
not
what
purity
soever
they
may
have
,
to
propose
to
your self
their
example
for
imitation
.
Others
without
renouncing
of
publick
society
,
converse
indifferently
amongst
all
kinds
of
men
good
or
bad
,
still
preserving
an
intention
of
well
doing
,
covet
the
familiarity
of
those
,
if
they
be
not
,
as
Jesus
Christ
was
,
the
way
,
the
light
,
and
the
life
;
they
are
in
the
way
,
illuminated
by
his
light
,
and
quickened
in
him
.
Amongst
those
who
are
of
a
nature
as
yet
indetermined
to
good
,
or
evil
,
and
who
are
only
inclined
to
either
by
an
external
cause
,
there
are
some
so
careless
,
that
they
can
apply
themselves
to
no
side
whether
good
or
bad
.
Frequent
not
the
company
of
such
,
for
fear
that
you
be
condemned
to
the
fire
,
like
the
fig-tree
which
bore
no
fruit
.
There
are
others
more
active
,
that
do
evil
rather
by
inadvertency
,
than
out
of
any
bad
inclination
.
To
amend
these
,
there
is
no
more
needful
but
to
make
them
attentive
to
what
they
do
.
If
you
be
of
the
number
of
those
,
my
Son
,
reflect
a
little
upon
your self
,
and
you
shall
find
that
your
amendment
is
not
out
of
your
power
.
There
is
a
third
kind
of
men
who
are
bad
only
for
want
of
breeding
;
a
Soul
which
produceth
vices
is
not
barren
,
no
more
than
ground
which
brings
forth
briers
and
thorns
.
Would
you
make
good
use
of
both
?
cleanse
the
one
from
its
impurities
by
good
exercises
and
wise
instructions
,
and
the
other
from
its
thorns
by
grubbing
them
out
:
And
then
you
shall
find
that
the
fruits
which
they
bear
will
be
fairer
,
better
,
and
more
abundant
,
than
of
a
piece
of
ground
or
a
Soul
that
is
naturally
barren
.
CHAP.
IX
.
Of
the
duty
between
a
Prince
,
and
a
Subject
.
THere
remains
no
more
but
that
I
should
tell
you
somewhat
of
the
duty
of
a
Subject
towards
his
Prince
,
and
of
the
Prince
towards
his
Subject
,
which
is
the
most
important
of
all
.
The
duty
of
a
Husband
,
Wife
,
Father
,
Children
,
Brothers
,
Master
,
Servant
,
Neighbours
,
and
Friends
,
which
are
but
the
constituent
parts
of
a
State
,
is
but
a
private
obligation
.
As
the
name
of
Subject
is
general
,
and
comprehends
all
these
relations
;
and
the
name
of
King
,
a
name
of
publick
function
and
authority
,
so
is
there
duty
of
a
larger
consideration
.
Their
names
of
Subject
,
and
King
,
which
are
relative
,
inform
us
that
the
subjection
to
true
obedience
in
the
one
,
is
in
the
other
an
obligation
to
good
government
.
In
effect
the
best
model
of
government
that
can
be
in
humane
policy
,
is
that
in
a
state
we
be
all
subject
to
one
single
person
.
If
we
were
all
of
equal
condition
,
the
strong
would
oppress
the
weak
,
the
cunning
would
overreach
the
more
simple
.
And
violence
and
fraud
would
reign
in
place
of
Justice
;
when
on
the
other
hand
in
an
equal
subjection
,
Jealousie
and
emulation
not
only
ceaseth
,
but
every
one
of
us
finds
our
private
security
under
the
general
protection
of
him
,
to
whom
we
are
all
Subjects
.
One
King
,
one
Faith
,
one
Law
,
is
an
unity
of
State
,
which
are
reduced
to
such
an
unity
in
the
person
of
the
King
,
that
there
have
never
been
any
defection
from
the
Prince
,
but
that
the
authority
of
the
Law
and
the
majesty
of
Religion
have
been
likewise
wounded
;
witness
our
civil
wars
,
and
those
whereof
England
hath
been
the
Stage
.
Wherefore
I
command
you
,
my
Son
,
never
to
forsake
the
service
of
the
King
,
for
what
reason
soever
it
may
be
.
The
Apostle
teaches
you
that
all
power
is
of
God
,
and
that
he
that
refists
the
power
,
refists
the
ordinance
of
God
,
and
bringeth
upon
himself
damnation
.
Be
subject
,
(
says
he
)
not
only
for
wrath
,
that
is
for
fear
of
the
Prince
,
but
also
for
conscience
sake
.
This
is
a
duty
of
so
strict
obligation
amongst
us
,
that
we
had
rather
run
the
hazard
of
violating
the
fundamental
law
of
the
State
,
which
admits
no
woman
to
the
Crown
,
than
to
fail
in
our
respect
to
the
lawful
successour
,
by
honouring
as
our
Master
an
imperfect
embryo
,
whose
sex
is
not
known
before
that
it's
birth
declare
it
to
be
a
male
.
Such
an
universal
deference
,
which
keeps
a
Kingdom
in
this
duty
,
must
of
necessity
have
more
than
humane
warrant
and
foundation
.
It
is
in
God
alone
,
and
for
him
only
that
Kings
reign
.
Their
Scepter
,
Crown
,
Anoynting
,
and
the
concourse
of
people
that
flock
to
their
obedience
,
are
but
the
visible
signs
of
the
invisible
power
that
does
accompany
them
.
What-ever
they
be
,
good
or
bad
,
reverence
in
them
the
commission
which
they
have
from
God
;
the
good
are
given
you
for
a
recompence
,
and
the
bad
for
a
tryal
if
you
be
good
,
and
a
punishment
if
you
be
wicked
.
As
you
see
then
that
there
is
no
interreign
in
the
royalty
,
and
that
the
Prince
never
dies
,
because
that
when
the
one
gives
out
,
the
other
comes
in
;
so
likewise
there
ought
to
be
no
cessation
in
the
duty
of
a
Subject
towards
his
Prince
.
When
he
renders
to
the
Prince
his
due
,
and
according
to
the
counsel
of
the
Apostle
,
pays
tribute
to
whom
tribute
,
custom
to
whom
custom
,
fear
to
whom
fear
,
and
honour
to
whom
honour
is
due
,
it
is
not
a
right
of
servitude
that
he
discharges
,
it
is
rather
a
right
of
gratitude
which
he
renders
to
the
Prince
,
for
the
security
of
his
liberty
under
his
protection
.
By
the
means
of
the
duty
that
he
renders
him
,
which
is
but
of
small
charge
,
in
respect
of
the
benefit
that
he
receives
from
him
,
provided
it
be
not
abused
in
the
receiving
and
employing
of
it
;
the
poor
man
in
his
thrift
,
the
rich
in
the
disposal
of
his
wealth
,
the
tradesman
in
his
industry
,
and
the
merchant
in
his
traffick
,
do
all
retain
an
image
of
principality
,
in
that
they
live
in
security
,
and
that
there
is
not
one
amongst
them
,
how
miserable
soever
,
that
can
be
forced
to
serve
another
if
he
be
not
willing
:
real
and
effective
subjection
amongst
us
concerns
him
only
who
engages
voluntarily
in
it
;
and
whosoever
can
live
by
his
industry
at
home
,
without
Quarrels
or
Lawsuits
,
is
as
free
in
his
Family
under
the
protection
of
the
Prince
,
as
the
Prince
himself
in
his
State.
My
child
,
you
are
of
a
quality
that
gives
you
the
same
immunities
as
the
King
enjoys
,
except
the
obligation
of
serving
him
in
the
Wars
when
you
are
required
to
it
.
I
charge
you
once
more
,
that
the
sense
of
the
honour
of
your
privileges
may
perswade
you
to
anticipate
that
command
.
Your
duty
is
so
great
that
way
,
that
the
weight
of
Monarchy
should
be
so
far
from
being
uneasie
to
you
,
that
you
subsist
by
it
rather
as
a
little
Soveraign
,
seeing
the
small
estate
that
I
leave
you
holds
of
the
King
in
chief
,
and
is
erected
into
a
Regality
with
Jurisdiction
Civil
and
Criminal
,
which
you
may
execute
by
your
Offices
under
the
authority
of
the
Prince
.
CHAP.
X.
Of
Seditions
,
their
Ground
,
and
their
Remedy
.
THere
is
nothing
certainly
that
can
render
a
Subject
more
religious
in
his
obedience
to
the
Prince
,
than
to
represent
to
himself
the
miseries
which
Seditions
are
wont
to
occasion
.
In
the
first
place
Rage
,
which
is
the
most
stunning
passion
of
the
Soul
,
is
the
beginner
of
all
;
from
whence
it
comes
to
pass
that
there
is
not
a
part
of
the
State
,
great
or
small
,
which
suffers
not
thereby
convulsive
motions
.
During
such
a
kind
of
motion
,
all
are
at
work
,
and
yet
nothing
done
in
order
:
all
Work-houses
keep
holiday
,
and
Shops
are
shut
;
there
is
no
Butchery
but
of
men
;
the
Bake-houses
,
Markets
,
Entry
of
Provisions
,
Arrival
of
Boats
and
Barges
,
and
generally
all
kinds
of
Services
are
stopt
,
except
that
of
the
Water-houses
,
which
furnishes
only
with
water
;
whilst
in
the
mean
time
the
hungry
Belly
,
which
is
the
heaviest
taxation
,
craves
,
and
calls
for
food
.
The
Calamities
,
to
which
men
are
exposed
during
this
storm
,
are
not
to
be
numbered
;
for
so
soon
as
ever
the
reverence
of
the
Prince
is
lost
,
every
thing
becomes
lawful
,
Sacriledg
,
Rapes
,
Pillage
,
Revenge
;
which
come
attended
with
so
deadly
a
Train
,
that
whilest
you
hold
your
enemy
by
the
Throat
to
take
your
revenge
of
him
,
another
enemy
of
yours
kills
you
:
when
you
have
plundered
and
sackt
sufficiently
,
and
from
a
poor
man
become
rich
,
your
Booty
renders
you
a
Prey
to
another
indigent
person
,
who
robs
you
to
make
himself
the
prey
of
another
;
and
so
Plunder
follows
Plunder
,
and
Murther
,
Murther
,
until
that
as
in
a
fight
of
mad
blind-men
,
their
disorder
ceases
for
want
of
Competitours
.
And
if
(
as
it
happens
often
that
Devils
have
a
hand
in
great
Tempests
)
some
powerful
Subject
take
this
occasion
to
make
himself
head
of
a
Party
,
assure
your self
that
this
Remedy
is
worse
than
the
Disease
,
and
that
he
that
would
be
the
Tyrant
of
his
King
,
would
be
so
of
you
,
and
that
with
harder
conditions
than
those
which
have
given
cause
to
the
Rebellion
.
The
most
dangerous
times
for
Seditions
,
are
when
we
are
at
War
with
our
Neighbours
,
and
they
in
Arms
:
one
day
of
Disorder
is
enough
in
such
a
conjuncture
to
make
us
deliver
up
with
our
hands
to
those
whom
we
have
been
accustomed
to
overcome
,
our
Fathers
,
Mothers
,
Wives
,
Children
,
our
Liberty
,
Estates
,
Countrey
,
and
our selves
.
So
terrible
is
the
thought
of
all
these
horrid
Representations
,
that
I
think
there
can
be
nothing
in
the
World
which
a
Subject
ought
not
rather
to
suffer
,
than
to
betake
himself
to
that
desperate
Remedy
,
which
causes
so
many
evils
in
one
only
day
,
that
many
times
intire
Ages
are
little
enough
to
repair
the
losses
.
Neither
our
Children
,
nor
our
Childrens
children
,
nor
those
that
spring
from
their
Loins
,
can
see
an
end
of
them
:
What
is
beyond
them
,
affects
us
then
no
more
but
as
a
common
Interest
.
How
terrible
notwithstanding
that
Seditions
can
be
,
they
are
but
transient
evils
,
which
resemble
those
thicks
Clouds
which
mount
to
the
middle
Region
of
the
Air
,
where
after
much
noise
they
burst
at
length
,
being
unable
to
rise
to
the
upper
,
which
beats
them
back
,
and
turns
them
into
Hail
and
Thunder-Bolts
,
to
waste
and
ruine
the
very
place
from
whence
their
Vapours
and
Exhalations
did
arise
.
But
forasmuch
as
the
duty
and
honor
of
the
Prince
are
concerned
,
that
he
prove
the
Father
and
not
the
Flail
of
his
People
,
it
is
his
part
to
remove
all
sort
of
matter
that
may
occasion
such
Imposthumes
in
the
body
of
his
State
,
that
he
may
not
be
obliged
to
use
the
Cautere
,
and
likewise
they
become
not
incurable
Botches
:
For
it
is
most
certain
that
if
they
who
sit
at
the
Helm
of
Affairs
content
themselves
only
to
remedy
the
evils
that
come
stealing
upon
them
,
without
preventing
and
diverting
of
them
by
foresight
,
it
will
often
happen
that
their
Remedies
will
be
like
those
that
are
given
in
the
agony
of
Death
,
which
are
not
only
useless
to
the
Patient
,
but
disgraceful
to
the
Physician
.
And
therefore
as
the
Distempers
which
proceed
from
inanition
,
are
the
most
dangerous
,
it
is
of
greatest
importance
that
the
meaner
sort
of
people
be
not
reduced
to
extream
Poverty
,
for
fear
that
they
whose
condition
is
somewhat
better
,
may
not
grow
dry
,
like
Rivers
when
the
Brooks
that
feed
them
are
drained
.
It
is
also
very
convenient
to
leave
somewhat
beside
what
is
just
necessary
to
the
middle
rank
of
people
;
from
which
there
flows
back
always
some
profit
upon
the
lower
:
for
indeed
if
these
two
parts
from
which
the
Prince
draws
his
greatest
Aid
,
be
once
extenuated
,
it
is
to
be
feared
that
their
weakness
may
be
communicated
to
the
whole
body
of
the
State
,
and
that
there
may
be
as
many
wishes
made
for
a
change
,
as
there
are
persons
that
suffer
.
The
greatest
vexations
are
not
always
hardest
to
be
born
,
such
as
threaten
a
continuance
are
most
irksome
;
because
the
sense
of
present
pain
hath
bounds
,
but
the
apprehension
of
its
duration
,
none
.
Whence
it
comes
to
pass
that
a
weakness
occasioned
by
some
heavy
load
,
instead
of
abating
turns
to
rage
,
when
all
hopes
of
amendment
are
gone
.
For
this
reason
a
Prince
ought
to
avoid
as
much
as
possibly
he
can
,
all
things
that
may
render
his
Government
terrible
,
to
the
end
that
he
may
not
only
be
secure
from
all
kinds
of
Rebellion
,
but
that
even
the
least
Tempest
may
not
be
raised
in
the
minds
of
his
Subjects
,
and
that
he
may
reign
more
absolutely
in
their
Hearts
than
over
their
Estates
.
There
is
nothing
that
convinces
us
more
of
the
perfection
of
the
temper
that
is
in
this
Kingdom
betwixt
the
Prince
and
his
Subjects
,
than
the
duration
of
our
Monarchy
.
We
see
no
state
that
can
show
like
ours
so
long
a
series
of
Kings
and
years
under
one
form
of
Government
,
which
is
an
evidence
that
the
Harmony
thereof
is
excellent
.
The
body
Politick
like
the
Natural
,
hath
it's
principles
of
long
Life
:
They
both
subsist
long
,
when
in
their
first
constitution
there
happens
a
perfect
Symmetry
between
the
part
that
commands
,
and
that
which
obeys
.
Not
,
but
that
it
may
be
sometimes
disturbed
,
and
that
as
from
the
middle
and
lower
regions
of
the
Body
there
arise
of
ten
undigested
Vapors
which
trouble
the
Brain
,
and
from
thence
also
there
descend
some
Defluxions
which
overcharge
the
lower
parts
,
the
same
disorder
may
not
sometime
be
found
betwixt
the
Prince
and
his
Subjects
:
Yet
when
the
first
Conformation
is
good
,
there
is
always
in
it
some
radical
and
vivifying
Spirit
,
that
produces
a
Noble
Crasis
,
which
sets
all
things
again
to
right
.
It
is
true
there
happen
sometimes
cross
and
unlucky
Conjunctures
,
that
force
the
King
to
raise
Taxes
from
his
People
;
as
when
it
is
the
publick
Interest
to
entertain
War
for
procuring
of
an
advantageous
Peace
.
In
such
occasions
it
is
very
just
that
the
People
should
contribute
to
it
with
all
their
Might
,
and
that
the
Prince
likewise
on
his
side
should
remit
somewhat
of
his
advantages
for
facilitating
the
overtures
of
Peace
,
for
fear
that
if
that
contribution
should
always
continue
,
the
whole
substance
of
the
State
might
be
exhausted
,
and
that
at
length
the
Forrein
War
,
might
become
Intestine
by
the
miseries
that
it
causes
at
home
.
For
indeed
,
tho
Forrein
Wars
be
but
like
inflamed
Blisters
that
break
out
in
the
Skin
,
which
are
not
so
dangerous
as
internal
Imposthumes
;
yet
for
all
that
,
they
are
very
troublesome
and
uneasy
,
because
they
are
always
accompanied
with
a
great
itching
,
which
forces
the
hand
by
continual
scratching
at
length
to
claw
off
the
Skin
.
All
things
rightly
considered
,
War
seems
to
be
nothing
but
the
flail
of
God
,
which
Kings
should
divert
from
themselves
,
if
they
be
able
,
as
a
thing
that
lessens
their
Greatness
by
the
loss
of
their
Subjects
,
and
the
consequence
of
an
infinite
number
of
Evils
that
attends
it
.
God
is
the
God
of
Peace
and
Love
:
A
King
who
is
the
image
of
God
upon
earth
,
blots
out
in
himself
that
resemblance
,
if
he
be
not
,
like
him
,
a
King
of
Peace
and
Love
;
but
seeing
Peace
is
a
Blessing
that
was
proclaimed
by
Angels
at
our
Saviours
coming
into
the
World
,
and
which
was
left
by
himself
to
his
Apostles
when
he
went
out
of
it
,
we
must
expect
it
from
God
as
a
thing
purely
celestial
.
However
the
Prince
should
preserve
in
his
mind
a
desire
to
make
it
,
and
contribute
thereto
all
that
he
can
,
that
he
may
not
have
this
displeasure
to
see
that
his
Reign
is
only
considerable
by
the
actions
which
proceed
from
the
irascible
faculty
of
man.
In
fine
,
My
Son
,
that
I
may
conclude
your
duty
towards
your
Neighbour
,
break
never
Society
with
any
who-ever
,
unless
with
persons
confirmed
in
wickedness
.
Live
civilly
with
your
Inferiour
,
familiarly
with
your
equal
,
respectfully
with
him
that
is
above
you
,
with
all
submission
and
obedience
toward
your
Prince
,
and
in
charity
with
all
men
.
CHAP.
XI
.
Counsels
how
we
may
not
err
in
the
mutual
duty
of
one
towards
another
.
THat
you
may
not
err
in
any
one
of
these
duties
,
you
must
know
,
my
Son
,
that
there
are
three
sorts
of
Eyes
that
behold
you
,
to
wit
,
the
eye
of
God
,
the
eye
of
Man
,
and
your
Own
:
This
being
so
,
I
advise
you
to
carry
your self
in
publick
,
as
if
the
eye
of
God
observed
none
but
you
alone
,
and
to
live
in
private
,
as
if
all
the
World
beheld
you
.
As
to
your
own
Eye
,
let
there
none
,
I
pray
you
,
that
looks
more
narrowly
on
you
,
nor
that
you
stand
in
awe
of
,
than
of
it
.
By
so
doing
you
will
retain
your
original
Modesty
,
which
being
nothing
but
a
reflexion
of
the
image
of
God
that
is
in
us
,
makes
us
delight
in
honest
things
,
and
ashamed
of
what
is
otherwise
.
Would
you
make
a
certain
and
infallible
distinction
betwixt
that
which
is
honest
,
and
that
which
is
not
?
Set
your self
always
in
the
place
of
another
,
and
reason
thus
within
your self
:
If
any
one
,
thought
,
did
,
or
said
that
which
I
am
about
to
do
,
think
or
say
,
would
it
be
an
honest
thing
?
The
place
of
another
is
the
true
distance
that
you
must
take
to
make
a
right
Judgment
on
it
:
If
in
that
place
you
perceive
it
to
be
honest
,
do
it
boldly
;
if
not
,
have
a
care
of
proceeding
any
farther
.
The
greatest
part
of
Mortality
consists
in
that
point
,
whereof
one
of
the
adventures
of
my
life
will
afford
you
an
instance
,
which
I
should
be
glad
you
did
imitate
.
A
person
alive
at
this
day
,
whom
I
knew
not
,
and
have
never
seen
since
,
nor
he
mee
,
came
to
me
one
day
from
a
place
at
a
pretty
distance
,
and
upon
a
Letter
of
Credit
of
another
who
should
not
have
had
any
such
confidence
in
me
,
proposed
to
me
a
thing
that
was
contrary
to
the
service
of
the
King.
At
first
it
was
in
my
thoughts
to
have
caused
Arrest
him
;
but
having
put
my self
in
his
place
and
seeing
that
he
did
his
Masters
Service
,
having
seriously
weighed
what
I
ought
to
do
on
that
occasion
,
I
let
him
go
,
though
by
so
doing
I
put
my
own
head
in
anger
to
save
his
.
It
is
true
that
my
peril
was
but
doubtful
and
his
certain
.
But
seeing
the
place
where
I
had
then
some
command
,
run
no
risk
by
my
so
doing
,
that
I
performed
the
Kings
service
more
securely
,
I
took
the
course
that
seemed
to
me
the
honestest
.
If
the
person
in
whose
place
I
put
my self
at
that
time
,
had
put
himself
in
mine
,
I
should
have
since
in
the
space
of
ten
years
received
some
word
of
thanks
.
The
person
that
sent
the
messenger
,
and
he
on
whom
I
depended
at
that
time
,
may
very
well
call
to
mind
the
truth
of
this
adventure
,
though
not
one
of
them
to
this
hour
know
what
was
the
chief
motive
to
my
action
.
CHAP.
XII
.
The
conclusion
of
the
Work
by
a
short
discourse
concerning
Death
,
and
of
three
things
that
usually
trouble
the
mind
of
Man
before
his
death
.
I
Think
,
my
Child
,
that
I
have
now
discoursed
of
your
Conduct
in
all
the
actions
of
Life
except
the
last
,
to
wit
,
of
Dying
,
which
is
rather
a
certain
term
where
the
life
of
Man
ends
,
than
an
action
of
life
.
Since
it
is
so
,
as
the
conclusion
of
a
work
is
always
better
than
it's
progress
,
in
respect
that
then
it
receives
it's
accomplishment
;
so
I
think
also
that
the
last
instant
which
terminates
our
life
,
is
that
which
is
of
most
value
.
Death
is
good
to
the
Good
,
in
that
they
find
therein
their
rest
,
and
the
reward
of
their
labour
.
It
is
good
to
the
Wicked
,
in
that
it
puts
an
end
to
their
wickedness
,
which
is
aggravated
as
their
iniquity
does
increase
.
It
is
good
to
the
Living
,
in
that
it
frees
them
from
the
croud
which
is
to
them
a
common
pressure
;
and
good
in
respect
of
Nature
,
in
that
it
gives
her
a
larger
space
to
contain
her
new
Productions
.
All
that
is
most
terrible
in
it
,
is
the
depth
of
it's
Abyss
:
But
seeing
when
we
came
into
the
World
,
we
came
out
of
the
same
Abyss
without
fear
,
thither
again
we
should
return
without
astonishment
.
Whether
it
be
that
our
original
descends
from
Heaven
,
which
is
not
to
be
doubted
,
or
that
we
have
been
taken
out
of
the
still
calm
of
Nothing
,
as
some
have
believed
;
Nature
hath
been
very
prudent
,
in
rendering
that
knowledg
to
us
a
little
confused
,
lest
that
otherways
the
trouble
of
our
exile
,
or
of
our
remove
from
a
non-entity
peaceable
and
without
pain
,
unto
a
restless
and
painful
being
,
such
as
ours
is
,
might
have
afflicted
us
.
She
hath
been
also
very
discreet
in
that
,
contrary
to
all
reason
,
she
hath
made
the
remembrance
of
our
past
calamities
pleasing
to
us
,
lest
that
otherways
the
fear
of
future
Evils
might
not
set
us
upon
the
shortning
of
her
course
,
and
the
anticipating
of
her
appointment
of
Dying
;
but
yet
more
wise
by
dazling
us
with
some
false
light
of
apparent
good
in
life
,
and
engaging
us
to
the
love
of
it
by
the
charms
of
Sense
,
of
our
Works
,
and
Children
;
and
by
having
in
some
manner
obliged
us
to
run
out
her
course
by
the
custom
of
living
,
and
to
take
care
of
our
own
preservation
by
the
fear
of
Annihilation
.
It
is
not
without
cause
that
at
first
we
appear
in
the
World
like
Blind-men
,
without
the
knowledg
of
the
gate
by
which
we
entered
,
or
that
we
are
,
or
where
we
are
;
for
if
our
undestanding
had
a
being
as
soon
as
our selves
,
and
that
it
were
not
prejudicated
by
the
custom
of
seeing
our selves
in
the
World
,
we
should
not
be
so
nice
in
quitting
the
love
of
Life
,
which
appears
to
us
all
so
natural
.
Notwithstanding
all
the
charms
which
life
may
boast
of
,
yet
I
cannot
imagine
that
there
hath
ever
been
any
one
bold
enough
to
desire
to
come
into
the
World
,
if
it
had
been
in
his
own
choice
,
and
that
he
had
been
made
to
understand
that
for
that
end
it
behoved
him
first
to
lurk
nine
Moneths
in
the
Womb
of
a
Woman
,
as
in
a
Den
,
there
to
lye
double
like
a
shapeless
Lump
in
a
puddle
of
corrupt
Blood
,
wherewith
he
is
nourished
;
to
be
dropt
from
thence
with
his
head
downward
,
with
a
gut
like
a
Halter
about
his
neck
,
ready
to
strangle
him
;
naked
,
impotent
and
unable
to
help
himself
,
and
suffering
already
the
inconveniences
of
life
,
before
he
begin
to
live
.
Nature
does
the
act
of
a
good
Mother
in
forsaking
of
us
;
for
her
principal
intention
is
to
continue
her
Productions
,
for
maintaining
of
the
Universe
,
which
she
satisfies
by
giving
us
Life
:
And
by
denying
of
us
her
assistance
at
our
first
step
into
it
,
it
seems
she
intends
to
commit
a
charitable
Homicide
,
that
she
may
have
no
hand
in
all
those
evils
which
there
we
are
to
suffer
.
Indeed
,
when
I
well
consider
the
constraint
of
Swadling
,
the
nastiness
of
Clouts
,
the
abundance
of
Tears
that
distil
from
our
Eyes
during
our
Infancy
,
the
ignorance
,
chastisement
and
correction
to
which
our
fairest
season
is
exposed
:
The
impatience
,
disorders
and
irregularities
of
our
stronger
age
:
The
fears
,
languishing
,
and
faintings
of
our
weaker
;
I
think
it
hath
been
said
with
good
reason
,
that
we
are
made
up
of
two
Executioners
,
to
wit
,
the
Body
and
the
Soul
,
whereof
the
one
puts
us
to
the
rack
by
Hunger
,
Thirst
,
Labor
,
Wearisomness
and
Diseases
;
and
the
other
uses
us
not
more
favourably
by
disquietings
,
fears
,
and
the
tumults
of
our
Passions
and
Desires
;
and
when
we
have
all
things
at
will
,
even
by
the
surfeit
that
we
contract
through
satiety
.
Man
in
that
condition
is
like
a
Malefactor
on
the
Wheel
,
to
whom
the
Death's-stroke
is
the
stroke
of
Grace
.
Certainly
,
seeing
that
we
are
exposed
to
such
legions
of
Miseries
,
it
may
with
more
reason
be
said
,
that
Life
is
the
punishment
of
Sin
,
than
Death
;
seeing
there
is
nothing
so
grievous
to
be
found
in
it
,
whether
we
look
upon
it
as
a
sleep
of
Nature
,
or
a
last
duty
which
she
exacts
from
us
.
In
the
first
place
,
Sleep
and
Fainting
,
which
are
two
means
whereby
before
we
die
,
we
make
a
trial
of
the
approaches
of
Death
,
show
us
sensibly
that
we
wear
away
without
Pain
.
Beside
,
natural
reason
teacheth
us
that
the
Vital
parts
,
which
suffer
most
in
this
dissolution
,
are
the
most
insensible
parts
of
all
the
Body
;
for
shortness
of
Breath
,
the
alteration
of
the
Pulse
,
its
weakness
and
intermission
,
and
the
Convulsions
which
are
the
forerunners
of
Death
,
are
not
so
much
the
signs
of
Pain
,
as
of
the
ruine
of
a
crasie
House
which
shakes
when
it
is
upon
the
point
of
falling
.
The
feebleness
of
the
Body
,
the
shutting
of
the
Teeth
,
Paleness
,
cold
Sweats
,
loss
of
Memory
,
suppression
of
Speech
,
the
contraction
of
the
Tongue
,
trembling
of
the
Arteries
,
extinction
of
Sight
,
and
the
Hickock
,
are
meer
signs
of
the
abundance
of
Vital
Spirits
which
retire
from
all
these
parts
with
an
irregular
motion
,
which
are
indeed
more
painful
to
him
that
sees
,
than
to
him
that
suffers
them
.
To
convince
us
yet
more
evidently
how
slight
a
thing
it
is
to
die
,
there
is
not
any
passion
of
the
Soul
,
how
weak
soever
,
that
hath
not
a
more
absolute
Authority
over
us
than
the
fear
of
Death
;
Revenge
triumphs
over
it
,
Love
despises
it
;
Honor
faces
it
;
the
shame
of
Ignominy
embraces
it
;
Affliction
makes
it
it's
refuge
;
and
Fear
prevents
it
.
So
that
the
preparatives
and
magazins
that
are
made
against
so
weak
an
Enemy
,
are
rather
the
marks
of
Cowardise
than
Resolution
.
If
it
be
lawful
to
touch
the
memory
of
that
Ancient
,
from
whence
we
have
the
loveliest
Counsels
that
were
ever
given
on
that
subject
,
we
have
more
likelihood
to
suppose
,
that
when
he
was
ordered
to
die
,
the
apprehension
that
he
conceived
of
Death
,
occasioned
so
forceable
an
attraction
of
his
Blood
and
Spirits
to
the
heart
,
that
notwithstanding
the
opening
of
the
Veins
of
his
Arms
and
Thighs
,
and
the
poyson
which
he
had
taken
,
his
Soul
could
not
expire
;
than
to
believe
,
as
it
is
recorded
,
that
the
languishing
of
his
Agony
was
an
effect
of
the
weakness
of
his
age
.
I
am
the
more
confirmed
in
this
conjecture
,
because
they
were
fain
to
put
him
in
a
very
hot
Bath
to
extenuate
his
Blood
and
Spirits
condensed
by
the
chilliness
of
his
fear
,
and
to
recal
them
from
the
heart
whither
they
were
retired
,
to
the
external
Orifices
,
that
by
that
way
they
might
get
out
.
It
is
an
evidence
that
that
excellent
Man
had
his
Soul
wholly
infected
with
the
black
vapour
of
fear
,
that
what
subject
soever
he
hath
handled
,
he
hath
always
like
a
huffing
Captain
,
(
for
he
was
indeed
of
Cordova
in
Spain
)
mingled
with
it
some
Bravado
against
Death
,
which
makes
me
suspect
his
courage
,
when
I
find
him
always
grapleing
with
,
(
a
word
is
enough
)
and
never
in
any
truce
with
that
deadly
Enemy
.
It
is
better
to
be
surprized
by
an
evil
of
that
nature
,
than
to
be
in
a
necessity
of
anticipating
of
it
by
fear
;
for
the
Science
which
teaches
us
to
support
it
,
is
more
sharp
and
Corrosive
than
Lenitive
,
and
the
instructions
that
are
given
on
this
Subject
,
are
only
as
the
voice
of
a
man
in
a
fright
,
that
makes
a
noise
to
encourage
himself
,
wherein
there
is
more
of
ostentation
than
force
.
He
that
said
that
the
end
of
Philosophy
is
to
teach
us
to
die
well
,
would
have
had
more
reason
to
say
,
that
Philosophy
is
to
teach
us
to
live
well
;
because
that
the
whole
course
of
our
life
stands
in
need
of
reason
for
its
conduct
,
and
it
seems
that
to
die
well
there
is
only
need
of
ignorance
:
Witness
Beasts
and
the
inferior
sort
of
People
,
who
are
wont
to
run
that
Carreer
undauntedly
and
unconcernedly
,
which
is
the
loveliest
frame
of
Soul
that
one
can
have
on
such
an
occasion
.
In
effect
,
when
I
consider
Death
as
a
still
and
quiet
night
of
Nature
,
from
whence
all
its
productions
creep
out
,
and
where
they
return
again
to
rest
,
the
depth
and
silence
of
that
great
Darkness
causes
in
me
more
veneration
than
astonishment
.
I
perceive
that
the
time
past
is
one
part
of
that
night
,
and
the
future
the
other
;
and
that
the
present
,
which
is
but
an
instant
,
has
so
steep
a
descent
from
the
future
which
is
not
yet
,
towards
the
past
which
is
no
more
,
that
my
imagination
it self
cannot
trace
it
:
So
that
the
life
of
the
World
appears
to
me
as
our
own
,
to
be
nothing
else
but
a
breaching
in
the
future
,
and
breathing
out
the
past
.
When
I
likewise
consider
,
that
this
flux
of
Life
,
betwixt
the
past
and
future
,
is
in
the
beast
meerly
an
act
of
Sense
which
ends
with
it
,
and
that
in
us
it
is
an
effect
of
the
breathing
of
God
,
which
emanating
from
that
Divine
Principle
is
Immortal
as
he
is
;
Then
do
I
look
on
Death
with
greater
confidence
.
Though
the
Holy
Scripture
did
not
teach
me
that
truth
,
yet
our
good
and
bad
actions
,
whereof
the
good
or
bad
smell
descends
to
Posterity
,
do
evidently
prove
it
to
me
:
Our
very
Bones
and
the
dust
of
our
Graves
instruct
me
,
that
since
the
basest
part
of
us
,
which
is
common
to
the
beast
,
out-lives
us
;
there
is
not
the
least
ground
to
fear
that
the
better
part
can
be
annihilated
,
which
is
a
part
of
God
in
us
.
In
the
times
of
our
Fore-Fathers
,
whilest
Heavens-gate
was
still
shut
,
a
long
life
was
the
reward
of
the
Upright
:
Since
it
hath
been
opened
,
the
Christian
strives
to
enter
it
sooner
,
and
to
prevent
natural
death
by
a
civil
,
which
consists
in
the
performance
of
certain
Vows
and
Austerities
which
serve
to
humble
and
bring
down
Man
during
his
life
.
But
since
I
foresee
,
that
you
and
I
are
like
to
have
too
short
a
breath
for
so
high
a
design
,
I
dare
neither
follow
it
my self
,
nor
advise
it
to
you
:
For
that
end
we
must
renounce
the
love
of
our selves
,
which
in
some
manner
is
comprehended
under
the
love
of
our
Neighbour
.
There
is
a
time
to
live
and
a
time
to
die
,
let
us
employ
the
time
which
we
have
to
live
,
in
the
service
of
God
,
in
the
exercise
of
Vertue
;
and
in
the
mutual
offices
of
Society
,
and
we
shall
insensibly
and
without
fear
arrive
at
the
time
of
death
.
The
revolution
of
the
natural
day
is
an
abridgment
of
the
whole
course
of
life
.
As
we
see
that
a
wise
man
disposes
with
order
all
his
hours
,
without
troubling
himself
about
the
hour
of
rest
,
before
Bed-time
be
come
;
so
in
like
manner
it
should
be
enough
for
us
to
regulate
all
the
actions
of
our
life
with
so
much
integrity
and
quietness
,
that
the
sleep
of
Death
may
overtake
us
when
we
are
doing
the
last
act
of
Virtue
.
Life
is
a
duty
active
in
good
Offices
,
and
Death
a
necessity
of
Nature
that
puts
an
end
to
it
,
which
we
ought
not
to
fear
,
provided
we
watch
,
and
have
always
Oyl
in
our
Lmaps
.
The
wise
Virgins
were
a-sleep
as
well
as
the
foolish
,
when
they
waited
for
the
Bridegroom
,
to
show
us
that
it
is
impossible
to
be
always
on
our
guard
in
expecting
of
an
hour
which
is
uncertain
,
and
that
to
enter
into
the
Bridechamber
with
the
Bridegroom
,
it
is
enough
to
make
,
as
the
wise
Virgins
did
,
provision
of
Oyl
,
that
is
to
say
,
of
good
works
:
Otherways
if
it
behoved
us
to
be
in
a
continual
disquiet
for
the
hour
of
our
death
,
instead
of
living
we
should
be
in
a
perpetual
trance
.
When
we
die
pining
away
through
the
defect
of
vital
Spirits
,
the
weakness
of
sight
,
the
thickness
of
Hearing
,
the
debility
of
the
Stomach
,
the
heaviness
of
Body
,
which
are
the
forerunning
messengers
of
Death
,
may
very
well
give
us
some
intelligence
of
it's
approach
:
But
when
we
are
in
the
flower
of
our
age
,
and
that
the
vigour
of
Blood
and
Spirits
cause
in
us
transports
of
Joy
which
even
prevent
our
will
;
what
can
we
then
do
to
prepare
our selves
for
Death
,
but
to
resolve
to
live
well
?
That
we
may
live
well
;
we
must
,
as
much
as
we
can
,
disengage
the
Soul
from
the
Body
,
purge
it
from
it's
lusts
,
it's
affections
and
fears
;
stupifie
our
senses
;
and
to
say
better
,
annihilate
our selves
.
This
abstraction
of
the
Superior
part
from
the
Inferior
,
is
in
some
sort
an
imitation
of
Death
,
which
renders
the
life
of
a
man
that
lives
well
,
more
calm
by
the
resemblance
that
it
hath
with
Death
,
and
his
death
more
tranquile
,
by
the
conformity
which
it
hath
with
his
life
.
In
effect
to
live
well
is
nothing
else
but
to
die
well
;
because
every
instant
of
our
life
is
but
a
gliding
of
our
age
toward
death
;
so
that
there
is
nothing
that
makes
a
less
alteration
in
man
than
this
last
hour
,
seeing
that
every
one
of
us
pursues
even
to
that
moment
the
natural
inclination
of
the
ordinary
course
of
life
.
Which
gave
occasion
to
a
Law-giver
to
call
our
last
Will
and
Testament
,
the
mirror
of
our
manners
.
This
we
see
in
that
a
man
of
business
dies
with
his
head
full
of
affairs
,
the
careless
man
,
negligently
;
the
grave
man
seriously
;
and
they
that
are
of
a
brisk
and
gay
temper
,
with
a
Jest
in
their
mouth
.
Our
Soul
is
quite
otherways
changed
in
other
passions
.
anger
does
so
alter
us
,
that
there
remains
not
in
us
the
least
appearance
of
our selves
:
Fear
by
a
single
assault
seizes
both
our
body
and
mind
:
Grief
and
sadness
blast
both
:
And
Envy
by
the
foot
that
it
forces
out
,
lets
us
see
too
well
what
alteration
it
causes
within
.
This
difference
of
impression
which
is
to
be
observed
between
death
and
our
passions
,
proceeds
only
from
this
,
that
Death
is
a
meer
natural
motion
,
and
that
passions
overtake
us
by
an
irregular
impulse
,
which
puts
Nature
to
the
rack
.
Although
there
be
nothing
more
hid
from
Man
,
than
the
knowledg
of
the
place
from
whence
he
came
into
the
World
,
and
of
that
from
whence
he
must
go
out
of
it
,
which
are
two
extremities
out
of
his
reach
;
the
one
being
on
this
side
,
and
the
other
beyond
his
being
;
nevertheless
the
power
of
perpetuating
of
himself
which
he
brings
with
him
from
the
place
from
whence
he
came
,
demonstrates
to
him
that
he
hath
his
original
from
an
Eternal
Source
,
and
in
some
manner
assures
him
of
his
immortality
.
As
to
the
place
whither
he
returns
when
he
takes
leave
of
the
World
,
the
depth
of
its
Abyss
frightens
only
him
that
looks
on
it
,
and
not
him
that
goes
down
into
it
:
We
must
consider
it
as
sleep
,
which
is
a
repose
to
him
that
sleeps
,
and
appears
a
death
to
him
that
is
awake
.
Death
cannot
be
an
evil
,
because
Sleep
,
which
is
the
image
of
it
is
a
good
.
As
the
one
refreshes
us
,
puts
an
end
to
the
labour
of
the
day
,
and
restores
our
strength
for
some
time
;
so
the
other
does
us
the
same
kindness
for
ever
.
As
it
makes
a
cessation
in
us
of
all
the
actions
of
the
other
functions
of
life
,
except
of
breathing
;
so
likewise
we
may
assure
our selves
,
that
though
the
action
of
the
body
die
,
yet
the
breath
of
the
spirit
of
God
which
is
in
us
,
dies
not
,
and
that
we
shall
as
certainly
rise
again
from
death
,
as
we
do
awake
from
sleep
.
In
fine
,
my
Friends
,
let
us
look
upon
Death
as
a
last
act
of
Life
,
which
we
ought
neither
to
fear
at
the
hour
of
it
,
because
it
is
a
duty
of
Nature
;
nor
desire
it
before
the
time
,
that
we
may
not
forsake
a
warfare
which
is
not
to
be
left
without
order
.
If
so
be
that
ye
consider
it
so
,
ye
will
thereby
alone
find
as
much
instruction
for
dying
well
,
as
there
is
in
all
the
precepts
for
a
good
Life
which
I
have
given
you
.
There
are
three
things
which
are
wont
to
trouble
the
mind
of
a
dying
Man
,
the
thought
of
what
shall
become
of
him
after
death
,
the
care
of
his
memory
,
and
of
his
posterity
.
To
remedy
the
anxiety
of
what
shall
become
of
you
after
death
,
regulate
the
actions
of
your
life
,
as
if
your
good
actions
were
alone
sufficient
to
procure
you
Salvation
.
Having
done
so
,
resign
your self
to
the
will
of
God
,
as
if
you
hoped
for
Salvation
from
his
mercy
alone
.
And
so
your
works
being
justified
by
your
Faith
,
and
your
faith
by
your
works
,
be
assured
that
your
Soul
shall
find
all
the
consolation
which
it
cannot
receive
when
you
die
.
As
to
our
memory
after
death
,
the
memory
of
the
Just
being
a
sweet
Vapour
that
exhales
from
his
past
life
,
continues
sometime
like
a
precious
perfume
which
still
sends
out
a
steam
,
and
fills
the
place
where
it
dies
with
its
good
odour
.
But
seeing
there
is
nothing
that
hath
a
thinner
body
than
a
Vapor
,
there
is
nothing
either
that
sonner
evaporates
,
than
the
Reputation
of
a
living
or
dead
man
;
it
passes
away
like
the
beauty
of
pluckt
flower
,
or
it
withers
like
the
flower
it self
when
it
hath
remained
too
long
on
its
stalk
.
The
lives
of
the
most
illustrious
and
sparkling
,
as
of
the
more
dull
and
darksome
,
are
subject
to
the
shipwrack
of
time
.
If
any
escape
,
strange
wonder
!
it
is
only
to
leave
us
an
emblem
of
the
emptiness
of
worldly
greatness
,
when
we
see
the
grandure
of
the
highest
abased
in
a
Tavern-sign
,
or
in
a
Gaming-house
,
where
a
Knave
is
better
than
a
King
,
and
where
the
most
famous
Names
of
all
antiquity
are
exposed
to
the
insolence
of
an
huffing
Gamester
,
which
tears
and
tramples
on
them
at
his
pleasure
.
How
do
we
know
,
but
it
may
be
questioned
one
day
which
of
the
two
Rouland
or
Lercanier
was
the
Knight
of
the
round
Table
or
the
Carter
?
this
great
debasing
of
the
vanity
of
Man
comes
to
pass
,
because
there
is
nothing
Eternal
and
permanent
but
God
alone
,
who
is
a
jealous
God
,
and
to
whom
only
belongs
Glory
,
Honour
,
and
Praise
,
and
not
to
Man.
The
last
care
of
Man
,
which
reacheth
beyond
himself
,
is
that
of
his
Posterity
,
the
most
universal
of
all
;
because
it
is
a
kind
of
respite
from
death
.
I
wish
that
when
we
come
to
die
this
care
might
be
so
moderate
,
that
our
conscience
,
which
has
then
enough
to
do
about
our
own
Salvation
,
might
not
be
troubled
,
nor
the
ordinary
course
of
the
Law
changed
,
the
publick
order
of
which
is
always
better
than
our
private
appointment
.
The
advantages
and
entails
which
we
are
allowed
to
grant
in
favour
of
the
Elder
and
of
the
Males
,
undoes
one
part
of
our
Posterity
to
preserve
the
other
.
It
is
an
evidence
that
in
that
there
is
more
Vanity
than
Justice
,
that
our
caution
and
circumspection
holds
good
but
for
one
time
,
which
being
expired
,
our
inheritance
falls
in
again
into
the
common
road
,
as
being
more
conform
to
right
reason
,
than
our
private
disposition
.
It
less
in
our
power
to
order
the
future
than
the
present
,
whereof
we
are
but
very
bad
Stewards
.
What
am
I
concerned
,
who
am
a
dying
man
,
whether
my
Name
and
Estate
be
preserved
in
the
race
of
my
eldest
or
youngest
Son
,
or
if
both
fall
into
the
Daughters
lap
?
My
blood
is
as
much
my
blood
in
my
Daughter
,
as
in
my
Son
;
and
though
even
this
last
prop
of
our
line
should
fail
,
Nature
provides
for
it
,
and
shows
us
sensibly
that
the
difference
is
not
great
betwixt
Nephews
,
Cosins
,
and
Children
,
by
representing
as
well
the
manners
and
features
of
the
Uncle
or
Grandfather
in
the
most
remote
,
as
in
the
nearest
in
blood
.
So
that
,
my
dearest
Children
,
let
us
commit
our selves
and
posterity
to
the
providence
of
God
,
that
we
may
die
with
peace
:
When
we
came
into
the
World
we
were
not
at
all
concerned
with
those
whom
we
found
there
before
us
,
neither
let
us
be
so
when
we
are
going
out
of
it
,
with
those
whom
we
leave
behind
.
These
two
extremities
being
equally
distant
from
our
beginning
,
and
from
our
end
,
should
be
equally
indifferent
to
us
.
The
peace
of
a
living
man
consists
in
the
obeying
of
God's
Commandments
,
and
when
he
dies
in
the
hope
and
confidence
of
his
mercy
:
If
in
these
two
ye
be
stedfast
,
I
hope
that
God
in
his
goodness
,
will
be
pleased
to
accompany
with
his
Grace
,
my
Blessing
which
I
leave
you
as
the
conclusion
of
my
Will
and
Testament
.