Discourse
I.
The
Stoicks
Defence
against
Passions
.
NEver
was
Calumny
more
insolent
then
when
she
set
upon
the
reputation
of
the
Stoicks
,
discrediting
their
Doctrin
,
to
diminish
their
innocence
,
and
by
a
Practice
as
Malicious
as
Self-ended
,
exhibited
an
information
against
Vertue
,
that
she
might
the
better
attack
those
who
pleaded
her
cause
.
Passions
(
which
are
but
the
diseases
of
Fools
)
were
the
Pretext
:
and
seeing
that
those
Famous
Philosophers
went
about
to
Suppress
them
,
as
the
Monsters
of
Humane
Nature
.
Forbiding
the
wise
man
(
they
intended
to
represent
)
any
use
of
them
,
as
concluding
from
their
disorders
did
arise
all
our
evils
:
this
backbiteing
Enemy
procured
them
foes
,
to
take
Vengeance
on
those
pretended
injuries
,
and
dealt
with
Orators
to
perswade
us
,
that
passions
were
no
less
then
perfections
of
the
Soul
,
making
not
only
Apologies
but
Elogies
for
them
;
And
of
these
were
formed
a
party
who
design'd
their
ruin
.
For
hardly
had
this
generous
Sect
taken
root
,
their
weighty
paradoxes
made
impressions
upon
the
most
Solid
minds
,
and
the
most
clear
sighted
grown
doubtful
that
truth
might
be
on
their
side
,
seeing
they
lighted
us
to
her
with
so
much
Majesty
;
but
she
was
surrounded
with
as
many
adversaries
as
Philosophers
;
all
who
were
not
Stoicks
,
became
their
Enemies
,
and
as
that
Hero
in
the
Fable
,
they
fought
with
Monsters
from
their
first
Original
.
The
Academia
which
might
be
called
the
Mother
of
good
manners
was
their
first
Persecutor
,
using
them
as
Rebels
because
their
principles
were
different
,
and
fearing
least
the
growth
of
these
might
be
their
overthrow
,
they
laboured
to
make
them
appear
to
the
Judgments
of
men
,
as
Persons
diseased
in
the
Spleen
and
Hypocondrium
every
Apes
face
in
Plato's
School
had
a
fling
at
them
,
All
his
Scholers
became
Masters
of
Art
in
the
mistery
of
Calumny
:
and
as
they
could
not
make
an
accomodation
between
these
Mens
Maximes
and
their
own
soft
opinions
,
they
represented
them
for
vainglorious
extravagancies
,
as
full
of
guilt
,
as
to
them
they
seemed
ridiculous
.
The
Lycaeum
afforded
them
as
few
good
offices
as
the
Academia
,
and
Aristotle
by
his
fox-like
War
,
laboured
no
less
for
their
Ruin
then
did
Pythagoras
by
his
bare
faced
opposition
.
For
although
these
Philosphers
agreed
not
in
opinion
,
their
principles
different
,
the
thoughts
of
the
younger
not
agreeing
with
the
tenets
of
the
elder
Brother
,
yet
may
the
former
boast
of
routing
his
Enemy
by
succouring
his
Adversaries
,
defending
his
own
cause
by
pleading
for
the
Arabes
against
the
Stoicks
,
and
passing
from
the
School
to
the
Study
,
imitated
those
Polititians
,
that
cunningly
employ
the
Weapons
of
the
factious
Subject
,
to
suppress
the
Rebels
of
their
Government
.
For
although
this
Philosopher
gained
every
where
Disciples
;
drew
Princes
to
his
School
by
the
curiousness
of
his
Discourse
,
put
Athens
to
Silence
,
and
all
her
Citizens
into
a
disposition
to
erect
his
Statues
in
the
Chief
places
of
their
City
:
yet
did
he
judge
that
to
affirm
his
Doctrin
it
was
needful
to
throw
down
that
of
his
antagonists
,
the
shadow
of
an
Enemy
being
ever
dangerous
in
that
state
where
Novelty
is
affected
;
who
ever
will
be
absolute
in
Government
seeks
his
own
preservation
by
the
Rout
,
his
Victory
by
the
Death
,
and
his
safety
in
the
Sepulture
of
his
adversaries
.
If
Plato
were
more
just
then
his
Disciples
,
and
for
being
more
Divine
could
judg
more
reasonably
of
their
opinions
,
he
was
not
more
valiant
.
If
he
shewed
less
of
Passion
at
their
Defeat
,
he
had
not
resolution
enough
either
to
follow
or
defend
them
;
for
he
that
dives
deep
into
the
Writings
of
this
sublime
Philosopher
,
will
see
,
That
if
he
be
their
Panegyrist
,
he
is
not
of
their
party
:
If
he
reverence
their
Vertue
he
despairs
of
ever
reaching
it
.
If
he
be
inamoured
with
their
perfections
,
he
is
an
Enemy
to
that
Severity
that
bears
them
Company
,
and
if
he
have
conceived
a
high
esteem
of
their
Doctrin
,
he
wants
courage
to
imbrace
it
,
His
Theater
confesses
that
so
high
a
Vertue
draws
his
Respect
rather
then
his
Love
,
and
that
she
is
too
severe
in
her
Philosophers
to
make
her
of
the
Number
of
his
beloved
.
Some
other
Modern
Philosophers
,
more
zealous
for
their
Ruin
,
are
not
content
with
the
credit
of
this
acknowledgment
,
but
much
more
vain
then
those
whom
they
accuse
of
Vanity
,
Worship
their
own
conceits
,
esteem
their
own
Judgments
above
their
Teachers
,
and
as
if
all
their
words
were
Oracles
,
they
appeal
from
their
Master
's
to
the
esteem
of
their
own
opinions
,
They
stick
not
to
say
that
Pride
is
the
Soul
of
all
Stoick
actions
.
That
the
praise
they
expected
was
the
motive
,
and
that
the
hopes
they
had
to
out
Live
their
Funerals
,
was
the
moving
Cause
.
Now
,
although
I
take
part
with
the
Stoicks
,
and
herein
approve
only
the
opinions
that
have
some
agreement
with
Seneca's
,
I
forbear
not
to
value
Socrates
,
It
's
true
,
that
those
,
who
discourse
of
principles
from
the
consequences
they
produce
,
and
who
judg
a
cause
by
the
Number
of
the
Counsel
that
plead
it
,
can
hardly
figure
to
themselves
that
Zeno's
School
was
once
the
most
Famous
,
seeing
it
hath
yet
brought
forth
only
fantasmes
:
the
felicity
wherewith
it
fed
her
Disciples
hath
produced
but
an
imaginary
happiness
;
and
the
wise
man
,
they
promised
us
,
so
many
ages
past
,
hath
only
appeared
in
Idaea
.
They
add
that
this
Sect
was
surely
ill
grounded
,
since
it
could
not
preserve
its
innocence
in
its
uprightness
,
since
it
found
the
period
of
its
glory
in
the
Funerals
of
its
Authors
,
and
was
constrained
to
borrow
the
Pen
,
of
one
of
its
Disciples
,
to
keep
up
the
memory
of
it's
ancient
greatness
.
It
's
true
that
if
Seneca's
works
had
not
recovered
it
,
and
if
he
had
not
given
it
by
his
Eloquence
that
Splender
,
which
time
and
the
malice
of
the
envious
ravisht
▪
from
it
,
their
precepts
had
been
buried
in
silence
,
and
their
paradoxes
had
been
to
us
unknown
.
We
might
have
Laboured
at
this
day
for
the
Name
of
him
that
began
it
,
and
all
Historians
had
been
to
seek
in
teaching
us
to
whom
Aristotle
was
obliged
for
the
ground
of
his
quarrels
,
whether
to
the
modesty
of
Zeno
,
or
the
Confidence
of
the
Cynicks
.
These
reproaches
are
not
without
some
Color
of
truth
,
and
as
those
,
who
form
them
,
are
prejudiced
by
passion
,
it
may
be
said
of
them
,
that
they
are
as
Wise
as
these
hot
heads
,
that
some
times
utter
Oracles
and
think
it
not
.
For
although
I
am
concerned
for
the
honour
of
my
Teachers
,
and
that
it
be
more
my
advantage
to
speak
after
their
manner
,
then
to
accomodate
my Self
to
the
weakness
of
their
Enemies
;
Yet
I
confess
with
them
that
the
Wise
man
whom
they
place
so
near
to
their
Gods
,
and
whom
the
Academy
sets
so
little
distant
from
fabulous
matters
,
hath
not
yet
appeared
but
in
their
Writings
,
and
if
some
men
have
built
him
Temples
,
none
are
yet
found
that
have
loaded
his
Altars
,
but
with
wishes
,
for
his
Birth
.
Also
that
wise
Roman
,
unjustly
condemned
for
comparing
his
Wise
man
with
Iupiter
,
and
for
uniting
in
his
person
the
infirmities
of
a
Man
with
the
powers
of
a
God
,
doth
not
pretend
so
much
to
an
Original
as
a
Copy
and
he
that
examineth
well
the
sense
of
his
words
,
will
confess
that
he
proposeth
only
the
Idaea
,
and
seeketh
to
conduct
us
to
the
object
by
the
Glass
of
Representation
.
When
Fabius
formes
an
Orator
,
shews
him
the
Art
of
perswading
,
teaches
the
way
to
enamel
his
discourse
,
to
swell
his
periods
for
the
Elevation
of
his
meaner
thoughts
.
When
he
disguiseth
truth
or
untruth
by
Ironie
,
causeth
Toombs
or
Statues
to
speak
by
apostrophy
,
runs
to
pretended
Revelation
for
a
crafty
pratling
,
wherewith
to
deceive
his
Auditors
,
calls
for
Hyperbole
to
put
a
gloss
upon
vices
or
diminish
true
Vertues
;
And
inventeth
a
hundred
Modes
of
Speech
to
set
out
the
Flourish
of
his
Stile
.
It
may
be
said
that
he
hath
attained
the
art
of
good
expression
,
is
become
the
Father
of
Rhetorick
,
brought
her
forth
that
taught
him
to
speak
,
and
displayed
all
the
artifices
of
an
accomplished
Orator
.
Nevertheless
it
must
be
confest
that
this
good
Speaker
is
not
yet
brought
forth
,
and
he
that
is
so
well
described
in
his
works
hath
neither
yet
mounted
the
Pulpit
,
nor
pleaded
at
the
Bar.
Who
will
then
admire
that
this
wise
Stoick
hath
not
yet
appeared
,
that
his
Glories
should
forerun
his
Birth
;
that
he
should
be
at
age
before
he
be
of
Years
,
and
that
he
should
become
both
the
Favorite
and
the
admirer
of
Vertue
,
before
he
could
be
acquainted
with
her
;
Seneca's
honour
is
not
small
that
he
raised
him
to
such
a
pitch
as
his
Rivals
cannot
look
up
to
,
without
envy
,
and
made
him
the
shame
of
the
Peripatick
,
after
he
had
been
the
wonder
of
the
Cynicks
.
A
Conquerour
is
not
accounted
rash
for
projecting
designs
which
he
could
not
bring
to
pass
;
or
for
imploying
heroick
Vertues
in
the
gaining
of
an
Ordinary
Victory
:
Valour
would
be
disrobed
of
Splendor
,
if
limitted
;
if
her
endeavours
were
restrained
by
the
Laws
of
prudence
,
and
she
always
obliged
to
walk
within
the
Circle
which
Morality
hath
prescribed
her
.
How
convincing
soever
this
Reason
be
,
yet
doth
it
not
satisfy
the
most
obstinate
,
and
although
the
Peripateticks
agree
with
us
,
that
it
is
not
more
impossible
for
Seneca
to
bring
forth
his
wise
man
,
then
for
Fabius
or
Cicero
to
form
a
perfect
Orator
,
yet
can
they
not
comprehend
how
this
Wise
man
can
be
without
passion
;
that
he
should
be
a
Man
and
not
pertake
of
his
faults
,
and
be
ingaged
in
the
Body
,
and
not
feel
it's
infirmities
.
They
affirm
,
as
do
their
Masters
that
these
Motions
are
natural
to
us
,
that
it
is
not
in
our
power
to
hinder
their
Birth
,
that
they
are
the
Seeds
of
Vertue
,
and
that
as
Speech
and
Gesture
make
the
best
parts
of
an
Orator
,
Passions
are
the
auxiliaries
that
nature
hath
given
us
to
make
us
active
and
virtuous
.
That
whilst
the
Spirit
shall
be
united
to
the
Body
,
whilst
the
Angelical
part
shall
share
with
the
Bestial
,
and
the
Soul
be
constrained
to
Negotiate
with
Flesh
and
Blood
;
she
will
find
disturbances
.
That
these
infirmities
of
the
Soul
are
the
Subject
of
her
Merit
,
and
Victories
,
and
that
it
is
necessary
that
man
should
fret
and
fear
,
rejoyce
and
be
afflicted
,
if
he
will
be
just
,
and
prudent
,
temperate
and
valiant
;
For
by
their
discourse
Vertue
would
be
without
employment
if
she
had
not
these
Monsters
to
fight
with
,
And
yet
will
any
believe
that
Vertue
must
be
idle
unless
she
proclaim
War
against
Monsters
?
and
that
this
noble
faculty
must
pine
away
,
unless
she
fight
to
Subject
the
Rebellious
,
and
to
range
the
Factious
into
reason
?
She
is
,
without
doubt
,
too
generous
to
derive
her
Glory
from
the
Destruction
of
so
weak
Enemies
.
She
judges
her self
well
enough
employed
,
when
forming
the
Ornaments
of
our
Soul
,
and
slighting
the
insolence
of
her
Slaves
,
she
is
busied
about
making
us
accomplished
and
Vertuous
:
When
the
Sun
finisheth
his
course
,
when
he
withdraws
from
our
Horizon
,
that
his
absence
causeth
our
nights
,
and
seeking
another
part
of
the
World
to
enlighten
,
he
is
not
less
powerful
then
when
making
our
Shadows
to
fly
away
,
he
guildeth
the
tops
of
our
hills
,
and
produces
the
Enamel
of
our
Gardens
and
Meddowes
.
But
as
he
draws
not
his
light
from
our
darkness
,
it
is
hot
in
other
parts
though
we
feel
it
not
;
and
he
is
as
absolute
a
Monarch
in
the
Antipodes
as
in
Affrica
.
So
vertue
forms
not
her
Glory
from
our
disorders
,
nor
is
she
less
active
when
she
treats
with
her
Lovers
then
when
she
combats
Vice
,
and
dissipateth
Passions
.
Discourse
II.
That
it
is
Mans
happiness
to
live
according
to
the
Law
of
Nature
.
THe
Oracles
of
old
have
so
little
Coherence
with
their
Name
and
the
Events
that
followed
them
,
It
's
true
that
Physick
came
to
succour
the
Academia
,
and
by
an
undertaking
that
surpast
her
strength
,
did
endeavour
to
teach
what
had
been
long
unknown
;
For
as
if
truth
had
lain
hid
in
the
Entrailes
of
our
Body
,
and
to
discover
its
parts
were
a
Sufficient
information
of
its
defects
and
prefections
,
she
invented
the
Diffection
of
this
wonderful
Fabrick
,
she
found
out
the
Instrument
to
sound
its
Sores
;
she
opened
the
veins
to
draw
out
the
Corruption
of
the
Blood
:
employed
the
Lance
to
Scale
its
Vlcers
,
and
to
get
the
Stone
from
the
Reins
,
she
thought
that
by
observing
our
Diseases
,
the
Nature
of
our
constitutions
would
be
discovered
,
that
the
knowledg
of
the
Pains
that
beset
us
would
be
their
Cure
,
that
Learning
would
be
attained
by
sight
of
our
Maladies
:
and
it
would
be
sufficient
to
know
that
the
Gout
prickt
the
Nerves
,
Ophtalmy
(
or
inflammation
)
fixt
it self
in
the
Eyes
,
the
Quinsey
swelled
the
Throat
;
the
Stone
raged
in
the
Bladder
,
the
Colick
rended
the
inward
parts
,
and
the
Feaver
discharged
its
fury
upon
the
radical
Moisture
;
to
discover
from
so
many
miseries
the
State
of
his
Condition
.
But
finding
these
endeavours
of
none
Effect
,
that
this
was
but
the
unfolding
of
the
meanest
part
of
Man
,
that
there
was
in
this
House
of
Flesh
a
Heavenly
Guest
undiscovered
,
and
that
this
Body
,
so
much
considered
,
was
but
the
Instrument
of
his
operations
;
the
design
of
thus
knowing
our Selves
she
soon
laid
aside
,
the
diseased
whose
sickness
could
be
but
half
discovered
,
was
given
over
and
much
ashamed
that
so
much
had
been
undertaken
,
she
resolved
that
a
knowledg
which
was
dispaired
of
being
found
out
by
Anatomy
,
should
be
turned
over
to
the
Philosophers
.
But
these
insted
of
reflecting
on
our
Corporal
disorders
,
to
study
the
Traffick
held
between
the
Body
and
the
mind
,
to
consider
that
the
more
Noble
part
of
themselves
was
clogged
with
Mire
,
that
the
Chains
by
which
they
were
united
made
their
miseries
common
to
both
,
Bern.
lib.
de
dilig
.
Deo
.
and
that
contrary
to
Natures
order
the
Slave
did
often
invade
the
Soveraignes
right
.
They
busied
themselves
in
observing
the
advantages
of
the
Soul
:
they
left
the
Maid
to
Court
the
Mistress
;
and
wholy
dazled
with
her
perfections
,
they
made
her
a
Temple
,
and
therein
placed
their
chiefest
good
.
Hence
arose
all
the
Disputations
that
separated
the
Philosophers
,
for
each
one
exercised
his
Reason
upon
this
,
according
to
his
own
apprehension
,
and
built
a
felicity
as
himself
fansied
:
and
as
they
were
ignorant
of
themselves
they
made
War
against
each
other
,
without
knowing
the
ground
of
the
Quarrel
they
sought
for
happiness
,
but
could
not
find
it
.
They
Writ
her
praises
,
and
knew
not
wherein
she
consisted
,
and
if
they
did
discover
that
she
was
grafted
in
some
part
within
them
,
they
knew
neither
the
Name
nor
the
nature
of
it
.
Epicurus
who
imagined
that
his
Soul
was
terrestrial
,
her
Nature
not
different
from
that
of
his
Body
;
and
though
her
operations
were
more
excellent
,
yet
that
she
proceeded
from
the
same
matter
,
sought
amongst
the
Beasts
wherewith
to
render
himself
happy
,
and
making
an
Idol
of
his
Body
,
placed
his
Felicity
in
Voluptuousness
.
Aristotle
,
who
is
politick
in
all
his
Works
,
and
so
well
knew
how
to
Reconcile
Philosophy
to
the
humor
of
the
Monarchs
of
his
time
,
did
Fancy
that
mans
Felicity
was
not
separable
from
the
goods
of
the
Body
and
of
Fortune
:
If
it
be
no
School
Treachery
not
to
side
with
so
Learned
a
Master
,
and
if
a
man
run
not
the
hazard
of
being
censured
by
his
Schollars
for
taking
Reasons
part
,
and
pleading
Senecas
cause
,
I
think
it
may
be
said
such
thoughts
are
too
mean
to
form
a
Disciple
of
Christ
,
and
that
his
words
are
too
little
generous
to
make
an
ordinary
Philosopher
.
For
who
shall
imagin
that
things
out
of
our
power
should
make
us
happy
?
and
that
Fortune
,
which
is
but
a
Chimera
should
dispense
the
favours
which
are
the
Recompences
of
Vertue
.
Wherefore
should
we
build
our
happiness
upon
Riches
;
Since
our
minds
are
the
Magazines
of
true
wealth
,
and
why
should
we
expect
that
from
Strangers
,
which
we
may
bestow
upon
our Selves
?
Nature
is
too
liberal
to
deny
us
our
Desires
:
She
is
too
Noble
to
refuse
us
a
gift
which
she
preserves
for
us
in
the
Cabinet
of
our
Soul
:
and
her
Guide
is
too
faithful
to
carry
us
astray
from
that
good
to
which
we
aspire
.
Those
that
so
much
cry
it
down
have
not
known
the
advantages
of
it
:
and
had
they
studied
to
become
as
reasonable
as
eloquent
,
they
would
have
confessed
with
us
,
that
she
is
not
less
a
Teacher
of
the
faithful
then
a
Soverain
to
the
Polititians
,
and
the
Mistress
of
Philosophers
.
Vertue
is
her
workmanship
,
born
in
her
bosome
,
and
so
obedient
a
Daughter
,
that
she
followes
her
Counsels
in
all
her
Actions
.
Just
men
own
her
for
their
Mother
,
Morality
which
boasteth
of
governing
Men
in
their
Actions
of
aiding
them
in
their
Needs
;
of
defending
them
against
evil
accidents
,
of
combating
Vice
,
of
teaching
us
Vertue
,
and
of
making
continency
and
modesty
familiar
to
us
Mortals
,
is
useless
to
them
that
observe
Nature
,
all
the
Precepts
of
Morality
have
yet
produced
but
paper
Vertues
;
and
if
they
have
at
any
time
formed
a
Philosopher
or
a
Monarch
,
the
Success
is
more
to
be
attributed
to
their
own
good
inclinations
then
to
the
Soundness
of
those
Maximes
.
There
are
some
Nations
that
avoid
Vice
and
follow
Vertue
,
without
the
help
of
this
Moral
Guide
;
who
having
not
instructed
them
,
are
yet
so
Wise
as
to
conquer
their
passions
,
root
out
Voluptuousness
,
limit
desire
,
resist
sorrow
,
and
despise
riches
.
Our
Country
people
may
lawfully
dispute
the
Reward
of
Constancy
with
the
most
cloudy
browed
Philosophers
,
and
I
know
not
whether
those
Disciples
of
Nature
do
not
inspire
those
Famous
Doctors
,
with
the
Love
of
Temperance
and
Justice
.
They
are
vertuous
without
Art
,
they
laugh
at
Fortunes
disgraces
,
they
look
for
Death
without
terror
,
and
being
perswaded
that
it
is
but
a
passage
to
Life
,
they
receive
it
contentedly
.
They
endure
poverty
without
complaint
;
they
Practise
Vertue
without
Violence
,
they
bear
Sickness
with
patience
,
and
without
runing
to
Morality
for
advice
,
they
become
patient
,
just
and
couragious
.
If
their
valour
be
not
so
splendid
as
that
of
conquerors
,
it
is
not
therefore
less
real
;
and
if
their
sobriety
be
less
published
then
that
of
our
strictest
Monasticks
;
it
produceth
not
fewer
chast
and
continent
persons
.
And
even
St.
Austin
,
though
an
Enemy
to
the
Vertues
of
the
Heathen
,
attributing
(
with
much
heat
)
all
to
Grace
,
Methinks
it
is
not
very
hard
to
clear
all
these
Doubts
,
and
without
stumbling
at
the
Difficulties
they
lay
down
,
it
may
Suffice
to
propose
them
a
Dilemma
,
to
shew
them
the
Truth
by
day
light
.
For
after
Adam's
fall
it
must
be
,
that
either
God
forsook
his
Works
,
or
that
he
knew
Nature
potent
enough
to
do
well
,
without
the
aid
of
Written
Laws
.
If
to
augment
the
guilt
of
the
first
Man
;
or
diminish
the
rigor
of
his
punishment
,
you
represent
God
infinitely
offended
;
who
justly
denies
his
assistance
to
Adams
Descendants
,
be
careful
that
you
do
not
equally
question
both
his
providence
and
his
Mercy
,
and
remember
,
that
you
cannot
take
from
him
the
Care
of
his
Creatures
without
offending
his
Bounty
.
But
if
you
believe
,
that
Nature
is
impotent
in
the
Exercises
of
Vertue
without
particular
Grace
.
That
Man
in
the
State
of
Sin
hath
more
inclination
for
Vice
,
then
Vertue
,
that
the
one
is
natural
to
him
and
the
other
a
stranger
.
Where
are
those
commandments
that
brought
him
back
to
his
Duty
?
Where
are
the
Written
Laws
that
decided
his
Doubts
?
Where
the
promises
and
threats
for
reward
of
the
Righteous
,
and
punishment
of
the
Wicked
?
It
must
then
be
concluded
,
that
Nature
is
not
so
corrupted
,
but
that
we
may
draw
some
advantage
from
her
.
That
though
we
be
guilty
,
there
remains
something
of
our
innocence
,
and
,
with
a
little
Labour
to
keep
her
in
Breath
,
we
may
avoid
Vice
,
practice
Vertue
,
and
triumph
over
our
Passions
.
Discourse
III.
Continuation
of
the
same
Subject
,
and
of
the
Advantages
of
Reason
.
THough
Nature
be
the
common
Mistress
of
Philosophers
,
though
the
Cynick
Sect
,
morose
as
they
are
,
court
her
as
well
as
the
Academia
;
and
may
boast
that
Plato
was
her
Lover
and
the
Wise
Roman
her
Slave
;
Nevertheless
they
that
carress
her
,
set
her
out
in
such
Different
shapes
,
and
the
Formes
they
give
her
,
are
so
disproportionable
the
one
to
the
other
,
that
it
may
be
doubted
whether
they
knew
what
they
describe
,
or
whether
they
do
not
imitate
those
jealous
Suitors
that
disguise
the
perfections
of
their
Beloved
,
to
divert
their
Rivals
.
Some
have
thought
her
gentle
and
easy
to
be
intreated
,
that
much
Art
was
not
needful
to
gain
her
;
That
such
as
were
faithful
to
her
obtained
her
,
and
that
a
constancy
of
Life
was
the
way
to
possess
her
.
They
affirm
that
to
keep
her
Laws
,
Clem.
Alex.
2.
Strom.
They
changed
the
Name
of
God
into
that
of
Nature
,
adored
his
power
in
His
shaddow
,
and
imagining
the
World
to
be
Eternal
,
they
mixt
the
Creator
with
the
Creature
.
These
were
the
two
Opinions
of
the
Ancients
,
and
consequently
suspicious
to
those
that
esteem
their
good
works
but
splendid
sins
,
and
the
greatest
part
of
their
thoughts
matters
of
Crime
.
Nevertheless
they
are
not
very
far
distant
from
the
Truth
,
and
by
a
little
light
brought
in
to
unmist
them
,
they
may
easily
pass
for
Articles
of
our
Faith
,
and
Maximes
of
our
Religion
.
Saint
Ambrose
explains
the
former
,
to
be
of
the
number
of
the
Faithful
,
he
wills
us
to
have
but
one
Resolution
.
If
the
Novelty
of
these
opinions
put
doubt
upon
the
Truth
of
them
,
if
we
could
run
the
hazard
of
becoming
infidels
by
favouring
the
sentiments
of
the
Heathen
,
yet
should
I
not
be
afraid
by
embracing
the
Doctrin
of
Chryssippus
,
to
stray
from
the
common
consent
of
Divines
or
by
reserving
to
Nature
her
own
Benefits
,
think
my self
injurious
to
the
Religion
I
profess
;
For
placeing
the
Felicity
of
Man
in
his
own
Nature
,
viz.
his
Reason
I
concern
my self
in
the
glory
of
God
and
the
honour
of
Nature
,
and
as
I
shew
her
to
be
so
obedient
to
her
Father
that
she
observes
all
his
Laws
,
I
make
it
appear
that
Reason
is
so
submissive
to
her
Mother
that
she
followes
all
her
Dictates
.
So
that
it
may
be
said
without
offence
to
those
grand
Doctors
,
That
Reason
composeth
Mans
real
good
,
that
his
Felicity
consisteth
in
the
use
of
it
,
Trismegistus
thought
her
formed
of
his
Substance
,
a
Branch
of
the
Diety
,
and
as
the
Sun
shooteth
forth
his
light
without
diminution
of
his
Power
,
God
produced
Reason
from
himself
without
weakening
his
Nature
.
These
bold
words
,
though
they
seem
to
destroy
our
Faith
,
by
which
we
know
Reason
to
be
a
part
of
our
Soul
,
produced
by
time
,
yet
it
cannot
be
denyed
but
that
she
is
an
Image
of
the
Diety
,
having
the
Characters
of
the
Almighties
greatness
and
that
(
without
thinking
it
Robbery
)
she
imitates
those
perfections
that
render
Him
(
onely
)
worthy
of
Adoration
.
They
also
which
could
not
comprehend
the
adorable
Mistery
of
the
Incarnation
,
who
doubted
whether
the
Divine
Nature
were
compatible
with
ours
,
and
whether
He
that
was
begotten
from
all
Eternity
,
could
become
Man
by
time
,
made
no
difficulty
of
apprehending
that
God
allied
Himself
to
our
Soul
by
Reason
,
and
that
he
communicated
daily
with
our
Spirit
by
means
of
this
His
Image
.
Indeed
this
production
seemeth
to
be
His
legitimate
Daughter
,
since
she
hath
so
much
share
in
his
glorious
qualities
,
being
Heiress
of
his
perfections
,
and
bestowing
upon
our
Souls
the
same
Advantages
which
she
hath
received
from
her
Father
.
For
besides
that
she
representeth
the
plurality
of
His
Persons
by
the
Trinity
of
His
powers
,
and
sheweth
us
,
without
confusion
,
the
unity
of
His
Nature
in
the
division
of
the
faculties
whereof
it
is
composed
.
Reason
makes
her
so
unchangeable
in
goodness
that
she
never
forsakes
her
when
once
she
hath
owned
her
,
repentance
never
succeeds
her
wishes
,
her
Counsels
are
as
just
as
her
Designs
:
and
she
is
assured
she
shall
keep
her
innocence
so
long
as
all
her
thoughts
please
her
,
and
that
she
consult
her
in
all
her
undertakings
.
So
that
Reason
is
the
most
excellent
part
of
us
,
her
glory
maketh
all
our
felicity
:
and
a
Philosopher
said
truely
,
that
if
the
Spirit
were
the
Soul
of
the
Body
,
Reason
was
the
Soul
of
our
Spirit
.
She
is
also
the
most
Majestical
part
of
the
Soul
:
and
if
any
Philosophers
were
found
so
rash
as
to
deprive
her
of
that
quality
,
they
might
boast
of
having
destroyed
her
,
by
doing
violence
to
themselves
.
Those
who
value
a
Man
by
the
abundance
of
his
Treasures
,
who
Judg
of
his
Blood
,
by
the
long
continued
line
of
his
Ancestors
,
and
place
his
good
Fortune
in
the
Beauty
of
his
Mannors
,
his
gaudy
Apparel
,
and
the
number
of
his
Servants
and
Slaves
that
surround
him
,
do
plainly
discover
that
they
never
knew
Nature
,
and
that
they
have
been
ignorant
that
these
gifts
which
they
so
much
prize
,
are
favors
that
God
for
the
most
part
vouchsafeth
to
his
Enemies
.
But
to
know
well
the
Excellencies
of
a
Man
,
&
to
proportion
his
esteem
to
his
merit
,
he
must
be
viewed
in
his
Shirt
:
Strip
him
of
all
that
Splendor
that
dazles
our
Eyes
:
consider
him
without
those
Ornaments
that
set
off
his
Body
,
and
press
the
plummet
to
the
depth
of
him
,
to
be
informed
whether
Reason
hath
preserved
her
priviledges
in
him
,
if
she
have
not
suffered
her self
to
be
abused
by
common
opinion
,
if
Passions
have
not
deceived
her
,
and
if
she
have
not
permitted
Forraign
Commodities
to
prejudice
the
Productions
of
her
own
Countrey
,
to
cheat
her
Subjects
,
and
debauch
her
Ministers
.
I
acknowledg
with
our
Divines
,
that
Reason
is
weakened
and
conceiveth
proud
designs
,
that
her
lights
are
darkened
by
Sin
,
and
that
she
is
subject
to
illusions
since
her
revolt
against
God
.
I
confess
that
the
Soul
since
her
disobedience
,
is
light
in
her
undertakings
,
and
embraceth
falshood
for
truth
,
that
she
often
sides
with
Vice
,
and
seldom
takes
part
with
Vertue
.
To
enlarge
upon
these
defects
,
and
to
add
to
her
own
disorders
the
Tyranny
of
her
Body
,
I
do
know
that
they
agree
not
,
that
this
Earth
plays
the
Rebel
against
the
Sun
that
enlightens
it
,
and
that
overwhelming
the
Laws
of
Nature
,
the
Mistress
becomes
often
the
Captive
of
her
Slave
:
Briefly
,
I
know
that
in
her
operations
she
hath
need
of
the
Organs
of
this
Tyrant
,
seeing
with
his
Eyes
,
hearing
with
his
Eares
,
judging
of
the
diversity
of
tastes
by
his
Tongue
,
and
that
she
would
be
condemned
to
perpetual
ignorance
,
if
these
parties
concerned
undertook
not
to
inform
her
of
their
knowledg
of
Colors
,
of
Sounds
,
of
the
softness
and
hardness
of
Objects
;
How
be
it
these
disorders
destroy
not
her
good
inclinations
:
She
is
undistracted
in
her
misery
,
the
advantages
she
had
in
her
innocence
are
not
lost
by
her
fall
;
and
although
she
be
thought
blind
,
she
can
yet
find
out
the
Truth
in
the
midst
of
sensual
illusions
.
She
is
so
generous
in
all
her
Enterprizes
,
that
with
a
little
Care
to
redress
her
,
she
gives
us
fresh
assurances
of
her
fidelity
:
those
Remains
of
Light
that
are
yet
in
her
since
the
State
of
innocence
,
put
her
in
mind
of
her
first
Glories
;
and
although
she
be
guilty
,
she
is
yet
righteous
enough
not
to
commit
any
thing
unworthy
of
her
Birth
.
Her
disobedience
caused
her
submission
:
She
knows
God
after
she
hath
offended
him
.
She
emplores
his
aid
when
she
remembers
her
contempt
of
his
Commandments
,
and
as
she
findeth
her self
bound
to
restore
what
she
hath
robbed
Him
of
,
she
obligeth
the
Soul
to
acknowledg
Him
her
only
Soveraign
.
The
Messengers
she
sends
abroad
for
forraign
intelligence
,
cannot
deceive
her
unless
she
please
,
their
falshoods
make
her
prudent
,
and
if
they
be
cunning
enough
to
give
her
false
informations
,
they
are
neither
so
powerful
nor
industrious
as
to
perswade
her
into
the
belief
of
them
.
That
Prison
that
surrounds
her
cannot
arrest
her
thoughts
.
The
Diseases
that
weaken
her
Body
,
cannot
touch
her
:
and
as
if
she
held
no
commerce
with
the
Earth
;
She
remains
at
Liberty
in
the
midst
of
her
Fetters
,
and
keeps
her
health
in
an
infected
habitation
.
If
Passions
are
able
to
obstruct
her
operations
,
if
they
can
cool
that
Fire
that
makes
her
Act
as
a
Commander
in
chief
,
they
are
not
able
to
put
it
out
:
and
if
Sin
have
disfigured
this
living
Image
of
God
,
it
hath
not
been
able
to
deface
her
first
lineaments
,
the
impious
perceive
her
in
their
debaucheries
,
if
their
Mouth
protect
them
,
Reason
condemns
them
,
if
the
night
favour
their
Crimes
,
the
Sun
laies
them
open
:
and
it
's
but
small
comfort
to
have
Companions
in
Sin
,
when
they
find
every
where
a
Witness
to
accuse
them
,
a
Judg
to
condemn
them
,
and
the
Executioner
to
punish
them
.
Reason
is
then
Man's
only
benefit
:
Discourse
IV.
That
a
Wise
Mans
happiness
is
not
built
on
the
Goods
of
the
Body
.
SOme
modern
Philosophers
seem
to
wonder
that
the
least
of
all
Causes
,
should
,
in
our
Actions
,
be
of
the
greatest
use
.
That
the
End
which
subsisteth
but
in
Idaea
,
should
be
the
Motive
of
all
our
works
;
and
that
that
which
hath
so
little
share
in
all
humane
productions
,
should
be
so
necessary
a
Midwife
to
bring
them
forth
.
They
build
their
opinions
upon
Aristotles
discourse
,
and
as
they
Learn
of
him
,
that
that
which
hath
no
being
must
needs
be
barren
,
and
that
nothing
can
be
drawn
from
it
but
what
is
imaginary
,
they
conclude
,
that
seeing
the
End
is
nothing
in
substance
,
and
that
its
being
depends
on
our
intelects
,
it
can
conceive
nought
but
Chymera's
,
and
bring
forth
nothing
but
conceited
apparitions
.
Others
somewhat
more
ingenious
,
Goodness
is
so
Natural
to
Man
,
that
he
cannot
loose
the
Love
of
her
:
and
when
ignorance
hides
her
Truth
from
him
,
Wise
Mans
Felicity
.
As
Experience
taught
these
Disciples
that
health
was
a
fountain
that
watered
all
the
parts
with
her
perfections
,
that
its
Comliness
consisted
in
a
good
intelligence
with
the
Elements
;
and
that
all
the
Favours
of
Nature
lost
their
Splender
in
an
infirm
Body
,
they
set
up
health
as
the
Principle
of
their
Felicity
:
They
averred
that
to
live
happily
it
was
necessary
to
have
a
sound
Body
;
and
that
all
our
other
Faculties
were
useless
to
us
,
when
the
visage
had
lost
its
Color
,
and
the
Members
their
strength
,
and
when
the
food
,
that
was
for
our
nourishment
,
became
offensive
to
the
Eyes
.
They
compared
health
to
a
Calm
Sea
:
They
would
have
it
,
that
as
this
favored
the
Alcyons
in
laying
their
Eggs
,
and
in
bringing
forth
their
young
;
the
other
assisted
the
Conqueror
in
the
obtaining
of
Victories
,
Princes
in
the
Conduct
of
their
Subjects
,
Artificers
in
their
Labours
,
Orators
in
their
Praises
of
vertue
,
and
Philosophers
in
outbraving
their
misfortunes
.
That
it
was
health
that
charmed
the
disturbances
of
our
Life
,
and
that
we
should
be
condemned
as
eternally
miserable
,
if
this
did
not
sweeten
the
Travels
of
our
Pilgrimage
,
and
change
part
of
our
miseries
into
delights
.
If
these
Philosophers
had
well
studied
the
Nature
of
Man's
chief
happiness
,
and
not
ransact
the
Flesh
for
matter
wherewith
to
content
the
mind
,
I
perswade
my self
,
that
in
seeking
to
be
happy
,
they
would
have
put
some
difference
between
their
own
felicity
and
that
of
brute
Beasts
:
and
that
distinguishing
their
own
condition
from
that
of
impious
persons
,
they
would
have
learnt
that
that
which
entertaineth
vice
,
&
nourisheth
all
our
Passions
,
could
not
be
a
Principle
of
their
Felicity
.
For
albeit
that
sin
be
familiar
to
us
,
that
we
bear
the
seeds
thereof
in
our
Souls
,
and
that
to
will
the
commission
of
it
be
sufficient
to
make
us
guilty
.
Mean
while
it
is
never
more
dangerous
then
when
it
meets
with
aids
to
second
it
,
Wise
Men
are
miserable
the
one
half
of
their
Lives
.
Beauty
is
but
a
result
of
health
,
and
as
subject
to
decay
as
the
principle
to
alteration
;
Yet
have
we
some
Philosophers
that
love
her
,
that
present
her
with
praises
,
after
vows
of
affection
,
and
by
a
blindness
,
the
more
blamable
for
being
voluntary
,
fancy
her
to
be
the
second
part
of
their
Felicity
,
they
call
her
the
Mate
of
Vertue
,
they
describe
her
to
be
Divinely
animated
,
and
will
have
it
,
that
she
doth
not
less
influence
the
Souls
of
Wise
men
,
then
the
imagination
of
Fools
.
To
hear
them
discourse
,
She
is
the
delight
of
all
our
Senses
:
and
although
she
be
the
most
pleasing
object
of
our
sight
,
yet
is
she
the
ravishment
of
our
Eares
in
the
recital
of
her
perfections
.
If
we
believe
some
Heathen
,
the
Gods
themselves
,
behold
nothing
here
below
more
glorious
then
a
face
on
which
they
have
bestowed
their
favours
,
and
men
draw
not
more
vanity
from
any
thing
what
ever
,
then
to
find
themselves
inriched
with
a
benefit
,
that
appears
without
difficulty
and
may
be
enjoyed
without
Envy
.
For
she
exerciseth
so
absolute
a
Dominion
upon
humane
conceit
,
that
she
converts
all
that
behold
her
into
Lovers
:
the
persecutors
of
the
innocent
,
are
friends
to
her
:
But
alas
,
who
is
there
that
may
not
easily
discern
that
so
fading
a
perfection
cannot
make
us
happy
?
Beauty
is
so
frail
,
that
she
cannot
be
kept
a
few
Years
,
and
what
Art
soever
Women
use
to
preserve
her
,
they
must
resolve
to
become
ugly
,
To
draw
Reason
from
the
Proud
Mistresses
of
Beauty
,
that
Tyrannize
the
Spirits
of
indiscreet
men
,
and
to
be
avenged
of
of
the
Evils
wherewith
they
afflict
their
Martyrs
,
it
is
not
needful
to
Negotiate
with
death
to
cast
pale
Colors
into
their
Faces
,
to
employ
the
Nails
of
a
she
Rival
to
deface
their
most
curious
Features
,
or
that
some
strange
accident
should
carry
away
the
Off-sets
,
which
they
value
more
then
their
Lives
:
〈◊〉
of
an
Ague
or
Feaver
hath
force
enough
to
overthrow
these
charming
Adversaries
;
their
choicest
Complexions
yeild
to
disordered
Seasons
:
the
Rose
forsaketh
their
Cheaks
when
it
feels
the
Cold
;
and
as
there
is
no
distemper
that
is
not
able
to
change
their
Comeliness
,
there
is
not
any
Beauty
but
may
become
the
scorn
of
her
Slaves
.
But
if
sickness
did
not
attack
these
Beauties
if
the
seasons
were
sufficiently
constant
not
to
alter
their
hew
,
and
if
the
injurious
air
had
any
respect
for
their
perfections
,
yet
time
,
which
Periods
Empires
,
would
not
spare
them
;
in
prolonging
their
days
,
he
would
diminish
their
Beauty
,
and
by
a
strange
,
but
ordinary
Metamorphosis
,
he
would
change
the
proudest
of
Natures
works
,
into
Monkees
and
Baboons
.
The
Sun
when
he
sets
,
hath
charms
that
attract
the
consideration
of
the
curious
:
the
pleasant
raies
which
he
sheddeth
at
bidding
us
good
night
,
are
our
Shepheards
delights
;
and
Astrologers
observe
that
his
withdrawing
lights
are
not
less
beneficial
to
us
,
then
when
he
apears
again
in
our
Horizon
,
and
rides
triumphant
over
our
heads
.
The
latter
season
hath
her
pleasures
:
if
she
carry
in
commodities
in
one
hand
,
she
brings
equal
advantages
in
the
other
.
She
is
the
Expectation
of
the
Husband-man
,
and
the
reward
of
the
Vine
keeper
;
and
if
she
drive
the
people
from
the
hills
and
open
Countrey
,
she
fills
their
Cellars
with
Wines
the
Garners
with
Corn
,
and
the
Barns
with
fruits
of
the
Harvest
.
But
when
Women
look
towards
age
,
when
their
hairs
assume
the
Colour
of
Ashes
:
when
wrinckles
furrow
their
foreheads
,
when
their
Eyes
betake
themselves
to
the
faculty
of
casting
Pearls
,
when
their
Cheeks
incline
to
their
Chin
and
when
those
two
Milky
Mountains
become
one
double
bag
full
of
Blood
,
they
are
no
more
desired
by
men
:
then
they
seem
horrible
to
their
Lovers
;
they
which
courted
them
before
now
hate
them
,
and
as
if
all
those
lines
in
their
foreheads
,
were
so
many
marks
of
their
indiscretion
,
they
shun
the
sight
of
them
,
as
of
the
most
frightful
Monsters
of
Nature
.
Also
those
that
understand
well
the
Nature
of
Beauty
,
consider
her
as
a
remote
advantage
,
and
esteem
the
fruit
more
then
the
possession
,
they
are
content
to
see
her
on
the
Faces
of
their
beloved
;
and
knowing
that
her
quality
is
too
inconstant
to
make
them
happy
,
they
give
her
freely
up
to
those
soft
Ladies
,
that
seek
only
to
be
beautiful
.
But
of
all
that
made
so
great
accompt
of
the
benefits
of
the
Body
.
I
meet
with
none
less
reasonable
,
then
they
who
joyn
them
to
voluptuousness
,
and
who
believed
,
that
to
live
happily
,
it
was
necessary
that
Pleasure
should
make
the
last
perfection
of
their
felicity
.
For
although
health
be
but
an
even
temper
of
the
Body
,
though
the
concord
which
proceedeth
from
the
mixture
of
the
Elements
be
a
pure
effect
of
their
good
understanding
,
and
that
the
vigor
of
the
Body
have
its
dependance
on
the
heat
and
Humidity
of
the
Blood
,
yet
the
good
offices
which
health
rendereth
unto
her
Land-Lord
are
considerable
enough
to
gain
some
reputation
in
the
Schools
.
For
it
is
she
that
preserves
his
comliness
,
which
accommodates
the
interests
both
of
Body
and
Soul
,
which
gives
him
strength
to
contest
with
the
diseases
that
beset
him
,
and
in
the
Opinion
of
Aristotle
,
it
is
a
Treasure
surpassing
all
the
Riches
of
the
Earth
.
If
Beauty
have
her
frailties
,
if
her
Empire
last
but
few
days
,
and
if
after
she
hath
triumphed
over
a
small
number
of
Slaves
,
she
become
the
spoil
of
old
Age
or
of
Death
,
she
hath
perfections
which
procure
her
reverence
,
the
reasonable
Creatures
worship
their
Creator
in
his
Image
,
vertue
serves
it self
of
her
in
communicating
with
her
Lovers
,
and
as
if
the
splendor
of
Beauty
augmented
the
Majesty
of
vertue
,
she
takes
pleasure
to
employ
her
,
when
she
Acts
the
Soveraign
in
the
hearts
of
the
Sons
of
Men.
But
pleasure
is
infamous
,
in
what
shape
soever
she
be
drest
.
She
is
ashamed
to
apear
in
publick
;
they
who
protect
,
condemn
her
,
they
seek
for
darkness
to
possess
her
and
knowing
that
she
is
as
common
to
the
Beasts
as
to
us
;
they
blame
her
in
all
their
discourses
she
is
of
so
Malignant
a
humor
that
she
turneth
all
our
delights
to
remorses
or
punishments
.
She
courteth
not
vertue
but
to
corrupt
or
seduce
her
.
If
she
give
her
Slaves
a
smile
,
't
is
but
to
deceive
them
,
and
more
cruel
then
Tyrants
she
paies
respect
to
her
Enemies
and
gives
death
to
them
that
are
her
sworn
faithful
Servants
.
Yet
have
we
found
Philosophers
who
have
pleaded
for
her
,
and
forceing
vertue
to
take
her
for
a
handmaid
would
afterwards
perswade
us
that
the
Mistress
and
this
Maid
held
a
very
good
correspondence
.
Epicurus
,
that
sage
Professor
of
delights
imagined
that
Man
was
born
to
enjoy
her
.
That
pleasure
ought
to
be
the
seasoning
of
all
his
actions
,
and
that
after
he
had
paid
his
honors
to
vertue
,
it
was
lawful
for
him
to
aspire
to
the
enjoyment
of
her
Slave
.
As
he
makes
her
to
assist
at
her
Triumphals
,
he
will
have
her
the
constant
companion
of
her
Labours
:
in
all
her
occupations
he
renders
her
assistance
necessary
,
he
is
of
opinion
that
Fortitude
it self
would
fail
if
the
pleasure
which
she
expects
from
the
rout
of
an
Enemy
,
did
not
Spirit
her
to
Battel
:
and
that
temperance
would
be
little
concerned
for
the
regulation
of
our
Passions
,
if
she
were
not
spurred
on
as
well
by
delight
as
utility
.
In
fine
he
sayeth
that
pleasure
to
a
wise
Man
is
no
dishonorable
companion
,
that
the
Slave
might
be
courted
without
wrong
to
her
Mistress
;
and
that
the
conversation
of
dissolute
Women
was
not
more
unsuitable
to
Philosophers
then
Zenos
disciples
amongst
the
Academians
.
I
know
that
Seneca
labours
to
justify
this
opinion
in
some
part
of
his
Writings
:
and
having
arraigned
the
sence
given
it
by
them
of
the
party
,
he
forms
the
Authors
apology
.
As
if
he
had
been
of
Intelligence
with
Epicurus
rather
then
with
Truth
,
he
takes
part
with
him
against
his
adversaries
,
he
asserteth
that
the
pleasure
whereof
he
treateth
is
modest
,
that
her
humor
is
not
less
austere
then
that
of
vertue
,
and
that
if
she
put
on
the
pleasing
ornament
of
a
more
cheerful
countenance
,
it
is
but
with
less
difficulty
to
gain
her
Mistress
a
greater
number
of
Lovers
.
I
should
readily
subscribe
to
this
opinion
,
and
it
were
sufficient
to
know
that
it
proceeds
from
Seneca
,
to
receive
it
with
reverence
.
But
as
most
men
abuse
it
,
they
run
to
his
Doctrin
for
a
Justification
of
their
disorders
▪
and
supported
by
his
Approbation
they
believe
it
is
lawful
for
them
to
hunt
after
sensualities
;
I
find
my self
engaged
to
explain
his
meaning
and
to
unfold
to
the
Disciples
of
Epicurus
,
that
Seneca
is
not
of
their
Party
,
though
some
words
have
run
from
his
Pen
to
their
advantage
.
If
he
give
a
favorable
Explication
of
their
Masters
meaning
,
they
owe
it
to
the
greatness
of
his
civility
:
he
gives
him
combat
too
often
,
to
approve
the
most
sordid
of
his
opinions
and
when
he
shews
them
the
weakness
of
pleasure
,
Discourse
V.
That
the
goods
of
Fortune
cannot
make
a
Wise
Man
happy
.
THose
that
proportion
their
esteem
of
things
by
the
rule
of
gain
,
and
who
judg
of
their
value
by
the
pleasure
or
credit
which
may
arise
from
them
,
do
wonder
that
in
the
Stoick
Schools
,
vertue
only
should
be
valuable
,
and
that
honors
and
wealth
which
they
deem
so
necessary
to
humane
Life
,
should
in
their
discourses
pass
for
indifferent
matters
;
they
are
so
wilfully
linckt
to
the
interests
of
the
Flesh
,
that
they
study
only
to
content
that
,
and
they
would
not
be
thought
to
be
so
ignorant
of
the
nature
of
goodness
,
as
to
allow
that
Title
to
any
thing
in
which
the
Body
hath
no
share
.
For
albeit
that
vertue
have
charms
sufficient
to
enamour
us
,
that
her
Beauty
invite
us
to
court
her
,
and
that
the
felicity
which
she
promiseth
to
all
her
Lovers
be
considerable
enough
to
stir
up
all
men
to
be
her
Suitors
;
yet
can
they
not
resolve
to
seek
her
,
her
benefits
seem
to
them
not
sufficiently
splendid
to
engage
their
affections
,
they
affect
not
a
Mistress
whose
Portion
will
not
set
them
out
in
the
world
,
and
dispising
all
the
joys
that
attend
the
possession
of
goodness
,
they
have
recourse
to
the
Benefits
of
Fortune
,
the
better
to
establish
their
conceited
happiness
.
Morality
that
Examiner
General
of
the
price
of
all
things
,
which
stateth
so
just
an
equality
between
our
corporal
advantages
and
the
goods
of
Fortune
,
seemeth
to
favor
their
conceits
,
when
she
promiscuosly
confoundeth
them
with
vertue
,
when
she
calleth
the
Soveraign
and
her
vassals
by
one
and
the
same
name
,
when
she
averreth
all
Gods
works
to
be
perfect
,
and
giving
an
Earthly
construction
to
the
words
of
that
famous
Man
Moses
,
she
bestows
the
quality
of
goodness
upon
all
that
the
Creators
bounty
hath
made
.
So
that
according
to
the
fancy
of
these
Philosophers
,
the
Earth
hath
nothing
which
bears
not
the
Character
of
perfection
in
its
forehead
and
if
we
except
sin
nature
hath
nothing
,
how
hurtful
soever
to
us
but
may
be
accounted
good
in
their
sense
.
But
the
Stoick
Philosophy
,
which
is
as
much
elevated
above
that
of
Aristotle
,
as
the
Valor
of
Women
is
beneath
the
Courage
of
the
Hero's
,
alloweth
nothing
to
be
good
but
vertue
,
she
cannot
endure
that
that
which
countenanceth
the
vicious
in
Sin
,
should
be
called
by
that
name
,
and
that
we
should
serve
our selves
of
that
which
may
be
imployed
to
destroy
rather
then
to
promote
vertue
.
Most
rich
men
have
made
themselves
guilty
by
wealth
,
and
those
famous
criminals
that
at
this
day
are
the
shame
of
their
Posterity
,
might
have
passed
for
innocent
persons
,
if
Gold
had
not
executed
their
wicked
designs
.
If
we
believe
the
most
Learned
of
the
Apostles
,
Riches
are
the
root
of
all
evil
,
As
honor
is
vain
,
most
commonly
the
recompence
of
vice
,
and
inseparable
from
wealth
,
it
must
create
no
wonder
if
the
effect
be
as
empty
as
the
cause
,
and
if
she
loose
that
Title
so
often
as
she
forsaketh
vertue
,
to
adorn
her
Enemy
.
The
great
Pomp
of
Princes
is
not
an
infallible
token
of
their
Justice
,
their
Actions
,
which
would
merit
punishment
in
the
person
of
their
Subjects
,
are
recorded
to
their
praise
;
and
if
success
favor
their
Enterprizes
,
they
never
fail
of
Orators
to
magnify
their
wisedom
turn
their
crimes
into
Vertues
,
call
their
Murders
victories
and
their
usurpations
legitimate
Conquests
.
The
fighting
of
a
single
duel
,
deserveth
chastisement
in
a
private
Gentleman
;
But
a
King
is
never
more
esteemed
,
then
when
he
sacks
whole
Cities
,
Plunders
Provinces
,
depopulates
Kingdoms
,
and
converteth
the
most
flourishing
Realms
of
the
Earth
into
enhabitable
Countries
.
But
without
busying
my self
about
mans
Injustice
,
and
to
shew
that
honor
is
not
always
the
price
of
good
behaviour
,
and
that
she
is
oftner
the
portion
of
crime
then
the
reward
of
goodness
,
it
is
enough
to
consider
that
even
they
which
so
highly
extol
her
,
do
confess
that
she
is
but
a
forreign
commodity
,
which
is
as
little
at
our
service
as
her
companion
Wealth
,
and
that
as
the
one
is
a
dependant
of
Fortune
,
the
other
subsisteth
in
popular
opinion
,
which
caused
some
who
had
seen
the
vanity
thereof
to
look
out
for
more
solid
Principles
to
build
honor
upon
,
and
finding
by
Experience
that
so
fickle
a
Judg
would
not
be
long
in
Love
with
one
and
the
same
thing
,
they
searched
the
Ages
past
for
Pillars
to
support
this
light
Structure
.
Observing
then
that
envy
raked
not
in
the
Ashes
of
their
Ancestors
,
that
their
Reputation
was
no
more
the
Babe
of
chance
,
that
Fortune
bare
reverence
to
their
Valor
,
and
Men
to
their
memories
,
they
boasted
of
their
Birth
,
they
thought
the
Grandeurs
of
the
Progenitors
would
render
their
off-spring
illustrious
,
and
being
Heires
to
their
wealth
they
ought
to
partake
in
the
glory
of
their
Actions
.
They
sought
for
natural
Reasons
to
justify
these
conceits
,
they
maintained
that
Gentility
had
no
less
power
upon
its
descendants
then
Yeomandry
,
and
that
as
the
one
bequeathed
their
ruddy
complexions
to
their
Children
;
and
as
some
diseases
were
Hereditary
to
whole
Families
,
the
other
might
lay
claim
to
the
honors
that
had
made
their
Predecessors
so
famous
upon
Earth
.
But
surely
these
succeeded
no
better
then
the
former
,
and
if
the
Principles
from
which
they
fetch
their
Reasons
seem
to
be
less
weak
then
the
opinion
of
an
interessed
Populace
,
the
good
they
contend
for
is
so
little
related
to
the
felicity
of
Man
,
that
they
cannot
assign
it
the
least
share
without
being
ignorant
of
Nature
.
For
besides
,
that
Nobility
hath
often
her
Original
from
the
enormity
of
her
Ancestors
crimes
,
(
which
is
the
Principle
of
all
Court
sins
)
is
at
this
day
the
Creation
of
Dukes
,
Marquises
,
Earles
and
Barons
.
This
advantage
of
being
highly
descended
hath
so
little
stability
,
that
it
often
cometh
not
to
the
Heirs
,
and
causeth
persons
of
quality
to
own
themselves
more
obliged
to
fortune
for
their
Gentility
then
to
them
from
whom
they
received
Life
.
We
find
some
Parents
that
cannot
reckon
any
but
Plebeans
among
their
Children
,
these
Eagles
have
yet
only
brought
forth
Daws
;
and
although
the
root
were
allied
to
Kings
and
Consuls
,
yet
do
they
dispair
that
ever
their
Branches
will
revive
the
memory
of
their
Grandeur
.
The
Laws
which
establish
the
Heirs
of
Families
,
and
often
force
the
Father
to
make
his
first
born
Master
of
his
Revenews
,
cannot
give
them
the
faculty
of
conveighing
Gentility
to
his
Successors
.
If
Nature
permit
him
to
love
the
Son
,
she
allows
him
not
the
transmission
of
his
Fathers
honor
;
this
benefit
is
above
the
affection
as
well
as
out
of
the
Power
of
the
Parent
:
and
in
vain
do
some
Men
pretend
to
the
glory
of
their
Ancestors
,
since
it
was
not
in
their
power
to
bequeath
it
them
.
Vertue
is
the
only
advantage
of
the
Nobility
,
it
is
she
that
puts
a
difference
between
them
and
the
Plough-Man
and
in
the
judgment
of
Plato
,
she
is
the
only
inheritance
which
they
may
purchase
to
themselves
without
obligation
to
Fortune
.
All
those
Pictures
and
figures
that
adorn
the
Closets
and
Gallaries
of
Princes
,
Discourse
VI.
That
Vertue
alone
maketh
a
Wise
Man
happy
.
IN
my
opinion
Seneca
never
shews
less
of
partiality
then
when
he
condemneth
his
Enemies
,
and
without
transgressing
the
Law
of
Nations
,
he
becomes
judg
in
his
own
cause
,
his
sentences
are
so
just
,
and
his
decrees
so
equitable
that
no
Appeal
can
lie
without
violation
to
Truth
.
For
as
no
man
is
willing
to
make
the
price
of
his
peace
the
purchase
of
his
happiness
,
and
as
they
who
aspire
after
felicity
,
aim
at
matters
of
real
content
,
and
not
at
bare
appearances
that
seduce
or
corrupt
us
,
it
followeth
that
corporal
advantages
are
too
fickle
to
stay
our
desires
,
and
that
the
favors
of
Fortune
are
too
inconstant
or
defective
to
satisfy
our
minds
,
that
Vertue
only
is
the
ultimate
end
,
that
it
is
she
that
is
able
to
satiate
our
hopes
,
and
that
what
ever
is
not
of
Intelligence
with
her
is
not
to
be
admitted
into
the
composition
of
a
permanent
happiness
.
His
principles
are
so
manifest
,
and
his
arguments
so
solid
,
that
they
are
not
to
be
opposed
without
offending
the
Justice
of
the
cause
he
pleadeth
for
.
Every
one
desires
to
live
happily
,
and
makes
it
his
business
to
arrive
at
a
condition
that
may
fully
answer
his
hopes
:
but
as
men
commonly
suffer
themselves
to
be
surprized
with
vulgar
Errors
,
and
as
the
maximes
of
the
World
become
the
rules
of
their
actions
;
we
must
not
wonder
if
they
never
attain
the
felicity
they
erroniously
hunt
after
,
if
for
the
most
part
they
go
astray
from
the
proposed
End
,
and
if
they
tumble
into
calamity
when
they
expected
the
height
of
happiness
:
they
are
always
so
unfortunate
in
their
choice
,
as
to
pursue
the
shadow
for
the
substance
:
they
are
deceived
by
the
gay
things
that
surround
her
and
more
unhappy
then
the
Poet
's
Tantalus
,
They
do
acknowledg
that
to
be
vertuous
is
sufficient
to
secure
us
from
misery
,
that
this
excellent
quality
which
distinguisheth
Wise
men
from
Fools
,
is
their
fortress
against
the
accidents
of
Fortune
,
and
that
they
need
but
temperance
to
be
triumphant
over
voluptuousness
,
and
courage
to
oppose
the
mischances
that
assault
them
,
yet
can
they
not
be
perswaded
that
vertue
alone
can
make
them
happy
,
they
distrust
her
power
as
well
as
her
merit
,
and
affirm
that
a
quality
whose
habitation
is
only
in
the
Soul
,
and
hath
no
trading
with
the
matter
can
make
but
the
one
half
of
a
felicity
.
They
will
have
the
Body
satisfyed
as
well
as
the
mind
,
that
pleasures
shall
never
be
from
it
,
that
ease
maintain
its
comlyness
,
that
it
equally
share
with
the
Soul
in
joy
,
and
would
think
themselves
ignorant
of
the
nature
of
their
chief
good
,
if
they
brought
not
into
the
composition
the
advantages
of
Simonides
,
the
delights
of
Epicurus
,
and
the
Honors
of
Periander
.
To
the
Stoicks
it
is
not
hard
to
oppose
this
opinion
,
and
their
reply
is
so
rational
,
that
to
judg
of
the
clearness
of
their
cause
and
the
weakness
of
their
Enemies
it
is
sufficient
to
hear
them
speak
,
for
as
these
Excellent
men
own
no
good
but
vertue
,
and
set
no
esteem
but
upon
the
operations
of
Mans
more
Noble
part
,
they
prize
not
the
advantages
that
are
forreign
to
him
,
the
Pomp
and
delights
that
attend
them
attract
not
their
admiration
,
as
they
know
that
the
flesh
agrees
not
with
the
Spirit
,
they
would
be
ashamed
to
confer
the
priviledges
of
a
Soveraign
upon
a
Slave
,
that
warreth
against
her
.
They
assert
with
much
reason
,
that
it
s
not
possible
to
be
made
happy
by
what
we
possess
not
,
that
a
Benefit
to
make
a
Man
happy
,
must
be
in
his
power
,
and
that
felicity
depends
so
much
on
our
Will
,
that
we
may
bestow
it
upon
our selves
when
we
please
.
For
how
can
a
Man
place
his
happiness
in
works
which
are
not
his
own
?
Magnify
himself
in
Treasures
that
Fortune
may
pull
from
him
?
And
draw
vanity
from
Honors
,
which
subsist
rather
in
them
that
pay
,
then
in
them
to
whom
they
are
paid
.
But
vertue
,
that
's
within
him
,
she
is
the
only
advantage
he
possesseth
:
and
if
we
may
use
the
words
of
Senecas
Enemies
to
confirm
this
Truth
,
she
is
the
sole
benefit
that
will
not
forsake
him
when
he
hath
lost
his
Children
,
But
as
she
is
the
whole
felicity
of
her
Lovers
,
she
wills
that
they
be
satisfyed
with
her
delights
only
,
and
permits
them
not
by
courting
of
outward
appearances
to
turn
those
things
,
which
may
divert
her
Love
,
into
objects
of
their
affections
.
To
speak
truely
all
the
things
which
we
love
with
so
much
Passion
,
have
nothing
of
certainty
but
the
miseries
that
attend
them
:
the
toil
and
labours
we
undergo
to
obtain
them
,
the
fear
of
their
loss
after
such
troublesome
acquisition
,
the
cares
we
employ
to
secure
them
,
the
grief
we
resent
when
they
are
taken
from
us
,
are
not
so
much
the
evidence
of
our
wants
,
as
of
their
own
Malignity
,
and
it
is
not
less
easie
to
resolve
,
whether
poverty
with
its
incommodities
,
be
more
supportable
then
abundance
,
with
all
its
inseparable
torments
.
But
Vertue
is
a
benefit
as
solid
as
delightful
,
her
favors
are
above
Fortunes
reach
,
and
although
she
despise
the
wealth
of
the
avaricious
,
the
Pride
of
the
ambitious
,
and
the
pastimes
of
the
incontinent
,
she
doth
nevertheless
satisfy
the
desires
of
all
her
real
Suitors
.
She
is
their
happiness
as
well
as
their
glory
;
the
excellency
of
Vertue
needs
no
off-sets
,
and
she
is
so
jealous
of
her
Lovers
,
that
she
will
not
admit
their
addresses
to
any
thing
else
when
once
they
have
chosen
her
for
their
Mistress
.
For
if
she
alone
make
not
a
Wise
man
happy
,
and
if
any
thing
else
can
be
found
in
Nature
to
dispute
her
title
and
quality
,
who
should
resolve
to
love
her
,
since
a
Man
must
often
put
himself
in
great
hazard
to
obtain
her
?
who
would
be
faithful
to
her
,
since
she
rejects
what
we
esteem
,
and
cannot
inrich
us
but
by
teaching
us
to
be
poor
?
Those
alliances
which
are
so
essential
to
Governments
to
preserve
them
in
peace
,
and
so
useful
to
Families
to
maintain
their
concord
,
would
be
burthensome
to
Men
if
any
doubt
could
be
put
upon
that
Principle
of
Vertue
,
the
Shepheards
would
drive
her
from
their
Huts
,
as
well
as
Kings
from
their
Court
,
and
remembring
that
friendships
are
often
contracted
by
the
loss
of
the
goods
of
the
Body
and
of
Fortune
,
they
would
cast
off
a
Vertue
that
instead
of
procuring
them
Benefits
strips
them
naked
;
strength
would
be
odious
to
Conquerors
,
she
who
hath
so
often
trampled
upon
the
subdued
world
might
complain
of
the
want
of
assistants
,
and
though
she
be
powerful
enough
to
attract
admirers
,
few
would
be
encouraged
to
fight
Battels
,
or
attack
the
Enemy
at
the
hazard
of
their
Lives
and
Fortunes
.
Gratitude
would
be
vexatious
,
if
we
were
to
exercise
it
at
the
loss
of
our
Estates
:
and
she
who
teacheth
us
that
it
is
more
glory
to
give
then
to
receive
,
would
cease
to
be
our
delight
,
if
opinion
could
perswade
us
,
that
that
which
we
return
is
part
of
the
good
deed
,
that
we
must
beggar
our selves
to
make
satisfaction
to
the
good
offices
of
a
friend
,
and
that
the
same
Vertue
which
raised
us
that
friend
,
is
not
sufficient
to
acknowledg
his
favors
.
But
to
stay
no
longer
about
raising
the
price
of
Vertue
above
the
goods
of
the
Body
and
of
Fortune
,
who
sees
not
that
Man
is
too
generous
a
Creature
to
lodg
his
felicity
in
such
perishable
commodities
,
and
which
cannot
establish
him
in
their
possession
without
making
him
the
most
unhappy
of
all
created
beings
?
For
if
he
believe
that
to
live
contented
he
must
feed
himself
with
delicate
Meats
,
and
seek
wherewith
to
awaken
his
dull
appetite
in
the
diversity
of
Messes
,
the
Beasts
that
brouze
the
Grass
of
the
Field
will
in
nothing
give
way
to
him
,
they
eat
with
more
delight
then
he
,
they
tast
the
superfluities
of
the
Earth
with
more
pleasure
,
then
do
the
Gourmandizers
of
Ragousts
and
admirable
sauces
,
and
that
hunger
which
seldom
forsakes
them
,
makes
all
they
eat
delightful
.
If
he
will
imagin
that
to
be
happy
,
he
must
swim
in
fleshly
delights
,
and
turn
voluptuousness
top-side-turvy
to
find
matter
wherewith
to
divert
his
sensualities
the
Savage
Creatures
have
the
advantage
of
him
,
and
take
in
pleasure
with
more
delight
then
he
.
The
use
they
make
of
it
is
not
seconded
with
repentance
or
shame
,
and
as
their
desires
are
more
regular
then
ours
,
they
perform
the
acts
of
nature
without
weakning
themselves
,
and
beget
their
like
,
scarce
loosing
any
of
their
own
substance
.
But
if
man
will
place
his
glory
in
the
perfections
of
his
Body
,
and
will
conclude
that
the
benefit
of
his
senses
contributeth
to
his
felicity
,
he
will
be
constrained
to
acknowledg
that
the
irrational
Creatures
are
therein
more
excellent
then
he
.
The
sight
is
more
peircing
in
Eagles
,
the
tast
more
faithful
in
Monkies
,
the
feeling
more
delicate
in
Spiders
,
and
the
smell
more
certain
in
the
Vulture
.
To
make
Judgment
then
of
the
dignity
of
a
Man
,
the
way
is
not
to
enquire
if
he
ransack
Sea
and
Land
to
adorn
his
Table
,
if
his
Meats
be
curioussy
Cooked
if
he
be
served
in
Gold
and
Crystal
,
For
it
is
she
that
draws
us
towards
our
Maker
,
that
restores
us
to
our
Ancient
Dignities
,
that
leads
to
the
Principle
from
whence
we
proceeded
,
and
that
after
we
have
learned
to
be
his
Imitators
here
upon
Earth
,
will
make
us
his
Friends
in
Heaven
.
Discourse
VII
.
That
the
Moral
Vertues
of
the
Heathen
are
not
Criminal
.
NOthing
is
more
Natural
to
man
then
the
desire
of
knowledg
,
it
is
the
first
Passion
that
Occupies
his
Soul
;
Fooles
are
attainted
with
it
as
well
as
the
Wise
,
Quadrangular
figure
,
and
hath
on
each
side
a
different
Vertue
.
She
ascends
the
Heavens
without
the
mediation
of
evil
Spirits
,
there
she
examines
how
the
Sun
forms
the
measure
of
time
,
how
he
divides
the
Seasons
▪
and
proportioneth
his
Circular
motions
;
She
contriveth
perspectives
to
discern
his
Magnitude
,
she
draws
him
to
a
descent
that
she
may
look
into
the
matter
whereof
he
is
made
,
and
without
fear
of
being
singed
with
his
heat
,
or
blinded
with
his
brightness
,
she
climbeth
his
Globe
to
judg
of
his
Nature
.
We
find
men
now
adays
so
curious
that
they
reverse
the
method
of
time
to
satisfy
their
desire
of
Novelties
,
they
rise
by
night
to
lay
wait
for
the
Moon
in
her
course
,
her
borrowed
light
is
not
without
charms
powerful
enough
to
attract
their
affections
:
and
though
the
Poets
make
her
the
Mistress
of
rest
,
she
becomes
often
the
tormentor
of
Astrologers
and
curious
persons
;
they
descry
Clouds
in
her
,
which
(
if
you
believe
these
ingenious
Artists
)
are
nothing
less
then
new
Worlds
,
wherein
they
describe
Cities
,
Provinces
,
and
Governments
,
and
without
giving
themselves
the
trouble
of
telling
us
which
of
the
Apostles
preached
the
Gospel
there
,
whether
the
Roman
Pontiff
be
head
of
the
Church
in
those
Worlds
,
whether
the
Spirit
and
Water
compose
their
Baptism
as
they
do
ours
,
they
multiply
Temples
and
form
a
Communion
of
our
Saints
with
those
planetary
Inhabitants
.
This
diligent
curiosity
admitteth
of
some
pardon
,
because
she
hurts
only
such
as
give
way
to
her
surprisals
,
they
are
tormented
by
the
same
vanity
by
which
they
were
tempted
and
it
may
be
said
that
the
error
and
blindness
that
attend
it
,
are
the
cure
of
an
evil
of
which
they
were
the
cause
.
But
we
find
some
men
,
who
daring
to
act
the
petty
Gods
,
If
I
am
no
Molinist
,
if
I
confess
that
I
understand
not
that
competent
or
midway
knowledg
by
him
found
out
,
if
I
boldly
assert
the
uncontrolable
Freedom
of
the
Creator
in
all
his
operations
,
if
I
own
no
other
knowledg
in
him
but
what
had
the
ancient
Divines
for
approbators
,
if
I
cannot
endure
that
his
power
should
be
rendred
weak
or
imperfect
,
and
that
it
should
be
made
dependant
on
second
causes
in
its
working
,
yet
do
I
not
therefore
approve
all
the
Doctrin
of
his
adversaries
:
they
are
too
rigid
in
most
of
their
opinions
to
invite
me
into
their
Party
;
and
how
much
soever
they
are
flattered
in
the
Justice
of
their
cause
,
let
them
protest
that
they
undertake
but
to
discover
the
confusion
that
sin
hath
wrought
man
into
,
and
the
necessity
of
the
grace
of
Jesus
Christ
to
restore
him
:
they
seem
to
me
too
severe
when
they
at
once
pass
the
sentence
of
condemnation
upon
all
good
works
of
the
Heathen
,
and
allow
none
to
be
upright
or
sincere
but
such
as
proceed
from
Faith
.
For
if
Vertue
be
nothing
more
then
a
habitude
acquired
by
multiplied
Acts
of
Reason
,
To
speak
properly
all
Christian
instructions
are
but
so
many
Commentaries
upon
their
Lives
,
which
being
Written
for
our
Learning
,
we
become
Vertuous
by
imitating
their
actions
:
if
holy
men
have
taught
us
piety
,
it
hath
been
by
consulting
these
primitive
Doctors
,
and
even
in
St.
Austins
opinion
,
that
Vertue
which
renders
to
every
one
his
due
is
not
so
much
the
effect
of
opinion
,
as
the
product
of
nature
and
conscience
,
we
can
tell
what
Vertue
is
before
we
are
taught
it
,
and
we
have
an
abhorrance
of
Vice
though
we
never
saw
its
deformities
.
When
God
Almighty
commanded
man
the
observance
of
his
Laws
,
he
made
use
of
termes
so
plainly
simple
that
the
Casuists
are
at
their
Arts
end
about
the
explication
thereof
,
it
was
enough
to
give
us
the
knowledg
of
his
will
without
adding
the
Reason
of
it
,
he
knew
it
to
be
a
sufficient
justification
of
his
decrees
against
the
transgressor
to
say
thou
shalt
not
kill
,
and
thou
shalt
not
commit
Adultery
,
for
the
Law
of
Nature
prohibiting
impudicity
and
homicide
,
he
employs
but
few
words
in
the
publication
of
the
two
most
important
of
his
Commandments
.
When
Cain
had
persued
the
criminal
tract
of
his
Fathers
offence
,
when
he
had
committed
the
first
murder
upon
his
Brothers
person
and
when
passion
had
armed
him
with
weapons
to
bereave
him
of
Life
,
whom
by
the
Law
of
nature
he
was
bound
to
love
and
cherish
,
the
Scripture
observes
that
he
was
both
witness
and
Judg
against
himself
,
that
he
condemned
himself
to
death
before
he
was
accused
,
his
crime
became
both
his
punishment
and
tormentor
:
and
without
having
yet
received
any
written
Law
forbidding
Parricide
,
he
confesseth
that
his
sin
was
too
great
to
be
pardoned
.
As
the
Law
of
Nature
is
not
one
thing
in
those
first
Men
,
and
another
in
the
Heathen
;
As
both
one
and
the
other
are
governed
by
the
same
principles
,
and
as
Conscience
is
a
faithful
indifferent
Judg
in
both
,
This
Doctrin
seemeth
so
rational
to
them
that
maintain
it
,
that
they
judg
it
needless
to
borrow
any
arguments
from
Divines
to
make
out
the
truth
of
it
,
and
if
the
Council
of
Trent
had
not
censured
the
contrary
opinion
,
it
were
more
then
sufficient
to
shew
that
Jesus
Christ
delivers
it
to
his
Apostles
,
and
gives
it
authority
by
his
Gospel
,
that
all
Christians
might
be
obliged
to
imbrace
it
.
When
he
teacheth
his
Disciples
how
to
walk
amongst
the
Pharisees
,
he
exhorts
them
to
follow
their
instructions
:
though
he
condemn
their
practice
,
he
directs
them
to
esteem
their
Doctrin
,
though
he
forbid
:
them
the
imitation
of
their
manners
,
and
invites
them
to
reverence
their
precepts
,
though
he
charge
their
actions
with
a
thousand
reproaches
.
As
we
commend
the
Vertue
of
an
Enemy
,
and
prefer
a
publique
good
above
a
private
hatred
,
he
distinguisheth
their
good
works
from
their
sins
,
he
approves
their
Vertues
and
detests
their
Vices
,
and
putting
a
difference
between
the
works
of
God
,
and
the
practice
of
vicious
Men
,
he
commends
the
words
that
proceed
from
their
mouth
,
and
blames
the
hidden
malice
of
their
hearts
,
and
the
scandal
which
they
caused
unto
others
.
This
Truth
is
so
constant
,
that
to
consult
the
ancient
Fathers
,
is
sufficient
to
confirm
her
adherents
in
their
belief
;
and
though
St.
Austin
seem
to
be
of
a
different
sentiment
,
yet
in
many
parts
of
his
Writings
he
forbeareth
not
to
approve
it
.
He
ascribes
the
flourishing
of
Rome's
common
Wealth
to
the
Justice
of
her
Laws
;
he
asserts
that
the
uprightness
of
her
Subjects
had
subdued
more
Enemies
then
the
courage
of
her
Commanders
,
that
they
possest
the
most
famous
Empire
of
the
World
as
the
reward
of
their
Vertues
;
and
that
though
God
would
not
make
them
the
Companions
of
Angels
in
Heaven
,
because
they
were
Infidels
,
yet
he
gave
them
the
command
of
the
whole
Earth
,
If
all
these
Reasons
be
not
prevalent
enough
to
convince
a
Jansenist
he
will
at
least
hereby
be
obliged
to
acknowledg
that
it
is
not
so
much
an
Error
as
an
Incivility
,
not
to
be
of
his
opinion
,
and
that
that
which
hath
been
examined
by
the
most
skilful
Divines
,
approved
by
the
most
famous
Academia's
of
Europe
,
and
authorized
by
a
Councel
,
may
be
written
without
danger
,
and
maintained
without
fear
of
being
charged
as
factious
.
THE
SECOND
TREATISE
OF
The
Nature
of
Passions
in
general
;
Discourse
I.
What
the
Nature
of
Passions
is
,
and
in
what
Faculty
of
the
Soul
they
Reside
.
THat
self
Love
which
caused
so
strange
a
disorder
among
the
Angels
in
Heaven
,
which
separated
the
first
Man
from
his
Creator
in
the
Terrestrial
Paradice
,
and
which
taught
his
descendants
to
aspire
to
the
Soveraignty
of
their
fellow
Creatures
in
other
parts
of
the
World
,
appeared
in
nothing
more
artificial
then
in
the
dividing
of
Philosophers
,
in
distinguishing
their
opinions
and
wills
,
and
that
after
they
had
all
retained
one
and
the
same
inclination
;
for
truth
caused
them
to
betake
themselves
to
divers
ways
to
find
her
out
.
If
truth
be
a
common
Mistress
if
she
yeild
to
all
that
court
her
,
and
if
as
the
Sun
,
she
enlighten
all
that
come
into
the
World
,
yet
self
love
cannot
indure
that
all
men
should
seek
her
by
one
and
the
same
method
,
it
debaucheth
the
minds
of
its
Suitors
,
and
begets
quarrels
amongst
them
about
her
nature
,
and
though
it
be
not
less
blind
then
unjust
in
its
conclusions
it
permits
us
not
to
follow
any
other
advices
for
the
discovery
of
truth
,
then
our
own
.
Aristotle
had
never
abandoned
his
Masters
party
,
if
he
had
not
been
preoccupied
by
this
Passion
;
and
all
those
Philosophers
which
at
this
day
toil
to
prove
his
Doctrin
,
would
be
silent
,
or
would
speak
but
one
and
the
same
Language
,
if
this
monster
(
self
love
)
had
not
invented
specious
terms
to
explain
his
meaning
and
establish
his
fond
imaginations
.
All
those
Sects
that
are
daily
brooded
,
are
but
sprouts
of
that
self
complaisance
,
and
the
Gospel
which
containeth
so
many
Misteries
under
the
plain
simplicity
of
words
,
would
at
this
day
have
none
but
Poets
for
Interpreters
,
if
pride
had
not
corrupted
some
Male-contents
,
and
put
the
Pen
into
the
hand
of
some
(
I
know
not
what
to
call
them
)
ignorant
men
,
to
mangle
and
disguise
the
sense
thereof
.
We
delight
so
much
in
self
opinion
that
no
mans
judgment
is
valuable
but
ours
,
and
truth
it self
is
unpleasant
to
us
even
in
the
mouth
of
our
friends
,
if
it
be
not
cloathed
after
our
fashion
,
and
obstinated
by
Passion
that
blinds
us
,
we
admire
only
our
own
conceipts
,
and
will
esteem
no
opinions
but
our
own
.
Few
or
none
are
willing
to
be
accompted
,
ignorant
every
one
aspires
to
the
contrary
quality
,
we
strive
rather
to
be
knowing
then
Vertuous
;
and
Socrates
that
spent
his
life
in
observing
the
different
inclinations
of
Men
had
some
Reason
to
say
,
that
if
in
a
multitude
we
should
only
call
for
the
Artists
by
the
Calling
they
profest
,
none
would
appear
but
those
of
that
Profession
,
but
that
if
the
judicious
and
prudent
should
be
summoned
to
come
forth
,
there
would
be
none
of
the
Assembly
but
would
hold
up
his
head
.
Self
conceipt
is
so
natural
to
man
,
that
it
may
be
said
to
be
inseparable
.
This
quality
is
the
principle
of
all
his
actions
;
he
always
contemplates
himself
with
great
delight
,
and
if
interest
oblige
him
sometimes
to
reflect
on
the
vertue
of
his
Neighbour
with
a
disguised
Admiration
,
we
are
assured
that
he
considereth
his
own
parts
with
perfect
satisfaction
.
This
truth
appeareth
evidently
in
the
present
Subject
every
one
defines
the
faculties
of
the
Soul
according
to
his
fancy
.
All
those
different
Idea's
thereof
formed
in
the
Writings
of
modern
Authors
,
are
no
less
the
proofs
of
the
diversity
of
their
designs
,
then
of
their
opinions
;
and
that
matter
which
hath
been
most
examined
in
the
Schools
is
at
this
day
the
most
intricate
and
unknown
.
Some
have
thought
that
Passion
was
not
so
much
the
Act
of
the
Soul
as
of
the
sensitive
appetite
,
that
she
was
partaker
with
the
cause
from
whence
she
proceeded
,
Others
,
whom
I
esteem
not
more
plausible
,
but
because
they
teach
a
Doctrin
more
common
,
describe
Passion
by
the
effects
she
produceth
:
They
attribute
the
alterations
of
countenance
in
them
that
are
under
her
subjection
,
to
her
violent
proceedings
;
they
will
have
it
that
the
Soul
is
not
less
agitated
when
she
fears
and
is
afflicted
,
then
when
she
loves
and
hopeth
,
and
that
men
make
not
a
different
construction
of
one
and
the
same
thing
,
and
one
man
of
another
but
because
they
are
animated
by
different
affections
.
In
fine
,
they
conclude
Passion
to
be
nothing
else
but
an
emotion
of
the
sensitive
appetite
,
excited
by
the
apprehension
of
good
or
evil
which
chiefely
busieth
it self
in
disturbing
the
Body
contrary
to
the
Laws
of
nature
.
If
this
definition
be
common
,
if
all
Philosophers
allow
it
,
and
if
all
Aristotles
disciples
engage
to
defend
the
principles
thereof
,
yet
methinketh
it
may
be
rejected
without
offence
to
its
authority
,
and
it
ought
not
to
be
thought
strange
,
that
being
of
the
Roman
Philosophers
judgment
,
I
abandon
the
Grecians
Party
,
to
maintain
the
opinion
of
the
Stoicks
.
For
as
I
hold
with
them
,
that
Passions
are
not
natural
to
man
,
that
sense
and
opinion
are
the
causes
thereof
,
and
that
their
abode
is
rather
in
the
will
then
in
the
imagination
,
I
must
of
necessity
forsake
his
Doctrin
and
(
against
my
humor
betray
my
own
sentiments
)
to
continue
faithful
to
the
most
puissant
Enemy
of
that
only
Philosopher
that
in
other
things
I
honor
.
Passion
then
in
Stoick
terms
,
is
nothing
else
but
a
violent
motion
of
the
Soul
against
Reason
,
caused
by
the
apprehension
of
good
or
evil
contrary
to
the
inclination
of
nature
.
I
say
that
it
is
a
motion
that
violently
assaults
our
Reason
;
for
although
Passion
perform
its
last
act
in
the
will
,
although
it
have
its
conception
in
the
reasonable
faculty
,
and
may
in
some
sort
be
called
by
her
Mothers
name
,
yet
for
that
the
principle
is
corrupted
by
opinion
,
and
this
Soveraign
seduced
by
her
unfaithful
senses
,
the
School
of
the
Stoicks
have
commanded
her
to
forgo
that
quality
,
and
to
bear
the
name
of
natures
Enemy
,
and
Reasons
Bastard
.
She
works
a
change
which
is
against
natures
Laws
:
for
as
this
common
Mother
is
constant
in
all
her
actions
,
her
productions
regular
,
and
brings
forth
nothing
but
what
is
as
perfect
as
useful
to
her
Children
,
so
she
abhors
all
debaucheries
,
she
rejects
all
those
motions
that
War
against
her
inclinations
,
and
she
cannot
endure
to
have
succors
assigned
her
that
deprave
her
workmanship
,
and
conspire
her
disorder
or
her
ruin
.
As
this
definition
is
different
from
that
of
other
Philosophers
,
and
as
the
fidelity
that
I
have
vowed
to
the
Stoicks
obligeth
me
to
abandon
their
opinions
,
it
must
not
be
wondered
if
I
consent
not
to
them
in
the
cause
from
whence
Passions
do
arise
,
and
if
,
after
I
have
discovered
them
to
be
of
no
use
to
vertue
,
I
consider
them
as
the
depravations
of
the
mind
and
the
will
.
For
if
the
residence
of
Passions
as
most
modern
Philosophers
will
have
it
,
be
in
the
meaner
part
of
the
Soul
,
and
that
the
imagination
only
informed
by
the
species
she
draws
from
the
senses
,
stirs
up
the
sensitive
appetite
;
I
do
not
see
how
a
man
could
afflict
himself
for
the
loss
of
his
honors
,
and
inrage
himself
for
the
ruin
of
a
benefit
which
the
senses
perceive
not
;
and
that
before
Passion
can
make
a
man
take
resolutions
of
vengeance
his
mind
must
represent
the
matter
to
him
as
infamous
,
and
the
will
abhor
it
as
injurious
to
his
person
.
There
is
such
a
subordination
in
the
faculties
of
the
Soul
,
that
the
inferiors
seldom
or
never
stir
but
according
to
the
motion
of
the
superiors
:
and
as
Souldiers
obey
their
Commanders
,
or
as
the
higher
Sphear
is
followed
by
all
them
that
are
Subalterne
;
so
Reason
and
the
will
engage
the
sensitive
appetite
to
side
with
them
,
and
cause
it
to
embrace
all
as
good
,
which
they
approve
,
and
to
reject
all
as
evil
which
they
condemn
.
So
then
we
must
conclude
with
Seneca
that
Passions
reside
in
the
will
,
it
is
there
that
all
the
operations
of
the
Soul
are
perfected
;
So
that
the
matter
must
get
into
the
will
before
a
man
can
be
said
to
be
in
Passion
;
and
pleasure
could
never
seize
our
wishes
if
the
will
were
not
consenting
;
neither
would
our
desires
make
such
extravagant
sallies
out
of
the
Fort
,
if
the
will
did
not
bear
them
company
in
the
pursuit
of
the
benefits
we
hunt
after
.
Upon
the
authority
of
this
great
man
,
I
think
it
can
be
no
Error
to
declare
for
the
Stoick
Party
;
and
their
Enemies
are
obliged
to
allow
their
sentiments
unless
they
will
contradict
the
opinion
of
the
most
solid
and
most
enlightened
of
the
Fathers
.
Discourse
II.
Of
the
Number
of
Passions
according
to
the
Stoicks
.
LEt
Monarchs
be
absolute
in
their
Territories
,
let
their
orders
in
Council
pass
for
Laws
;
and
let
the
publication
of
their
edicts
be
sufficient
to
require
obedience
in
the
Subjects
,
let
flattery
perswade
them
that
they
are
the
Gods
of
the
World
,
that
they
hold
their
power
from
no
Earthly
Soveraign
;
and
that
the
Dominion
they
exercise
over
the
People
is
nothing
less
then
the
mark
of
their
Independance
;
yet
those
that
understand
the
nature
of
Goverment
consider
them
rather
as
Slaves
then
Free-men
,
they
call
them
the
Tutors
,
not
Masters
of
their
Subjects
,
and
demonstrate
,
that
as
private
Interest
rules
the
Fathers
of
Families
,
that
which
we
call
publick
,
commands
Kings
and
Potentates
.
For
indeed
,
be
it
that
they
treat
with
their
Neighbours
,
be
it
that
they
assist
their
Allies
,
be
it
that
they
govern
peacably
their
Conquests
,
be
it
that
they
defend
them
that
implore
their
Protection
,
and
take
up
Armes
to
relieve
the
oppressed
from
Tyranny
,
and
the
innocent
from
distress
,
self
interest
is
the
end
of
their
labors
as
well
as
the
aime
of
their
designs
,
and
when
they
prefer
the
good
of
their
Subjects
or
the
preservation
of
their
Neighbours
before
their
own
private
contentment
,
it
may
be
said
that
the
same
is
but
a
tendency
to
the
encrease
of
their
Empire
,
or
at
least
to
the
securing
of
their
own
Kingdoms
.
That
which
is
practized
at
Court
is
but
the
constant
exercise
of
the
Schools
;
and
Cicero's
testimony
of
Philosophical
affaires
is
significant
,
when
he
declares
that
to
govern
well
,
Kings
should
become
Philosophers
or
Philosophers
Kings
.
For
if
these
be
truth's
combatants
,
if
they
lay
new
Foundations
,
if
they
form
new
arguments
wherewith
to
establish
the
most
probable
methods
,
if
they
return
to
the
principles
which
they
had
once
forsaken
,
and
if
by
a
liberty
permitted
in
the
Schools
,
they
invent
new
explications
to
disguise
the
sense
of
their
adversaries
meaning
;
they
are
rather
governed
by
interest
then
the
incitements
of
Justice
,
they
seek
not
so
much
to
instruct
the
World
as
to
be
admired
of
men
,
they
labor
more
to
glorifie
their
own
fame
,
then
to
edifie
their
Disciples
.
When
they
declaim
against
the
Reasons
that
support
the
Doctrin
of
their
Predecessors
,
it
is
that
they
hope
for
reputation
from
the
novelty
of
their
opinions
,
or
heighten
their
own
credit
by
vanquishing
the
sentiments
of
their
Teachers
and
Antagonists
.
This
truth
appears
evident
in
the
Subject
of
Passions
,
and
if
we
examin
well
the
design
of
those
that
describe
them
,
it
must
be
owned
that
they
are
divided
among
themselves
touching
their
number
:
those
that
find
it
their
advantage
to
engage
with
Aristotle
,
and
rather
to
leane
upon
his
authority
,
then
upon
the
strength
of
his
arguments
endeavor
to
perswade
us
that
they
are
in
number
eleven
,
that
nothing
is
to
be
added
to
or
diminished
from
that
division
,
and
that
they
are
not
to
be
multiplyed
without
mixture
of
superior
Species
,
nor
retrencht
without
wrong
to
their
diversity
.
To
ground
their
opinion
,
they
seperate
the
Soul
into
two
faculties
,
whereof
one
draws
her
name
from
Desire
,
and
the
other
from
Anger
.
In
the
first
they
place
those
Passions
that
are
least
violent
,
and
in
the
other
them
that
are
never
at
rest
.
For
they
will
have
it
that
the
six
contained
in
the
Concupiscible
appetite
are
divided
,
that
some
are
but
little
employed
and
others
active
,
that
some
are
sordid
,
and
others
generous
,
that
some
wander
abroad
,
and
the
other
satisfied
with
their
domestick
Entertainments
.
In
fine
they
tell
you
that
Love
follows
the
inclination
of
the
Body
which
tendeth
to
his
center
,
that
desire
is
the
moveing
Orbe
,
and
that
Joy
represents
him
a
place
of
content
and
rest
,
that
Hatred
resembles
that
aversion
which
he
discovers
,
when
he
is
placed
in
an
uneasy
condition
;
that
Flight
imitates
those
earnest
endeavors
used
to
get
out
of
trouble
and
danger
,
and
that
Sadness
respects
the
dislike
that
appears
upon
a
violent
detention
therein
.
But
they
inform
us
that
the
five
Passions
that
are
placed
in
the
Irascible
powers
,
are
all
impetuous
,
resembling
the
Heavens
,
ever
in
motion
,
that
they
create
combats
and
scorn
to
retreat
,
and
that
as
they
look
upon
good
and
evil
as
difficult
,
they
can
delight
in
nothing
but
agitation
,
nor
love
any
thing
less
then
rest
.
The
truth
is
Dispair
is
wretched
,
Anger
is
out
rageous
,
Hope
is
negligent
of
the
things
she
possesseth
in
aspireing
to
what
she
expects
,
Fear
runs
to
meet
the
evil
,
afflicts
it self
before
it
come
,
and
Audacity
finds
its
divertisement
in
peril
and
dangers
.
They
divide
all
these
different
qualities
,
and
establish
their
number
according
to
the
diversity
of
their
objects
.
For
say
they
when
the
Soul
moves
she
has
generally
good
or
evil
for
her
object
,
and
that
begets
Love
or
Hatred
:
she
either
considereth
them
particularly
as
absent
,
and
that
's
Desire
or
present
,
and
that
's
Joy
or
pleasure
.
When
the
evil
she
hates
,
makes
her
already
feel
his
incommodities
,
they
commonly
call
it
Dolor
,
or
else
vexation
:
and
when
he
's
absent
and
though
remote
enough
yet
producing
horror
,
they
change
his
name
into
that
of
Flight
.
Then
if
good
be
her
object
and
she
find
it
uneasie
to
acquire
,
and
that
maugre
all
the
difficulties
that
surround
it
,
she
promise
her self
the
possession
,
they
name
it
Hope
,
when
she
sincks
under
the
evils
that
attack
her
,
they
give
it
a
contrary
title
,
and
call
it
despaire
.
When
the
mischief
she
judgeth
hard
to
repulse
,
torments
her
,
and
when
she
bustles
to
overcome
it
,
they
call
it
Anger
;
and
when
it
barely
threatens
and
the
Soul
employs
her
dexterity
to
prevent
or
give
it
Battel
,
it
assumes
the
name
of
Fear
or
Audacity
.
Some
others
who
are
indebted
to
vain
glory
for
their
Eloquence
,
or
to
the
affection
they
bear
St.
Austin
for
straying
from
the
common
opinion
of
Philosophers
acknowledg
but
one
Passion
,
they
assure
us
that
Love
only
is
the
disturber
of
our
quiet
,
and
that
our
pleasures
our
paines
,
our
fears
and
wishes
,
our
hopes
and
despaires
,
are
but
so
many
different
shapes
which
love
assumes
when
he
feels
an
evil
or
swims
in
content
;
when
he
pursues
what
delights
him
,
or
fears
what
is
contrary
to
him
,
and
when
he
promiseth
himself
some
felicity
,
or
looseth
the
fancy
of
obtaining
it
.
Although
I
have
a
venerable
value
for
the
favourers
of
this
opinion
,
and
that
the
Reasons
wherewith
they
lay
their
foundation
be
sufficiently
solid
to
command
my
esteem
,
yet
it
seemeth
to
me
as
if
they
had
not
throughly
examined
the
nature
of
Love
,
when
they
make
him
the
Author
of
Despair
and
Hatred
,
when
they
imagin
that
the
most
generous
of
our
Passions
should
become
the
Fountain
of
the
most
timorous
and
violent
:
and
that
how
ever
they
cannot
make
Flight
and
anger
bear
the
name
of
Love
,
without
confounding
the
cause
with
its
effects
.
For
as
Love
is
a
disposition
of
the
Soul
,
resideing
in
the
will
,
and
as
Sorrow
and
Fear
,
Desire
and
Hope
are
Passions
of
the
inferior
part
of
the
Soul
,
that
immediately
or
mediately
are
loves
attendants
;
I
think
according
to
the
rigor
of
Reasoning
we
ought
not
to
give
them
the
same
name
,
and
that
it
is
to
injure
the
most
noble
of
our
Passions
,
to
bestow
his
characters
upon
those
wild
and
savage
effects
that
have
no
coherence
with
his
nature
.
But
without
staying
to
contend
this
opinion
,
and
to
shun
the
uncertainties
that
arise
from
Peripatetick
divisions
and
to
avoid
the
incumbrances
that
enclose
the
unity
of
other
modern
instructors
,
I
conclude
with
St.
Hierom
,
that
there
are
but
four
principal
Passions
which
comprehend
all
the
rest
,
of
which
some
have
respect
unto
good
and
evil
as
present
,
to
wit
Pleasure
and
Grief
,
and
the
two
other
as
absent
,
namely
Fear
and
Desire
.
This
distinction
is
not
hard
for
them
to
prove
who
place
aversion
and
despair
under
fears
,
and
who
for
avoyding
multiplication
in
unnecessary
matters
,
reduce
Hope
Audacity
and
Anger
under
Desire
.
All
the
difficulty
that
can
arise
from
this
division
,
is
that
it
seemeth
lame
,
that
it
comprehends
not
all
the
motions
of
the
Soul
;
and
that
by
the
distribution
thereof
made
by
this
Doctrin
,
the
two
fountains
Love
and
Hatred
,
have
no
share
in
those
great
agitations
.
This
objection
that
in
Aristotle's
judgment
hath
so
much
seeming
weight
,
concludes
nothing
in
the
opinion
of
Seneca
,
and
it
may
suffice
them
that
hold
too
violently
with
Aristotle
,
to
know
that
Love
and
Hatred
are
not
so
much
Passions
of
our
Soul
,
as
natural
inclinations
and
aversions
which
we
have
for
good
and
evil
in
General
.
These
sentiments
are
so
powerfully
ingrafted
in
our
Soul
;
that
it
is
not
possible
to
divorce
them
;
we
are
carried
to
what
is
good
by
motion
of
nature
alone
,
and
we
abhor
what
is
evil
,
without
being
thrust
from
it
otherwise
then
by
the
inclination
we
naturally
have
to
preserve
our selves
.
The
will
it self
,
as
much
a
Soveraign
as
she
is
in
her
operations
,
But
then
this
good
which
she
seeks
must
be
peculiar
,
and
rather
her
divertisement
then
her
felicity
:
for
if
her
glory
consist
in
it
,
she
steers
to
that
by
a
natural
motion
,
she
approves
it
without
choice
,
and
she
loves
it
without
having
it
in
her
power
to
make
Election
.
Thus
may
we
exercise
Reason
upon
the
Subjects
of
Love
and
Hatred
,
and
assert
that
they
are
not
so
much
Passions
of
the
Soul
as
impulsions
of
nature
,
which
engage
us
to
pursue
that
which
is
good
,
and
fly
from
its
contrary
.
Discourse
III.
That
Passions
are
not
Natural
to
Man
.
PLato
,
who
seeks
Truth
among
poetical
Fables
,
and
draws
the
strongest
of
his
Arguments
from
the
most
wild
Fancies
of
the
Ancients
,
doth
,
in
my
opinion
,
at
no
time
more
dexterously
oppose
the
Impiety
or
Sordidness
of
that
age
,
than
when
he
renders
Vertue
a
Stranger
to
Mankind
,
engaging
Socrates
to
dispute
her
Advantages
with
his
Jupiter
,
and
proves
that
she
is
not
so
much
the
Portion
of
Heaven
or
of
Nature
,
as
the
Daughter
of
the
Mind
and
the
Will.
His
Discourse
is
shaped
according
to
the
ordinary
proceedings
of
the
World
,
and
the
same
Maxims
that
preserve
Kingdoms
and
States
,
justifie
his
Reasons
,
and
confirm
his
Doctrine
:
For
if
Vertue
,
saith
he
,
be
natural
,
and
the
Country
where
we
are
born
,
or
the
Climate
under
which
we
live
,
be
sufficient
to
make
us
vertuous
,
Rewards
in
Common-wealths
are
idle
things
,
the
Commendations
given
to
them
that
deserve
them
are
unjust
,
and
all
the
Laurels
and
Crowns
wherewith
the
Heads
of
Conquerours
and
Kings
are
adorned
,
will
not
be
so
much
the
Testimonials
of
their
Justice
or
Valour
,
as
the
Marks
of
their
Nature
and
good
Fortune
.
From
whence
he
concludes
,
that
Vertues
are
voluntary
,
that
they
owe
their
Birth
to
Practice
,
and
that
Perseverance
which
endureth
Grief
,
and
laughs
at
Fortune
,
is
the
chief
Principle
.
Though
Passions
be
opposed
to
Vertues
,
and
their
humour
rather
contrary
than
different
,
though
some
are
insolent
,
and
others
modest
,
some
irregular
,
and
others
innocent
,
some
contend
to
subject
the
Soul
to
the
Body
,
and
others
to
make
the
Body
servant
to
the
Mind
;
yet
they
proceed
from
one
and
the
same
Spring
.
Vertues
and
Passions
have
one
common
Mother
,
and
though
they
have
different
Objects
when
they
are
agitated
,
their
birth
is
nevertheless
from
one
and
the
same
Faculty
of
the
Soul
:
For
to
joyn
the
strengh
of
Reason
to
the
Authority
of
this
great
Philosopher
,
and
not
to
undervalue
the
ingenuity
of
his
Logick
for
proof
of
a
moral
Conclusion
,
if
Passions
were
born
with
us
,
and
if
Nature
taught
us
to
desire
and
fear
,
to
grieve
and
to
rejoyce
,
we
must
of
necessity
infer
,
that
all
these
motions
are
good
,
that
we
may
follow
them
wheresoever
they
lead
us
,
and
that
we
cannot
err
in
treading
the
steps
of
a
Guide
,
Nature
is
so
regular
in
all
her
Productions
,
that
she
brings
forth
nothing
superfluous
,
she
abhors
Monsters
no
less
than
Excesses
,
As
the
Juris
periti
account
that
Law
unjust
which
is
not
common
,
'T
is
then
an
error
,
saith
Seneca
,
to
imagine
that
Passions
are
born
with
us
,
and
that
these
Children
of
opinion
proceed
from
the
marriage
of
the
Soul
with
the
Body
.
Nature
hath
not
allyed
us
to
Vice
,
she
may
boast
of
having
brought
us
forth
vertuous
,
though
we
were
conceived
in
sin
,
the
greatest
part
of
our
disorders
ow
birth
to
our
Education
;
and
when
Passions
seduce
our
Judgments
or
deprave
our
Will
,
it
must
be
said
that
they
follow
not
so
much
her
inclinations
as
our
evil
manners
.
To
support
all
these
truths
it
's
needless
to
make
Pillars
of
Seneca's
Inductions
,
or
to
draw
Maxims
from
Aristotles
Reasons
which
confirm
them
,
it
is
sufficient
only
to
consider
man
in
himself
,
to
judg
that
Passions
are
forreigners
,
and
to
teach
us
from
the
generosity
of
his
Nature
how
great
an
enemy
he
is
to
them
.
For
what
is
there
of
a
more
quiet
Nature
than
Man
,
and
what
more
furious
than
Love
?
This
famous
Tyrant
takes
force
from
all
things
that
oppose
his
designs
,
difficulties
encourage
him
,
It
's
true
,
we
meet
with
some
men
in
the
world
whom
Nature
seemeth
to
have
produced
to
give
the
lye
to
this
opinion
,
and
whose
inclinations
constrain
us
to
believe
that
Passions
are
grafted
in
the
Soul
;
for
we
see
some
so
effeminate
that
a
word
puts
them
into
a
rage
,
a
sincere
reprehension
irritates
them
,
and
in
what
method
soever
you
deal
with
them
their
anger
or
indignation
is
not
to
be
avoided
.
Some
from
their
youth
are
sordid
,
they
affect
Wealth
almost
before
they
know
what
it
is
,
and
it
would
be
more
easie
to
change
the
face
of
a
Negro
into
the
colour
of
his
Teeth
,
than
to
pull
out
of
their
hearts
the
desire
of
heaping
up
Riches
.
Others
are
naturally
bashful
,
as
often
as
they
speak
in
publick
they
blush
,
and
what
art
soever
is
used
to
make
them
confident
in
company
they
cannot
hinder
shamefacedness
from
altering
their
Countenance
.
It
is
not
hard
to
answer
these
Objections
,
and
whoever
is
at
the
trouble
to
examine
the
Nature
of
Passions
,
will
be
constrained
to
acknowledg
that
nothing
is
proved
though
much
be
said
.
For
,
to
proceed
in
order
,
True
it
is
that
Bashfulness
seemeth
more
natural
to
man
than
Avarice
and
Anger
,
and
that
he
is
become
impudent
and
insolent
that
altereth
not
his
countenance
after
the
commission
of
a
fault
or
an
incivility
:
But
this
timorous
Passion
is
only
the
daughter
of
the
Body
,
the
Mind
hath
no
share
in
her
Production
,
and
if
the
novelty
of
a
thing
occasion
it
,
the
cause
thereof
is
the
leaping
of
the
blood
about
the
Heart
:
hence
old
men
rarely
blush
,
the
furrows
in
their
front
seldom
receive
a
foreign
colour
,
and
when
heat
declines
their
heart
,
it
ceaseth
to
send
into
the
Face
that
innocent
Vermilion
that
makes
the
Countenance
of
Children
so
amiable
.
As
this
motion
is
a
pure
effect
of
the
Bodies
temperature
,
our
Players
could
never
yet
get
her
to
appear
upon
the
Stage
,
and
the
most
ingenious
of
them
despair
at
this
day
of
adorning
the
Countenance
of
their
Actors
with
this
curious
colour
.
They
represent
us
Sadness
with
all
her
shagrine
humors
,
and
as
silent
as
she
is
,
they
find
inventions
to
counterfeit
her
follies
.
They
shew
us
Fear
upon
a
pale
Face
,
and
imitate
all
her
actions
so
well
,
that
they
seem
to
tremble
,
grow
wan
and
fall
into
a
swoon
.
Love
is
the
ordinary
subject
wherewith
they
entertain
their
Spectators
,
and
the
smallest
Apes-face
of
the
Society
can
act
the
Gallant
,
the
Suitor
and
the
mad
Lover
;
but
none
of
them
have
yet
been
seen
that
could
act
the
Shame-faced
person
,
and
if
some
few
have
learned
to
stoop
the
Head
,
abase
the
Voice
,
and
to
look
downwards
;
we
hardly
observe
any
that
have
been
able
to
call
for
Blushes
to
testifie
that
the
Applauses
given
to
them
,
or
the
Reproches
thrown
at
them
,
were
unpleasing
.
But
as
Passions
depend
on
us
,
it
must
not
be
wondered
,
if
they
be
counterfeited
with
so
much
ease
,
if
they
can
become
sad
and
angry
,
audacious
and
desperate
,
when
they
please
;
and
that
consulting
the
mind
and
opinion
of
which
they
are
formed
,
they
represent
all
those
outward
signs
which
Passions
discover
upon
the
Bodies
of
such
as
are
possessed
by
them
.
Discourse
IV.
That
the
Senses
and
opinion
are
the
two
Principles
of
Passions
.
AMong
all
the
advantages
which
man
disputeth
with
other
Creatures
,
and
which
beget
him
so
much
reverence
in
them
of
his
own
Species
,
Philosophy
owneth
none
more
glorious
then
that
of
knowledg
,
and
although
she
be
interressed
when
she
pleads
her
cause
,
she
believes
not
that
the
praises
given
her
are
any
thing
but
due
debt
,
she
stiles
her
the
only
felicity
of
them
that
possess
her
;
she
makes
her
the
image
of
the
Diety
,
maintains
that
it
is
she
that
lifteth
man
into
Heaven
to
contemplate
there
the
perfections
of
her
Author
:
and
though
she
know
that
her
Body
have
need
of
health
to
preserve
her
,
she
is
assured
that
her
Soul
wants
nothing
but
knowledg
to
participate
of
his
Eternity
.
By
these
mens
discourse
this
quality
is
as
immense
as
absolute
present
every
where
,
including
all
differences
of
time
,
coexistant
with
all
Ages
;
and
having
regard
to
the
original
,
nature
and
end
of
every
being
,
she
finds
nothing
in
the
Univers
that
can
confine
her
but
Eternity
,
and
he
only
that
is
infinite
.
Man
is
a
lover
only
of
what
is
good
,
and
as
free
an
Agent
as
he
is
,
he
suffers
evil
with
violence
,
the
senses
that
seduce
his
imagination
reverence
his
will
,
they
cease
to
provoke
him
when
the
understanding
hath
shewed
him
that
the
thing
she
seeks
is
not
suitable
to
him
;
and
if
sometimes
she
discover
a
displeasure
,
it
is
because
she
hath
suffered
her self
to
be
deceived
by
the
senses
,
or
disordered
by
false
opinions
.
But
nothing
escapes
mans
Curiosity
,
he
will
not
be
a
stranger
to
any
thing
in
nature
,
the
most
hidden
things
stir
him
to
make
diligent
search
after
them
,
and
if
he
find
that
the
avoiding
of
evil
is
the
beginning
of
his
felicity
,
Philosophy
perswades
him
that
knowledg
is
a
part
of
his
chiefest
happiness
.
By
knowledg
indeed
he
imitateth
the
immensity
of
the
Creator
,
by
his
mind
he
is
present
in
all
places
of
the
World
,
he
flies
into
Heaven
,
and
descends
into
the
depths
of
the
Earth
,
without
leaving
his
Closet
,
and
drawing
an
universal
notion
from
all
particular
things
he
comprehends
all
Creatures
,
and
becomes
a
true
Microcosme
by
the
multitude
of
his
Idaea's
.
To
conclude
,
in
knowledg
consisteth
all
his
glory
,
she
is
the
most
useful
of
his
perfections
,
and
if
Physicians
learn
of
her
to
cure
diseases
,
States-men
to
govern
,
and
Judges
to
distinguish
the
innocent
from
the
guilty
,
wisemen
confess
that
to
her
they
owe
all
their
prudence
,
Soldiers
their
Conduct
,
Monarchs
their
Justice
,
and
Philosophers
the
Conquest
of
their
Passions
.
Happy
should
we
be
if
we
were
instructed
by
no
other
guide
then
this
,
and
more
fortunate
then
Conquerors
,
we
should
not
need
to
give
Battel
to
gain
the
victory
of
our
Passions
.
All
their
disorderly
motions
would
be
submissive
to
us
,
we
should
prevent
their
fury
by
the
knowledg
of
the
benefits
they
hunt
after
,
and
the
evils
they
abhor
:
and
having
no
traffick
with
the
People
for
their
opinion
in
this
matter
,
they
would
obey
Reasons
orders
.
But
the
greatest
of
our
misfortunes
is
that
we
go
to
the
ignorant
for
Counsel
,
we
rely
upon
unfaithful
sentinels
,
and
against
our
own
Judgments
,
give
credit
to
the
senses
who
cheat
and
abuse
us
.
For
generally
their
reports
are
false
,
and
though
they
be
obtained
by
knowledg
,
it
is
very
rare
if
they
do
not
ingage
us
in
Error
.
They
are
blind
guids
that
carry
us
a
stray
from
truth
,
under
colour
of
leading
us
to
her
,
windows
by
which
falshood
gets
into
our
understanding
,
and
interressed
Counsellors
who
always
plead
the
cause
of
the
objects
which
please
them
most
.
As
the
Soul
becomes
often
a
Slave
to
the
flesh
,
takes
the
noise
of
sounds
for
realties
,
and
judges
by
their
reports
of
things
without
her
,
it
must
not
be
wondred
if
she
be
cheated
in
her
distinctions
,
if
she
make
blind
and
precipitate
Judgments
,
and
if
forgetting
her
own
Grandeur
,
she
fight
under
the
Banner
of
her
Slave
.
For
seeing
these
treacherous
Ministers
of
her
Goverment
deal
falsely
with
her
,
plead
always
in
favor
of
the
Body
,
and
slighting
her
Counsels
,
follow
the
inclinations
of
their
fleshly
Companion
,
she
sides
with
them
,
she
lets
her self
loose
at
their
instigations
,
and
solicited
by
their
importunities
who
present
her
the
objects
,
she
pronounces
her
fiat
to
all
that
they
Judg
useful
and
pleasant
.
From
this
unjust
disorder
arise
our
Passions
,
and
of
so
many
motions
as
interrupt
the
quiet
of
our
Souls
,
we
find
not
any
,
that
taketh
not
his
original
from
some
one
of
our
senses
,
Love
is
the
Son
of
the
sight
,
the
Eye
conceives
him
before
the
Heart
,
and
though
he
terminate
his
Conquest
by
the
will
,
yet
he
always
gives
Battel
by
the
look
,
The
Poets
were
assuredly
mistaken
when
they
represented
him
as
blind
;
and
they
rather
had
regard
to
the
effects
then
to
the
original
,
when
they
cover
his
Eyes
with
a
Muffler
.
For
those
lights
which
nature
hath
given
us
for
our
conduct
,
are
the
common
Messengers
of
this
furious
Passion
,
that
which
ought
to
discover
the
defects
of
a
face
hides
its
imperfections
:
and
by
an
unpardonable
ingratitude
the
most
splendid
members
of
the
Body
darken
the
Soul
,
from
whom
they
receive
their
light
.
Desire
ever
begins
by
the
Eyes
or
the
Eares
,
wealth
corrupts
not
our
minds
but
after
infection
of
the
senses
,
and
man
would
seldom
form
any
wishes
,
if
he
were
born
deaf
and
blind
.
Hope
owes
his
original
to
them
,
the
advantages
wherewith
he
is
flattered
are
not
so
much
principles
as
accidents
,
and
the
imagination
could
never
dazle
our
understanding
with
their
splendor
without
the
intermediation
of
those
Organs
.
These
are
they
who
conceive
Envy
,
who
make
him
consider
the
goods
of
his
Neighbour
with
Grief
,
who
cause
his
Joy
to
arise
from
other
mens
misfortunes
,
and
make
them
confess
that
their
felicity
is
able
to
create
their
torment
.
In
fine
,
these
faithless
Ministers
are
the
Fountaines
of
all
our
disquiet
,
and
Love
which
is
the
most
common
of
our
Passions
would
want
Slaves
,
Hope
would
be
without
Lovers
;
and
Envy
without
Martyrs
,
if
these
blind
guids
did
not
prevent
our
imagination
,
seduce
our
Judgment
,
and
deprave
our
will
.
If
sense
begin
our
Passions
,
opinion
gives
them
perfection
,
and
if
those
give
us
the
objects
disguisedly
,
these
always
deceive
us
in
their
choice
.
For
opinion
being
but
the
Picture
of
Reason
,
and
a
common
noise
that
gathers
Authority
from
the
encrease
of
those
that
approve
it
,
she
deceives
us
by
semblance
of
Judgment
,
and
without
Examination
of
her
Reasons
she
would
have
us
to
esteem
all
for
just
that
is
approved
by
many
.
As
she
is
concerned
for
Priviledges
of
the
Body
,
she
is
always
of
that
party
,
and
as
she
is
of
an
Earthly
Original
all
her
motions
and
inclinations
partake
thereof
.
We
are
not
then
to
think
it
strange
if
they
which
follow
such
a
guide
never
arrive
at
generous
things
,
if
they
stray
from
the
truth
in
the
greater
part
of
their
sentiments
and
if
discerning
things
no
otherwise
then
through
that
false
Glass
;
they
embrace
an
Error
for
its
contrary
.
For
as
the
Multitude
are
not
so
happy
in
their
opinions
as
to
know
how
to
judg
favourably
of
Vertue
or
Reason
;
Also
with
much
Reason
in
my
opinion
doth
Seneca
compare
the
case
of
the
vulgar
to
the
condition
of
Fools
,
or
Mad-men
,
saying
,
that
the
greatest
part
of
mankind
were
not
less
extravagant
then
they
which
have
lost
their
senses
,
and
that
there
was
but
this
difference
between
the
Phrenetick
and
the
Vulgar
,
Indeed
,
What
is
there
more
extravagant
then
a
man
who
rejects
the
truth
to
embrace
the
noise
of
a
biassed
and
interressed
multitude
?
Who
departs
from
his
own
Reason
to
be
guided
by
their
Example
?
And
who
despiseth
all
the
Counsels
of
Reason
to
take
the
advice
of
one
that
is
blind
and
ignorant
?
For
from
this
corruption
proceeds
all
our
faults
:
hence
we
take
the
objects
to
be
other
then
they
are
,
hence
we
are
deceived
in
our
choice
,
and
abused
by
the
value
,
or
disesteem
that
others
have
of
it
,
we
call
for
our
Passions
to
effect
or
avoid
it
.
To
shun
then
all
these
disorders
,
and
to
hinder
these
turbulent
motions
from
acting
without
our
leave
,
the
mind
must
reign
as
Soveraign
,
he
must
prevent
the
seditions
that
may
▪
arise
in
the
sensitive
appetite
,
he
must
command
the
imagination
to
act
nothing
in
his
Goverment
without
his
Warrant
,
and
that
she
take
care
that
false
opinions
seduce
not
his
Reason
,
or
abuse
his
Authority
.
In
fine
the
mind
must
imitate
those
oppressed
People
who
deliver
themselves
from
Tyranny
by
the
destruction
of
the
Authors
,
he
must
prevent
the
Birth
of
Passions
by
the
overthrow
of
false
opinions
,
which
are
the
causes
and
Originals
thereof
.
Discourse
V.
That
Passions
cannot
be
of
use
to
Vertue
.
ALthough
superstition
be
an
Enemy
to
Religion
as
well
as
to
Impiety
,
though
the
one
contemn
God
,
and
the
other
own
him
not
aright
,
and
though
one
make
vanity
of
his
Error
,
and
the
other
be
cheated
in
his
Election
,
yet
have
there
been
Orators
that
have
given
her
Commendations
,
some
Philosophers
have
pleaded
her
cause
,
and
some
Kings
who
(
by
a
Policy
altogether
extraordinary
)
have
received
her
into
their
Goverment
.
Titus
Livius
labored
to
perswade
Posterity
that
she
was
of
use
in
a
common-Wealth
,
that
she
was
serviceable
to
Monarchs
in
the
conduct
of
their
Subjects
,
and
that
to
keep
under
a
rebellious
or
insolent
People
,
it
was
often
sufficient
to
get
them
inspired
with
the
fear
of
the
Gods
,
and
the
apprehensions
of
Chastisements
.
That
she
it
was
that
procured
them
faithful
Ministers
,
that
kept
the
Nobility
in
awe
,
that
allayed
the
wild
humors
of
the
Body
politick
,
that
brought
the
factious
to
Reason
,
and
caused
their
persons
throughout
their
Dominions
to
be
reverenced
as
the
Gods
of
the
Earth
.
In
fine
,
that
it
was
she
that
supported
Rome
in
its
minority
,
and
that
the
Worlds
first
common
wealth
was
more
beholding
to
the
superstitions
of
Numa
for
her
preservation
,
then
to
the
wisdom
of
her
Counselors
or
the
Valor
of
her
Captains
.
Although
Passions
be
almost
as
direful
to
man
as
▪
Vice
,
and
that
there
is
but
this
difference
between
these
two
Enemies
of
his
rest
,
the
one
makes
him
guilty
and
the
other
depraves
him
,
the
one
infects
his
will
,
and
the
other
disorders
his
Reason
,
yet
the
whole
Body
of
modern
Philosophy
sticks
not
to
approve
them
with
Elogies
,
and
of
so
many
sects
into
which
it
is
divided
,
we
find
only
the
Stoicks
that
declare
War
against
them
.
All
Aristotles
Disciples
applaud
them
,
they
make
them
the
Exercise
of
Vertue
,
and
call
them
the
aides
of
nature
,
they
will
have
them
the
common
favors
bestowed
upon
all
man-kind
,
and
they
think
they
do
not
well
prove
the
necessity
of
them
unless
they
seek
them
in
the
person
of
the
Son
of
God
.
For
they
affirm
that
Fortitude
without
Anger
is
weak
,
and
that
she
that
laughs
at
Tortures
,
brags
of
assaulting
death
,
and
makes
little
of
all
the
terrible
things
of
this
World
,
becomes
spiritless
if
this
Passion
do
not
warm
and
give
her
courage
.
Prudence
borrows
the
greatest
part
of
her
Lights
from
Fear
,
and
he
that
should
rob
her
of
this
succour
would
acknowledg
her
to
be
left
as
blind
as
feeble
.
Temperance
is
letted
in
governing
her
desires
,
in
moderateing
pleasure
,
in
appeasing
the
seditions
of
Hope
,
in
allaying
Grief
,
and
in
swallowing
up
Fear
.
In
fine
,
that
it
is
to
destroy
all
our
Vertues
to
deprive
them
of
their
Employments
,
and
to
condemn
them
to
perpetual
Idleness
,
to
strip
them
of
the
Subject
of
their
Combats
and
Triumphs
.
Where
,
say
they
,
will
be
their
Victory
if
they
have
no
Enemy
to
vanquish
or
tame
?
And
with
what
Justice
shall
they
compel
so
many
commendations
from
our
Mouths
,
if
they
must
always
wallow
in
rest
?
For
if
it
be
a
Vertue
to
restrain
Anger
,
to
submit
affection
to
Reason
,
to
limit
our
desires
,
to
be
moderate
in
Hope
and
Sadness
,
how
can
he
be
vertuous
that
is
without
Passion
?
Victorious
without
Enemys
to
Conquer
?
And
how
should
Reason
be
a
Soveraign
in
her
Kingdom
if
she
have
no
Subjects
to
Command
?
Some
men
are
so
much
the
Enemys
of
their
own
happiness
,
that
they
boast
of
their
Torments
,
they
invent
curious
words
to
make
them
necessary
;
and
by
an
obstinacy
so
much
the
more
unjust
as
it
is
universal
,
they
will
have
us
esteem
that
as
the
principle
of
all
our
generous
actions
,
which
is
the
Fountain
of
all
our
disorders
.
They
are
not
unlike
men
troubled
with
the
Itch
,
who
delight
in
scratching
the
Sore
that
infects
their
fingers
,
they
cherish
Ulcers
which
poison
them
,
they
abet
the
faction
of
Tyrants
that
oppress
them
,
and
by
a
kind
of
superstition
,
they
excuse
their
defects
,
and
allow
them
benefits
which
they
have
not
.
I
know
that
among
the
Lawiers
a
common
erronious
custom
passeth
for
a
Law
,
and
that
an
opinion
received
of
many
is
often
a
sufficient
warant
to
make
it
run
for
a
currant
truth
among
the
vulgar
Spirits
,
yet
am
I
not
afraid
to
oppose
it
,
and
supported
by
Senecas
Authority
,
I
shall
endeavor
to
demonstrate
that
Passions
are
not
of
more
use
to
Vertue
then
poisons
and
venemous
things
to
our
Health
.
For
to
shun
all
the
bumbast
of
Orators
and
to
set
forth
nothing
unworthy
of
that
Roman
Philosopher
;
Who
shall
perswade
himself
that
man
must
necessarily
be
the
vassal
of
his
Slaves
?
That
he
cannot
be
active
without
their
help
?
That
all
his
Enterprises
must
depend
upon
their
advices
?
And
that
he
must
hold
his
Authority
over
a
number
of
Rebells
that
despise
his
Soveraignty
?
Who
shall
believe
that
a
wise
man
cannot
be
valiant
,
unless
he
be
possest
of
Anger
?
And
that
to
give
his
Enemy
Battel
or
rout
his
Adversaries
he
must
be
heated
by
the
most
furious
of
his
Passions
?
That
he
cannot
be
prudent
except
he
be
fearful
,
and
that
he
must
of
necessity
borrow
aid
of
the
most
cowardly
of
his
attendants
wherewith
to
establish
his
good
Fortune
,
and
to
guard
himself
against
future
Evils
?
That
he
cannot
be
provident
for
his
Family
without
being
avaricious
,
nor
govern
his
Children
,
command
his
Subjects
,
nor
put
his
House
in
order
without
tormenting
himself
about
that
which
may
happen
in
the
future
?
For
when
the
Soul
has
once
admitted
them
,
and
that
of
strangers
she
permits
them
to
be
her
domesticks
,
she
is
no
longer
able
to
set
them
bounds
,
they
contemn
her
Goverment
,
they
seize
her
Throne
,
they
become
obstinate
in
Rebellion
;
and
,
by
an
injustice
not
easy
to
express
,
they
oblige
their
Soveraign
to
take
Laws
of
them
.
Therefore
to
preserve
the
liberty
of
the
mind
,
and
maintain
the
rights
of
Reason
,
these
seditious
intruders
must
be
allowed
no
entrance
,
and
we
must
imitate
those
prudent
Governors
that
suffer
not
their
Enemies
to
approach
their
Borders
under
pretence
of
friendship
and
assistance
.
For
if
the
Soul
permit
them
a
share
in
her
Authority
and
mistrusting
her
own
strength
,
Idem
.
Cap.
9.
she
call
in
these
Forreign
Troops
to
opose
or
defend
her
against
her
adversaries
,
she
then
ceaseth
to
be
an
absolute
Monarch
,
these
pretended
friends
turn
tail
,
become
Revolters
,
they
stir
up
parties
to
bereave
her
of
her
Scepter
,
they
disturb
her
Judgment
and
her
Rest
,
and
having
stript
her
of
her
Lights
,
they
constrain
her
to
take
them
for
Counsellors
and
to
follow
their
inclinations
.
This
Tyranny
would
be
tolerable
if
it
lasted
but
a
few
moments
,
and
we
might
draw
this
comfort
from
our
misery
to
learn
from
their
ill
usage
the
difference
between
liberty
and
slavery
.
But
these
Rebells
have
so
many
artifices
,
that
they
cause
their
Martyrs
to
love
them
,
the
torments
wherewith
they
afflict
them
cannot
procure
their
hatred
,
they
will
entertain
them
although
they
know
they
are
abused
by
them
,
and
,
by
an
humour
which
they
would
hardly
wish
to
their
Enemies
,
they
take
delight
in
the
conversation
of
Executioners
that
torment
them
.
For
though
Passions
be
fickle
yet
are
they
obstinate
,
they
resemble
those
accidents
that
are
not
to
be
destroyed
without
ruining
the
Subject
wherein
they
reside
,
they
are
like
ungrateful
Guests
that
take
possession
where
they
are
entertained
,
and
are
of
so
malignant
a
nature
that
they
never
leave
those
men
that
permit
them
to
be
their
Counsellors
.
They
are
Souldiers
that
will
not
be
disbanded
but
by
Death
,
ivy
of
which
the
duration
is
equal
with
the
Wall
that
supports
it
,
and
diseases
,
against
which
Physicians
have
yet
found
no
remedy
.
What
can
then
be
more
irrationally
said
then
to
affirm
that
man
who
is
at
liberty
in
all
his
actions
,
had
need
of
so
many
monstrous
Beasts
?
That
he
cannot
perform
generous
things
without
their
assistance
?
And
that
those
which
ought
to
obey
him
must
prescribe
him
Laws
?
A
man
must
have
lost
his
judgment
to
run
to
his
ruin
for
safety
,
and
believe
that
his
weakness
can
afford
him
strength
,
that
treachery
will
bring
him
ayds
,
truth
a
lie
,
and
health
a
multitude
of
diseases
.
Passions
are
too
mutinous
to
render
us
any
good
service
,
and
they
are
too
much
mans
Enemy
to
labour
for
his
felicity
.
I
will
admit
that
they
sometimes
disguise
their
malice
,
that
they
raise
a
kind
of
contentment
in
his
soul
,
that
the
most
generous
stir
up
the
courage
of
the
more
sordid
,
and
that
the
more
modest
do
curb
the
insolence
of
such
as
are
most
savage
:
but
all
these
good
effects
are
produced
by
the
war
that
is
among
themselves
,
from
their
different
inclinations
,
from
a
conspiration
of
some
against
others
:
and
,
by
a
quite
different
method
of
working
,
some
become
charitable
to
their
Companions
because
their
humors
agree
not
.
But
you
will
say
,
do
we
not
see
that
they
are
often
of
use
to
us
?
That
they
sometimes
fight
Vertues
battels
,
and
employ
endeavors
for
her
defence
which
beget
admiration
?
Truly
that
which
seemeth
to
be
the
Reason
of
their
necessity
gives
us
the
suspition
of
their
imperfection
,
their
good
offices
create
a
jealousy
;
and
who
so
knows
well
their
nature
will
confess
them
to
be
Hypocrites
,
and
that
they
force
their
own
inclinations
so
often
as
they
take
up
Armes
in
Vertues
quarrel
.
They
resemble
that
famous
Murtherer
that
preserved
the
life
of
a
Tyrant
in
designing
to
take
it
from
him
,
and
who
breaking
an
Impostume
that
threatned
him
with
death
,
became
his
Cure
,
intending
to
be
his
Executioner
.
For
if
they
oppose
vice
,
if
they
side
with
vertue
,
and
if
they
employ
their
arts
to
preserve
the
rights
of
Reason
,
they
betray
their
own
disposition
,
they
commit
good
without
premeditation
,
and
,
like
unto
stormes
that
accidentally
conduct
the
Ship
into
her
Port
,
they
guide
us
to
Vertue
intending
to
turn
us
into
a
contrary
Path.
No
man
in
his
right
mind
will
conclude
venims
to
be
wholsome
for
having
removed
a
sick-mans
distemper
;
and
he
that
would
be
an
approver
of
Tyranny
in
a
Kingdom
because
it
hath
suppressed
seditions
reduced
the
People
to
subjection
,
united
different
Interests
,
and
banished
rebellion
and
disorder
from
the
bowels
of
the
State
,
would
no
less
contradict
the
rules
of
Policy
then
the
dictates
of
Reason
.
We
see
some
Physicians
who
expel
one
evil
by
another
,
who
Cure
an
Ague
with
Poison
,
and
dissipate
the
Pestilence
by
sweating
which
often
procures
it
,
and
who
allay
the
smarting
pain
of
the
Gout
with
medicaments
more
proper
to
augment
the
torment
.
A
Feaver
did
once
so
inflame
the
brain
of
a
General
that
it
made
him
undertake
the
Conquest
of
a
Kingdom
,
which
in
his
sober
mind
he
durst
not
have
thought
on
;
and
in
the
late
Wars
with
Flanders
,
France
had
a
Mareshal
who
was
seldom
in
action
without
first
having
liquored
his
resolutions
either
for
life
or
death
.
But
who
shall
believe
that
these
several
sorts
of
cures
or
undertakings
can
turn
us
to
accompt
;
and
that
it
is
not
more
advantageous
to
man
to
bannish
then
entertain
such
methods
for
his
Conduct
?
It
is
a
great
unhappiness
to
find
no
cure
but
in
distempers
&
to
be
obliged
for
the
recovery
of
health
,
to
have
recourse
to
destructive
remedies
.
That
man
would
be
suspected
of
folly
that
should
counsel
the
Mariners
to
set
sail
in
a
hurry-Cane
,
and
go
about
to
perswade
them
that
to
make
a
prosperous
Voiage
,
they
must
stay
for
Storms
and
Tempests
.
But
they
that
would
render
Passions
so
necessary
to
man
are
not
more
unreasonable
,
they
furnish
him
with
rebellious
Aids
,
who
violently
oppose
his
Authority
,
Ministers
of
State
who
contemn
his
Power
,
and
treacherous
guids
that
prove
as
bad
Commanders
as
common
Souldiers
.
Nature
has
sufficiently
armed
us
in
giving
us
the
weapon
of
Reason
,
and
I
know
not
that
we
can
call
Passions
to
our
assistance
without
equally
accusing
her
of
imbecillity
and
blindness
:
for
which
way
so
ever
we
consider
our selves
we
must
be
deemed
miserable
Creatures
,
if
we
cannot
be
safe
without
the
help
of
our
adversaries
,
and
if
we
must
undertake
no
enterprize
but
with
Squadrons
of
Mutineers
who
dare
to
dispute
all
our
Commands
.
For
to
judg
of
their
malignity
by
their
effects
,
and
to
learn
from
their
operations
the
confusion
of
their
nature
,
if
we
be
willing
to
succour
our
friends
in
their
streights
and
if
we
know
by
what
we
learn
in
natures
School
that
we
are
bound
to
relieve
our
Parents
in
want
,
This
discourse
runs
the
Peripateticks
into
despair
,
and
the
strength
of
Senecas
arguments
is
to
them
so
irresistable
that
they
are
constrained
to
have
recourse
to
Logical
distinctions
,
to
arm
themselves
against
his
assaults
.
For
though
they
agree
with
us
that
the
excess
of
Passions
is
dangerous
,
that
they
cannot
be
employed
without
loss
of
liberty
,
and
,
that
we
cease
to
act
as
men
when
they
get
possession
,
yet
they
affirm
them
to
be
useful
if
moderated
,
that
they
may
be
formed
into
Vertues
if
we
know
how
to
manage
their
humors
,
and
that
it
is
sufficient
to
render
them
profitable
to
us
,
if
we
do
but
correct
that
fury
which
accompanies
their
violent
comportment
,
that
Physicians
prepare
poisons
and
venims
,
and
as
nature
qualifies
the
disposition
of
the
Elements
,
it
is
the
work
of
morality
to
reduce
Passions
to
a
mediocrity
,
and
stripping
them
of
their
extravagant
temper
to
convert
them
into
wholsom
motions
fit
for
our
service
.
What
have
you
said
ignorant
Philosophers
?
In
what
School
have
you
been
taught
that
nature
is
impotent
,
if
she
take
not
Passions
to
her
assistance
?
A
wise
man
must
as
well
be
without
Passions
as
free
from
Vices
,
and
exempt
from
that
which
may
render
him
miserable
,
as
from
that
which
may
make
him
guilty
.
If
small
offences
disturb
his
Conscience
,
Passions
,
how
much
soever
moderated
,
interrupt
his
rest
;
if
inflammations
hurt
his
sight
defluxions
weaken
it
,
if
the
Lethargy
stupify
his
Senses
,
the
fumes
which
assault
his
Brain
disorder
him
,
and
if
extravagancy
succeed
the
height
of
Feavers
,
weakness
is
always
left
behind
when
their
fits
are
abated
.
So
that
as
to
Judg
of
a
sound
body
all
infirmities
must
be
removed
from
it
,
likewise
all
Passions
must
be
banisht
from
the
Soul
to
make
Judgment
of
her
Tranquillity
.
Discourse
VI.
That
no
Man
is
more
miserable
,
than
he
that
is
subject
to
Passions
.
I
Never
well
apprehended
how
human
Policy
could
lawfully
authorize
subjection
,
seeing
she
is
so
irksome
;
and
how
Aristotle
could
render
her
natural
,
since
all
men
so
much
detest
her
.
Those
that
first
laboured
to
introduce
her
into
the
world
saw
their
designs
opposed
by
all
the
Nations
of
the
earth
,
and
they
were
taught
to
their
cost
,
that
Subjects
were
not
to
be
acquired
without
becoming
their
Tyrants
or
their
Slaves
:
The
Romans
could
not
endure
her
in
their
government
,
Those
to
whom
servitude
is
irksom
may
apply
themselves
to
flight
for
their
deliverance
,
and
forsaking
the
Masters
whom
they
serve
,
betake
themselves
to
Countries
where
their
pursuits
cannot
reach
them
:
if
the
persons
with
whom
they
live
be
difficult
,
or
if
the
Law
of
the
place
admit
no
Affranchizement
,
they
may
remove
into
another
,
and
seek
that
liberty
in
foreign
Dominions
which
they
could
not
obtain
in
the
Land
of
their
nativity
.
But
they
who
serve
Passions
carry
always
their
masters
with
them
,
into
what
part
of
the
world
soever
they
travel
they
cannot
hide
themselves
from
them
,
and
so
unhappy
is
their
condition
,
that
they
cannot
sheer
clear
of
them
without
danger
of
sinking
their
Vessel
.
If
they
abandon
their
habitations
,
if
they
throw
themselves
into
the
arms
of
Princes
for
protection
,
and
if
all
the
Provinces
they
pass
thorough
,
be
so
many
Sanctuaries
and
places
of
freedom
,
yet
are
they
shackled
,
they
carry
their
fetters
with
them
,
they
remain
slaves
even
in
the
very
bosom
of
Liberty
,
and
the
Tyrants
under
whose
command
they
are
listed
are
so
outragious
,
that
they
spare
them
as
little
abroad
as
at
home
.
All
that
pleases
the
sense
stir
up
their
Grief
,
and
that
which
would
cure
a
sick
man
,
is
matter
of
their
punishment
.
For
if
in
their
Travels
they
observe
spacious
Countries
,
if
they
measure
the
height
of
Hills
,
if
they
fix
the
Eye
upon
the
current
of
Rivers
,
if
they
contemplate
the
Flowers
of
pleasant
Meadows
,
and
meet
nothing
in
their
way
but
what
imploys
or
diverts
their
Fancy
,
they
rather
charm
than
heal
their
Torments
,
and
do
not
so
much
deceive
their
thoughts
as
their
eyes
and
ears
.
By
an
unhappiness
that
shews
the
misery
of
their
condition
,
they
often
convert
their
Remedies
into
Poisons
,
and
change
the
Objects
of
their
divertisements
into
subjects
of
their
Grief
.
The
sight
of
remote
Lands
puts
them
in
mind
of
their
own
Countreys
,
the
Cities
through
which
they
pass
represent
them
the
places
where
they
began
to
suffer
,
the
Inhabitants
seem
to
discourse
of
the
passages
of
their
former
life
,
the
things
and
beauties
they
find
there
awaken
their
desires
;
and
although
they
are
far
removed
from
all
that
can
anoy
them
,
they
forbear
not
to
conceive
Love
,
Hatred
,
Joy
and
Grief
.
What
greater
Punishments
can
be
inflicted
upon
Criminals
than
to
expose
them
to
the
Will
of
so
many
Tormentors
?
From
these
two
Examples
it
is
not
hard
to
conclude
,
that
Passions
debase
us
,
that
we
cannot
treat
with
them
without
becoming
their
slaves
,
and
that
we
must
of
necessity
renounce
our
liberty
when
we
obey
such
insolent
Masters
.
To
prevent
then
this
shameful
servitude
,
a
wise
man
must
take
Reason
into
his
Counsel
,
he
must
stay
till
she
has
examined
the
Nature
of
the
Objects
that
present
themselves
before
he
let
in
Love
or
Hatred
;
and
he
must
conclude
nothing
touching
their
perfections
or
defects
,
till
this
Sun
have
inlightned
his
Will
,
and
have
approved
or
forbidden
the
pursuite
.
Discourse
VII
.
That
a
Wise
man
may
live
without
Passions
.
I
Wonder
not
that
man
should
be
so
miserable
,
since
he
himself
is
a
Conspirator
against
his
own
Felicity
,
since
he
makes
vanity
of
augmenting
natures
defects
,
Although
the
Authors
of
this
Doctrin
be
to
me
very
venerable
,
and
though
the
opinion
which
they
maintain
be
approved
by
all
Christians
;
nevertheless
,
I
perswade
my self
that
they
will
not
absolutely
deny
to
allow
me
,
that
we
derive
not
all
our
defects
from
his
crime
,
that
we
may
as
well
bewaile
the
perfections
which
we
still
retain
as
those
we
have
lost
,
and
that
we
find
orderly
motions
in
our
Bodies
which
are
rather
arguments
of
the
Excellency
of
the
Soul
then
the
defection
of
nature
.
Some
men
would
be
innocent
if
Heaven
had
not
honoured
them
with
favors
,
their
rare
qualities
occasion
their
misery
,
they
are
poor
because
they
are
too
rich
,
they
run
themselves
into
dangers
by
being
too
much
enlightened
,
and
they
engage
not
in
Error
but
by
being
more
perfect
then
others
.
What
ever
renders
a
wise
man
accomplisht
makes
them
miserable
,
they
anticipate
misfortune
by
their
foresight
,
their
memories
call
to
mind
the
injuries
done
them
,
their
wits
are
busied
about
useless
or
hazardous
things
,
and
all
their
qualifications
become
pernicious
or
disadvantagious
.
To
augment
their
own
miseries
and
add
to
natures
defects
voluntary
errors
,
they
take
counsel
from
the
noise
of
the
People
,
they
regulate
their
lives
by
their
reports
,
they
act
but
by
their
example
,
and
they
approve
all
for
reasonable
that
hath
many
Approbators
,
and
not
that
wherein
truth
most
consisteth
.
Likewise
they
who
have
made
so
many
invectives
against
the
sin
of
our
first
Father
,
have
almost
depraved
the
whole
stock
of
man-kind
,
by
endeavouring
to
explain
the
most
difficult
Principle
of
our
Religion
;
and
have
taught
them
undesignedly
,
to
justify
their
defects
and
to
form
excuses
for
their
lewdness
.
For
if
that
inhumane
Father
,
say
they
,
have
bequeathed
us
death
with
our
being
,
if
he
have
made
us
Slaves
by
the
loss
of
his
innocence
,
if
the
Passions
which
arise
in
our
Soul
be
the
effects
of
his
Rebellion
,
if
they
be
as
inseparable
as
our
members
,
and
if
we
cannot
shun
their
Surprizals
but
by
the
aids
of
grace
;
who
shall
resolve
to
labour
their
Conquest
,
seeing
they
are
born
with
us
,
and
proceed
from
the
conjunction
of
the
Soul
with
the
Body
,
since
the
seeds
thereof
are
in
us
,
and
that
that
grace
to
which
they
have
recourse
,
is
a
bounty
which
God
only
bestows
upon
his
Favorites
?
To
avoid
then
all
these
complaints
it
must
be
owned
that
human
nature
is
not
so
depraved
as
they
describe
her
,
that
she
yet
retains
some
remains
of
her
purity
,
and
that
man
hath
still
a
power
to
combat
vice
,
follow
vertue
,
and
conquer
his
Passions
.
When
those
famous
men
that
laid
the
foundation
of
Romes
Empire
,
would
instruct
their
Subjects
by
their
precepts
or
reform
them
by
their
Laws
,
Also
I
am
of
Senecas
judgment
,
and
do
maintain
with
him
,
that
there
is
as
much
difference
between
the
Stoicks
and
other
Philosophers
as
between
men
and
women
:
Where
,
replies
he
,
is
the
freedom
of
the
wise
man
,
if
he
may
not
act
but
by
the
intermediation
of
his
Passions
?
If
he
be
obliged
to
fly
to
their
Counsels
,
and
if
he
must
borrow
of
them
all
the
forms
of
his
Government
?
Reason
is
unthroned
so
soon
as
she
admits
an
alliance
with
them
,
and
their
Communication
is
so
pernicious
to
her
,
that
she
cannot
lend
them
an
Eare
without
insensibly
mixing
with
their
Party
.
For
when
she
hath
once
admitted
them
,
they
do
what
they
will
,
and
not
what
she
permits
them
,
they
follow
their
own
inclinations
,
though
she
contend
for
the
Conquest
,
and
they
become
in
the
end
so
insolent
or
so
wild
,
that
they
violently
constrain
their
Soveraign
to
yeild
to
their
discretion
.
For
this
cause
he
judgeth
that
the
only
means
to
be
delivered
from
them
,
is
to
prevent
their
assaults
,
and
attack
them
before
they
threaten
,
and
according
to
the
Rules
of
Policy
,
provide
that
those
who
are
yet
but
forreign
Enemies
,
become
not
our
domestick
Tyrants
.
It
availes
not
his
Adversaries
to
fly
to
natures
imperfections
for
a
reply
,
and
to
say
that
Reason
is
become
blind
and
weak
,
since
she
suffered
her self
to
be
seduced
by
the
Serpent
.
This
reply
,
though
true
,
proves
nothing
in
morality
,
and
whatsoever
foundations
they
draw
from
Divines
to
support
it
,
yet
must
they
confess
that
it
makes
not
so
much
for
Reason
as
for
Faith
.
For
again
saith
this
wise
Roman
,
if
Reason
be
not
strong
enough
to
hinder
Passions
from
making
excursions
into
her
Dominions
,
how
will
they
have
her
to
keep
them
in
order
when
they
have
entred
her
Territories
?
If
she
sink
under
their
violence
when
she
is
disposed
to
expect
them
,
how
shall
she
be
able
to
give
them
Laws
when
she
is
become
their
Captive
?
And
if
she
cannot
repulse
Enemies
at
the
Gate
,
how
shall
she
repel
their
fury
when
they
have
gotten
possession
?
We
must
then
infer
either
that
a
wise
man
may
prevent
their
assaults
or
that
he
cannot
moderate
their
inclinations
,
that
he
can
hinder
their
sudden
swellings
,
or
that
he
cannot
stay
their
disorders
when
they
have
made
Head
.
Tranquillity
is
one
of
the
qualifications
of
a
wise
man
;
men
cannot
rob
him
of
it
till
he
change
his
condition
,
and
he
may
boast
of
happiness
so
long
as
he
preserves
it
:
but
Passions
violently
bereave
him
of
it
in
every
of
their
assaults
,
and
he
ceaseth
to
be
his
own
when
he
has
any
thing
of
dispute
with
them
.
He
is
their
Slave
without
being
conquered
he
mourns
in
opposing
them
,
and
he
is
constrained
to
part
with
the
most
precious
of
his
Benefits
,
so
often
as
he
takes
resolution
to
fight
them
.
For
be
they
never
so
well
moderated
they
cease
not
to
disturb
his
quiet
,
they
throw
dissention
among
the
Parties
that
compose
it
,
Vertue
is
so
delicate
in
this
point
,
that
she
could
never
yet
suffer
Passions
to
be
assigned
her
for
Companions
,
Truely
what
art
soever
hath
been
used
by
humane
prudence
to
allay
their
fury
the
method
of
reducing
them
to
Reasons
obedience
is
yet
to
seek
,
and
which
way
soever
they
be
considered
it
wants
Dexterity
to
subject
them
to
her
Empire
.
As
we
find
no
Animals
that
yeild
obedience
to
this
Soveraign
,
and
as
the
tamed
hearken
as
little
to
her
Counsels
as
the
wild
;
so
,
man
hath
no
Passions
that
will
obey
his
Commands
,
they
make
head
to
oppose
his
decrees
,
they
conspire
to
lessen
his
Authority
,
and
by
a
faction
as
unjust
as
insolent
,
they
dispute
the
Government
he
pretendeth
to
have
over
them
.
Their
nature
resembles
that
of
the
Tygre
and
Lyon
,
which
never
forsake
their
savage
humor
,
which
are
as
ravenous
in
the
House
as
in
the
Forrest
,
and
can
never
be
so
well
tamed
,
but
they
return
to
their
first
fury
when
least
suspected
.
In
fine
,
Passions
are
faithless
subjects
,
and
domestick
Enemies
,
with
whom
a
Peace
is
no
less
to
be
feared
when
War
and
persecution
.
But
to
return
to
my
matter
,
if
Passions
be
inevitable
,
and
if
all
our
prudence
be
too
weak
to
prevent
the
assaults
of
fear
,
the
attacks
of
grief
,
the
snares
of
Love
,
and
the
surprizals
of
Anger
upon
our
will
,
who
can
assure
himself
of
staying
their
Carreer
,
and
of
obliging
them
that
prepare
for
Battel
without
our
leave
to
proceed
no
farther
then
we
shall
direct
?
One
of
these
two
extreams
must
be
chosen
,
either
to
stiffle
them
in
the
Cradle
,
or
resolve
to
become
their
Slaves
:
to
give
them
Battel
before
they
make
head
,
or
resolve
to
surrender
our
liberty
:
to
deprive
them
of
means
to
gather
their
forces
,
or
take
up
a
resolution
to
submit
to
their
violence
.
For
as
those
things
which
stir
them
up
are
without
us
,
and
the
good
and
evil
which
they
respect
are
not
in
our
power
,
they
imitate
the
nature
of
the
objects
that
employ
them
,
they
encrease
according
to
the
causes
whereof
they
partake
,
and
they
become
more
violent
or
moderate
,
according
as
things
seem
pleasant
or
dissatisfactory
;
desire
redoubles
his
strength
when
hope
appears
of
his
Party
,
and
flatters
him
with
the
possession
of
the
benefit
he
hunts
after
.
Fear
is
augmented
when
the
apprehended
evil
shews
it self
with
more
then
ordinary
horrors
,
or
when
working
her
own
misery
,
she
describes
it
more
terrible
then
it
is
.
What
I
have
said
of
desire
and
fear
may
be
applyed
to
all
our
Passions
,
and
as
they
arm
without
our
command
,
and
the
objects
that
support
them
depend
not
of
us
,
it
must
be
confessed
that
it
's
not
in
our
power
to
bring
them
to
Reason
,
to
moderate
their
fury
,
or
hinder
their
running
into
excess
.
It
's
a
sort
of
folly
to
think
that
we
have
an
Enemy
at
our
command
whose
insolence
we
may
suppress
,
and
to
imagine
that
that
Governor
is
able
to
keep
Rebels
in
awe
,
who
was
not
prudent
enough
to
prevent
their
taking
up
of
Armes
,
putting
into
the
Field
,
and
forming
an
Army
to
offer
him
open
Battel
.
Although
this
arguing
be
bold
yet
it
is
unanswerable
even
in
Aristotles
opinion
,
and
they
that
would
enervate
it
must
have
recourse
to
their
own
weaknesses
to
lessen
its
force
.
They
say
it
is
very
difficult
for
a
man
to
gain
so
absolute
a
power
over
himself
,
as
to
command
all
his
inclinations
,
to
see
beautiful
Faces
,
and
to
be
insensible
of
love
,
to
look
upon
a
threatening
evil
,
and
not
to
fear
its
arrival
,
to
have
Treasures
laid
before
him
,
and
to
have
no
desire
to
them
,
to
be
injuriously
and
despitefully
used
,
and
not
to
let
Anger
arise
,
to
have
his
pleasant
Edifices
destroyed
,
his
Lands
violently
forraged
,
and
his
goods
plundered
,
and
he
not
afflicted
.
Such
favors
are
only
bestowed
upon
beatified
persons
,
we
must
be
separated
from
humane
commerce
to
obtain
them
,
and
we
must
mount
the
Heavenly
mansions
to
consider
the
glories
of
this
World
with
indifference
,
and
to
behold
all
the
revolutions
that
are
wrought
in
it
without
disturbance
.
If
this
Objection
be
the
chief
foundation
of
the
contrary
opinion
,
yet
is
it
not
very
strong
but
in
shew
,
it
reproves
our
practice
,
but
diminisheth
nothing
of
our
abillity
,
it
declares
the
faults
of
fools
,
and
hides
the
perfections
of
wisemen
,
and
without
survaying
mans
nature
,
it
excuseth
his
sordidness
and
considereth
not
his
advantages
.
Man
is
naturally
generous
,
he
hath
not
yet
attempted
any
thing
but
what
his
industry
hath
overcome
,
and
all
those
difficulties
which
the
Academia
opposed
to
his
undertakings
,
have
only
served
to
augment
his
glory
and
admire
his
courage
.
The
most
wild
and
savage
Passions
have
yeilded
to
his
power
,
and
all
that
fury
wherewith
they
were
animated
,
could
not
hinder
his
constraining
them
to
the
obedience
of
his
Laws
;
his
power
is
equal
to
his
will
in
this
point
,
from
his
own
courage
he
obtains
what
ever
he
desires
to
execute
,
and
all
his
faculties
are
so
subservient
,
that
he
hath
often
drawn
services
from
them
,
that
seemed
impossible
to
nature
.
Some
humorists
have
refrained
smiling
,
and
pursuing
their
resolution
have
banisht
from
their
countenance
that
pleasant
property
which
distinguisheth
us
from
other
Creatures
.
Temperance
hath
taught
others
to
suppress
their
appetites
,
and
hath
so
much
forced
their
own
inclinations
as
never
to
tast
Wine
.
Some
have
defended
themselves
against
the
violent
assaults
of
love
,
have
had
in
derision
all
those
pleasant
Faces
that
have
made
so
many
Idolaters
in
the
World
;
and
have
so
much
conquered
themselves
as
to
become
Masters
of
a
Passion
that
hath
all
men
for
Slaves
.
There
have
been
others
that
have
so
far
commanded
themselves
as
to
live
without
sleep
,
and
have
made
watching
so
familiar
to
them
as
that
they
have
not
been
seen
to
close
their
eye-lids
.
In
fine
,
man
is
absolute
in
his
Goverment
,
he
hath
not
undertaken
any
thing
which
he
brought
not
to
perfection
,
difficulties
have
discovered
his
strength
;
and
we
have
seen
nothing
so
irksom
which
he
hath
not
surmounted
when
he
joyned
perseverance
to
his
courage
.
The
labors
then
which
he
ought
to
imploy
to
gain
this
perfection
,
ought
not
to
divert
him
from
so
glorious
a
design
,
and
without
hunting
for
many
reasons
to
prompt
him
to
it
,
it
will
suffice
that
he
reflect
upon
his
own
life
to
be
taught
,
that
it
is
as
easy
to
Conquer
as
to
moderate
his
Passions
.
The
greater
part
of
his
actions
are
real
punishments
,
all
that
he
does
is
mixt
with
disquiet
;
and
I
know
not
but
it
might
be
more
easy
for
him
to
live
without
Passions
,
then
to
act
what
he
daily
performs
.
For
what
is
more
delightful
then
a
vertuous
vacation
,
and
what
is
more
toilsom
then
Anger
?
What
is
more
tranquil
then
clemency
,
and
what
more
turmoiling
then
cruelty
?
Continence
begets
content
,
but
Love
is
unsatiable
,
modesty
loves
to
be
at
quiet
,
but
desire
delights
in
trouble
,
humanity
is
quiet
,
but
confidence
is
ever
busied
.
In
fine
,
Vertue
is
treatable
with
sattisfaction
,
but
Passions
are
not
conversable
without
hazard
of
Conscience
rest
or
liberty
.
From
all
these
discourses
it
's
not
difficult
to
conclude
,
that
a
wise
man
may
be
without
Passions
,
since
they
are
not
natural
to
him
;
since
sense
and
opinion
are
their
springs
,
since
their
services
are
dangerous
,
and
that
he
cannot
employ
them
in
his
necessities
,
without
injury
to
his
liberty
or
courage
.