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OK   TUF. 
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PRINCETON,   N.  J. 
SAMUEL   AONEW, 

OK     PHILADELPHIA,     PA. 


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PRINCETON  •  NEW  JERSEY 


3:^57 


I    TT' 


Sir  George  Mackenzie's 


>Iorar  Effays. 


A 


ESSAYS 

UPON    SEVERAL 

Moral  SuhjeSts^ 

VIZ. 

The  Religious  Stoic. 


Solitude  preferr'd 
to  Publick  Employ- 
ment. 

Moral  Gallantry. 


The  Moral  Hiftory 
of  Frugality: 
With  its  Oppofite 
Vices. 

An  EfTay  on  Reason. 


By  Sir  Geokge  Mackenzie,  Kt- 


To   whicTi  is  Prefix'd  , 

Some  Account  of  His  Life  and  Writings. 
With  an   INDEX    to  the  Whole. 


LONDON: 

Printed  for    D.  Brown,  R.  Sare,  J.  Churchill^ 

J.  Nicholfon  ,   B.  Tooke  ,    and  G.  Strahan. 

M  DCC  XIIL 


r 


SOME 

ACCOUNT 

O  F 

Sir  George  Mackenzie. 

ISuppofe  there  is  the  fame  Curiofi- 
ty  in  Readers ,  as  there  alway^ 
hath  been  ,  to  know  as  much  as 
they  can  of  the  Perfon  vvhofe  Works 
they  periite  ;  efpecially  if  it  appears, 
by  what  he  has  left  behind  him,  that 
he  was  a  very  Ingenious,  Worthy 
Man.  And  therefore ,  fince  the 
W^ritings  of  this  Excellent  Perfon 
have  been  long  fince  made  Publick 
with  great  Approbation,  and  nothing 
of  his  Life  prefix'd  to  any  of  them, 
I  fhall  venture  to  fend  abroad  with 
A  3  this 


ij  Some  Account  of  the 

this  New  Edition  of  his  Moral 
Tradls,  fuch  an  Account  of  the  Au* 
thor  as  I  find  in  JVood's  AthencC  O.v- 
onienfes^  or  have  received  from  fome 
of  his  Acquaintance,  or  have  gather'd 
from  what  he  fays  of  himfelf  in  the 
following  Book. 

Sir  Georo;e  Machnzie  was  born  at 
Dundee  in  the  County  of  Angus  , 
1656.  His  Father  was  Simon  Mac^ 
Tienzie^  Brother  to  the  Earl  of  Sea^ 
forth  ^  and  his  Mother  Elizabeth  the 
Daughter  of  Dr.  Ayidre^  Bruce , 
Reftor  of  the  Univerfity  of  St.  An^ 
drezv.  He  was  fuch  an  early  Profi- 
cient in  Learning,  that  when  he  was 
about  Ten  Years  old,  he  had  read  his 
Grammar  and  the  bell  Claffick  Au- 
thors, fo  that  he  was  thought  fit  at 
that  Age  to  be  fent  to  the  Univerfity 
of  Aberdene.  There,  and  afterwards 
at  St.  Andre 'ws^  he  went  through  the 
Courfes  of  Logick  and  Philolbphy, 
under  the  Tuition  of  feveral  Emment 
Mafters  j  and  this  he  perform'd  be- 
fore 


Lip  of  the  Author'^  &c.  iij 

fore  he  was  quite  Sixteen.  In  the 
next  place,  he  turn'd  his  Thoughts 
with  great  Application,  to  the  Study 
of  the  Civil  Law  ;  for  which  Pur- 
pofe  he  traveird  into  France^  and 
fettled  himfelf  in  the  Univerlity  of 
Bourges  a  clofe  Student  for  about 
Three  Years.  After  this  he  return  d 
to  his  Native  Country,  and  became 
an  Advocate  in  the  Courts  at  Eden^ 
hurgh  ^  being  then  fcarce  Twenty 
Years  of  Age.  In  1661.  he  vi^as 
made  Choice  of,  to  be  an  Advocate 
for  pleading  the  Caufes  of  the  Mar- 
quefs  oiArgyle  :  His  next  Promotion 
was  to  the  Office  of  a  Judge  in  the 
Criminal  Court,  which  he  difchar- 
ged  with  great  Juftice  and  Integrity. 
This  raifed  him  fo  much  in  the  Eftecrti 
and  Favour  of  King  Charles  II.  that 
he  made  him  his  Lord  Advocate^and 
one  of  his  Privy  Council.  And  nor- 
withftanding  the  great  Trouble  and 
Moleftation  that  was  given  him  by 
the  Fanatick  Party,  yet  he  continued 
in  thofe  Places,  and  lidod  Steddy^ 
A  \  Fai.lhful 


iv  Some  Account  of  the 

Faithful  and  Juft  in  the  Opinion  of  all 
Loyal  and  Good  Men,  to  the  End  of 
this  Reign. 

When  King  "^ames  the  lid,  (the 
Vllth  of  that  Name  in  Scotland) 
who  came  next  to  the  Crown,  attem- 
pted to  take  away  the  Penal  Laws, 
requiring  the  CompHance  of  his 
Judges,  Sir  George  ftill  held  faft  his 
Integrity,  and  chofe  rather  to  quit 
his  Station  than  betray  his  Truft : 
Upon  his  Removal,  Sir  J'ohn  Dalrim^ 
j)le  was  put  into  his  Place.  But  it 
was  not  long  before  he  was  reftored,. 
and  continued  Lord  Advocate  and 
Privy  Counftllor  till  King  JVilliam  HI. 
made  a  Revolution  in  Scotland,  Up- 
on which  Change  of  Government, 
and  the  violent  Proceedings  of  the 
Kirk  Party,  fie  left  his  own  Country, 
and  retired  to  the  Famous  Univerlity 
oi  Oxford^  in  September^  1689..  ^^^^^ 
in  a  Congregation  of  Regents,  Junei, 
^690.  he  was  admitted  to  ituJy  in 
tlie  Publick  Library,  which  lie  much 
frequented  ail  that  Summer. 

In 


Life  of  the  Author^  &c. 

In  the  Spring  following,  we  find 
him  at  Lodgings  in  St.  jTaw^/s-Street, 
Weftminfler^  near  the  Royal  Palace  ; 
which  was  the  lafl:  Scene  of  his  Life 
in  this  World  ;  for  in  the  Beginning 
of  May  he  died  there,  much  lament- 
ed of  all  truly  Religious,  Loyal,  and 
Learned  Men.  From  thence  his  Bo- 
dy was  carried  by  Land  into  Scotland ^ 
and  after  it  had  lain  fome  time  in  the 
Abbey-Church  of  Halyrood-Houje  at 
Edenburgh^  it  was,  on  the  26th  of 
"^une  following,  buried  with  great 
State  and  Solemnity,  in  the  Francif* 
can  or  Grey^Fryars  Church-yard,  in  a 
Vault  there  made  by  himfelf,  with  a 
Cupulo  of  Freeitone  over  it. 

His  Funeral  was  attended  by  all 
the  Council,  Nobility,  Colleges  of 
Juftice  ,  Univerfity  ,  Clergy  ,  and 
Gentry ,  and  fuch  a  Concourfe  of  Peo- 
ple, as  was  never  fecn  upon  the  like 
Occafion.  At  the  lame  time  was 
falien'd  to  his  Cofiin  a  large  Infcripti- 
on   in  Latin  ;    Fart  of  which  runs 

thus TatricC  decus  ,  religtonis  Vin- 

dcs^ 


Vj  Some  Account  of  the 

dex^  Jiijlhice  fropugnator^  luris  Regit 
ajfertor  flrenuus  If)*  tndefeffus.  Collegii 
Juridici^  five  Juriffrudentiam  jummam^ 
five  elocjucntuim  esimiam^  five  in  inflru^ 
enda  Jiir  if  consult  or  um  Bibliotheca  cu^ 
ram^  <(sr  locupletanda  munificenttam  fpe* 
Bes ,  ornamentum  imprimis  iUuJire, 
Comitatis  exemplar^  eruditorum  Mccce^ 
nas  eritditijfimus^  omnibus  char  us  ^  ft 
per  due  Ilium  coUuviem  ep^cipias.  A  quo* 
rum  vtolentik  patriam  fatri^que  patrem 
cum  ore  tum  calamo  acerrime  vindtcavit^ 
virulentiam  jure  }^  jufliuk  temperavit^ 
ferociam  rationis  viribus  retudit^  ac 
tantum  non  domuit.  MonarchivC  Genius 
tutelaris^  fama^  eloquio  ^  morum  inte- 
^ritate^  fadis  to'  jcriptis  clarus^  Eccle^ 
jicc  ,  Kegi ,  Republic  ce ,  Liter  is  }S> 
Amicis  visit,  Maij  die  cHavo  ^  anno 
1 69 1,  iyi  'Domino  obiit  defideratilfmus, 
7.  e.  ^^  The  Glory  of  his  Councrcy^ 
^*'  the  Champion  of  Religion  /  the 
^^  Patron  of  Juftice^the  ftienuous  and 
^^  undaunted  Aflertor  of  the  Royal 
^''Prerogative.  He  was  a  fhining 
^^  Ornament  of  the  College  of  x'\dvo- 

^'  cate?^ 


hifr  of  the  Author^  &c.  vij 

^^  cates,  both  for  his  perfect  Know- 
^^  ledge  of  the  Law,  and  his  Eloquent 
^'  Pleadings ;    as  alfo  for  his  great 
^'  Pains  and,   Munificence  beftowed 
'^  upon  the  Library  there.     He  was 
"  a  Perfon  of  Angular  Humanity  ,  a 
*^  conftant  Encourager    of  Learned 
^^  Men,  and  had  the  Love  of  every 
^^  Body,  except  the  faftious  and  fedi^ 
^'  tious  Sort  of  People  ;  Whofe  Rage 
^^  he  oppofed  with  his  Tongue  and 
*^  Pen,  in  Defence  of  his  Prince  and 
'*  Countrey ,    curbing  their  violent 
'^  Spirits  with  the  ftriit  Reins  of  the 
*'  Law,  and  forcing  them  ,  for  the 
^^  moft  part ,  to  contain  themfelves 
^^  within  the  Bounds  of  Duty  and 
^'  good  Order.     He  was  zealoufly  af- 
^^  fefted  to  Monarchy  ,  entirely  de- 
^'  voted  to  the  Service  of  his  Church, 
"  his  King,  his  Countrey  ,  and  all 
^^  his  Friends.   He  lived  in  great  Re- 
"  putatlon  for  his  Eloquence,  Since- 
^}  rity ,   ftritt  Virtue  ,   and   learned 
"  Works  ;  and  was  much  lamented 
"  at  his  Death,  which  happen'd  on 

"  the 


viij  Some  Account  of  the 

"the    8th    oi' May  ^   in    the  Year 
"1691. 

He  was  a  Gentleman  of  a  Pleafant 
and  Ufeful  Converfation ;  but  a  le- 
vere  Oppofer  of   vicious  and  loofe 
Principles  in  whomfoever  he  found 
them  :  He  was  a  great  Lover  of  the 
Laws  and  Cuftoms  of  his  Country, 
regardlefs  of  Riches  or  Popularity, 
frugal  in  his  Expences,and  temperate 
in  his  Diet ;    A   Faithful  Friend,   a 
Loyal  Subjeft,  an  Able  Statefman,  a 
Conftant   Advocate  for  the  Clergy 
and  Univerfities,  and  a  zealous  De*- 
fender  of  Piety   and  Religion  in  all 
Companies.  His  Abilities  in  his  Pro- 
feffion  were  great,  which  he  never 
exerted  but  with  the  greateft  Integri- 
ty, being  a  Perfon  of  fl:ri£t  Honour 
and  Juftice  in  all  his  Aftions.     His 
Natural    Parts   were   extraordinary 
good,  which  he  improved  by  indefa- 
tigable  Pains  ,    and    made    himfelf 
thoroughly  acquainted   with  all  the 
beii  Writer?^   Ancient  and  Modern. 

The 


Life  of  v.^o  j^uthor^  &c.  ix 

The  Gayety  of  his  Fancy,  and  Ferti- 
lity of  his  Invention,  were  corre6Jed 
by  fo  exa£t  a  Judgment,  that  \vt  is 
copious  upon  all  his  Subjefts,  and  yet 
very  clofe  and  pertinent.  All  his 
Thoughts  are  clear  and  coherent, 
and  his  mod  ferious  Difcourfes  have 
fuch  Variety  of  Curious  Remarks  and 
Obfervations,  as  render  them  very 
pleafant  and  diverting. 

His  Virtuoso  or  Stoic  fliews  us  what 
folid   Fruits  his   green   and  tender 
Years  were  able  to  produce  :  For  he 
was  not  Five  and  Twenty  Years  old 
when  he  writ  it.     It  is  wonderful  to 
find  fo  young  a-Perfon  make  choice 
of  fuch  grave  and  weighty  Subjeds 
to  employ  his  Thoughts  upon  ;  and 
to  treat  them  with  fuch  Variety  of 
Learningand  Exaftnefs  of  Judgment. 
His  Obfervations  upon   Divine  and 
Human  Things  are  far  beyond  what 
one  would  imagine  him  capable  of  ma- 
king at  that  Age.  But  I  was  moft  fur- 
prized  at  theModefty  and  Piety  of  the 
good  Man,  when  I  read  that  Paffage 

in 


Some  Account  of  the 

in  hisChaptcr  of  the  Holy  Scriptures, 
f.  40,4.1.  '•'I  pity  {jays  /j^j thole, who 
'^  out  of  an  inadvertent  (^and,  as  they 
"  think,  finlefsj  Humour,  jeft  with 
*'  thefe  Divine  Truths ;  like  foolifh 
"  Children,  who  love  rather  to  fport 
"  with  their  Meat ,  than  eat  it. 
^'  Thefe,  tho'  they  intend  not  to  pro- 
^^  phane  Scripture,  yet  they  vilify 
"  it :  And  we  may  fay  of  the  Bible, 
"  as  of  taking  God's  Name  in  our 
"  Mouths,  which  muft  not  only  not 
"  be  done  upon  Defign  to  blafpheme 
"  and  defame  him,  but  muft  not  be 
"  taken  but  upon  Neceffity  ;  and  like 
^^  the  Shew-bread,  muft  be  ufed  on- 
''  ly  when  we  are  in  Straights.  I 
"  have  been  too  guilty  of  this  laft 
^^  Sin  my  felf ;  and  therefore  left  I 
"  fhould  make  no  Atonement,  I  have 
^^  rather  refolved  to  appear  before  the 
"  World  in  the  Duft  and  Sackcloth 
"  of  this  filly  Difcourfe,  a  Penance 
"  really  to  me  very  great".  This 
certainly  is  an  Inftance  of  Ingenuity, 
Piety,  and  Modefty,  very  uncom- 
mon 


Life  of  the  Authar^  &c.  xj 

mon  in  Young  Men  of  fuch  great 
Parts  and  Learning.  And  let  this 
fuffice  for  a  Tafte  of  the  Spirit  of  the 
Man,  which  is  indeed  all  of  a  Piece, 
Excellent  throughout,  as  the  follow- 
ing Effays  will  abundantly  teftify. 

Ayitony  Wood  in  his  Alheme  Oxonien- 
fes^  has  given  this  Catalogue  of 
Sir  George  Mackenzie^  Learned 
Works, 

1.  Aretina,  a  Romance^  8vo. 

2.  Religio  Stoici,  The  Virtuofo  or 
Stotch^  8vo.     Trmted  1 66^.   Edenb. 

3 .  Solitude  preferrd  to  Tublick  Em- 
ployment. 8vo.  Edenb. 

4.  Moral  Gallantry.    8vo. 

y .  A  Moral  7aradoic ,  maintaining 
that  it  is  e after  to  be  yirtuous  than  Vi- 
cious, 8vQ, 

6.  pleadings  in  fome  Remarhable 
C(^fes  before  the  Sup'eme  Courts  of 
Scotland.  4to. 

7.  Obfervations  upon  the  i%th  AB 
Qf  the  7jd  "Parliament  of  King  James 

the 


xij  Some  Account  of  the 

the  Vlth,  againfl  ^iffojitions  made   in 
^Defraud  of  Creditors.  8vo.         Edenb. 

8.  Of  the    LaisDS    and  Cufloms   of 
Scotland  ,  in    Matters  Criminal.  \to. 

1678.  Edeob. 

9.  Ohfervations  on  the  La^ws  and 
Cufloms  of  Illations  as  to  precedency ^ 
'With  the  Science  of  Heraldry  treated 
as  a  Tart  of  the  Civil  Law  of  Nati- 
ons \  "wherein  Reafons  are  given  for  its 
Trinciples  ,  and  Etymologies  for  its 
harder  Terms,  Fol.         1680.  Edenb. 

10.  Idea  Eloquentioe  Forenfis  ho- 
diernos  :  Una  cum  Aftione  Forenfi 
ex  unaquaque  juris  parte,  Se;^?.  1681. 

Edenb. 

11.  Jus  Regium  :  Or  the  jitji  and 
folid  Foundations  of  Monarchy  in  gene^ 
ral  •  and  more  efpecially  of  the  Monar- 
chy of  Scotland  ;  maintained  again fi 
Buchanan,  Naphthali^Doleman^  Mil- 
ton, Jf/c.  8vo.  1684..  London. 

This  Book  being  dedicated  and 
prefented  by  the  Author  to  thellni- 
veifity  of  0^w^,  the  Members  there- 
of affembled  in  Convocation^  9  "fune^ 

1684.. 


Life  of  the  Author^  &c.         xiij 

1^84..  ordered  a  Letter  of  Thanks  to 
be  fent  to  him  for  the  faid  Book,  and 
his  worthy  Pains  therein,  }s>c. 

12.  ne'Difcovery  of  the  Fanatick 
Tlotj  Fol.  1684* 

I  J.  Inflitutions  of  the  Laws  of  Scot^ 
land,  8vo.  1684* 

14..  Trocefs  againfl  Bayly  ^/ Jer- 
vifwood. 

15.  ^  DeJ^nfe  of  the  Antiquity  of 
the  Royal  Line  of  Scotland  ;  IVith  a 
true  Account  'when  the  Scots  "were  go- 
vernd  hy  Kings  in  the  Ifle  of  Britain^ 
8vo.  1685.  London* 

Written  in  anfwer  to  an  Hiftorical 
Account  of  Church  Government,to'c* 
publifhed  by  Dr.  JVilliam  Lloyd  Bi> 
Ihop  of  St.Afaph.  Siv  George's  De^ 
fcnfe  was  publiOied  in  the  latter  end 
of  ^une^  1685  >  ^^^  before  it  came 
out^  it  was  animadverted  upon  by 
Dr.  Edward  Stillingfleet  (  who  had 
before  feen  the  AiS.  of  it)  in  his  Pre^ 
face  to  his  Book  entituled  Cfigines 
BritamicvC^¥o\.      June*  1685.  Lon. 

16,  T'be   Antiquity  of  the  Royd 

fa)  L 


xiv  Some  Account  of  the 

Line  of  Scotland  farther  cleared  and 
defended^  againji  the  Exceptions  lately 
offered  by  T>r.  Stillingfleer,2>z  his  Vindi- 
cation of  the  BiJJ^op  of  St.  Afaph,  8w. 

1686.  Lond. 

1 7.  Ohfervations  upon  A3.S  of  Tar^ 
llament^  Fol.  1686.  Eden. 

18.  Qratio  Inauguralis  habita  E- 
denburgi  Id.  Mar.  1689,  de  ftrudtura 
Bibliotliecae  pure  Juridical,  &  hinc  de 
vario  in  jure  fcnbendi  genere,  Svo, 

1690. 

1 9.  Moral  Hiftory  of  Frugality.^  "with 
its  op fojite  Vices ^  8vo.        1691.  Lon. 

ao.  hnbecillitas  humanas  rationis. 
Alfa  in  Englifh,  ?>vo.  1690.  Lon. 

1 1 .  Vindication  of  the  Government 
of  Scotland  during  the  Reign  of  K. 
Ch.  II.  Alfo  the  Method  of  proceed- 
ing againjl  Criminals  c^nd  Fanatical  Co- 
yenants^  4to,  1691.  Lon. 

22.  Anfisuer  to  the  Scotch  Mini- 
Jlers  :  Being  a  Vindication  of  the  Tro^ 
feedings  againfl  Argyle.  Edinb. 

i:{,  'Di'fenfe  of  the  proceedings  of 
fhe  Tti'vj  Coiuicii  in  Scotland. 

*       '     "  ^4-.  Me- 


Life  of  the  Author^  Slc,  xv 

^•4.  Memorial  about  the  Bifbops  to 
the  Trine e  of  Orange ^  to'r. 

He  hath  alfo  (fays  Wood)  left  be- 
hind him  about  14.  MSS.  of  his  own 
Compofition,  which  in  good  Time 
may  fee  the  Light. 

Befides  his  Ingenious  Writings,  I 
have  feen  Two  other  Remains  of  this 
Worthy  Gentleman  .*  One,  a  Son  of 
his,  who  was  Gentleman  Commoner 
of  UniverJity-QoWQgt  in  Oxford  about 
Eight  or  Nine  Years  ago,  and  had 
the  Character  of  a  very  Sober,  vvell 
Accomplifh'd  Man  :  The  other ,  his 
Pidlure,  which  is  in  the  Hands  of  his 
intimate  Friend  the  Reverend  Dr. 
^harlett^  Mafter  of  the  faid  College^ 
to  whom  Sir  George  prefented  it. 


Th^ 


The  Contents  of  the 
Several  Treatifes. 

'Y'HB  Religious    Stoic  :    Or  a  Jhort  Dif 

•*•    courfe  on  fever al  Moral  Suhje^s.     With  a 

Friendly   Addrefs  to  the  Fanaticks  of   all 

Sorts.  Page  i, 

A  Moral  Ejfay  ,  Preferring  Solitude  to  Ptd- 

lick  Employment ,  and  all  its  Appanages  ; 

Juch  as  Fame  ,  Command ,   Riches ,  Flea^ 

fureSy  Converfation,  &c.  Page  89* 

Moral  Gallantry  :  A  Difcourfe  wherein  the 
Author  endeavours  to  prove^  that  Point  of 
Honour  (  ahJiraHing  from  all  other  Ties  J 
obliges  Men  to  he  P^irtuous*  And  that  there 
is  nothing  fo  Mean  (  or  unworthy  of  a  Gen» 
tleman  )  as  Vice.  To  which  is  added ,  A 
Conflation  againji  Calumnies,        Page  1 574 

The  Moral  Hijlory  of  Frugality  :  With  its 
oppofite  Vices^  Covetoufnefs^  I^iggardlinefs^ 
Prodigality,  and  Luxtify*  Page  185* 

Rcafon.  An  Ejfay,  Page  j(5i« 


THE 

Religious  Stoic  : 

Or,  A  Short 

DISCOURSE 

ON     THESE 

Several  Suhjecis. 

F  I  Z. 

Of  Atheifm.   Superftition.  World's  Creation. 

Eternity,  Providence,  Theology. 

Stridnefs  of  Churches.    Of  the  Scriptures. 

Of  the  Moral  and  Judicial  Law. 

Of  Monfters.    Of  Man  and  his  Creation. 

Of  the  Immortality  of  the  Soul. 

Of  Faith  and  Realbn. 

Of  the  Fall  of  Angels;  and  what  their  Sin  was. 

Of  Man's  Fall.    Of  the  Stile  of  Gemfis. 

Why  Man  fell. 
A  Refutation  of  the  AfJilnM-ies,  &c. 

W  I  T  H 

A  Friendly  Addreis  to  the  Fanatics, 
of  all  Sefts  and  Sorts. 

By  Sir  GEORGE    MACKENZIE. 

Te  men  of  Galilee,  why  fta»d  ye  gazing  up  hito  heanjm  Aft.  i .  1 1 . 

LONDON: 

Printed  in  the  Year  M  DCC  XI. 


i 


The  S  T  O I  C's    Addrefs 

l^ijthU  Church  may  he  notv  concluded  to  he  in  a  'very 
dijhmpered  Condition  ,  vvhen  its  Charity  waxeth  coldy 
and  its  "Zeal  hot,  beyond  what  is  due  to  either  ; 
and  thoje  fe'verijli  Fits  of  unnatural  Zeal,  wherewith  \ 
the  Church  is  troubled  in  its  old  and  cold  Age ,  he-  <4| 
tokens  too  much  that  it  draws  near  its  lajl  Te- 
riod. 

The  Incon/tderablenefs  likewife  of  our  Differences, 
and  Inconfidcratenefs  wherewith  they  are  purfued ,  indu- 
ces me  to  belie've  ,  that  the  Zeal  novf  A-la-mode,  is 
not  that  Holy  Fire  which  is  kindled  by  a  Coal  from  the 
Altar  ',  but  is  that  Ignis  fatuus,  or  Wild-fire,  which 
is  but  a  Meteor  pieced  up  of  malignant  Vapours,  and 
ts  obferved  to  frequent  Church-yards  oftner  than  other 
Threes. 

I  am  none  of  thofe  who  ack?iowledge  no  Temples_, 
hefides  thofe  of  their  own  Heads.  And  I  am  of  Opini- 
on ,  that  fuch  as  think  that  they  ha've  a  Church  within 
their  own  Breafts  ,  flwuld  likewife  believe  their  Heads 
are  Steeples  ,  and  fo  jhould  pro'vide  them  with  Bells.  I 
htlicve  that  there  is  a  Church  militant,  which,  like  the 
ylrk  ,  77ii^fl  lodge  in  its  Bowels  all  fuch  as  are  to  be 
fd'ved  from  the  Flood  of  Condemnation  :  But,  to  chalk 
out  its  bordermg  Lines  ,  is  beyond  the  Geography  of 
my  Religion.  He  was  infallible  who  compared  God's 
Spirit  to  the  Wind  that  bloweth  where  it  lift- 
eth  ;  we  hear  the  Sound  of  it ,  but  know  not 
whence  it  comes,  or  whither  it  goeth.  And  the 
Name  gra'vcn  upon  the  white  Stone  ,  none  knows  but 
he  who  hath  it.  Eli  concluded  Hannah  to  be  drunk, 
when  jhe  was  pouring  out  her  Soul  before  her  A  taker  : 
And  Elias  believed,  that  the  Church  ,  in  his  Days, 
was  fthitsd  to  his  own  Terfon  ;  and  yet  God  told  him, 
that  there  were  7000  in  Ifrael ,  who  had  not  bowed 
their  Knees  to  Baal  ."  IVhy  then  (liould  any  pri-vaie 
Cbriftian  deter7i'iine  magifhriaH,  ,  tb.rt  wherein  the 
greatef-  of  Vrophits  erred  ■'. 


to  the  FANATICS. 

TiJe  Reed  v^heren'hh  the  Temple  iv.ts  to  he  r/aa^ 
fttr'd  y  Rev.  ir.  2.  "ii^as  only  entrtifhad  to  av  An'j^el  -^ 
and  yet  he  had  not  in  CommiJJion  to  meafure  the 
Court  that  was  without,  b£caure  it  was  given 
to  the  Gentiles.  And  albeit ,  Rev.  7.  the  Num- 
ber of  the  Jews  vjho  were  faved  is  determined  ;  yet 
the  Number  of  Gentiles  is  left  indefinite ,  and  Jald 
to  he  nu7fiberlefs. 

There  is  nothing  more  ordinary ^  than  for  each  N!tlo7i 
to  confine  the  Church  within  themjelves.  And  in  that 
Nation  again  ^  one  Corner  will  have  themfel'ves  the 
Sandlum  Sanftorum  of  that  only  Temple  •  albeit 
our  Sa'viour  in  his  Gofpel  ajfures  us  ,  that  Mdn 
Jhall  come  from  all  Corners  of  the  World  ,  and  (it 
down  with  Abraham ,  Ifaac ,  and  Jacob.  And 
John  in  his  Revelation  tells  us ,  that  M:iltitudes  of 
all  Nat  ions  y  Kindreds  and  Families  ,  were  feen  follow- 
ing the  Lamb.  Upon  this  fame  Block  do  thofe  like- 
wife  fumble ,  who  put  the  Bolt  of  their  Unchari- 
tablenefs  upon  the  Gates  of  Hea'ven  ,  to  debar  whole 
Vrofejfionsj  fuch  as  Lawyers  and  Phyf  clans  ^  from  en- 
tring  in  thereat ;  notwithftanding  that  the  abo've-ci- 
ted  place  tells  us  j  that  there  7i> ere  only  1200  of  the 
"Tribe  of  Levi^  the  Briefi-chofcn  ;  and  the  like  Number 
■  was  pricked  in  the  Tribe  of  Judah,  the  Lajvgiver. 
A3.ron  the  Brief  did  mold  the  Golden  Calf ,  and  not 
Mofes  the  Judge  •  and  Korah  and  Dathan  were 
Levites  ,  and  yet  mutiny'd  againfi  their  Afjgi- 
ftrates. 

I  fay  not  this  to  difparage  that  Holy  FunHion  •  for 
none  Jhall  wijh  Aaron'^f  Rod  to  flourijJ]  more  thar/  my 
felf  •  and  ordinarily  ^  thofe  oi^ho  love  not  to  touch 
the  Lord  s  Anointed  ^  will  Ukewife  be  fure  to  do  his 
Prophets  no  harm  :  But,  I  fay  it  to  take  off  an  Afper- 
fion  which  hath  [taind  too  long,  and  too  unjultly,  thofe 
of  my  own  Profcfjion.  Is  not  the  Church  our  common 
Mother  ?  Albeit,  I  confefs,  Jhe  ps  Ukewife  their  Nurfe, 
in  a  more  partlcidar  vjay  ;  and  fmce  there  is  Heaven- 

A  5  h 


TheSTOICs    Addrefs 

ly  Manna  eiwugh  to  aliment  us  all,  -why  flwuU 
Chnllians  deny  to  admit  their  Brethren  to  an  etjual 
Partage  ? 

It  grie'ves  me  fore  to  fee  my  Mother ^  the  Church,  tor- 
tttrdy  like  Rebecca  ,  by  carrying  ftruggUng  Twins  in 
her  gained  Bov^els.     And  feeing  all  Christians  are  but 
pilgrims  here,  I  admire  that  thofe  Pilgrims  fiould  leave 
ojf  to  journey,  andfiandskirmijhing  and  fighting  with 
all  Juch  as  ivlH  not  traijel   their  Road.     And  albeit  we 
acknowledge,  that  the  Spirit  of  God  takes  pains,  and  is 
fuffcimt  for   leading  all  Men  in   the  way  wherein  they 
jhoitld  walk  ;  yet  we  mufl  compel  them,    as   if  either 
He  needed  our  help,  or  we  refolded  to  fiiare   with  him 
the  Glory  of  their  Converfion.     Thus  God  (  who  loves 
us  all  infinitely  better  than  any  one  of  us  doth  another  ) 
leaves  tis,  upon  our  own  haz,ard,  a  freedom  in  our  choice, 
albeit  we  poor  Mifcreants  compel  one  another  ,  denying 
to  our  Fellow-creatures  that  Freedom  which  he  allows  all 
the  Creation.     I  ovijl)  we  would  confider  how  each  Man 
eats,   drinks,  cares  for  his   Family,  and  performs    all 
common   Duties,  rationally  enough  without  any   Com- 
pulfion  ;  and  yet,  in  the  Affairs  of  Religion,  wherein 
Joiibtlcfs  Man  is  led  by  a  fir  more  infallible  Affif^ance, 
there  are  many  Slips  committed   daily   and  g^ofly,  not- 
withfianding  all  Pains  taken  a?id  Force  ufed  by  one  Man 
towards  another.      Thus  it  fares  with  us  as  ivith  Pati- 
ents, whom  when  the  Phyfician  flints  to  a  narrow  Dyet, 
then  they  loath  even  that  Food,  which  their  unreined  Ap- 
petite would  never  Lcve  rejected.     And  this  makes  me 
apt   to  believe,  that  if  Laws  and  Law-givers  did  not 
mflkc  Heretics  vain,  by  taking  too  much  notice  of  their 
Extravagancies,  the  World  jhculd  be  no  more  troubled 
•^'ith  theje^  than  they  are  with  the   Chimera^s  of  Al- 
chymi{ts<7»^PhiIorophers.     And  it  fares  with  them, 
an  with  Tops,  which,  bow  long  they  are  fcourged,  keep 
foot  az-d  run  plea fantly,  bat  fall  how  foon  they  are  neg- 
iccicd  and IcU  to  :hf?/i''ilz'f-s. 


in 


to  the  F  A  N  A  T  I  C  S. 

In  order  to  which  it  was  wittily  ohfervedby  our  great 
King  James  the  Sixth,  that  the  Puritans  of  his  Age 
firove  with  him,  and  yet  ceded  at  firfiy  in  a  Difference 
between  them  and  the  Shoemakers  of  Edinburg  ;  For, 
not  only  fleafes  it  their  Humour  to  contend  where  they 
gain  Honour  and  can  lofe  none,  but  likewife,  by  contefi- 
ing  with  Monarchs ,  they  magnify  to  the  People  their 
pious  Courage:  affuring  the  World,  that  fuch  Attempts 
require  a  particular  AJJifiance  from  Heaven ;  and  when 
their  jangling  hath  extorted  feme  Concefjions  from  the 
JMagifirate,  (as  ordinarily  it  doth^  then  they  frefs  that 
Succefs  as  an  infallible  Mark  of  the  Jure-divinofhip 
of  their  Quarrel.  Albeit,  I  confefs,  that  when  thefe 
not  only  recede  from  the  Canoniz,ed  Creed  of  the  Church, 
but  likewife  incroacb  upon  the  Laws  of  the  State,  then, 
as  of  all  others,  they  are  the  mofi  dangerous  ,  fo,  of  all 
others,  they  jloould  be  mo jt  fever ely  punijljed. 

Opinion,  kept  within  its  proper  Bounds,  is  a  pure  A^ 
of  the  Mind  :  And  fo  it  would  appear,  that  to  punijh  • 
the  Body  for  that  which  is  a  Guilt  of  the  Soul,  is  as  un- 
jufi  as  to  punijh  one  Relation  for  another.  And  this 
blood'thirfiy  Zeal,  which  bath  reigJted  in  our  Age,  fup- 
pofes  our  mofi  merciful  God  to  be  of  the  fame  Temper 
with  thofe  Pagan  Deities,  who  defired  to  have  their  Al- 
tars gored  with  Blood  ;  and  being  Devils  themfelves, 
delighted  in  the  Deflrutiion  of  Men  :  Whereas  the  Al'- 
mighty,  who  delights  not  in  the  Death  of  a  Sinner,  but 
rather  that  he  ^jould  repent  and  live,  hath  left  no  War- 
rant upon  holy  Record,  for  perfecuting  fuch  as  dijfent 
from  us  :  But  even  then  when  He  commands  that  the 
Prophets,  who  tempt  other  to  Idolatry,  JJjould  be  Jlain  ; 
yet  fpeaks  He  nothing  of  punijlnng  of  thofe  who  are  fe- 
duced  hy  them.  And  why  Jhoald  v^e  jJiew  fo  much  Vio- 
lence in  thofe  Things,  whereof  we  can  jliew  no  certain 
Evidence  ?  as  ordinarily  we  camtot  in  circumfundamen- 
tal  Debates.  Are  we  not  ready  to  condemn  to  day,  as 
Fanatic  ,  what  yefierday  was  judged  Jiire-divino  ? 
And  do  not  even  thofe  w>ho  perfecuted  others  for  their  O- 

A  4  pinions f 


The  S  T  O I  C's    Addrefs 

pinion/^  admire  "why  they  JhouU  he,  t4pon  that  fcore^  Per- 
fecuted  them j elves  ?  So  that  {Victory  defending  uPen  E- 
'vent  )  ii'e  legitimate  the  Terfecutlo7is  to  be  ufed  by  c- 
tbers  again Ji-  our  J  elves  ,  by  the  Terfeciitious  ufed  by  our 
fellies  againfi  others.  Our  Saviour  forbids  m  to  f  luck 
up  the  Tares  ,  lefl  the  Wl^eat  be  pulled  up  with  it ;  and 
how  can  the  moft  pious  Perfecutors  know^  that  the  Saints 
are  not  deftroyed  with  the  Sinners  ? 

Jt  is  remarkable  ,  that  our  Saviour  di farmed  z.ealous 
Peter,  (ven  when  he  was  ferving  Him  in  Pofon,  in 
hts  greatefi  Straits,  ahd  agaijijf  the  mojl  profligate  of  his 
Enemies  J  the  Jews  .'  And  that  to  prevent  the  irregular 
Zeal  J  even  of  the  firfi  and  be  si  ofchriflians,  the  Blcf- 
fed  ApoHleSy  their  divine  Mafler  thought  it  fit  to  arm 
them^  not  with  Swords,  but  with  Scrips  ;  and  to  root 
out  of  their  Hearts  all  Thoughts  of  Violence,  did  oft  in-- 
culcate  to  them,  that  his  Kingdom  was  not  of  this  JVorld ; 
convincing  them  by  an  excellent  Argument,  That  he  had 
no  need  of  A^ms,  or  Armies  •  for  elfe  he  could  have 
commanded  Thoufands  of  Angels.  Did  ever  God  com- 
mand the  Jews  to  war  againfl  any  neighbouring  Nation 
hecaufe  they  were  Pagans,  (a^uarrel  which  would  have 
lafied  till  all  the  IVorld  had  been  con/^uered.)  Or  ,  did 
cur  Saviour  leave  in  Legacy 'to  his  Servants  ,  that  they 
pjou  Id  force  others  to  turn  Profelytes  ?  which  doubt  lefs  he 
had  done,  if  he  had  nfolved  to  allow  fuch  a  rude  mean 
of  Converfion.  All  which  makes  me  admire,  why,  in 
our  late  Troubles,  Men  really  pious,  and.naturallyfober, 
could  have  been  fo  tranfported,  as  to  deftroy  whom  they 
could  not  convince  ;  and  to  perjuade  thofe  who  were  con- 
vinced, that  Religion  obliged  them  to  deflroy  others. 

My  Heart  bleeds  when  I  covfider  how  Scaffolds  were 
died  with  Chrifiian  Blood,  and  the  Fiehls  covered  with 
the  C.ircajjcs  of  tnurthered  Chriflians  ;  and  it's  proba- 
ble, that  there  were  more  damned  by  unprepared  Deaths, 
in  the  Fields,  than  were  faved  by  peeping  Sermons  in  In- 
fsndiafy  Churches  :  And  in  this  I  admire  the  Clemency 
cf  our  Royal  A'lifier,   who,  albeit  his  Caufe  was  more 


to  the  FANATICS. 

jtij}-  than  theirs,  alheh  he  mi^ht  have  convinced  them 
by  obtruding  to  them  their  own  Practices  ;  yet,  hath  ra-r 
ther  chofen  to  command  with  his  Scepter  than  his  Sword. 
But,  if  the  Glory  of  God  were  the  Mark  at  v^hich 
thefe  do  level,  why  befiow  they  not  their  Zeal,  rather  in 
converting  [uch  as  Jcarce  know  or  acknowledge  that 
there  is  a  God  ?  And  why  are  they  more  ejiraged  againfi 
thofe  who  agree  with  them  in  moji  thijigs,  than  theje 
who  dijjent  fi'om  them  in  all  ?  Take  not  Chriftians  more 
fains  to  refute  one  another,  than  to  convince  Gentiles  ? 
And fi and  not  fome  Epfcofifis  and  Presbyterians  at 
greater  Difiance,  than  either  do  7i'ith  Turks  and  Pa- 
gans ?  And  to  evidence,  that  rather  Humour  than  Pie- 
ty occajions  our  Difference,  we  fnay  eafily  perceive,  that 
the  meaner  the  SubjeB  is,  the  Heat  ts  always  the 
greater. 

If  I  had  ever  known  fo  much  as  one  whofe  Faith  had 
been  the  Trophy  of  a  Debate  ,  IJljould  allow  of  Debates 
in  A4atters  of  Religion  :  But  feeing  Men  camwt  be  con- 
vinced by  Miracles,  it  were  ridiculous  to  prefs  Converf- 
on  by  Arguments.  All  the  Divines  in  Europe  could 
not  prefs  the  bef  founded  of  their  controverted  and  pole- 
mic Truths, with  fo  much  Scripture,or  fo  many  Miracles 
as  our  bleffed  Saviour  did  his  ownDivinity(which  is  the 
Foundation  of  all  Truths  :  )  And  yet  the  Je WSj  and  al- 
inofi  all  the  World  befides,  flghted  this  infallible  Do" 
Brine.  And  to  evidence  that  there  is  a  Seafon  of  Grace, 
independent  from  Arguments,  did  not  many  Thoufands 
turn  Profelytes  at  Peter'j  Sermon,  whom  all  our  Savi- 
onr^s  Homilies  and  Miracles  could  not  perfuade  ?  If 
0726  Jhould  fay  ,  that  the  Tefiimony  of  a  few  Fljhermcft 
jl)ould  not  be  believed  In  a  matter  of  jo  ^reat  Confer 
quence,  as  is  the  Salvation  of  the  whole  IVord ;  efpe-^ 
cially  when  they  did  depone  as  IVitnejJes  ,  in  a  matter 
wherein  both  their  Honour  and  Livelihood  was  concern^ 
ed^  might  not  this  ftagger  fome  mean  Chriftians  ?  And 
yet  I  believe  thefe  Truths  fo  much  the  more,  becaufe  fucb 
as  thefe  were  its  ft<'ft  Afjcrters  ',  for  ,  certainly  it  is  one 


The  stoic's  Addrefs 

of  the  greatefi  of  Miracles,  that  fo  few  y  and  fo  illite- 
rate Terfons  were  able  to  convince  the  whole  World. 
ThM  we  fee,  that  one  may  account  that  a  A  tirade, which 
Another  looks  upon  as  a  Folly  ;  and  yet  none  but  God's 
Spirit  can  decide  the  Controverfy.  Matters  of  Religion 
and  Faith,  rejembling  fome  curious  Piclures  ,  and  Op- 
tick  Vrifms,  which  jeeru  to  change  Shapes  and  Colours, 
according  to  the  jeveral  Stances  from  which  the  Afpicient 
views  them. 

The  Balance  of  our  yudgwents  hath  catched  fuch  a 
Bruife  by  Adam'/  Fall,  that  jcarce  can  we,  by  them, 
know  the  weight  of  any  Argument.  But,  which  ts 
worje,  there  is  as  great  a  defeti  in  our  partial  weighing 
as  in  the  Scales  themfelves  :  For,  when  we  take  either 
the  pro  or  con  of  any  Controverfy  into  our  Patronage, 
•we  throw  always  in  Arguments  into  that  Scale  where- 
in our  own  Opinion  lies  *  without  ever  taking  leifure 
to  conclude  what  may  be  a  Hedged  for  the  antipode  Propo- 
fition  :  And  thtn,  when  we  receive  an  Anfwer,  our  In- 
vention is  bufied  ,  not  in  ponderijjg  how  much  Convicli- 
cn  it  hath  in  it,  but  by  what  fight  it  may  be  anfwered  ; 
and  th/zs  either  Pajfon  ,  Interejl  or  freejue?it  Aieditation, 
are  fill  the  Weights  which  caf  the  Balance. 

This  fery  Zeal  hath  likewije  made  another  Pimple 
fajli  out  ijt  the  Face  of  the  Funatick  Church,  and  that 
is,  a  Conceit  that  the  Saints  have  the  only  Right  to  all 
God's  Creatures ,  the  Wicked  being  only  UJurpers,  and 
not  Afafhrs  of  them  :  But  I  have  heard  this  Opinion 
( fo  bcajHy  is  it  )  confuted  by  Balaam'/  Afs',  who 
could  tell  its  Mjfter ,  Am  not  1  thine  own  Afs  ? 
When  Aaron  and  the  People  did  Covenant  without 
Mofcs  ,  then  every  Mtn  did  bring  his  Ear-rings  to 
make  up  the  Gclden  Calf.  And  we  have  lived  in  an 
Age,  wherein  we  have  (een  our  Countrymen,  like  the 
Chaldeans,  take  the  Furniture  both  of  the  Temple,  and 
of  the  King's  Houje,  and  carry  them  away  to  their  Ba- 
bylon of  Confujlons  •    and  in  an  Age',    jiht^rein  lobtr 

MiH 


to  the  F  A  N  A  T  I  C  S. 

Men  were  forced  to  lend  Money  ,  to  buy  for  their  oivn 
Arms  the  heavy  Shackles  of  Slavery  ^ 

TantumReligio  potuit  fuadere  malorum. 

Religion  douhtlefs  aims  at  Two  great  Deftgns  j    one 
is  like  the  firji  Table  ,    to  prfuade  us  to  adore  God  Al" 
mighty  •    another  is  to  ferjuade  us  ^  like  to  the  Second 
Tahlcy  to  love  our  Neighbour j  and  to  be  a  Mean  to  fet- 
tle all  thefe  Jealoufes,  and  comfejce  all  tbefe  Animo- 
(ities  which  Interefi  might  occajion   :  And  this  appears 
by  the  Doxology  jubilied  by  the  Angels  at  our  Saviour  s 
Birth  ;   Glory  to  God,  and  Peace  and  Good-will 
towards  Men.       And  therefore  ^    as    every    private 
Chrifiian  Jfjould  be  tolerated  by  his  Fellov-'-Subjetls  y    to 
workup  God  inwardly  according  to  his  Conjcience ;    Jo 
all  Pwuld   confpire   in    that    Exterior    Uniformity    of 
Wor^ipy   which  the  Laws  of  his  Country  enjoin.     The 
frfi  Remark  which  God  made  of  m  after  the  Creation^ 
was  y    that  it  was  not  fit  for  man  to  be  alone  ; 
there  VJas  only  one  Ark  amon^fi  the  Jews  by  God's  own 
Appointment.     And  feeing  the  Gofpel  terms  the  Church 
Cbrifl's   Spoufe  ,    it  were  abjurd  to  think  that  He  will 
divorce  from  her  upon  every  Error  or  Efcafe  ;    efpecially 
feeing  hps  blejjed  Mouth  hath  told  m  ,    that  under  the 
Gofpel  it  is  not  laivful  to  divorce  upon  all  Occafions  ; 
and   if  He  will  not  for  thefe  deny  her  to  be  His  Spouje, 
jmich  lefs  jliould  we  deny  her  to  be  our  Mother.     May 
not  one,  who  is  convinced  in  his  Judgment  that  Mo^ 
narchy  is  the  befi  of  Governments,   live  happily  in  Ve- 
nice or  Holland  ?     And  that  Traveller  were  abfurd, 
who   v^ould  rather  fojuabble  with  thofe  amongfi  whom 
he  fojourns  ,    than  obferve  thofe  Rites  and  Solemnities 
which  are  required  by  the  Laws  of   the  Places  where  he 
lives  ?    TVhat  is  once  fiatuted  by  a  Law,   we  all  confcnt 
to  J    in  chufng  Commijfioners  to  Reprejent  us  in  thefe 
Parliaments  where  the  Laws  are  made  •    and  fo   if 
they  ordain  us  to  be  decimated ,    or  to  leave  the  Nation 

if 


The  stoic's  Addrefs',  be. 

if  ire  conform  not ;  ti'e  cannot  fay  ^  when  that  L/tw 
ts  put  to  Execution  ,  that  we  arc  opprefs*d  ;  no  wore 
than  vfe  could  complain  ,  if  one  did  remo've  m  legally 
from  thofe  Lands  which  he  purchajed  from  our  Tntflee, 
2i'hoM  we  had  empower  d  to  fell  it. 

As  David  faid  to  Saul ,  i  Sam.  26.  20.  Why 
went  the  King  out  to  catch  a  Flea  ?  So  may  I 
fay  to  cur  great  Divines  ^  Why  contra  vert  they  about 
Shadows  ?  Is  it  fit  that  Chriftians  ,  who  find  it  too 
great  a  'Task  to  gcvern  their  private  Souls y  fijould  be  fo 
much  concerned  how  the  Church  is  governed  by  others  ? 
Whereforey  feeing  many  have  beerffaved  v->ho  were  mof 
inexpert  in  thefe  ^lefiions  ;  and  that  foolijli  Zeal,  Taf- 
fioriy  and  too  much  Curiofity  therein  ,  hath  damned  ma- 
ny ;  I  may  conclude  ,  that  to  pry  into  thefe,  is  neither 
vecejjary,  becaufe  of  the  firjl;  nor  expedient ,  becaufe  of 
the  lafi-. 

Since  Difcrction  opend  my  Eyes,  J  have  always  judg  d 
if  necejfary  for  a  ChriBian  to  look  oftner  to  his  Practice 
of  Piety,  than  to  Confeflion  of  Faith  ;  and  to  fear 
7>iore  the  Crookednefs  of  his  Will,  than  the  Blindnefs  of 
his  Judgment ;  delighting  more  to  walk  on  from  Grace 
to  Grace ,  working  out  the  work  of  his  own  Sal- 
vation with  fear  and  tremblingj  than  to  ftand  ftill 
with  the  Galileans ,  curioufiy  gazing  up  to  Heaven. 
True  Religion  and  undefiled,  is  to  vifit  the  widow 
and  the  fatherlefs  ;  and  the  Ditty  drawn  up  againfl 
the  damned  Spirits  flnrll  be.  That  when  Our  Saviour's 
poor  ones  were  hungry,  they  did  not  feed  them; 
when  they  were  naked,  they  did  not  cloach  them  ; 
without  mcntio7jing  any  thing  of  -their  Unbelief  in  Aiat- 
ters  of  Controverfy,  or  Government.  And  therefore,  I 
hope ,  that  thefe  to  whom  I  addrefs  my  felf  in  this  Dif- 
courfe,  will  rather  believe  me  to  be  their  Friend,  becaufe 
of  their  Piety  ,  than  their  Enemy  ,  becaufe  of  their 
Errors. 

THE 


THE 

Virtuofo  or  Stoic 


CHAP.     L 

Of  Atheifm. 

ALBEIT  Man  be  but  a  Statue  of  Dud: 
kneaded  with  Tears,  moved  by  the  hid 
Engines  of  his  reftlefs  Paffions;  a  Clod 
of  Earth,  which  the  fhorteft  Fever  can 
burn  to  Aflies,  and  the  leaft  Shower  of  Rheums 
wafh  away  to  nothing  ;  yet  makes  he  as  much 
Noife  in  the  World,  as  if  both  the  Globes  (thofe 
glorious  Twins)  had  been  unwombed  from  that 
formlefs  Chaos,  by  the  Midwifry  of  his  Wit  ^  he 
fpeaks  Thunder,looks Lightnings,breathes  Storms, 
and,  by  the  Eloquence  of  his  own  Vanity,  per- 
fuades  himfelf  that  his  Commands  are  able  to  un- 
hinge the  Poles.  From  which  boundlefs  Pride, 
I  confidently  conclude,  that  if  a  natural  Inftind, 
or  as  the  Stoics  term  it ,  Tr^m  tdv  ^ov  ,  had  not  ir- 
refiftibly  bowed  his  Faith  to  alTent  to  a  Deity,  he 
had  never,  neither  upon  Defign,  nor  in  compli- 
ance to  Cuftom  (as  Atheifts  alledge)  fufFer'd  to 
creep  into  his  Creed,  that  there  was  one  greater 
than  himfelf,  who  could  rein  his  Affedions,  and 
bound  their  Aifedts,  according  to  the  Dictates  of 
his  irrefiftible  Will. 

And 


The  T'^irtuofo^  or  Stoic, 

And  albcic  Rc-_[^imenrs  of  ArgumenrSj  Icvyed 
both  from  the  ftqtcly  Fabrick  of  Heavens  arched 
Pend,  and  from  the  inimitable  Embroidery  of 
Earth's  flowry  Boiil ,  be  requifite  for  conquering 
the  Infidelity  of  others,  and  for  rendering  them 
Tributaries  to  that  All-forming  ElTcnce  :  Yet, 
doth  my  Faith  render  up  the  Arms  of  its  depraved 
Reafon,  and  turn  Profelyte  to  this  divine  Truth, 
upon  the  folc  fight  of  one  of  thefe  dying  A- 
theifts ;  who,  upon  any  furprizal,  do,  with  A- 
mazement,  throw  up  their  Eyes  to  Heaven,  as  if 
they  fcnt  their  Looks  in  Embaflage  to  beg  Afli- 
ftance  from  thence  ;  and  cry,  God  faue  me  ^  as  if 
thefe  beaftly  Souls,  when  attacked  unexpeAly, 
knew  whence  their  Health  were  to  be  expected  .- 
Like  to  other  fick  Brutes,  who  when  ailaulted  by 
Sicknefs,  are,  by  the  Hand  of  that  fame  Storge 
and  Inftinc"^,  led  to  fome  Herb  or  Flower,  which 
is  an  Apothecary's  Shop  appointed  by  Nature  for 
them. 

Neither  think  I  thofc  Arguments  which  are 
t willed  together  of  Three  Propofitions  fo  ftrong 
as  thefe  Inlands  are  \  where  Truth,  like  the 
Sun,  fcems  to  dart  home  its  Light  in  one  unper- 
ceivabie  AA  ;  whereas  in  thefe,  purblind  Nature 
may  be  miftakcn,  not  onlv  judging  of  the  Truth 
of  either  of  the  Three  Parts,  but  likewiie  of 
their  Connexion  and  Alliance.  I  know  that  that 
Mifcrcant,  who  began  his  Hell  upon  Earth,  by 
being  burnt  at  Tholoufe  for  Theorick  Atheifm,  did, 
upon  his  firil  approach  to  the  Fire,  cry,  O  God  : 
Whereupon  ,  being  tax'd  by  the  a  (lifting  Jcfuit, 
anfwered,  that  thefe  and  fuch  like  Exprcfiions 
were  the  Offspring  of  Cuftom  :  But  poor  Soul  he 
might  have  conlidcred  ,  that  feeing  he  had  crept 
from  his  Cradle  into  that  Error,  and  had  run  bis 
Glafs  to  its  laft  Sand,  in  propagating  that  hcllilh 
Conceit;  that  thcrQlbre  this  Exprcflion  w:is  ra- 
ther 


T'he  Virtuofo^  or  Stoic.  ? 

ther  a  Confeffion  than  an  Efcape  ,•  rather  a  Pro- 
duct of  a  rational  Soul,  than  of  depraved  Cu- 
ftom  i  for  as  it  was  in  it  felf  a  divine  Truth,  fo  it 
was  in  him  contrary  to  a  fettled  Habit. 

There  is  another  Cabal  of  Atheifts,  who  think 
that  this  Belief  was  at  firft  but  the  quaint  Leger- 
demain of  fome  Itrongly-pated  Statefman  ^  who 
to  over-awe  the  Capricioufnefs  of  a  giddy  Mul- 
titude, did  forge  this  Opinion  of  a  Rewarder  of 
all  Human  Actions :  And  to  enforce  this,  do  in- 
ftance  Nam  a  Fomfillm,  and  Mahomet,  whofe  pal- 
pable Cheats' grew  up  in  their  SuccefTors  into  Re- 
ligions ;  and  whofe  Inventions  were  received 
•with  as  much  Bigotry,  by  the  wifeft  of  Men,  as 
is  that  Deity  which  is  now  the  Objed:  of  our  A- 
dorations.  Wherefore  (fay  theyj  feeing  the  Ra- 
tional Soul  hath  failed  fo  oft ,  and  fo  abfurdly  in 
its  Difcoveries,  how,  or  why  fhould  we  fubmit 
our  felves  flavifhly  to  its  Determinations  ?  For 
that  which  doth  at  fbme  times  err ,  can  never  at 
any  time  be  concluded  infallible. 

To  thefe  I  anfwer,  that  albeit,  as  to  the  parti- 
cular way  of  Worfhip,  the  World  is  oft-times  de- 
luded :  And  albeit,  even  as  to  their  Apprehenfi- 
ons  of  this  incomprehenfible  Effence,  Multitudes 
be  fometimes  milled,  yet  thefe  ftaggering  Fancies 
Jix  this  great  Truth  ,  That  there  is  a  Sup-erne ,  vjho 
'mitfl  he  Adored :  For  if  this  innate  Inftind  did  not 
co-operate  with  thefe  Impolhires,  in  gaining  an 
Affent  to  their  fi<5litious  Religions  and  Hierar- 
chies, it  were  impoflible  for  any  Human  Autho- 
rity to  eftablifli  Principles  fo  remote  from  Rea- 
fon,  and  to  fub jugate  by  thefe ,  even  the  mildeft 
Tempers.  But  I  take  the  Root  from  which  thefe 
Errors  do  fpring,  to  be,  that  the  Twilight  of 
darkened  Reafon  glimpfing  to  Man  that  imprejja  of 
the  Divine  Image,  which  though  much  decayed, 
yet  refts  Ifill  upon  his  Soul ;  and  not  being  able, 

be- 


4  The  Virtuofo^  or  Stoic, 

hecaufe  of  the  Fainmefi  of  his  Lights  and  the 
decay  of  that  Divine  imprejja  ,  to  difcern  exadly 
what  that  Deity  is,  with  whofe  Image  it  is  fignet- 
ed ,  believes  implicitely,  with  a  profound  Re- 
f]ie<5t,  any  who  hath  the  Confidence  to  obtrude 
any  Knowledge  of  it  upon  them :  Concluding 
in  the  Conclave  of  their  own  Thoughts,  that 
none  durft  contemn  fo  far  that  omnipotencThun- 
der-darter,  as  to  vend  their  own  Fancies  for  fa- 
cred  Oracles.  And  albeit  thefe  hoodwinked  Na- 
tions did  ere6l  a  TOi/^toc  in  their  ownHearts, where- 
in all  thefe  Vice-gods  were  worihipped,  yet  were 
all  thefe  but  Reprefentations  of  the  true  God. 
I'or  his  Omnipotency  and  Power  was  adored  in 
their  Mars ;  his  Omnifcience  in  their  Jpollo,  &c. 
And  it  is  very  probable  that  the  Heathens  admired 
lb  each  Attribute  of  God  Almighty,  that  they 
thought  each  deferved  diftinft  Altars  5  fo  that 
their  Errors  had  their  rife  from  rather  too  much 
than  too  little  Refpecl  ;  and  that  as  the  fame  O- 
cean  receives  feveral  Names  from  the  feveral 
Shores  it  wafhes ;  fo,  according  to  the  feveral 
Operations  of  the  moft  High,  did  thefe  deluded 
Pagans  eiiablifh  feveral  Deities.  But  that  all  thefe 
did  ultimately  terminate  in  one,  is  clear  from  the 
Infcription  of  that  Athenian  Altar,  To  the  Un- 
kvoTi'fi  God-^  from  the  dcfignationof  (tuij-Coiuh  ,  from 
their  common  Feafts  or  ^oBifia  ;  from  the  adjund 
of  Delphicus  given  to  yipollo^  which  in  Greek  figni- 
i\cs  ftm.fs ;  as  M.uroblits  oblerves  :  From  their  Al- 
tars ere<5led,  Diif^jHe  Deabuf^ue  omnibus  •  and  from 
the  general  Invocation  of  all  the  Deities  jointly 
fubjoined  to  all  their  particular  Sacrilices.  So  that 
the  great  and  all-comprehending  Idea,  wherein 
he  is  reprefented,  as  in  one  big  Mirror  to  us,  was 
by  rhem  broke  in  pieces ;  and  in  each  of  thefe 
Pieces  taken  alone  did  they  lee  a  Deity,  though 
much  abrid.<2;:d  :  whereas  all  thefe  Pieces  when 

fet 


The  yirtuofo^  or  Stoic, 

fet  together,  did  reprefent  but  one,  and  each  piece 
did  then  fhew  but  a  part.  But  to  evidence  that 
our  Belief  of  a  Deity  is  not  a  State  and  Traditio- 
nal Importure,  I  would  willingly  know,  if  ever 
the  skilfulleft  of  Satan's  Emiffaries  was  able  to  in- 
duce the  World  to  believe  that  there  was  no  God  j 
which  (doubtlefs)  might  have  at  fonie  occafions 
contributed  much  to  fome  men's  politick  Defigns, 
and  which  that  Rebel  would  have  attempted,  if 
either  God  had  not  reft  rained  him,  or  himfelf  had 
not  known  it  impreftable.  And  it  is  moft  remark- 
able, that  the  hrft  Promoters  of  that  Divine  Do- 
ctrine were  Perfons,  who,  both  by  Precept  and 
Practice,  decried  Ambition,  and  declined  State- 
Employments  ;  and  fo  it  were  abfurd  to  think  that 
they  invented  thefe,  in  Subordination  to  State- 
Projeds. 

There  is  alfo  much  Force  in  that  Argument^ 
wherein,    from  the  Nature  of  Prophecying,  is 
concluded  the  Being  of  a  God  :   For  to  forefee,  is 
doubtlefs  a  way  of  feeing  far  above  the  reach  o( 
Human  Nature ;    Man  not  being  able  to  con- 
clude but  that.  What  is  poffible  upon  both  Parts, 
may  come  to  pafs  upon  either  of  its  Parts.     And 
hence  it  was,  that  the  Heathens  themfelves  term- 
ed this  Predidion  Dl'vmation  ;  as  if  it  could  not  be 
but  Divine.     As  alfo,  if  there  were  not  a  God^ 
but  that  this  were  a  Fiction,  it  would  follow,  thac 
Error  and  Delufion  (fuch  as  this  ex  hyfotheji)  were 
able,  and  adually  did,  of  all  other  things,  framo 
a  Man's  Soul  moft  to  Virtue  :   and  that  the  Beft' 
of  Men  (  fuch  as  the  Adorers  of  a  Deity  )  were 
both  the  greateft  Cheats  and  Blockheads.     All 
which  are  Abfurdities  to  be  hifs'd  at  by  all  who 
are  Mafters  of  the  meaneft  portion  of  Human 
Reafon. 

There  lurketh  much   curious   "fVaitemplation 
in  pondering ,  how  that  albeit  ihe  Parents  of  all 

C  Hea- 


The  Virtuofo^   or  Stoic. 

Heathen Ifh  Religions,  have  been  incomparably 
the  chiefeft  Wits  in  their  times ;  for  elfe  they 
could  not  have  imprefs'd  the  Spirits  of  their  Dil- 
ciples  with  fuch  ab{tra(fl  Principles :  Yet  all  their 
Models  fecm  repugnant  to  Common  Reafon  ;  and 
they  have  chofe  to  teach  Principles  which  fcem 
ridiculous. 

Thus  the  Fidions  related  by  the  Poets  of  their 
GodSj  the  Rites  ufed  by  the  Rowans^  and  the  Fop- 
peries of  the  Alcoran ,  are  Abfurdities  unworthy 
of  a  Rational  Belief;  if  Man  were  not  aded  by 
an  Innate  Principle,  to  place  the  Myfteries  of 
Religion  above  his  Reafon. 

By  which  we  fee,  that  the  Imputation  caft  up- 
on the  Scriptures  of  their  Contrariety  to  Reafon_, 
checks  likewife  the   Principles  of  all  Nations : 
And  certainly,  if  there  were  nothing  revealed  to 
us  in  Religion,  but  what  the  fhort  Line  of  our 
Reafon  might  fathom,  the  Omnipotency  of  God, 
and  the  Weaknefs  of  our  own  Reafon,  fhould  re- 
main ftill  unknown  :    and  feeing   our  Reafon  is 
cn'y  fuitablb  to  our  Nature  ;  certainly  if  that  In- 
finicc  F.Tv^nce  and  its  Myfteries,  might  be  com- 
p-i',hended  by  that  fame  Reafon  which  mcafureth 
things  Finite,  we  might  conclude  God  to  be  Fi- 
.lice  likewife:    And  is  it  not  Impudence  in  us 
who  know  not  the  ebbing  and  flowing  of  the 
Sea,    nor  the  Reafon  why  the  AiLwant  draweth 
the  Iron,  to  repine  becaufe  we  cannot  compre- 
fiend  the  ElTence  of  God  Almighty  ?    And  then  • 
vainly  to  conclude,  that  becaufe  we  cannot  grafp 
within  the  fhort  Arms  of  Our  Underftanding,  the 
vafl  Bulk  of  the  Deity,  that  there  is  no  Deity  ? 
A  Conclufion  as  abfurd,  as  if  one  fliould  lay,  that 
when  the  nimble  Wings  of  an  Arrow  tranfport  ic 
above  our  fight,  it  did  leave  off  to  be,  when  it 
left  off  to  be  perceived.    And  I  am  of  opinion, 
that  My  (Icrioulhcfs  fuirs  rarely  well  with  Divine 

Truths  • 


.  The  Vtrtnojo^  or  Stoic, 

Truths  ;  the  fineft  Things  ufing  always  to  be  beft 
wrapt  up.  Thus  if  we  liften  to  our  hid  Inclina- 
ons,  we  will  find  a  pleafing  Veneration  in  refcr- 
ved  Silence  ;  and  our  Curiofity  will  fwiftly  fol- 
loWj  what  by  its  Retirednefs  fleeth  from  us :  Si- 
lent GroveS;,  whofe  Bufli- top  Trees  lay  their  heads 
together,  as  in  a  Confpiracyj  to  refift  the  Sun's 
Entr}^,  and  powder  its  Light  with  Sables,  creates 
a  Veneration  in  us.  And  as  the  Heathens  did 
chufe  Groves,  fo  did  the  Primitive  Chriftians 
light  their  Devotions  with  Torches  and  Candles  ^ 
intimating  thereby,  that  umbrag'd  Silence  was  an 
excellent  Shrine  for  fmcere  Devotions  t  A.nd  in 
this  fenfe,  it  may  be,  the  Word  of  God  is  faid  to 
be  a  Lanthorn  to  our  Steps  ;  and  the  C^vqh  Chm- 
ches  are  compared  to  feven  Candlefticks.  Did 
not  our  Saviour  teach  his  Difciples  in  Parables  ? 
And  was  not  the  Ark  vailed  from  the  Eyes  of  the 
People.^  The  Pagans  difpenfed  their  Divinity  in 
Hieroglyphicks ;  and  amongft  human  Writers, 
the  moft  Myfterious  carry  ftill  the  Laurels :  And 
why  fliould  we  vainly  wifh  to  comprehend  ths 
Nature  of  the  Deity,  feeing  Mofes,  God's  Inti- 
mate, and  Minion,  could  not  have  that  allow- 
ance ?  And  God  himfelf,  when  for  our  neceffary 
inftru^ticn  He  would  difcover  fomething  of  Him- 
felf to  us,  is  forced  fer  AvB?ato7m-dc4a.y  (  as  Divines 
fpeak  )  to  difcover  Himfelf  in  a  Stile  borrowed 
from  human  Frailty,  and  to  exprefs  His  infinite 
Affections  by  our  difordered  Paflions. 
*  I  believe  that  Socrates,  Nature's  greateft  Difci-^- 
pie,  and  the  Deity's  Frotomartjr,  was  a  Profelyt^ 
of  the  fame  Faith  which  we  profefs,  and  had  his 
large  Soul  illuminated  by  that  Sun  of  Righteouf- 
nefs,  whofe  refulgent  Rays  are  now  the  bright 
Torches  of  the  Chriftian  Church.  Neither  is 
my  belief  in  this  daggered  by  the  Silence  of  his 
co-tempory  Writers,  as  to  this  particular  ;  Seeing 

C  a  thel^^i 


8  The  Virtuofo^  or  Sioic. 

thefe,  not  being  of  the  fame  Perfuafion  with  him, 
but  beint^  convinced  of  his  Moral  Worthy  did  de- 
Icribe  his  Opinions  fuitably  to  their  own  appre- 
henlion.     Thus  did  thofe  Pagan  Hiftorians  ad- 
mire the  great  Saviour  of  Mankind,  only  for  His 
Moral  Accomplifhments,  without  reaching  thefe 
Divine  Principles^,  by  which  He  was  aded.     The 
Stoics  likewife  were,  in  all  probability,  a  Tribe 
of  John  Eaptift's ;    and  God  having  refolved  to 
purge  the  Univerfe  of  its  Original  Unrighteouf- 
nefs,  by  that  bleflfed  Manna  which  came  down 
from  Heaven  to  give  life  to  the  World,  did,  by 
their  Dortrine  of  Abftemioufnefs,  as  by  a  fpare 
Dyet,  prepare  its  Body  for  receiving  that  divine 
Dofe.     And  certainly,  if  Men  had  disbanded  that 
execrable  Troop  of  Lutts,  againft  which  thefe 
,     preached,  and  had  liftened  (  as  the  Stoic's  Book 
of  Difcipline  injoyned)  to  their  own  private  Con- 
fciences,and  had,  by  Retiredncfs,abftra(5led  them- 
felves  from  the  reach  of  Temptations,  it  had  faci- 
litated much  their  Converfion :  For  if  the  young 
Lawyer,  who  came  to  confult  Chrill  how  to  draw 
up  his  Security  of  Heaven,  and  of  his  Portion 
there,  had  believed  their  Oracle,  which  decry 'd 
Riches  as  the  unnecefiary  Baggage  of  Man's  Life, 
and  the  Mud  which  clogg'd  the  Wings  of   the 
Soul's  Contemplation,  and  kept  it  from  foaring 
its  Natural  Pitch,  he  had  never  refuled  our  Savi- 
our's \  okc ,  becaufe  he  was  commanded  to  fell  . 
all,  and  to  give  it  to  the  Poor.    Thus  lil^ewife,  if 
the  Rich  Glutton  had  dieted  hirHfelf  according 
to  the  fcant  Prefcrint  of  their  allowance,    his 
fcorchcd  Tongue  had  not  ftccd  in  need  of  a  drop 
cf  Water  to  allay  its  Thirft.     Neither  had  Nico- 
demm  needed  to  have    mantled  himfelf  in  the 
darkncfs  of  the  Night,  when  he  came  to  our  Sa- 
.  viour,  our  of  fear  left  he  fliould  have  been  difco-    , 
vcrcd  j  feehig  their  Doctrine  might  have  taught 

him. 


The  Virtuo[o^  or  Stoic. 

him,  that  Fear  was  a  Paffion  unworthy  to  be  lodg- 
ed in  the  Soul  of  Man  :  And  that  there  is  nothing 
here^  which  a  Man  either  fhould,  or  needeth  to 
fear. 

But  albeit  neither  InfilnB  nor  Faith,  were  able 
to  convince  us  infallibly  of  this  Truth  ;  yet  is  it 
both  more  fatisfying,    and  more  fafe  to  embrace 
this  Opinion,  than  its  contary.     More  fatisfying, 
becaufe  Man's  fummum  bonum  here,  being  lodged 
in  the  Tranquility  of  his  Spirit  j    that  which  can 
beft  plain  and  fmooth   the  rugged  and  uneven 
Face  of  his  frequent  and  inevitable  Misfortunes, 
muft  bedoubtlefs  themoft  careflable  of  Opinions : 
Wherefore,reeing  nothing  can  ftrengthen  fo  much 
Man's  Frailty,  nothing  check  fo  foon  his  Defpair, 
nothing  feed  fo  much  his  Hope,  nor  animate  fo 
much  his  Courage,  as  to  believe  that   there  is  a 
God,    who  beareth  the  heavieft  End  of  all  our 
Crolfes  upon  the  Shoulders  of  his  Lo-ve ;  who  is 
able  to  turn,  or  arreft  the  giddy  Wheel  of  For- 
tune by  the  ftrong  Hand  of  his  Omnipotency  ; 
and  who  twifteth  Lawrels  of  unimaginable  Joys 
for  the  Heads  of  thofe  who  fight  under  his  Ban- 
ners.    If  a  Man  leaned  not  his  weary  Soul  upon 
this  Divine  Reft,  he  were  not  only  an  Enemy  to 
Nature,  but  even  to  his  own  Happinefs.     What 
Rocks   of   Danger  could   Men  efcape,  if  blind 
Fortune  did  fit  at  the  Helm.   And  if  vertuous  Per- 
fons  complain,  as  Affairs  are  prefently  ftated,that 
their  Merits  are  not  weighed  with  indifferency 
enough  in  the  Scales  of  Juftice;    what  might  be 
expe(5led,  if  Hazard  got  the  Balance  to  manage  ? 
And   thofe   who  leave  their  Native   Countries, 
when  they  perceive  that  the   Law  beginneth  to 
render  its   Oracles   in   an  unconftant  Stile,  and 
with  a  trembling  Voice,  behoved  to   leave   the 
World,  if  this  Anarchy  were  by  Atheifm  eila- 
C  5  '  bliftied 


J  o  The  T/trtuofo^  or  Stoic. 

blifhed  ?    For  as  a  Wife    Stole  well  obferved  , 

iwfoljible  to  live  In  a  tVorU  void  of  Gofl,  and  void   of 
Trovidence. 

It  is  likewife  moft  fafe ;  for  it  there  be  a  Deity, 
doubtlefs  thefe  obdurcd  Atheifts,  whofe   obftina- 
cy  hath  conjured  their    Confciences  to  a  con- 
ftrain'd  Silence,   and  bribed  thefe  infallible  Wit- 
neffes,   to  depone  what  fuited  beft  with  their  wild 
Refolutions,  or  rather  negleAed  refolutely  their 
fincere  Depofitions :    Then  certainly,    the    juft 
Flames  of  that  God's  Indignation,  whom  they 
have  difclaimed,  will  heat  for  them  a  Furnace  in 
Hell,  beyond  what  the  other  damned  Spirits  fhall 
meet  with  in  their  Torture  :  Whereas  albeit  there 
be  no  Tribunal,   from  which  fuch  a  Thunderbolt 
Sentence  may  be  darted,  nor  no  fupreme  Judge 
by  whom  our  Actions  fhall  be  canvas'd  ;  .  then 
thofe  who  have  paid  their  Adorations  at  his  Al- 
tars, fhall  be  in  no  danger.     Wherefore,  feeing 
it  fhould  be  the  task  of  a  Virtuofo^  to  turn  out  all 
fuch   Thoughts   as   may  raife   a  Mutiny  in  his 
Breaft ;  it  were  a  foolifh  Toy  in  him  to  entertain 
Atheifm,  which  is  a    Nurfery  of  Difquietncfs  ; 
for  whofe  Breaft  could  entoy  a  Calm,  whilft  a 
Concernment  of  fo  much  Weight  as  his  Eternal 
Portion,  did  hinge  from  the  weak  Thread  of  a 
mere  maj-he,  and  of  fuch  a  may-be  as  marches  fo 
near  with  a  will-not^je  ? 

But  if  ye  v/ould  know,  what  difquieting  Va- 
pours Atheifm  fends  up  to  the  Brain,  when  it  is 
once  drunk  in  :  Go  to  the  Horror-creating  Beds 
of  a  dying  Atheift,  whofe  roaring  Voice  might 
awake  the  moft  lethargy  Confcience  that  ever  the 
Devil  lull'd  afleep  :  There  ye  fhall  know  by  the 
Urinal  of  his  Eyes,  and  the  \\'atcr  ftanding  there- 
in, what  Ccnvullipn-Fits  his  Soul  fuffers;  and 
Ihall  learn,  from  his  own  Mouth,  how  grievoufly 

his 


The  Virtuofo^  or  Stoic.  1 1 

his  difeafed  Soul  is  ftretched  upon  the  rack  of  De- 
fpair  :  Then  it  is  that  the  voluminous  Regifters 
of  his  Confcience,  which  did  lie  formerly  clap- 
fed  in  fome  unfearch'd  Corner  of  his  A^emory, 
are  laid  open  before  him ;  and  the  Devil,  who 
hitherto  gave  him  the  lelTening  end  of  the  Prof- 
pedj  to  furvey  his  Sins  in,  turns  now  its  magnify- 
ing end  to  this  fearful  Eye.     It  fhould  be  then  the 
grand  Defign  of  a  Philofopher,  to  order  his  own 
'Breaft  aright,  before  he  go  abroad  to  viev/  the 
Works  of  the  Creation  ^     left   if  he  leaves  its 
Door   unbolted,    the  Devil  fteal  from  him  his 
richeft  Jewel,    whilft  he  fweats  to  enrich  his 
Contemplation  with  what  is  of  far  lefs  Confe- 
quence. 


CHAR    11. 

Of  Superjlition. 

IT  is  not  wild  Fancy  to  think,  that  Atheifm  hath 
been  the  produ(5t  of  SuPerfihion  :  For  certain- 
ly, many  who  were  by  humour  Gallh's,  finding 
that  Religion  exa<3:ed  from  Men  fuch  inhuman 
homage  to  its  Recognizance,  as  was  the  facrifi- 
cing  Children  among  the  Fleathens,  wearing  Pil- 
grimages and  hedick  Lents  amongft  Chriftians, 
did  refolve  rather  to  deny  than  to  adore  fuch  Dei- 
ties. Thus  Lucretius  revolted  upon  Agamemnon\ 
facrificing  his  Daughter  Iphigenia  for  the  Grecian 
Safety,  crying  out, 

T'antum  Religio  fotutt  fuadtre  mctlorum. 

And   thus  Tetronius  Aihiter,  a   Monk   of   the 
fame  Ceil,y    .         :, 

C  4  Trimus 


I  ^  The  Virtmjo^  or  Stoic. 

Vrlmiis  in  orhe  dtos  fecit  tiwor. 

fulmina  Ct^lo 

Cunt  cadennt - 

And  to  prevent  this,  our  Saviour  doth  oft  in- 
culcate, that  his  Yoak  is  cafie,  and  his  Burden  is 
light.     And  doubtlefs,  as  the  ftraightcft  Line  is 
always  the  fliorteft  ;  fo  the  moft  rational  Defigns 
are  aWnys  eafilieft  effectuated;  and  as  Seneca  hath 
excellently  oblerved.  Licet  Dens  non  ejfet,  tamen  non 
feccarum  oh  peccati  njilitatem.     There  is  fomething 
of  meannefs  in  the  gallanteft,  and  moft  alluring 
Sin.     And  this  is   moft  energetically  expreft  in 
Scripture,  whilft  it  is  faid   that  the  Wicked  weary 
themfdves  by  their  Sins.     A  Principle,  which  not 
only  the  Magifterial  Authority  of  God's   Spirit, 
but  our  Experience  likewjfe  places  above  the  reach 
of  all  Scruples :  For  are  not  the  Inquietudes,  the 
Cheats,  and  palliated  Parricides,  and  Sacrileges 
brooded  bv  Ambition,  the Churliftinefs and  Clofe- 
handednefs  patented  by  Avarice,  EfFcds  unwor- 
thy to  be  father'd  upon  any  Rational  Soul ;    and 
iftv^^hich  wefhould  fcarlet  our  Cheeks  with  Bluflies, 
as  well  as  enpale  them  through  Fear,  and  fhould 
fland/as  much  in  awe  of  our  Confciences,  as  moft 
do  of  a  Deity.''  Yet,  it  may  be  we  are  in  a  mi- 
ilake,  whilft  we  place  Superftition  in  the  excefs 
of  fuch  Adorations,  as  are  either  commanded  or 
indifferent  :  For  feeing  the  Objeft  of  our- Adora- 
tion, God  Almighty,  is,  in  himfelf  infinite,  we 
can  never  exceed   either  in  our  Refpecfls  to  him, 
or   in    the    Expreflions  of  them.     Excefs  being 
only  admiflible  ,    where  the    Objeft  is    finite  , 
and  where    we    attribute    more     than  is   due , 
xyjiich    can  never   be    here.      Thus  if    Kneel- 
ing be  lawful  at  any  occafion,  I  hardly  fee  why 
j:  p  got  lawful  to  kneel  ^t  3II  Occafions.     And  if 

thefe 


The  J^irtuojo^  or  Stoic,  I  g 

thefe    Exterior    Rites  and    Ceremonies   ( fome 
whereof  are  allow'd  in  all  Churches )  be  judg'd 
requifite,  for  expreffing  our  Vaffalage  and  Subor- 
dination to  God  our  Maker,  either  they  are  alto- 
gether unwarrantable,  or  elfe  we  fhould  propor- 
tion them  (  as  far  as  in  us  lies)  to  that  infinite 
Object:.     And  feeing  the  Angels  are  faid  to  cover 
their  Faces  with  their  Wings  before  him,  the  Pa- 
triarchs to  fall  upon  their  Face  and  Worfhip ;  and 
our  adorable  Saviour,  in  that  ConfliA  wherein 
he  reprefented  Sinful  Man,  is,  by  Matthev^,  re- 
marked to  have  fallen  upon  his  Face  ;  by  Mark, 
to  have  fallen  upon  the  Ground,  and  by  Luke  to 
have  Kneeled  :  What  is  crawling  Man,  that  he 
fliould  account  fuch  Geftures  fond  Superftidon  ! 
It  would  appear  then,  that  Superftition  confifts 
in  Man's  worfhipping  God  by  Means  unlawful ; 
fuch  as  are  Children-Sacrifices,  and  fuch  like  ; 
whereby  his  Divine  Attributes  are  mifreprcfented, 
and  tainted  with  Cruelty  or  Tyranny  ^   and  not 
in  an  Excefs,  in  fuch  Expreflions  of  our  Refpedi; 
as  are  in  themfelves  Lawful.     And  if  there  be 
any  Strength  in  that  Argument,  wherein  we  en- 
force the  Being  of  God,    from  the  Harmonious 
Confent  and  Affent  of  all  Nations ;  certainly, 
by  that  fame  Argument,  we  may  eftablifli  the  De- 
cency, if  not  the  Neceflity  of  Ceremonies.     For, 
what  Nation  bows  to  Altars,  without  profound 
and  external  Submiffions  ?  And,  who  lodges  up- 
on the  Surface  of  our  Globe,  who  pays  not,  as 
the  Reddendo  of  their  Charter  to  thofeGods  whom 
they  Worfhip,  Ceremonial  Adorations,  wrapt  up 
in  moft  fubmiffive  Rites  ? 


CHAP, 


14-  T^ke  Virtuojo^  or  Stoic, 


CHAP.    III. 
Of  the  World's  Creation. 

THAT  God  made  all  things  for  his  Glory, 
is  an  Expreffion,  which,  I  think,  looks  not 
well  at  theTeft  of  Reafon,and  feems  to  have  no  War- 
rant but  unwary  Cuftom  :  For  beyond  all  Que- 
■ftion,  his  Glory  was  fo  Brim-full  formerly,  that 
it  neither  needed,  nor  could  receive  any  confide- 
rable  Acceffion  from  this  fmall  Drop.  And  be- 
fides  this,  the  innate  Apprehenfion  we  have  of 
doing  any  thing  for  one's  Glory,  dyes  this  Ex- 
preflion  with  feme  Guilt  :  Yet,  I  confefs,  we 
may  warrantably  fay,  that  when  perverfe  Man 
calls  his  Power  in  Queftlon,  or  controverts  his 
Being  only  -wife  i  that  then,  God,  for  our  Inftru- 
<ftion,  and  the  Vindication  of  his  own  Glorious 
Attributes,  doth  many  things  for  his  own  Glory. 
And  in  this  Senfe,  the  Scripture  faith,  that  God 
will  punifh  the  Wicked,  and  deliver  his  People, 
for  his  own  Glory,  And  wherever  it  is  faid,  that 
God  doth,  or  createth  any  thing  for  his  own  Glo- 
ry, it  is  doubtlefs  in  this  Senfe ;  in  which  Man 
(who  is  made  after  his  Image)  may  ad  for  his 
own  Glory  without  any  Vanity  ;  albeit  to  ad  for 
his  own  Glory,  in  the  firll  Senfe,  were  in  him 
Criminal.  It  is  then  more  probable,  that  God 
being  infinitely  Good,  and  all  Good- being  jnl 
/  comwumcnU'vum,  that  his  Dcfign  in  Creating  the 
W^orld,  was  to  communicate  and  difplay  hisGood- 
nefs :  And  upon  this  Ba^e  probably,  hath  Arifiotle 
reared  up  his  Error,  of  the  IVorld's  Exijhncy  from 
all  Eternity  ;  for,  feeing  God  was  ab  a;terno,  infi- 
nitely Good,  and  that  Good  is  ftill  Communica- 
tive ;  he  did  (it  may  be)  conclude,  xh-AX.  ab a:- 
tcrno,  God  did  communicate  his  Goodnefs ;  which  | 

could  ' 


7he  Virtuofo^  or  Stoic, 

could  only  be  to  Creatures.     And  therefore  it 
wasnecelTary  that  there  fliould  have  been  a  World : 
And  fome  Philofophers  have  averr'd^   that  the 
World  flowed  from  God  p^r  emanatlomm^  ah  aierno, 
as  Beams  are  lanced  out  from  the  Body  of  the 
Sun.     Albeit,    I  be  none  of  Arlfiotlis  Partizans, 
nor  hold  my  Philofophy  of  him,  as  my  Superi- 
or ;  yet  I  canoot  but  think,  that  God  hath  com- 
municated his  Goodnefs  to  Worlds  prior  to  ours, 
which  feems  but  a  Conceit  of  9682  Years  {land- 
ing.    But  I  am  not  fo  arrogant,  as  to  determine 
the  time  of  the  firft  World's  Birth,  nor  how  ma- 
ny Cadets  it  hath  had  ;  refolvingto  leave  its  Date 
blank,  to  be  fill'd  up  by  fome  arrogant  Pretender. 
Neither  Should  I  accufe  mine  own  Thoughts  of 
Hepefie,  for  concluding,  that  probably  there  are 
at  prefent  thoufands  of  Worlds  co-exifting  with 
'  ours ;  whereof  fome,  it  may  be,  are  govern'd  by 
Maxims,  if  not  contrary,  yetatleaft  different  from 
thefe  which  are  our  Canons.     All  which  W^orlds, 
albeit  they  were  actually  fubfifting,  would  lie  in 
the  Bofomof  the  large  imaginary  Spaces,  but  like 
fo  many  fmall  Balls  in  the  Corner  of  a  large  Ten- 
nis-Court.     I  fhall  not,  for  confirming  this  Opi- 
nion, cite,  with  an  ignorant  French  Curate,  the 
Parable  of  the  Lepers  ;    where  it  is  faid,  Nojtne 
funt  decern  mundi  ?    Becaufe  I  know  that  it  was 
wittily  anfwered,  Sed  uhlfunt  reliqui  no'vem  ? 


CHAP.     IV. 

Of  Eternity. 

THat  Eternity  is  all  prefent,  and  that,  in  it, 
there  is  neither  preterit,  nor  future,  is  but 
a  Conceit,  and  a  needlefs  Myftery  impofed  upon 
our  Belief,  which  is  really  more  Myilerious  than 

the 


1 6  7l?e  J^irtuojo^  or  Stoic. 

the  Trinity.  Who  knows  but  it  is  founded  upon 
an  expreflion  in  Ckero^  wherein  Eternity  is  call'd 
aurnum  inflans  ?  For  how  then  can  it  be  faid,  that 
God'  was  before  the  World  ?  For  was  is  preterit, 
and  before  the  World  there  was,  as  themfelves  al- 
ledge,  no  time ;  and  fo  there  was  a  was  in  Eter- 
nity. Is  not  God  call'd  by  Himfclf  Alpha  and 
Omegay  firft  and  laft,  the  one  whereof  is  preterit, 
and  the  other  future  ?  And  it  is  faid.  Rev.  i6.  ^. 
O  glor'iom  God  J  who  art,  and  wafi,  and  jhalt  be.  And 
if  it  be  anfwered,  That  this  is  only  fitted  to  our 
Capacities;  certainly,  that  is  all  is  craved:  For 
doubtlefs  there  is  no  fuch  real  thing,  as  thefe  three 
Meafures  of  Time,  even  in  things  finite  and  crea- 
ted ;  for  they  owe  their  Being  only  to  our  Con- 
ceit, as  well  in  the  one  as  in  the  other.  And 
when  God  defcrib'd  Himfelf  by  His  Name  J  A  H^, 
J  am,  it  was  not  meant,  that  no  Meafure  of  Time 
could  be  attributed  to  Him,  but  the  prefent ;  but 
rather,  that  what  He  was,  was  to  Man  incom- 
prehenfible.  And  that  all  we  could  know  of  Him, 
was,  that  He  exited  ;  and  by  that  Expre{rion,that 
all  things  to  Him  are  prefent,  was  meant,  that  by 
His  Knowledge  intuitive,  (  as  Divines  term  it  ) 
He  comprehends  all  things  which  were  to  be,  as 
if  they  were  really  prefent ;  and  this  is  fpoke,  not 
of  his  Being,  but  of  his  Knowledge.  Neither  can 
it  be  concluded,  that  if  was,  or  jhall  be,  may  be 
attributed  to  God,  then  He  mufi:  be  mutable,  and 
that  was  denotes  Mutation ;  for,  as  I  faid  for- 
merly, thefe  are  but  Terms,  not  really  Exifting, 
and  fo  cannot  import  any  real  Mutation. 


CHAP. 


The  J^trtuofo^  or  Stoic. 

CHAP.     V. 

Of  Frovielence. 

HOW  God  employs  His  uncontrolable  Scepter, 
after  what  faihion  He  governs  this  lower 
World,  and  in  what  Charafters  He  writes  His 
Eternal  Decrees,  hath  been  the  Arrogant  Study  of 
fome  mad-cap  Pedants,  who  talk  as  Magifterially 
of  His  Decrees,  as  if  they  were  of  his  Cabinet- 
Council.  And  albeit  to  deter  fuch  bold  Intru- 
ders, He  deftroyed  thoufands  of  His  ancient  Peo- 
ple, becaufe  they  look'd  into  His  Ark ;  yet  fuch 
is  the  Petulancy  of  fome  later  Wits,  that  they 
muft  needs  look  into  His  unfearchable  Bofom, 
and  there  marfhal  all  His  Decrees ,  and  con- 
ceit they  underftand  His  way  of  working ; 
and  thus  in  difputing  of  Objects  infinitely 
removed  by  their  Abftrufenefs  from  their  Senfe, 
they  fhew  themfelves  more  ridiculous,  than 
thofe  who  would  difpute  concerning  the  Quali- 
ties of  an  Objed,  before  it  come  fo  near  as  that 
they  may  know  of  what  Species  it  is :  For  feeing  it 
is  a  Maxim,  That  there  is  nothing  in  our  Under- 
Itanding,  which  hath  not  pafs'd  to  it  thro'  our 
Senfes ;  and  that  the  Things  of  God  are  Imma- 
terial, and  fo  fall  not  under  the  Cognizance  of 
our  Senfes  ;  it  mult  be  Folly  to  think,  that  any 
Human  Scrutiny  can  find  out  Mylleries  that  are 
fo  unfearchable,  except  they  be  imparted  to  them 
by  immediate  Revelation  ;  a  Kind  of  Correfpon- 
dence  which  I  conceive  few  now-a-days  hold 
with  Heaven.  Yet,  I  confefs,  it  is  as  hard  to 
confute  the  Fi(5lions,  as  it  is  impoffible  for  them 
to  come  by  the  Knowledge  of  them.  But  as  this 
Study  is  unattainable,  fo  it  is  unprofitable ;  for 
feeing  God's  Art  of  governing  the  World,  and 

his 


J  i>  The  JArtuofo^  or  Stoic. 

his  Decrees  of  faving  or  damning  its  Citizens,  is 
a  Trade  we  fhall  never  be  able  to  prailife  :  why 
fliould  wc  have  fuch  an  Itch  to  underftand  it  ?  It 
fliOLild  be  enough  to  us  to  be  faved,  albeit  we 
know  not  how,  or  by  what  Manner  of  Decrees ; 
except  we  be  of  the  lame  Metal  with  that  foolifh 
Patient,  who  would  not  be  cured,  becaufe  the 
Ph^■fician  would  not  flicw  him  how  the  Cure  was 
to  be  compofed,  and  what  were  its  Ingredients. 
And  is  it  not  the  Zenith  and  Top  Branch  of  Mad- 
neis  for  us  to  pry  into  God's  unfearchableDecreeSj 
who  know  not  how  our  Neighbour's  Calf  is  form- 
ed in  its  Dam's  Belly  ? 

It  was  a  narrow  Omnipotency,  which  fome 
mean-fpirited  Heathens  allowed  their  Jupiter^ 
when  they  conceited  that  he  wanted  Leifure  to 
difpofc  of  Trifles. 

Non  licet  exigttis  r  eh  its  adcjfe  Jovi.    • 

For  if  the  Twinkling  of  an  Eye,,  were  not  time 
fufficient  for  God  to  difpofe  of  all  the  Affairs  of 
this  World,  then  there  might  be  a  greater  Power 
than  his ;  and  the  Power  to  difpofe  fo  faddenly, 
were  wanting  to  his  Omnipotency  ;  and  fo  he 
were  not  infinite,  and  confequently  no  God. 

Neither  was  the  Rodomontade  of  Alphonfmy 
King  of  Fortuga/^movQ  impious  than  this;  when  he 
alledged,  that  if  God  had  made  ufe  of  his  Advice 
in  framing  the  World,  he  had  helped  many  things 
in  it,  which  he  now  could  juftly  tax  of  Error. 

Thefe  Two  Extremes  are  the  Two  Poles, 
whereon  the  Globe  of  Atheifm  turns  it  felf ;  fome 
out  of  an  impious  Humility",  complementing 
God  out  of  his  Authority,  by  denying  that  he 
diliiofes  of  the  meaner  Size  of  Bufinefs ;  and  o- 
thcrs  detrading  from  his  Providence,  in  attribu- 
ting 


T'he  Virtuofo^  or  Stoic,  1 9 

ting  his"  Operations  to  Chance  and  Fate,  or  brand- 
ing them  with  Injuftice  or  Imprudence. 

There  are  among  School-men,  Two  Opinions 
which  difpute  Victory  with  (  ahnoft )  equal  For- 
ces: The  one  whereof  will  have  God  the  fole  A- 
gent,  and  to  make  ufe  of  fecondary  Caufes  only, 
as  of  Ciphers.  Thefe  fay,  that  it  is  not  Fire 
which  burns,  but  that  God  burns  ad  frafentiam  ig- 
nis ;  nor  Water  which  cools,  but  that  God  cools 
ad  p-afentiam  Aqu^ :  which  is  in  my  Opinion  the 
fame  thing  as  to  fay.  That  God  juggled  with  Man; 
and  as  Charmers  do,  prefented  Ingredients,  but 
wrought  by  hid  Means. 

In  too  near  an  Affinity  with  this,  is  the  Do- 
ctrine of  Predeftination,  as  fome  teach  it*;  where- 
in they  w^ell  have  Man  to  play  the  mere  Specta- 
tor in  his  own  Salvation  .•  And  albeit  there  be  a 
free  and  full  Tender  of  Mercy  made  to  loft  Man, 
yet  will  not  allow  him  any  Power  to  embrace  or 
reject  it ;  judging  this  one  of  the  neceftary  Appa- 
nages of  God's  Omnipotency,  that  he  doth  fave 
or  condemn  ex  mero  heneflacho-j  never  confidering, 
that  the  Queftion  is  not ,  what  God  can  do ,  but 
what  he  doth:  And  that  it  derogates  nothing  from 
his  Omnipotency,  that  he  will  not  damn  poor 
Sinners ;  who  according  to  their  Doctrine  can-' 
nof  be  blamed  for  their  Obftinacy,  becaufe  it  was 
never  free  to  them  to  do  otherwife.  And  how  (\ 
pray  you)  could  the  Sluggard  in  the  Parable  have 
*  been  punifiied  for  not  improving  his  Talent,  and 
laying  it  up  in  a  Napkin,  if  God  had  by  his  De- 
cree caft  an  infolvable  Knot  upon  that  Napkin, 
wherein  it  v/as  laid  up  ? 

The  other  Opinion  will  have  Secondary  Caufes 
the  fole  Agents;  and  teaches,  that  God,  in  the 
firft  moulding  of  each  Creature,  did  dote  it  with 
innate  Qualities ,  fufficient  to  ad  every  thing  re- 
quiiite  for  its  Subfiftance;  but  in  Sign  of  its  Subje- 

jedic*. 


oo  The  Virtiiofo^  or  Stoic. 

(flion  to  its  Maker,  referred  to  himfelf,  as  his 
Prerogative  Royal,  a  Power  to  bend  and  bow  thefe 
Inclinations  upon  extraordinary  Occafions,  for 
the  Good  of  the  Univerfc,  or  when  his  infallible 
Omnipotence  fhould  think  expedient.  Thus  when 
that  All-feeing  Eye  of  the  World ,  the  Sun ,  was 
jfirft  turned  off"  the  Frame,  it  had  in  Commiflion 
to  fow  its  Influences  over  the  World  without  any 
Retardment;  yet  was  its  Motion  Arretted,  and 
turned  back  by  an  extraordinary  Warrant,  in  the 
Days  of  Jojlwa  and  Zedekiah.  Thus  they  make 
the  Creatures  refemble  a  Watch,  which  after  it  is 
once  compleated,  goes  by  its  own  Springs  and 
Wheels,  .without  the  Artifts  extraordinary  Afli- 
ftance.  Yet  when  either  its  Motion  becomes  ir-, 
regular,  or  when  the  Owner  finds  it  fit,  it  is  un- 
pieced,  or  hath  its  Index  put  forward  or  backward 
at  his  Pleafure.  And  this  laft  feems  to  fuit  bed 
with  the  Principles,  both  of  Chriftianity  and 
Stoicifm.  With  Chriftianity,  becaufe  it  gives  a 
Check  to  Prefumption,  and  fuffers  not  Man  to 
think  himfelf  the  fole  Arbiter  of  his  own  Con- 
dition ;  becaufe  God  can  eafily  quafh  thefe  Baby- 
/r;w-like  Fancies,  which  his  Toplefs  Ambition  is 
ftill  a  building ;  and  to  his  Defpair,  becaufe  a 
Lift  from  the  ftrong  Arm  of  Providence,  may 
heave  him  up  above  all  his  Difficulties. 

This  correfponds  beft  likewife  with  Stoicifm, 
becaufe  it  pulls  the  Hands  of  a  Sluggard  from  his 
Bofom,  and  fets  them  at  Work  to  prepare  for 
himfelf,  and  not  to  rcpofe  his  unreafonable  Hopes 
upon  Divine  Providence  ;  which  only  keeps  thofe 
from  finking,  who  endeavour  to  fwim.  This 
likewife  takes  from  Man  all  Excufc  of  finning ; 
not  fuffering  him  to  lay  over  his  Vitioufnefs  upon 
Providence ;  a  Shift  too  ordinary  amongft  fuch  as 
mifunderftand  the  rafhlefs  Doctrine  of  the  Re- 
formed Churches. 

This 


The  yirtuofo^  or  Stoic.  ^^f 

This  Opinion  makes  us  likewife  underftand, 
what  the  Heathens  meant  by  Fortune,  which  they 
termed  ^/Viy-  what  the  Stoicks  meant  by  Fate, 
which  they  confeffed  to  be  irrefiftlbk -^  and  in 
what  Senfe  Philofophers  concluded ,  that  each 
Man  could  hammer  out  his  own  Fortune.  As  to 
the  Pagan's  Fortune,  it  cannot  be  thought^  that 
feeing  it  was  by  themfelves  confefs'd  to  be  blind, 
that  they  could  truft  it  with  the  Reins  of  the  ad- 
mirably managed  World.  And  feeing  they  con- 
feffed ,  that  it  was  always  ftaggering  and  uncon- 
ftant,  it  cannot  be  thought  that  they  could  afcribe 
to  it  all  the  curious  and  juft  Events,  which  they 
themfelves  admired  hourly.  Wherefore  it  is  pro- 
bablC;,  that  the  Philofophers  having,  through  the 
'Profped  of  Nature,and  by  an  uninterruptedExpe- 
rience,  obferved,  that  Man  ( who  aded  from  a 

-  Freedom  of  Spirit  unreftrained  either  by  Provi- 
dence or  Star-Influences,  as  to  his  ordinary  Ope- 
rationsjwas  of  a  volative  and  capricious  Humour; 
therefore  they  conclude,  that  the  State  of  Human 
Affairs,  which  was  framed  and  unframed  at  his 
ill-fixt  Pleafure,  behoved  neceffarily  to  be  moft 
fubje<5t  to  Changes.  And  that  feeing  the  Vido- 
ries  of  Cafar  depended  upon  the  Inclinations  of 
his  Soldiers,    who  by  abandoning  him,    would 

-fetch  his  Profperity  away  with  them,  they  had 
Reafon  therefore  to  term  Fortune  Frail,  and  ex- 
pofed  to  Hazard. 

Thus  the  Advancement  of  the  reftlefs  Courtier 

is  uncertain ,  becaufe  it  hinges  from  the  Humour 

of  his  Prince,  whofe  Spirit  hath  fome  Allay  of 

■  Unconftancy,  as  well  as  hath  that  of  the.  fearful 

'■  SubjeA,  who  trembles  under  his  Scepter.  .  And 

•  thus  the   Oyl-confuming   Student   can   promife 

-  himfelf  no  Applaufe,  becaufe  the  Paralytic  Hand 
"of  the  Multitudes  Fancies,  holds  the  Scales  where- 
in his  Abilities  are  weighed. 

D  In 


2:1  The  VdIhojo^   or  Stoic. 

In  fine,  Fartimc  vvLis  noihiiiG;  to  tliofe  Ancients, 
but  uhe  unbodied  l-rccJiim  of  Man's  \\ill,  ccnfi- 
dered  nbftraftly  from  all  parciculnr  Perfons,  and 
rhc  irinatc  Qualities  or  all  other  Creatures 
('  wiilch,  bccaufc  they  arc  mortal,  muft  therefore 
T»c  changeable  )  than  which  nothing  is  more  in- 
conftant,  nothing  more  blind. 

The  other  Branch  of  Divine  Providence , 
which  confifts  in  the  Supreme  Authority,  where- 
hy  God  makes  all  Human  Indinations  run  fome- 
times  againfl:  the  Byafs  of  their  Specifick  Nature, 
was  by  them  termed  Fiite.  And  this  in  their  My- 
thology, they  fabled  to  be  an  Ad  imam  Chain, 
which  they  faftned  to  the  Foot  of  Jufitns  Chair; 
meaning  by  its  Adamantine  Nature,  that  it  was 
hard  to  be  broke,  like  the  Adamant-^  and  by 
faft^ning  it  to  Jiffltcr's  Chair,  that  it  was  the  Pro- 
dud  of  the  Almighty's  Power.  Thus  Fortune  and 
Fate  were  to  them,  but  the  Right  and  Left  Hand 
of  Chriftian  Providence. 

Thefe  Embodied  AvgiJs,  the  Stoicks,  finding 
that  Fortunes  Megrim  could  not  be  cured,  nor 
Pate's  Decrees  relcindcd  ;  and  yet  refolving^  in 
Spight  of  all  External  Accidents,  to  fecure  to 
thcmfclvcs  a  C-almncfs  of  Spirit ;  did  place  their 
ilappincfs  in  the  Contempt  of  all  thefe  Follies,, 
wdiofc  Bloffoms  Fortune covAd  not  blaitj  and  fought 
for  Happinefs  in  an  Acquicfcence  to  all  which 
Providence  did  unalterably  decree :  So  that  nei- 
ther Fortune  nor  Fate  could  rtand  in  tljic  way  of 
their  FFippinefs,  becaufe  they  flighted  the  one, 
and  fubmitted  to  the  other. 

And  in  this  Senfe,  each  Man  in  their  Schools 
was  admitted  to  be  Mafter  of  Wgrk  to  his  own 
Fortune;  and  that,  without  difparaging  the  Om- 
nipotent Power  of  the  great  Fortune-maker,  in 
Submiffion  to  whom  their  Happinefs  was  placed. 

Albeit 


The  PirtUofo^  or  Stoic. 

Albeit  the  Kriowledge  and  Acknowledgment 
of  a  God,  be  the  Bafa  of  true  Stoicifi-n,   and  at 
firmer  one  than  any  the  Heathens  could  pretend 
to:   Yet  that  Knowledgeof  him,  which  by  the 
Guriofity  of  School-nieri,   and  the  Bigotry  of 
Tub-preachers ,  is  now  formed  in  a  Body  of  Di- 
vinity, is  of  all  others  the  lead  neceffiiry,  and  the 
moft  dangerous.     And  whereas  we  did  fee  God 
but  in  a  Glafs  formerly,  that  Glafs  is  how  Co  mi- 
•fted  and  foil'd  by  each  Pedant*s  flegmatic  Brcath> 
that  it  is  hard  to  fee  him  at  all,  but  impoffible  to 
fee  him  there.  And  to  extend  a  little  thatMyfterlous 
Analogy ;  wc  arc  faid  to  behold  God- here,  as  iri 
a  Glafs ;  and  as  Objects  arc  befl  perceived  in  the 
fmootheft  Mirrors ;  fo  tile  plaineft  Defcriptions 
of  him,  are  ftill  the  rrueft:  For  when  he  is  {Q&n 
by  Atheifts  in  the  Globe-glafs  of  their  Infidelity, 
iie  appears  lefs  than  really  he  is ;  when  beheld  by 
the  Pagans  in  the  Multiplying  Glafs  of  Pagdnifm, 
he  appears  many ;  and  wlien  he  is  look'd  upon  irt 
the  Magnifying  Glafs  of  Superftition,  tho'  he  ap- 
pear but  one,   yet  he  is  mifreprefented,  becaufe 
he  is  reprefented,  as  inore  terrible  than  he  defires  to 
appear ;  And  ordinarily  the  better  cut  GlalTes  are, 
in  the  rhore  Artificial,  the  worfe  the  Face^  as  by 
them  reprefented. 


C  FI  A  P.     VI. 
Of  Theory. 

T"'  HAT  Firft  Curfe  which  did  fow  all  the 
World  with  Briars  and  Thorns,  did,  of  all 
bther  Things,  fall  moft  heavily  upon  the  Soul  of 
-Man;  "Which  becaufe  it  was  chief  in  the  Tranf- 
gremori^*^  ibught  in  I^eafori  to   have  been  moft 

D"^  tor- 


2  4-  The  JArtuofo^  or  Stoic. 

tortured  in  the  Punifiiment.  And  now  his  difqni- 
eted  Spirit,  is  daily  pierc'd  with  the  Prickles  of 
Thorny  Difputes  and  Debates  j  which,  as  like  Bri- 
axs>  they  produce  no  Fruit  fit  for  alimenting  that 
noble  Half  of  Man,  which  is  his  Rational  Soul ; 
fo  do  they ,  like  Thorns,  pierce  his  tender  Con- 
fcience,  and  fo  fcrew  his  Torments  to  their  high- 
eft  Pin.  The  Thoughts  of  God,  and  of  Settle- 
me,ht  in  him,  which  like  Balm  fliould  cure  thofe 
Sores,  is  become  that  Hemlock  which  occafions 
h)is  Diftradions ,  and  poifons  his  Meditations. 
For  albeit  the  Heroes  of  the  Primitive  Church, 
d.i,d  give  Milk  in  abundance  to  Infant-Chriftians ; 
yet  many  of  their  SuccefTors  have  mixt  it  fo  with 
the  tart  Vinegar  of  Contention,  that  the  Milk 
begins  now  to  curdle,  and  fo  is  become  loathfome 
to  the  Appetite  of  tender  Believers.  For  moft  of 
Churchmen  being  idle,and  conceiving, that  if  they 
taught  only  the  Holy  Scriptures,  their  Vocation 
iplght  by  Laics  be  undervalued  as  ejfy;  and  that 
tl^ey  would  be  deny'd  that  Appl^ufe .  which  was 
due  to  Quairitnefs  of  Wit,  efpecially  in  a  fettled 
Church,  wlli^rein  Churchmen  could  not  draw 
Reverence  from  the  People  by  Oracles,  as  did 
tlie' Heathen  Priefts  j  nor  by  Prophecies  and  Mir 
racles,  as  did  the  Servants  of  the  moft  High,  un- 
der the  Old  and  New  Teftaments ;  did  therefore, 
according  ta  their  private  Inclinations,  frame 
each  to  himfelf  a  new  kind  of  Divinity.  The 
more  Pragmatick  Sort,  and  thofe  whofe'Humour 
VN^as  edged  with  Choler,  invented  Polemic  or 
controverted  Divinity ;  And  ib  by  an  Inteftine 
and  Civil  War  of  Opinions,  railed  within  the 
Bowels  of  Religiori,  did  wafte  «i;id  pillage  thar 
Holy  Canaan^  whicji  formerly-  flowed  with  the 
Milk  of  fincere  Dortrine,  and  the  Honey  of  Di- 
vine Conf^lations.  And  then  that  precious  Bloo^,  .^ 
which  formerly .  p,urplcd  offly  Pagan  Scaffolds, 

-^'  dyed 


"The  P^irtuofoj  or  Stoic,  a  5 

dyed  now  the  Swords  of  Fellow-believers ;  who 
to  propagate  their  private  Judgment  ^  buried 
Churches  under  their  Rubbiih,  fed  the  Birds  of 
Heaven  with  the  Carcafes  of  Pious  and  Reverend 
Churchmen  j  and  by  the  mad  Hands  of  bigot  0~ 
piniaftry,  broke  to  pieces  all  the  Sacred  Bonds  of 
Natural  and  Civil  Duties :  And  thus  they  raifed 
the  Devil  of  Contention,  whom  they  could  not 
lay  again ;  and  made  this  Itch  of  difputing,  turn 
the  Scab  of  the  Church. 

Others  again,  in  whofe  Brains  fullen  melancho- 
ly form'd  Phantoms  and  Ideas ,    invented  Schola- 
Itic  Theology;  and  thefe  in  abftrad  Cells  ereded 
a  Mint-houfe,  for  coyning  the  Drofs  of  their  own 
Contemplations  into  wonderful  bombaft  Notions; 
and  to  make  them  go  current  in  the  fufFering 
Church,  gave  them  the  Imprejja  of  Theology. 
■    A  Third  Sort,  not  able  to  foar  their  Pitch  in 
the  Sky  of  Invention,  refolved  to  fet  up  a  Cor- 
refpondence  with  Heaven:    And  this  they  called 
Enthufiaftic,    or  Infpired  Theology.     And  their 
Cabbins  were   Poft-houfes,    where   one  might 
know  what  was  refolved  lately  in  the  Conclave 
of  Heaven,  whether  the  King  or  Parliament  was 
to  wear  the  Lawrels,  and  what  fliould  be  the  IlTue 
of  our  pious  Rebellions.     Thefe  could  likewife 
caft  the  Horofcope  of  our  Salvation ;  and  inven- 
ted a  Species  of   Phyfiognomy,    whereby  the)'    - 
could  tell,  if  the  Marks  of  Grace  dwelt  upon  a 
Face ;    and  if  one  had  the  Trads  of  an  ElecS:  of 
God.     After  this  Fafhion  did  they  prophefy  their 
own  Fancies,  and  call  that  Providence  only  which 
made  for  them. 

There  wants  not  fome  likewife,  who  out  of  a 
well-meaning  Defire,  to  make  the  Lamp  of  Truth 
dart  its  Rays  with  the  clearer  Splendor,  fnuff  it 
Ip  nearly,  that  they  extinguifh  it  quire,  and  leave 
lis  nothing  but  the  Stink  of  its  SnufF;  like  fome 
D  ;  curi- 


1 6  The  Virtuofo^  or  Stoic, 

curious  Phyficians,  who  purge  fo  frequently,  that 
they  deftroy  the  Body  entrufted  to  their  Cure. 
\Vc  in  this  lO.nnd  liavc  met  with  fome  of  thefe 
Churktiws,  who,  I  am  confident,  purged  oftner 
both  Church  and  State,  than  Luke^  the  beloved 
Phyfician,  would  have  prcfcribed,  if  we  had  had 
the  good  Fortune  to  have  been  his  Patients. 

The  talleft  Wit  is  not  able  to  reacli  Heaven,  al- 
beit   (  J   know  )    many   disjoint   their  Wits   in 
ftretching  tli'm  too  high  in  the  Enquiry  of  its 
Myfterics.     Nciihci  impute  T  our  fliort  coming  iri 
the  Knowlc'lgc  ol'-'hcfc  Myftcries,  folely  to  their 
Obftrufenefs  ^   bur  I  bcHcve  our  Meditations  arc 
more  clouded  in  R clarion  to  thefe,  than  really 
they  need  to  be,  becaufc  of  their  innate  Frailty: 
For  we  fee,  that  fomc  who  a-e  Mafters  of  much 
Reafon  in  Things  Human,  betray  much  Folly  \v\ 
their  Devotions;  wherefore  1  am  induced  to  be- 
lieve, that  it  ^ires  with  the  Soul  in  this,  as  ufually 
it  doth  with  the  Body,  whofc  Pulls  are  proporti- 
onably  the  weaker,   as  the  thing  grafp'd  after  is 
plac'd  above  its  true  Reach.     And  fo  thefe  arro- 
gant Pretenders  pull  but  fliintly,  becaufc  thev  raifc 
their  Meditations  too  high  on  their  Tip-toes ; 
whereby  they  are  difabled  from  employing  all 
their  natural  Vigor,   in  pulling  at  thefe  weighty 
and  fublime  Truths,    which  they  catch  not  by 
that  Corner  which  is  nearefl,  as  meaner  Wits  do, 
( and  fo  are  more  fuccefsful )  but  endeavour  a 
Fetch  at  what  in  Divinity  is  higheit ;  by  which 
Effort  their  Endeavours  are  fliinter  than   thofe 
whofe  Spirit  is  of  a  lefl'er  Size.     And  thefe  Colof- 
fi-ff  Wits  become  the  greateft  Hereticks,  as  thofe 
crJi^arily  are  mod  burnt,  whofe  Fingers  oftne ft 
■ftir  up  Fires ;  and  as  Chirurgions  have  more  Cuts 
and  Wounds,  thaji  anv  other  Mechanicks,  who 
handle  not  fo  oft  thefe  wounding  Tools.     It  i^ 
not  lit  that  mortrd  M;ni  (liould  wrcftlc  too  much 

with 


The  Virtuofo^  or  Stoic,  ^7 

with  chefe  Myfteries,  left  his  Renfoiij   hke  Jacoh^ 
be  forc'd  to  come  off  halting. 

Nothing  hath  more  bufied  my  Thoughts  than 
to  find  a  Reafon  why  the  Heathens ,  who  were 
as  aflidious  and  zealous  too  in  the  Worfhip  of  their 
Gods,  as  we  Chriftinns,  did  never  frequent  Ser- 
mons, nor  knew  nofuch  part  of  Divine  Service; 
whereof  (probably)  the  Reafon  was,  becaufe  their 
Governors  (  vvhofe  Commands  amongft  them 
were  the  fole  jure-divinojhip  of  all  Ecclefiaftick 
Rites  )  feared  that  Churchmen,  if  they  had  been 
licens'd  to  harangue  to  the  People  ,  would  have 
infiuenc'd  too  much  that  grols  Body  ;  which  was 
the  Reafon  likewife,  why  in  thePrimitive Church 
(  as  one  of  their  Hiftorians  obferves  )  ex  formula 
populo  pradicabant,  t  ant  am  antifjuas  timehat  J\^uo^yHf  j  i 

They  preached  only  approved  Sermons.  So 
much  did  Antiquity  fear  thefe  Leaders  of  the 
People;  a  Practice,  as  is  reported,  lately  renew'd 
by  the  Duke  of  Rujfia-.  And  this  fecmerh  alfo  to 
have  been  the  Reafon  ,  why  all  Liturgies  have 
prick'd  Texts  for  their  Preachers,  left  if  they  had 
been  left  a  Freedom  in  their  Choice,  they  had 
chofe  fuch  as  might  in  the  Letter,  have  fuited  bell 
with  fuch  feditious  Libels  as  are  now  obtruded  up- 
on the  People,  in  Lieu  of  pious  Homilies,  at  re- 
markable or  feftival  Occafions.  Yet,  1  think, 
that  our  late  Doctors ,  who  can  find  all  Dodrine 
in  any  Text,  would  eafily  have  eluded  that  Ca- 
nonic Defign.  If  we  fhould  parallel  the  Homi- 
lies, which  thofe  Renou'ned  Fathers  have  left  as 
Legacies  to  Pofterity,  with  thefe  which  our  Age 
runs  after,  we  would  find,  that  the  firft  were 
pointed  Leflbns  of  Mortification;  which,  like 
Mofes's  Rod,  could  draw  Gufhes  of  Tears  from 
the  rocky  Hearts  of  the  moft  obdured  Sinners ; 
Whereas  many  of  thefe  laft  are  butState-gazettes, 
wherein  the  People  are  informed,  what  are  the 
Da  Refolves 


a 8  the  Vtrtuofo^  or  Stoic. 

Refolves  of  the  Civil  Magiftrate :  And  whereas 
their  firft  Inftitution  made  them  AmbalTadors  of 
Glad-tidings  betwixt  God  and  his  People^  they 
have  made  themfclves  Heralds  to  denounce  Wars 
betwixt  God's  Vice-gerent  and  his  Subjects.  Thus 
Peters  SuccelTors  will  oft-times,like  himfelf^rather 
draw  the  Sword,  than  watch  for  their  Mafler. 
And  fince  our  Saviour  hath  difarmed  them,  as  he 
did  Veter^  and  filled  their  Hands  with  the  Keys, 
thofe  who  offend  them  are  fure  to  get  over  the 
Head  with  thefe.  I  confefs,  God  hath  not  left 
his  Church  without  fome  skilful  Pilots,  to  lead  in 
his  Servants  with  Security  to  the  Harbour  of  Sal- 
vation :  To  whom  this  Difcourfe  and  its  Author 
fhall  pay  all  Refpeds. 


c  H  A  p,    vn. 

Of  the  Stri6lnefs  of  Churches. 

MO  ST  of  all  Churches  do,  like  coy  Maids, 
lace  their  Bodies  fo  ftrait,  that  they  bring 
on  them  a  Confumption;  and  will  have  the  Gates 
of  Heaven  to  have  been  only  made  for  themfelves: 
And  as  this  Nigardlinefs  hath  pofTeft  Churches, 
from  that  Root  hath  ftem'd  the  Churlifhnefs  of 
fome  private  Chrillians,  who  will  allow  God  but 
a  moft  inconfiderable  Number  of  thofe  whom  he 
hath  admitted  to  make  up  his  vifible  Church. 
Thus  fome  Paftors  will  only  admit  Two  or  Three 
to  be  Guetts  at  the  Lord's  Table,  allowing  no 
wtdding  Garment,  but  what  is  of  their  own  fpin- 
ring:  and  others,  with  their  uncharitable  Hands, 
blur  the  Names  of  all  their  Acquaintances  out  of 
the  Book  of  Life,  as  if  they  were  Keepers  of  his 
Regifters  and  Rolls  j  and  vnll  only  have  Seats 
kept  in  the  Church  triumphant,  for  three  or  four 
' '    ■*  "  •  Sifters^ 


The  JArtuojo^  or  Stole,  q^ 

Sifters,  who  are  fo  frugal  of  their  Devotions,  as 
to  fpare  them  at  Home,  to  the  end  they  may  be 
liberal  in  publick.  But  both  thefe  fhould  confider, 
that  the  New  Jerufakm  is  faid  to  have  more  Gates 
than  one;  that  John,  in  his  Revelation,  tells  us. 
That  numberlefs  Numbers  were  feen  following 
the  Lamb;  and  that  it  is  not  probable,  that  the 
wife  Framer  of  the  World  made  fuch  a  fpacious 
Dwelling ,  as  Heaven ,  to  be  inhabited  by  fo  in- 
confiderable  a  Number  :  Whereas  Hell  (  Hell  in 
the  Geography  of  Believed  Tradition  )  is  only 
the  fmall  Kernel  of  this  fmall  Shell  the  Earth.  I 
know  that  many  are  called  and  few  chofen ;  and 
that  the  Way  is  ftrait,  and  few  enter  in  at  it.  _  But 
we  fhould  confider,  that  thefe  Chofen  are  faid  to 
be  few,  in.Refped  only  of  thofe  many  who  are 
called :  Which  is  moft  certain  ;  for  Ten  Parts  of 
Eleven  are  Pagans  or  Mahometans  (  and  all  are 
called) ;  of  that  Eleventh  Part,  many  are  malici- 
ous Hereticks ;  and  amongft  the  Refidue  many 
are  flagitious  and  publick  Sinners :  So  that  albeit 
the  greateft  part  of  the  regular  Members  of  the 
Vifible  Church  were  fav'd,  yet  the  Number  wou'd 
be  fmall,  in  Comparifon  of  thefe  others :  The 
Body  of  the  Vifible  Church  muft  (like  all  other 
Bodies  )  be  compounded  of  contrary  Elements. 
And  albeit  I  am  not  of  Opinion,  that  this  Body 
fhould  be  fuffer'd  to  fwell  with  Humours  j  yet  I 
would  not  wifli,  that  it  fhould  be  macerated  with 
Purgations.  Its  Nails  (  though  but  Excrementi- 
tious  Parts)  fhould  not  be  fo  nearly  pared,  as  that 
the  Body  may  bleed ;  yet  they  fhould  be  fo  pared, 
as  that  Chriftians  may  not  fcratch  one  another. 
They  fhould  feed  not  upon  Blood,  but  Milk;  and 
they  are  unmannerly  Guefls,  who  will  not  fuffer 
others  to  fit  at  their  Mafter's  Table  with  them. 

It  pleafes  my  Humour  to  contemplate,  how 
that  albeit  all  Religions  war  againit  one  another; 
'■"   ■'  -    .  -  yet 


'^o  \fhe  Virtnofo^  or  Stoic, 

yet  are  all  of  rhsm  governed  hy  the  fime  Princi- 
ples;   and  even  by  thofc  Principles,   in  cfFeA , 
which  rhey  i'eem  to  ahaminatc.     Thus  albeit  the 
Ccfiacion  of  Miracles  be  cried  down  by  many  , 
yet  do  th.:  mod  Bii^or  rclire,  wh«t  Miracles  have 
been  wrou^lit  by  the  Founders  of  their  Hierar- 
chies, and  what  Prophecies  they  have  orat:uIoiifly 
pronounced.     And  feeing  all  confefs,  that  God 
in  cur  Days  breaks  the  Profperous  upon  the  fame 
Wheel;,    on  whole  Toji  rhey  did  but  lately  tri- 
umph y  making  Fortune  adopt  the  oppreil  in  their 
Vice ;  why  fhould  we  talk  fo  much  of  the ceafmg 
of  .Miracles?  For  doubtlefs  chefe  Effects  are  in 
Policy  as  contrary   to  Nature,  as  are  the  Iwim- 
ming  of  Iron,  or  fweetning  of  Rivers;  or  rather 
more :    Seeing  in  the  firft,   Man*s  will  is  forc'd, 
(  without  which  fuch  Rcvohuions  could  not  be 
effeduated  )  whereas  in  the  lail ,  dull  and  feiifu- 
al  Qualities  are  only  wrefted;  wliich  as  they  are 
not  lb  Excellent,  fo  doubtlels  are  not  able  to  make 
fuch  Refiftance,    as  the   Soul  of   Man.    \ea,  I 
fliould  rather  think,    that  the  World  being  be- 
come old,  muft  doubtlefs  be  more  dim-fighred  (a> 
all  old  things  are)  than  formerly;  and  therefore 
God  doth  now  prefenr  greater  Objeds  of  Admi- 
ration to  our  Eyes,  than  he  did  formerly :   For 
Man  is  become  fo  Atheiflical,    that  if  God  did 
not  prefs  his  Meditation  with  fuch,  infallible  Te- 
ftimonies  of  the  Being  of  an  irrefiftible  Power, 
he  would  doubtlefs  fliake  off  all  Refolutions  of 
fubmitting.     Thus  we  fc-e,  that  in  all  the  Tracl:  of 
Johns  Revelations,  Miracles  grow  l^ill  more  fre- 
quent the  nearer  the  World  draweth  to  its  Grave ; 
and  like  all  other  Bodies,  the  weaker  it  becomes, 
the  more  fubjed  it  is  to  all  Alterations ,   and   the 
lefs  is  Nature  able  to  reftfl:.     And  it  would  appear, 
that  if  Miracles  were  requifite  at  firft  for  the  E- 
Ibblifhment  of  Relie;i^on,  even  when  no  older 

Rcli- 


The  T^irtuofo^  or  Stoic, 

Religion  was  to  cede  it ,  and  to  make  an  Exit;  at 
its  Entry;  much  more  fhould  Miracles  be  necel- 
fary,  for  fixing  any  Religion  againft  the  received 
Conftitutions  of   a    previoufly   fettled  Church. 
But  to  profecute  my  firft  Defign;  it  is  remarkable, 
that  albeit  Infallibilicy  be  not  by  all  conceded  to 
any  Militant  Church  ,   yet  it  is  afTumed  by  all : 
Neither  is  there  any  Church  under  the   Sun, 
which  would  not  fix  the  Name  of  Heretick^  and 
account  him  ('almoft)  reprobate^,  who  would  re- 
fule  to  acknowledge  the  leaft  Rational  of  their 
Principles ;    And  thus  thefe  Churchmen  pull  up 
the  Ladders  from  the  Reach  of  others,  after  they 
have  by  them  fcal'd  the  Walls  of   Preferment 
themfelvcs.     That  Churchmen  fliould  immerfe 
themfelves  in  Things  Civil,  is  thought  Excentrick 
to  their  Sphere,  even  in  or  dine  did  Jpiritualia  :  And 
yet  even  the  Cafuchlns,  who  are  the  greateft  Pre- 
tenders to  abftrad  Chriftianity  and  Mortification, 
do,  of  all  others,   dipth  moft  in  Things  Civil. 
The    Fanaticks    inveigh     againft     Presbyterian 
Gowns.  The  Presbyterian  tears  the  EpifcopalLawn 
Sleeves,  and  thinks  them  the  Whore  of  Babel's 
Shirt.     The  Epifcopifi  flouts  at  the  Popifh  Robes , 
as  the  Livery  of   the   Beaft.     The  Antinomian 
emancipates  his  Difciples  from  all  Obedience  to 
the  Law.     The  Protefiant  enjoins  good  Works, 
and  fuch  are  commanded,  but  place  no  Merit  in 
them.     The  Roman  Catholick  thinks  he  merits  in 
his  Obedience.     The  Fanatick  believes  the  Lord's 
Supper  but  a  Ceremony,  though  taken  with  very 
little  outward  RefpeA.     The  Presbyterian  allows 
it,  but  will  not  kneel.     The  Efifcofifi  kneels,  but 
will  not  adore  it.     The  Catholick  mixeth  Adorati- 
on with  his  kneeling.     And  thus  moft  of  all  Re- 
ligions are  made  up  of  the  fame  Elements,  albeit 
their  Afymbolick  Qualities  predomine  in  fome 
piore  than  in  others.     And  if  that  Maxim  hold  , 

that 


3  ^  TThe  J^irtuofo^  or  Stoic. 

that  majm   ^  minus  non  'variant  fpeciew,  we  may 
pronounce  all  of  them  to  be  one  Religion. 

The  Church,  like  the  River  Nilus,  can  hardly 
condefcend  where  its  Head  lies;  and  as  all  conde- 
fcend  that  the  Church  is  a  Multitude  of  Chrifti- 
ans,  fo  join  all  their  Opinions,  and  you  fhall  find 
that  they  will  have  it  to  have,  like  the  Multitude, 
many  Heads.  But  in  this  (  as  in  all  Articles  not 
abfolutely  necelTary  for  being  faved  )  I  make  the 
Laws  of  my  Country  to  be  my  Creed  :  And  that 
a  clear  Decifion  herein  is  not  abfoluteh'  necelTary 
for  Salvation,  is  clear  from  this,  that  many  poor 
Clowns  fhall  be  faved,  whofe  Confcience  is  not 
able  to  teach  their  Judgments  how  to  decide  this 
Controverfy,  wherein  (o  many  Heads  have  been 
confounded  ,  fo  many  have  been  loft,  and  fo  ma- 
ny have  been  fhrewdly  knocked  againft  one  ano- 
ther; from  which  flinty  Collifions  much  Fire,  but 
little  r>ight,  hath  ever  burft  forth. 

God,  by  his  Omnifcience,  forefeeing  that  it 
was  too  dazlinga  Sight  for  the  Pur-blind  Eyes  of 
Man's  Soulj  to  behold  him  invironed  with  the 
Rays  of  Divine  Majefty,  did  beftow  upon  us  three 
Mirrors,  wherein  we  might  contemplate  him,  (as 
we  ufe  to  look  upon  the  Sun  in  a  Tub  of  Water, 
not  daring  to  eye  his  Native  Splendor) :  The  one- " 
was  the  Mirror  of  the  Law;  the  Second  is  the 
Works  of  the  Creation;  and  the  Third  is  the  Soul 
of  Man,  which  he  himfelf  hath  told  us,  is  framed 
after  his  own  Glorious  Image. 

As  for  the  Firft  Mirror,  the  Law;  God  know- 
ing that  Infiin^,  or  as  we  term  it,  a  7unural  Con- 
fcience, were  compleat  Digefts  of  all  that  Man 
was  to  obfervc,  he  did  make  that  Mirror  very 
little,  a  Volume  of  only  Two  Pages;  but  that 
Mirror  is  of  late  ^o  muUered  about,  by  marginal 
Notes  and  Commentators,  that  the  Mirror  it  felf 
is  almoft  over-fpread  by  them :  And  it  is  very  ob- 

fervable. 


The  JArtuofoif  or  Stoic.  5  :^ 

fervable^  that  in  the  Holy  Regifters  the  Law  is 
■  ftill  abridged;  but  we  never  fee  it  enlarged  :  For 
albeit  the  fundamental  Laws  of  both  Tables  were 
packed  up  in  narrow  Bounds,  yet  our  Saviour 
fums  them  up  in  thefe  Two,  Fear  the  Lord  thy  God 
■ivith  all  thy  heart,  and  lo've  thy  Neighbour  as  thy  [elf. 
And  the  Apoftle  Paul,  in  his  Divine  Epiftles,  pro- 
felTes,  that  he  defires  to  kno-w  only  Chrifi,  and  him 
crucified:  So  that  I  am  confident,  that  if  our  Sa- 
viour were  to  preach  in  Perfon  once  more  to  the 
World,  he  would  inveigh  againft  our  Cafuifts,  as 
much  as  he  did  againft  the  Jeivijh  Talmudifts ; 
for  the  one,  as  well  as  the  other,  are  equally  guil- 
ty of  burdening  the  Shoulders  of  weak  Chrifti- 
ans,  with  the  unneceftary  Trafh  of  Human  In- 
ventions. For  I  remember  to  have  feen  a  late 
Cafuift  difpute  contentioufly  amongft  his  othei^ 
Cafes,  whether  Tobacco,  taken  in  the  Morning, 
did  break  a  commanded  Faft,  or  not?  To  which, 
after  a  feverifh  Conflid,  his  Wifdom,  forfooth, 
returns  this  oraculous  Anfwer;  That  if  Xcb^cco  b& 
taken  at  the  Nofe,  .if  breaks  not  the  Fafi;  but  if  it  be 
taken  at  the  Mouth,  then  it  breaks  the  Fafi;  Which,' 
becaufe  I  made  a  Collafterion  betwixt  the  Cafu- 
ifts and  the  Talmudifts,  I  fhall  only  mention,  out 
of  "the  Talmud  (  which  was  the  JeiiJH  Comment 
upon  the  Law)-  a  Cafe  exadly  parallel  to  this^ 
wherein  is  decided,  that  if  a  Man  carry  a  Burden 
on  the  Sabbath-day  upon  both  Shoulders,  then  he 
is  guilty  of  Breach  of  Sabbath;  but  that  he  is  not 
guilty,  if  he  carry  it  upon  one  Shoulder.  As  to 
my  \)vvn  private  Judgment,  (  which  I  fubmit  to 
my  Spiritual  Tutors )  I  think,  that  feeing  the 
Confcience  of  Man  is  the  fame  Faculty  with  the 
Jjidgment,  when  converfant  about  Spiritual  Em- 
ploymente,  (as  the  Word  nvei/umi,  which  imports 
a  Knowledge  reflexive  upon  a  Man's  own  felf, 
doth  abundantly  evidence)  .that  therefore,    as 

there 


34  7^^^  jArtuofo^  or  Stoic. 

there  are  Judgments  of  different  Tempers,  fo 
there  are  like  wife  Confcicnccs  of  different  Frames ; 
and  which  vary  as  much  amongft  thenifelves,  as 
natural  Conftitutions  do.  And  therefore,  as  the 
fame  Dole  would  prove  noxious  to  one  Conftitu- 
tion,  wherein  another  would  find  his  Health  ;  fo 
in  one  and  the  fame  A.A,  that  Refolution  may  be 
faving  to  one  Confcience,  which  itiay  condemn 
another:  For  feeing  God  hath  kindled  a  Torch 
in  each  Man's  Breaft,  by  whofe  Flame  he  may  fee 
what  Path  he  fhould  beat;  in  which  Senfe  it  is 
faid,  Fro'u.  20.  27.  T/j^t  the  under Jh an divg  of  man  is 
the  candle  of  the  Lord '^  and  can  that  Light  mif-lead  ? 
And  feeing  Man  muft  be  anfwerjtble  according  to 
what  it  prefcribes  to  him,  doubtlefs  it  is  fitter  that 
he  fhould  hearken  to  the  reiterated  Didates  of  his 
Confcience,  than  to  the  Refolution  of  any 
School-Cafuift;  and  thdt  for  the  fame  Reafon, 
that  it  is  more  Rational  to  obey  the  Law  it  felf  ^ 
than  the  wifeft  Lawyer,  who  may  either  be  de- 
ceived hixnfelf,  or  h^ve  a  Defign  to  deceive  others. 
For  if  God  hath  endued'  Man  with  every'  thing 
necelfary  for  working  out  the  Work  of  his  own 
Salvation  with  Fear  and  Trembling,  he  hath 
doubtlefs  beftowed  upon  him  an  internal  Touch- 
ftone,  by  whofe  Teft  he  may  difcern  betwixt 
Good  and  Evil ;  feeing  to  command  Man  to  walk 
uprightly,  and  not  to  teftow  on  him  Eyes  to  fee 
the  Road,  were  to  command  a  blind  Man  to 
walk,  and  to  punifh  him  if  he  went  aftray.  And 
as  the  Compofure  of  Man's  Body  would  be  im- 
perfeA  and  manck^  if  he  wanted  a  Palate  tcTdif- 
cern  betwixt  the  Tafte  of  what  is  wholefome,  or 
what  is  putrid;  fo  if  the  Soul  of  Man  were  not 
able  to  know  its  own  Duty,  and  by  the^Palsftew^^^^ 
a  natural  Confcience,  to  difference  betwixt  law-  '' 
ful  and  unlawful ;  certainly  the  Soul  might  be 
thought  to  be  but  ill  appointed.  Thusi3caih  arc,by 

All 


The  lArtuofo^  of  Stoic.  5  5 

2n  intrinfick  Principle,  taught  their  Duty,  and 
do  accordingly  fliun  or  follow  what  is  convenient 
for  them,  vvithoui:  confulting  any  thino;  from, 
without.  And  fliall  Man  be  lefs  perlpicacious,  or 
more  defedivc  than  thefe  ?  As  alfo  feeiiig  Man  is 
oft-times,  by  thoufands  of  Occafions,  removed  far 
from  the  Aflillance  of  Chair  or  Piilpir-informcrs; 
and  in  that  his  Rctirednefs  hath  moft  of  thefc 
Cafes  to  be  refolvcd  ;  it  were  abfiird  to  think,  that 
he  then  wants  SuiTiciency  of  Help  for  their  Re- 
folurion.  And  it  is  mofi:  obfervable  in  Scripture, 
that  Men  are  oft  check'd  for  quenching  the  Spi- 
rit, but  never  for  not  confulting  Cafiiifts.  I  know 
it  may  be  thought,  that  when  the  Soul  of  Man 
rages  at  fometime  in  a  Fever  of  Luft,  Revenge, 
or  ibme  fuch  Sin,  that  then  the  Confcience  may 
rave;  yet  I  dare  (]iv,  that  albeit  the  Soul,  out  of 
an  inordinstte  Dell  re  to  enjoy  its  own  Pleafures, 
may  fet  its  Invention  at  Work,  to  palliate  the  Sin- 
fulnefs  of  what  it  defires;  ^'ct  by  fome  lecret 
Knell,  the  Confcience  founds  fcill  its  Reproof. 
And  I  dare  fay,  that  never  Man  erred  without  a 
Check  from  his  Confcience;  nor  that  few  have 
finned,  Jlfter  an  Approbation  obtained  from  his 
Confcience  of  what  he  was  about :  And  vv  hen 
we  affent  to  thefe  Dodors,  is  it  not  becaufe  our 
Confciences,  or  our  Judgments  (  which  are  the 
fame  )  alTent  to  what  they  inform  ?  Which  evi- 
dences ,  that  our  Confciences  are  more  to  be  be- 
lieved than  they ;  by  that  Rule,  Fropter  cjuod  miiim- 
<^uoi(]\  efi  tale  J  8zc.  But  to  convince  us  of  the  Fol- 
ly of  our  AddrelTes  to  thefe  Doilors,  it  may,  and 
often  doth  fall  out,  that  that  may  be  a  Sin  in  me, 
which  a  Cafuift  pronounces  to  be  none :  as  if 
my  Breail  did  fuggeft  to  me,  that  it  v/ere  a  Sin 
to  buy  Church-Lands;  if  there-after  I  did  buy 
them^  It  were  doubtlefs  a  Sin,  albeit  my  DoAors 
following  the  Canons  of  their  particular  Church, 

alfiired 


5  6  The  Vtrtuofo^  or  Stoic. 

alTiircd  me,  that  the  Sale  of  Church-Lands  were 
no  Sin  in  it  felf.  I  am  confident  then,  that  this 
Cafuift-Divinity  hath  taken  its  Rife  from  the  De- 
fire  Churchmen  had  to  know  theMyftery  of  each 
Man's  Breaft,  and  to  the  end,  nothing  of  Import 
might  be  undertaken  without  confulting  their 
Cell  \  perfuading  Men ,  that  In  or  dine  ad  fpiritualia, 
their  Confciences,  and  confequently  their  Salva- 
tion rriay  be  interefted  in  every  Civil  Affair.  And 
to  confirm  this,  it  is  moft  ufed  by  Jefiuts  and  In- 
novators, who  defire  to  know  all  Intrigues,  and 
fubvert  all  States ;  whereas  the  Primitive  Church 
knew  no  fuch  Divinity,  neither  have  its  Dodors 
left  any  fuch  Volumes. 

It  may  be  urged,  that  feeing  the  Confcience 
is  but  a  reflex  Ad  of  the  Judgment,  that  as  the 
Judgment  is  an  unfure  Guide,  the  Confcience 
cannot  pretend  to  be  infallible  ;  and  that  the  one, 
as  well  as  the  other ,  is  tutor'd  by  the  fallacious 
Principles  of  Senfe  and  Cufiew.  And  I  my  felf 
have  leen  my  Landlady,  in  France,  as  much 
troubled  in.  Confcience  for  giving  us  Flefh  to  eat 
in  Lent,  as  if  fhe  had  caft  out  the  Flefli  of  a 
Chriflian  to  be  devoured  by  Dogs :  And  fo  A- 
theifm  may  attribute  toCuftom  thefe  Inclinations, 
whereby  we  are  aded  on  to  believe  a  Deity  -,  and 
may  tell  us,  that  the  Mahometans  find  themfelves 
as  much  prickt  in  Confcience  ,  for  tranfgrcffing 
their  Prophet's  Canons,  as  we  for  offending  a- 
gainft  the  Moral  Law.  And  thus  the  ajioring  ■ 
of  a  Deitv  might  have  at  firft  been  brooded  in  the 
Council-Chamber  of  a  Stacefman's  Head ;  and 
yet  might  have  been  at  that  time,  by  the  Vulgar, 
•and  thereafter  by  the  wifeft  Pates,  worfhipped 
with  profound  Refpeds :  Yet,  if  we  pry  nar- 
rowly into  this  Conceit,  we  fliall  find  in  it  fome- 
rhing  of  Inftind,  previous  to  all  Forgeries  poffi- 
ble.  For  what  was  it  (  I  pray  you  )  which  en- 
couraged. 


The  Virtuofo^  or  Stoic,  *  37 

courag^d,  or  fuggefled  to  thefe  Politicians^  tliat 
fuch  a  Thing  as  the  Deity  might  be  diilembled  to 
their  People  ?  For  their  impofing  that  Cheats  pre- 
fuppofed  fome  pre-exilHng  Notion  of  it.  Or^ 
how  entred  that  Fancy  firft  in  their  wild  FIead5  ? 
Or,  how  could  fo  many  contemporary,  yet  far 
diftant,  Legiflators  fall  upon  the  fame  Thoughts, 
efpeciall)^  it  being  fo  remote  from  Senfe-^  and  for 
framing  of  which  Idea,  their  Experience  could 
never  furnifli  a  Pattern?  Confcience  then  mufl:  be 
fomething  elfe,  than  the  Fumes  of  Melancholy, 
or  Capricio's  of  Fancy ;  for  elfe  roaring  Gallants, 
who  are  little  troubled,  or  can  eafily  conquer  all 
other  Fancies,  would  not  be  fo  haunted  by  thefe 
pricking  Pangs ;  which  if  they  were  not  infallibly 
Divine,  behoved  to  be  merely  ridiculous,  and  ta 
want  all  Support  from  Reafon  or  Experience. 

There  is  another  File  of  Cafes  of  Confciencej 
which  is  a  Cadet  of  that  fame  Family  ;  and  thefe 
are  fuch  Cafes  as  were  the  Brood  of  thefe  late 
Times,  Which  Hke  Infeds  and  unclean  CreatureSj, 
may  be  faid  generari  ex  putri  materia  :  An  Inftance 
whereof  was  the  Famous  Sifter,  who  ask'd^  if  fhe 
was  oblig'd  to  execute  her  Cat  for  killing  a  Moufc 
upon  the  Sabbath.  This  was  a  Theology  taught 
by  old  doting  Wives,  and  ftudied  by  State-Expe- 
<5tants,  who  to  gain  Applaufe,  and  in  Hopes  to 
mount  Preferment's  Saddle,  made  ufe  of  this  gil- 
ded Stirrup.  1  (hall  not  inveigh  againit  this  Fop- 
pery, feeing  it  hath  not  polfeft  Mens  Conceit  fo 
long,  as  to  have  prefcribed  the  Title  of  Divinity , 
but  like  a  Meteor,  which  becaufe  it  is  hxt  to  no 
Orb,  and  is  but  a  Mafs  of  inflamed  Vapors,  doth 
therefore  difappear  immediately,  how  foon  its 
Subftance  flaflies  out^  and  its  Afhes  are  now  en- 
tomb'd  in  the  fame  Clay  with  its  Brother  Twain. 
that  pious  Nofifi'fjfe;,  wherein  God  Almighty  was 
treated  with  in  Familiar,  and  not  in  Superior. 

E  C  H  A  K 


'^8  Jke  T^irtiiojo^  or  Stoic. 


CHAP.    VIIL 

Of  the  Scriptures, 

AS  God  did  light  the.  Candle  of  a  private 
Confcience,  in  each  private  Breaft;  fo 
hath  he  hung  up  the  I, amp  of  the  Scriptures  in 
the  Body  of  his  Church :  And  thefc  we  may  call 
the  Confcience. of  the  Church,  whilft  Militant. 
Which  Ibme,  by  the  Breath  of  their  Vanity,  ahd 
Storms  of  their  Paflion,  endeavour  to  blow  out; 
whilft  others  make  no  other  Ufe  of.  its  Light, 
than  to  fliew  them  where  to  find  a  Jcft.  And 
within  the  Arms  of  this  Divifion,  lie  folded  all 
theprophane  Raceof  Mankind.  As  to  thefc  lirfl ' 
( who  fliould  be  firft,  becaufe  they  are  Satan's 
Firtt-bori),  and  fo  deferve  a  double  Fortiori  of  this 
Reproof)  they  contend,  that  tlie  Scriptures  are 
written  in  a  mean  and  low  Stile,-  are  in  fomc 
Places  too  Myftcrious,  in.  others  too  Obfcure  ; 
contain  many  things  incredible,  many  Repetiti- 
ons, and  many  Contradidions.  But  thefe  Mif- 
creants  fhould  confider,  that  much,  of  the  Scri- 
pture's native  Splendor  is  impaired  by  its  Tranfla- 
tOrs,  who  fearing  to  fall  within  the  Verge  of  the 
Curfes ,  pronounced  againft  fuch  as  fhould  pare 
from,  or  add  to,  any  thing  contained  in  that 
Divine  Book,  were,  and  are  willing,  that  their 
Tranllation  fliould  want  rather  the  Luftre,  than 
the  Meaning  of  the  Original.  As  alfo  of  all 
Tongues,  I  believe  the  Hebrew  adrriits  kaft  of  a 
Tranflation,  efpccially  into  Northern  Languages  : 
Tor  as  thofc  Nations  differ  leaft  in  their  Exprcffi- 
ons,  who  becaufe  of  their  Commerce  or  Conti- 
guity ,  have  the  moft  frequent  Converfe  ;  fo 
doubdefs  the  J.eirs  and  wc,  by  this  Rule,  fhould 

in 


The  J^trtuofo^  or  Stoic,  59 

in  Language  hold  the  leaf!:  Cbfrefpondence.  And 
becaufe  there  is  no  pure  Fountain  of  this  Tongue 
left,  befides  the  Bible,  it  muft  be  hard  to  under- 
ftand  its  Expreflioris,  wherein  the  Tranflators  cfin 
find  little  or  no  Help  frorri  the  Variety  and  Col- 
lation of  Authors.     And  feeing  this  Book  was 
penn'd  indifFereritly  for  all  Ages,  Nations,  and 
Sexes,  it  was  fit  that  its  Stile  fhould  have  been 
Condefcending :  For  thofe  who  are  tall,  can  pull 
the  Fruit  which  hangs  low  ;   whereas  thofe  who 
are  low,  cannot  pull  what  perches  high.      And 
it  is  very  obfervable,  that  where  the  Fruit  is  great- 
eft  and  ripeit,  there  the  Branch  whereoii  it  hangs 
bows  loweft:   "When   God   appeared  to  EUjahy 
I  Kings  19.  there  came  firft  a  terrible  Wind,  there- 
after a  great  Earthquake,  and  then  Fire  j  arid  yet 
God  was  in  none  of  thefe,  but  fpoke  in  the  fiirill 
fmall  Voice.     His  Divine  Providence  hath  fo  or- 
der'd  it,  that  our  Conviction  cannot  be  afcrib'd 
to  the  Fard  of  Eloquence,  nor  the  Slight  of  Lo- 
gick,  but  merely  to  the  Truth  of  what  is  therein 
reprefented  :    Our  Saviour  will,  with  Clay  and 
Spittle,  ill urninate  our  Eyes,  as  he  did  thofe  of 
the  other  blind  Man  in  the  Gofpel.     And  fuch  is 
the  Strength  of  his  Divine  Arm,  that  he  Can  van- 
quifli  Satan,  Misbelief,  and  Ignorance,,  with  any 
Weapon.     And  as  we  think  the  Sun's  Circumfe- 
rence but  little,  becaufe  it.  is  fituated  fo  far  above 
us ;  i^b  we  conclude  thefe  Truths  and  Excellencies 
but  mean,  becaufe  they  Ire  plac'd  above  our  frail 
Reach;  and  will  blame  the  Scriptures,  when  the 
Fault  lurks  in  our  felves.  That  greatPhyfician  wHl 
cure  us,like  an  Artift,with  Simples  fpecific  for  our 
Difeafe ;  and  not  like  a  Charleta7:,wnH  perfumed  & 
gilded  Nothings.     It  is  not  alway  the  beft  Metal, 
which  carries  the  nioft  pleafmg  l/nfreffa^  nor  doth 
the  painted  Candle  cafe  the  clcareft  Light..  There 
are  many  things  in  Scripture,   which  beCaufe  of 
E  2  our 


40  The  yirtuofo^  or  Stoic, 

our  Frailtyj  appear  ( like  a  StaiF  in  the  Waters ) 
to  be  crooked  ,  albeit  they  be  ftraighr.  Why  A- 
hraham  fnoiild  have  kill'd  his  Son  Ifaac^  or  the 
Ifraelites  liavc  boirowed,  and  not  reftored  the  <i/E- 
gyp:'i.n  Ear-rings^  ftaggers  not  my  Belief;  for 
thcfe  bciong'd  to  God,  and  neither  to  Abraham, 
nor  tl\e  iy£^yftiavs ;  and  fo  God  might  have  given 
Order  to  2ny  he  pleafed  to  receive  them :  And 
thofe  who  obey'd,  were  no  more  guilty  than  fuch 
are,  who  by  Order  from  the  Mafter,  receive 
what  he  did  formerly  lend  to  Others.  And  as  to 
its  Repetitions,  they  differ  no  doubt  from  one  a- 
nother,  albeit  we  (  who  think  all  things  remo- 
ved, though  by  a  little  Diftance  from  us,  of  one 
Shape  )  judge  ill,  in  judging  otherwife.  And  as 
an  Excellent  Perfon  hath  well  obferved,  God 
hath  appointed  thefe  reiterated  Expreflions  to  be 
as  fo  many  WitnefTes,  to  convince  Hereticks  and 
others,  who  fhould  call  the  Meaning  of  any  one 
Place  in  Queftion ,  or  wreft  it  by  what  precedes 
or  follows  it. 

As  to  thofe  others,  in  whom  the  Wine  of  God*s 
Confolations  (by  being  winded  in  the  crack'd 
Vcffels  of  their  Heads  )  turns  into  the  tart  Vine- 
gar of  prophane  Satyrs,  I  condole  their  Conditi- 
on :  For  that  Stomach  muft  be  very  corrupt, 
wherein  the  beft  of  Aliment  putrifies  moft  ;  and 
probably,  that  indigefted  Milk  being  converted 
into  excrcmentitious  Bile  and  Humours,  may  caft 
them  in  a  Fever,  which  .fliall  never  cool- to  all  E- 
tcrnity.  I  pity  likewife  thofe  ,  who  out  of  an  in- 
advertent (  and  as  they  think,  flnlefs  )  Humour, 
jeft  with  thefe  Divine  Truths ;  like  foolifli  Chil- 
dren, who  love  rather  to  fport  with  their  Meat 
than  eat  it.  Thefe  albeit  they  intend  not  to  pro- 
phane Scripture,  yet  they  vilify  it:  And  we 
may  fay  of  rhc  Bible,  as  of  taking  of  God's 
Name  in  cur  Mouths ,  which  muft  not  only  not 

be 


ihe  J^irtuofo^  or  Stoic,  ^i 

be  done  upon  Defign  y  to  blafpheme  and  defame 
him ;  but  muft  not  be  taken  but  upon  Neceffi'ty, 
and  like  the  Shew-bread^  muft  be  ufed  only  when 
we  are  in  Straights.  I  have  been  too  guilty  of 
this  laft  Sin  my  felf ;  and  therefore,  left  I  jfhould 
make  no  Attonement,  I  have  rather  refolved  to 
appear  before  the  World ,  in  the  Duft  and  Sack- 
cloth of  this  filly  Difcourfe,  a  Penance  really 
to  me  very  great. 

When  I  confider,  how  various  and  innumera- 
ble are  the  Adions  of  Men,  and  that  in  all  thefe 
they  need  particular  Inftrudions  from  above  the 
Poles ;  I  admire  why  there  ^e  fo  many  PaiTages 
in  Scripture,  from  which  our  Neceffity  may  ex- 
peA  no  Affiftance.  And  therefore  left  I  ftiould 
think,  that  in  Scripture  there  is  any  Wafte  of 
Words,  I  am  induced  to  believe,  that  there  run 
many  hid  Allegories  from  Gene/is  to  Johns  Re'veU- 
tions ;  wherein  the  Myftical  Senfe  deferves  like- 
wife  the  Name  of  God's  Word.  Might  we  not 
have  admired,  why  the  Story  of  Hagar  and  her 
Baftard,  is  there  voluminoufly  defcribed,  and 
what  the  Church  or  private  Devotion  was  con- 
cerned therein,  if  Faul,  Gal.  4.  24.  had  not  dil^ 
covered  the  Myftery  to  us  ?  By  which  Things,  a- 
nother  Thing  is  meant :  For  thefe  Two  Mothers 
are  the  Two  Teftaments ;  the  one  which  is  Agar 
of  yiowntSlnaij  which  gendereth  unto  Bondage, 
&c.  I  might  here  relate  many  Excellent  Allufions 
to  prove  this ;  but  I  fhall  fatisfy  my  felf  with  one, 
which  I  did  read  in  one  Doctor  E'verot-^  who 
preaching  u^on  J ojhna  i<^.  16...  Then  Caleb  faU^ 
he  71'ho  fmiteth  Kirjath-fepher  and  tdketh  it,  even  to  him 
will  I  give  Achfah  my  daughter  to  wife.  And  Otniel 
took  it.  Sic.  faith.  That  Caleb  fignifies,  a  good  Heart; 
Kirjath-fepher  ,  the  Citj  of  the  Letter;  Achfah,  the 
yifon;  Othniel,  God's  Opportunity.  And  fo  the  My- 
ftical Senfe  runs^  a  good  Heart  faith,  that  who- 

E  5  ever 


4^  The  ViTtuojo^  or  Stoic. 

Gver  will  take  in  (  and  fmitej  as  Mofes  did,  the 
Kock )  the  Letcer  pf  the  Word,  fhall  have  the 
Yifion  which  lurl^s  under  it,  difcovered,  and  given 
to  him.     And  God's  own  1  ime  is  the  only  Mean 
for  acconipliniing  this:  As  alfo  it  is  moft  remark- 
able, that  City  which  was  called  Klrjath-fepher  be- 
fore it  was  taken  in,  or,  the  City  of  the  Letter^  was, 
after  it  was  conquered^  called  Dehir^  which  fig- 
niiies  an  Oracle  •  fo  that  the  Word,  or  Letter,  is 
no  Oracle,  till  it  be  once,  as  it  were,  taken  in 
and  overcome.     Since  the  reading  of  which  Ser- 
mon, I  believe,  that  one  may  profit  more  by  an 
HehrevJ  Lexicon,    tl^n  b)'  a  Thpufand  EngU^i  Le- 
jdlures.  * 

*     Thofe  who  detrad  from  Scripture,  by  attribur 
ting  too  Production  of  Miracles  to  natural  Cau- 
fes,  do  not  much  difparage  the  Power  of  God, 
but  (  tho'  againft  their  depraved  Intention  )  cry 
rather  up  his  Omnipotency:    For  certainly,  if 
th^efe  Miracles  were  produced  by  fecondary  caufes, 
then  doubtlefs  that  produdive  Faculty  was  be- 
llowed upon  them  by  the  Almighty  ;   and  if  he 
can  make  the  Creatures  produce  fuch  ftrange  Ef- 
fed:s,  much  more  is  he  able  to  effectuate  them 
himfelf^  as  it  is  more  difficult  for  a  great  Matter, 
to  form  curious  c^nd  admirable  Characters,  when 
he  leads  a  Scholar's  Hand,  than  when  he  writes 
them  with  his  own;  For  fuch  Help  may  be  called, 
refijilng  JJfifiancc.     I  cannot  likewife  but  blame  • 
many  of  our  Preachers,  who  rather  break  than 
'open  Holy  Texts  ;  and  rather  make  new  Mean- 
ings, fuiting  with  their  private  Defigns,  than  tell 
the  Meaning  of  the  Spirit.     Who"  would  not 
have  laugh'd,    to  hear  a  Presbyterian  obferve, 
from  the  firft  Chapter  o^G^nefts,  firft  Verfe,  That 
whilft  Mofcs  relates  what  God  made,  he  fpeaks 
nothing  of  Bijlwps;  by  which  it  was  evident  (faid 
po^  ^M/vw's  Chaplain  )  th^t  Biftiops  were  npt  of 

Divine 


The  J^irtuofo^  or  Stoic.  43 

Divine  Inftitution :   A  Conceit  as  ridiculous  as 
that  of  a  Prieftj   who  hearing  Maria  fpoken  of 
for  to  fignify  Seas,  did  brag  that  he  had  found  the 
Virgin  Alary  named  in  the  Old  Teftament.     Albeit 
I"  think  Preaching  no  part  of  Divine  Worfhip, 
hearing  being  no  Adoration ;  yet,  I  love  to  go  to 
Churph,  were  it  but  to  fee  a  Multitude  met  toge- 
ther, to  cbnfefs  that  there  is  a  God:  But  when  I 
go  to  hear,    I  care  not  whom,    knowing  that 
Chrill  eleded  Fifhermen  to  preach  down  Infide- 
lity ,  when  it  was  in  the  RufF  of  its  Pride :  and 
that  ?aul  (  the  moft  fignal  Trophy  of  our  Chri- 
ftian  Faith  )  was  fent  for  Confirmation,  not  to 
Peter  J  or  yames  at  yerufalem^  but  Ananias  one  ol 
the  meaneft  amongft  the  Difciples.     And  feeing 
our  Salvation,  by  preaching,  is  a  Miracle ;    it  is 
ftill  fo  much  the  greater,  by  how  much  weakeiy 
the  Inftruments  are.     When  the   Pulpit  was  * 
Mount  Sinai,  from  which  the  Law  was  thundered,; 
or  a  Mount  of  Olives,    whereon  our  Saviours.. 
Glorious  Transformation  was  to  be  feen,    then 
were  Sermons  to  be  honoured ;  but  fince  it  is  be- 
come a  McHint  Cahar,  whereon  our  BlelTed  Sa- 
viour fufFcrs  daily  by  fcandalous  Railings,  Ser- 
mons are  become  unlavjDury  for  the  moft  part. ;  I 
hate  to  lee  that  Divine  Place  made  either  a  Bar, 
whereat  fecular  Quarrels  are  with  Palllon  plead- 
ed; or  a  Stage,   whereon  Revenge  is  by  Satyrs 
fatisfied ;  or  a  School-chair,  from  which  unintel  -  • 
ligible  Queftions  are  myfterioufly  debated:  But 
amongft  all  thefe  Innovations  introduced  by  our 
Infant  Divines,  I  hate  none  more  than  thaj:  of  gi-' 
ving  Reafons  for  proving  the  Doctrine,  vvhich  be- 
ing Scripture  it  felf,   can  be  provje.d  by  j^pthing 
that  is  more  certain.     As  forijnftance;  when  the 
Doftrine  is,  that  God  loved  us  freely,  hov/  can  tliis 
be  proved  more  convincingly  than  thus,  my  Text 
(ays  it  ?  And  that  is  idem  per  idem,  a  moft  unlogl- 

E  4  c:il 


44-  T^he  T/irtuofo^  or  Stoic. 

cal  Kind  of  Probation.  When  I  then  go  to 
Church,  I  fhould  love  to  fpend  my  time  in  Prai- 
fes  and  Prayers;  which  as  they  arc  the  only  Parts 
of  Adoration,  fo  are  they  the  natural  Employ- 
ments of  the  Church,  either  Militant  or  Trium- 
phant :  Yet  it  difpleafes  me  to  hear  our  young 
Pulpiteers  fcriech  and  cry,  like  Baal's  Priefts,  as 
if  God  Vv'cre  no  nearer  them  than  the  vifible  Hea- 


vens. 


I 


CHAP.     IX. 

Of  the  Moral  Law, 

T  honours  much  our  Employment ,  that  God 
Almighty  was  the  firft  and  great  Law-giver  ; 
and  that  our  Blefled  Saviour  ftiles  himfelf  our  Ad- 
vocate. And  it  is  an  amazing  Wonder,  that  we 
are  tied  only  by  Ten  1  aws ;  whereof  Seven  were 
ena(5ted  doubtlefs  for  our  Advantage  and  Refpe<5t, 
more  immediately  the  Security  of  the  Creature, 
than  the  Honour  of  the  Creator ;  and  are  fuch 
Reftraints,  as  Men  behoved  to  have  laid  upon 
one  another,  and  which  Nature  lays  upon  us  all. 
And  albeit  I  laugh  at  the  Jewijh  Cabala^  which 
lays,  that  the  Moral  I,aw  was  vyritten  Two 
Thoufand  Years  before  Mofes^  in  black  Letters  at 
the  back  of  a  clear  burning  Fire  ;  yet  I  cannot 
approve  Tertullians  Wit,  who  endeavours  to  find 
all  thefe  Ten  in  the  Prohibition  made  to  Adam. 
There  are  indeed  fome  Sins,  which  fcarce  a  Con- 
fequence  can  bring  within  the  Verge  of  thefe 
Commandments.  As  for  Initance,  Drunkennefs; 
Yet  thefe  are  fuch  as  are  fo  deltrudive  to  our  Na* 
ture,  that  there. needs  no  Law  be  made  againft 
them.  So  that  the  Prieft  hit  wittily,  to  whom 
^■"''"  (h^t 


The  JArtuofo^  or  Stoic,  4.5 

that  Sin  being  confelTed,  enjoined^  as  a  Penance, 
their  being  drunk  a  fecond  time  :  Which. makes 
me  conclude,   that  if  Drunkennefs  were  to  be 
ranged  under  any  of  thefe  Laws,  it  would  fall 
moft  naturally  under  that.  Thou  jhall  not  kill.     A.1- 
beit  the  Fourth  Commandment  feems  to  refped 
only  the  Honour  of  God,  and  that  the  Creature 
feems  to  be  no  ways  bettered  by  it ;  yet  our  more 
ferious  Obfervation  will  difcover,   that  all  bela- 
bouring Creatures,    as  it  were,   exped  an  Eafe 
the  Seventh  Day  more  than  any  other.     Whether 
it  be,  that  Nature  is  by  Cuftom  framed  to  that 
Expedation,  I  cannot  tell :  But  we  fee  that  God 
chus'd  that  Number  to  be  the  Year  of  Jubilee  a- 
mongft  his  own  People^  and  that  it  is  the  Period 
of  all  the  feveral  Confiftencies  in  our  Life,  Infan- 
cy, Puberity,  &c.     And  for  this  Reafbn  Phyfi- 
cians  obferve,  that  the  Child  born  in  the  Seventh 
Month,  is  ftronger  than  that  which  is  born  in  the 
Eighth ;  becaufe  in  the  Seventh  it  is  come  to  a 
Knot,  by  paffing  whereof,  in  the  Eighth  it  is  in 
a  State  of  Imperfedion :  But  what  the  Myftery 
of  this  holy  Climaderic  is,  I  refer  till  we  come 
to  that  Sabbath  of  Reft,  whereat  we  ordinarily 
arrive  after  Seven  times  Nine  Years  hath  fnowed 
upon  us. 

We  may  think,  that  if  God  had  intended,  that 
one  and  the  fame  Day  of  the  Week  ftiould  have 
been  appropriated  to  have  been  a  Sabbath,  he  had 
defigned  each  Day  by  a  fpecial  Term,  and  had 
commanded,  that  a  Day  of  fuch  a  Defignation 
fhould  have  been  lequeftrated  for  a  Sabbath  ;  and 
that  by  defigning  only  the  Seventh  Day ,  he  did 
leave  a  Liberty  to  employ  any  Day  of  the  Seventh 
for  that  Ufe.  Yet  it  is  remarkable,  that  Mofes 
nor  the  Je-jyijh  Church  durft  not  attempt  the 
Change  of  their  New- Year's  Davj  but  that  the 
Almighty  was  pleafed  to  beftow  a  peculiar  San- 

dion 


^^      •  T^he  Virtnofo^  or  Stoic. 

ction  upon  that  Alteration:  For,  Exod.  12.  2.  He 
commands,  That  the  Month  wherein  the  Ifraelites 
came  from  Egyft,  fliould  be  by  them  reputed  the 
firft  Month  of  their  Year.  Wherefore  feeing 
each  Nation  chalks  out  a  diverfc  Sabbath,  it  wou'd' 
appear,  that  there  is  Ibmcthing  of  Humour  in  it, 
as  well  as  of  Religion.  The  Fnwour  Mahometan 
chufeth  Friday^  or  dies  Faieris  ;  the  dull  Jew,  dull 
Snturni,  Day  •  the  varlike  Varthlans,  Tljefdav,  or 
Alars's  Day ;  the  cheery  F.uropeans,  Sunday.  And 
albeit  the  Chriftians  are  influcnc'd  only  by  Infpi- 
ration ;  yet  I  am  confident,  that  the  Heathens  did 
follow  that  for  Religion,  which  fuited  bed  with 
their  natural  Temper.  But  this  is  a  Meditation  , 
which  iTiould  travel  no  where  beyond  aMan'^s' 
private  Breaft,  left  it  meet  with  Enmity,  and  be-' 
get  Scandal. 

It  would  puzzle  a  Heathen  much  to  hear,  that 
he  who  breaks  one  of  thefe  Laws,  is  guilty  of  the' 
preach  of  all :  But  it  troubles  not  mc,  feeing;  all 
thefe  X^aws  are  made  to  fhew  our  Obedience^,  and 
the  Breach  of  any  one  of  them  fhews  our  Con- 
tempt of  him  who  is  the  Author  of  all.  •  And  if 
may  be,  this  was  typified  in  Mofes\  breaking  both 
Tables  with  one  paffionate  Fling,  after  he  came 
down  from  the  Mount :    For  -if  this  breaking  of • 
them  had  not  been  pre-defigned  for  fome  hid 
Ind,  doubtlefs  he  had  been  reproved  for  hisNeg- ' 
ligence.     However,  we  may  from  this  learn  t|;*e' 
defperatc  Nature  of  Paflion,  which  made  Aiofes, 
who  was  the  meekeft  Man-upon  Earth,  break  all 
the  Laws  of  God  in  one  Act.     It  might  be  alfo 
argued,  that  feeing  all  the  Laws  of  the  Second 
Table  were  ena(5led  for,  and  refp.ed  ultimately, 
the  Advantage  of  Man  ,   that  where  Man  is  not 
wronged,  there  the  Law  cannot  he  broke.     And 
thus,  if  a  married  Man  fliould  have  Liberty  fronn 
liis  xyifc  to  take  another  Woman,  this  could  be 

no 


^he  J^ifttiofo^  or  Stoic.  47 

no  more  reputed  Adultery,  than  it  could  be  re-  , 
putcd  Theft  to  take  what  belongs  to  our  Neigh- 
bour, himfelf  confenting;  and  that  for  this  Caufe, 
Jacob's  begetting  Children  with  his  Wife's  Maids, 
"is  not  in  Scripture  reproved  as  Adultery,  becaufe 
they  were  given  to  him  by  her  felf,  for  that  EfFeA; 
but  feeing  the  Pracftice  of  all  the  World  con- 
demns this  Gonclufion,  far  be  it  from  me  to  ex- 
prefs  it  farther:  Yet  this  is  but  a  Sophifm;  for 
.feeing  our  Bodies  are  the  Temples  of  the  Holy 
.Ghoft,  we  can  no  more  beftow  them  upon  fuch 
XJfes,  than  a  Church- Warden  can  give  the  Ufe 
pf  the  Church  to  Taverners. 


CHAP.     X. 

Of  the  Judicial  Law. 

Al.beit  the  Judicial  Law  (  which  may  be  juft- 
ly  called  the  Judicious  Law)  is  commonly 
'^j-eputed  to  be  but  the  Municipal  Law  of  the  Jewi-^ 
yet  feeing  it  was  delivered,  in  almoft  one  Con- 
text, with  that  Law  which  was  thunder'd  from 
Mount  Sinai  with  fo  much  Pomp,  and  is  ingrofs'd 
in  the  Books  of  Holy  Truth,  and  feems  nearlier 
related  to  Reafon,  than  any  other  Law;  I  admire, 
why  it  fliould  not  be  religioufly  obferved  by  all 
Nations :  Efpecially  feeing,  as  it  is  the  exaAeft 
Picture  of  Jufticc  that  ever  was  drawn;  fo  it  hath 
this  of  a  Pidure  in  it,  that  it  fecms  to  look  direcl- 
ly  upon  all  who  behold  it ;   albeit  they  be  placed 
(  amongll  themfelves  )  in  dire^ftly  oppofite  Situ- 
ations and  Stances.     Thus  this  Law  fuits  even 
with  contrary  Tempers,  and  the  unequal  Com- 
plexions of  all  Nations.     I  know  that  the  Cere- 
monial Law  is  Ukewife  inferted  amongit  the  other 

holv 


4-8  '       T^he  Virtuofo^  or  Stoic. 

holy  Canons^  and  yet  binds  net  us  who  live  under 
the  JnrifdiAion  of  the  Gofpel:  But  the  Reafon 
of  this  fcems  to  be,  bccaufe  thefe  did  immediate- 
ly concern  the  Jevjijl)  Church,  and  were  conver- 
lant  about  thefe  holy  things.     And  fo  feeing  the 
Old  Teftament  is  a  Defcription  of  their  Hierar- 
chy, and  of  Go;' 's  way  of  working  in  thofe  times, 
I  wonder  not  to  fee  the  Ceremonies  amidft  other 
ficrcd  Truths,  and  yet  not  obferved,  feeing  they 
are  exprcfly  abrogated.     But  if  the  Judicial  Law, 
which  refpedied  not  the  Hierarchy  of  that  Church, 
was  obligatory  only  whilfl:  the  Jewijh  State  was 
in  Being;  I  admire  why  the  Spirit  of  God  took 
fo  much  Pains,  firft  to  pen  it,  and  then  to  deliver 
it,  .fo  Canon-like,  to  Pofterity.     And  fince  it  is 
a  Principle  in  Law  and  Reafon,  that  Laws  muft 
Hill  ftand  in  Vigor  till  they  be  exprefly  abrogated, 
and  muft  not  be  derogated  from  by  Confequences 
or  Prefumptions;  I  admire  why  this  Law,  which 
God  hath  enervated  by  no  exprefs  Text,  fhould 
be  now  looked  upon  as  Statutes  no  wife  A-la-mode. 
It  is  true,  that  our  Saviour,  when  the  Woman, 
convided  of  Adultery,  was  brought  to  him,  did 
not,  according  to  that  Law,  pronounce  the  Sen- 
tence of  Death  againft  her  ^  whence  fome  think, 
that  Churchmen  following  their  Mafter's  Exam- 
ple, fhould  not  give  their  Suffrages  in  criminal 
Cafes,  and  have  only  <fiKftv  ctviuyLa.Kv\v,  a  bloodlefs 
JurifdiAion;  for  they  are  appointed  to  be  Nurfes, 
not  Chyrurgions.     But  it  is  as  true,  that  our  Sa- 
viour profelfed  in  all  the  Trad:  of  his  Life ,  that 
he  came  not  to  be  a  Judge  in  Things  Temporal ; 
and  his  Defign  in  that  place,  was  only  to  convince 
them  of  their  own  Sins,  and  not  to  abfolve  her, 
nor  ro  abrogate  the  Law :  And  therefore  he  defi-  . 
red  him  who  was  freeft  from  Sin,  to  caft  the  firft 
Stone  at  her.     And  whereas  it  is  conjedured, 
that  thofc  Words  which  our  Saviour  ftoop'd  down 

to 


The  yirtuofo^  or  Stoic.  49 

to  write  in  the  Clay,  immediately  thereafter  was 
an  Abrogation  of  that  Law;  this  is  Geomancy 
more  wild  than  any  LelTon,  which  is  alledged  to 
have  been  read  in  the  Myfterious  Face  of  Hea- 
ven,  and  ftiould  never  be  taught  but  in  a  Rabby's 
Cabalaftick  Gown.  And  whereas  it  is  alledged, 
that  there  are  many  Precepts  in  that  Corpm  Juruy 
which  refpeds  only  the  Humour  of  the  Jews,  I 
admire  why  that  can  be  urged;  for  certainly 
Theft,  Murder,  and  thofe  other  Crimes  puniflied 
there,  are  the  fame^rimes  which  reign  amongffc 
us;  andfo,  why  not  punifhable  after  that  fame 
Manner?  Neither  are  the  Humours  of  thefe  Jews 
more  different  from  ours,  than  was  the  Genim  of 
the  Romans ;  and  yet  few  or  no  Nations  refufe  to 
call  their  modern  Laws  in  that  antique  Mold. 
And  it  is  very  probable,  that  as  God  did  in  the 
Moral  Law,  teach  Man  how  to  be  juft  in  his  own 
Anions ;  fo  he  would  likewife  inftrud:  him  by  a 
Judicial  Law,  how  to  adminiftrate  Juftice  to 
others. 

What  can  perpetuate  a  Law  more,  than  that 
the  Authority  whereby  it  is  enacted,  fhould  be 
obligatory  in.  all  Ages;  and  the  Reafon  whereon 
it  is  founded  fliould  be  Eternal  ?  And  in  what 
Laws  do  thefe  two  Qualities  appear  more,  or  fo 
much,  as  in  the  Judicial  Laws  of  the  Jews,  where 
the  Eternal  Lawgiver  was  Legiflator;  and  the 
Occafion  produdive  of  them,  feemed  rational 
(  and  necelTary  )  to  his  infallible  Omnifcience  ? 
And  if  in  any  of  thefe  Statutes  our  purblind  Judg- 
ments cannot  fee  a  prefent  Conveniency,  we 
fhould  rather  impute  that  to  our  own  Simplicity, 
than  charge  it  as  a  Guilt  upon  his  Divine  Statutes. 
And  are  there  not  many  Municipal  Laws  in  each 
Country,  which  have  no  Hedge  about  them  to 
keep  them  untrampled  upon  by  wanton  and  too 
curious  Wits?  But  that  Excellent  Max  im,  Omni- 
um 


5^  ?  he  Virtuofo^  or  Stoic, 

urn  <jua  fecerufjt  Majores  mfiri^  non  cfi  reddendo  rat  id; 
netjue  cert  a  funt,  incerta  reddnentitr ;  a  Reafon  fniift 
not  be  rendrcd  for  all  that  our  Anccilors  have 
enaded,  left  what  is  now  certain,  become  then 
uncertain.  Albeit  a  Law  enaAed  only  by  Human' 
Authority^  fecm  unreafonable  or  inconvenient ,' 
yet  it  retains  its  Vigor  till  it  be  abrogated  by  the 
jaipe,  or  an  higher  Authority,  than  that  where- 
by it  was  firft  itatu  ted;  and  the  I.aw  fays.  That 
Tjihil  efi  tnm  7Taturale  cjuam  miumcjuodque  eodcn)  modo 
dijfohl  <juo  colligatum  eft.     And  feeing  the  Moral 
and  Judicial  laws  are  twifted  fo  together,  and  are 
oft  incorpiorated  in  one  Statute,  as  Lfx*.  20.  10. 
DzHt.  2  2.  22.  where  Adultery  is  forbidden,   and 
the  Adulterer  is  to  die  the  Death;  how  can  we 
think  the  one  half 'of  this  Law  obligatory  for  e- 
ver,  and  yet  negleA  its  other  half,,  wherein  the 
Punifhment  is  fpecified,    and  which  appeafs  to 
have  been  the  Scope  of  the  Divine  Lawgiver  ? 
For  the  World  needed  not  fo  much  to  have  been 
acquainted  ,  that  Adultery  was  a  Sin,  as  that  Sin 
deferved  Death ;  and  if  we  allow  our  capricious 
Humour  the  Liberty  to  reject  what  we  think  in- 
convenient, we  may  at  laft  arrive  at  that  Pitch  of 
Licentioufnefs,  as  to. abrogate  by  Our  Pradicc^ 
whatever  chocks  our  prefent  Humour. 

There  are  many  things  much  miftaken  in  that 
Law,  which  makes  the  Diftbnancy  betwixt  it  and 
our  Law,  appear  fo  much  the  greater.  As  for 
Inftance ;  it  is  concluded,  that  by  that  Law,  no 
Theft  was  punifhablc  by  Death  ;  whefeof  this  is 
given  as  a  Reafon,  becaufe  there  is  no  Proportion 
betwixt  the  Goods  and  Life  ;  and  that  all  that  a 
Man  hath,  he  will  give  for  his  Life :  Whereas 
this  Argument  would  prove,  that  no  Guilt ,  but 
Murder,  fhould  be  puniflied  with  Death  ;  and  fo 
this  Dart  rather  flees  over,  than  hits  the  Mark  at 
which  it  is  level'd.  And  if  this  Argument  con- 
cluded. 


"TheVirtnvfo^  or  Smc,  51 

eluded,  why  flioiild  Adultery  have  been  punifhcd 
with  Death  by  that  Law,  feeing  there  feems  ilo 
Proportion  betwixt  that  Guilt  and  Death  ?  for 
if  'vita  &  fama  be  in  Law  aqulfarnt,  by  that  fame 
Law,  fecunid  efi  alter  fanguis.  But  if  there  be  no 
Proportion  betwixt  Goods  and  Life,  and  if  the 
Punifhment  of  Theft,  when  it's  aggrag'd  to  its 
greateft  Lleight,  cannot  in  their  Opimon  reach 
lb  far  as  to  be  capital ;  why  was  it,  that  by  that 
Law,  NoAurnal  Thieves  might  have  been  killed 
by  thofe  who  found  them  .''  Exod.  22.  2.  For  it 
appears  againft  Rcafon,  that  more  fliould  be  per- 
mitted to  a  private  and  paffionate  Party,than  to  a 
difinterefted  Judge.  And  it  is  clear  by  2  5^?».  12. 5:. 
Theft  was  in  fome  Cafes  capital :  For  there  Da- 
v'id  vows,  that  he  who  took  his  Neighbour's  one 
Sheep,  and  fpared  his  own  many,  Hiould  furely 
die  j  which  being  fpoke  by  a  jull  King  to  an  Ex- 
cellent Prophet,  and  not  reproved,  mulinot.be 
thought  a  fiafh  of  Paffion,  but  a  well-founded 
Sentence.  Were  not  likewife  Two  Thieves  cru- 
cified by  the  Jev^s,  at  the  fame  time  with  our  ever- 
Glorious  Saviour  }  Which  muft  not  be  thought 
a  Romijli  Execution,  feeing  the  Law  of  the  iJt?- 
?»^«j  allowed  no  fuch  Punifhment  for  Theft.  I 
judge  therefore  the  Reafon  why  Murder  and  A- 
dultery  were  punillied  with  Death,  rather  than 
all  Thefts,  to  have  been,  becaufe  Theft  may  be 
repaired  by  Reftitution,  but  Murder  and  Adultery 
cannot.  And  albeit  the  Judicial  Law  commands 
Reftitution  only  in  the  Theft  of  an  Qx  or  Sheep, 
(.things  of  fmall  Moment,  and  which  may  be 
fiollen  to  fatisfy  rather  Hunger  than  Lull  ) ;  yet 
1  fee  no  Limits  fet  to  Judges,  commanding  theni 
not  to  inflid  a  capital  Punifhment  in  extraordina- 
ry Cafes :  For  certainly  he  who  ftcals,  may,  for 
ought  he  himfelf  knows,  be  about  the  committing 
©f  Murder ,    feeing  to  iteal  what  fhould  aliment 

any 


Tloe  y^irtuofo^  or  Stoic. 

any  poor  one,  is,  in  Effect,  the  fame  thing  as  to 
murder  him.  It  is  much  controverted,  if  this 
Law  prohibits  Self-murder ;  and  I  think  it  doth  : 
For  we  are  commanded  to  love  our  Neighbour  as 
our  felf ;  and  fo  fmce  we  are  commanded  not  to 
kill  our  Neighbour,  that  fame  Law  muft  likewife 
forbid  our  killing  of  our  felves.  But  the  Reafon 
probably,  why  no  exprefs  Text  did  forbid  that 
Sin,  was,  becaufe  the  Spirit  of  God  knew  that 
the  Natural  Averfion  we  have  againft  Death, 
would  in  this  do  more  than  fupply  a  Law  ;  and 
that  thofe  who  would  be  fo  dei'perate,  as  to  neg- 
lect the  one,  would  never  be  fo  pious,  as  to  obey 
the  other.  Or  elfe  God  hath  been  unwilling,  by 
making  fuch  a  Law,  to  intimate  to  the  World, 
that  fuch  a  Sin  might  be  committed.  Yet  it 
feems  ftrange,  that  many  are  in  Scripture  related, 
as  Saul,  and  others,  to  have  killed  themfelves,  a- 
gainft  whom  no  Check  ftands  regiftred  in  holy 
Records.  But  1  ftop  here ,  intending  to  beftow 
a  whole  Trad  upon  the  Judicial  Law,  a  Task 
hitherto  too  much  negledled. 

The  Second  Mirror,  wherein  God  Almighty 
is  to  be  feen,  is  that  of  his  Creatures :  And  in 
that  a  Virtuofo  may  contemplate  his  infinite 
Power,  as  in  the  other  he  may  fee  his  admirable 
Juftice.  It  is  very  obfervable,  that  when  God, 
or  his  Prophets,  would  prove  his  Greatnefs,  the 
Siiriy  Oriotiy  and  the  Lcviatbav,  are  made  ufe  of 
as  Arguments.  And  when  the  Spirit  ^of  God 
dcfcribes  the  inimitable  Knowledge  of  Solonjov, 
beftowcd  upon  him  by  God,  as  an  extraordinary 
Mark  of  his  Favour,  he  fays  not,  that  he  under- 
wood the  Quirks  of  Philofophy,  or  Notions  of 
Divinity ;  but  it  is  faid,  that  he  knew  all  from 
the  Cedar  of  Lebanon,  to  the  Hyffop  that  grows 
upon  the  Wall.  And  in  Earncft  it  is  ftrange  , 
that  when  Man  comes  into  the  Gallery  of  this 

World, 


The  Pirtuofoj  or  Stoic.  *     5  5 

\Vorld;,  He  (hould  take  fuch  Pleafure  In  gazing 
upon  thefe  ill-drawn  Fidions,  which  have  only 
paft  the  Pencil  of  Human  Wit,  and  (hould  not  fijt 
his  Admiration  upon  thofe  glorious  Creatures, 
which  are  the  Works  of  that  great  Mafter;  in  fra- 
ming whereof,  God  is  content  to  be  faid  to  have 
fpent  SiK  Days,  to  the  end,  that  Man  might  ad- 
miTQ  the  EfFed:s  of  fo  much  Pains ;  whereas  his 
Omnipotency  might,  with  one  fiat,  have  lum^ 
mon'd  them  all  to  appear,  apparell'd  in  thefe  gor- 
geous DrefTes  which  now  adorns  them.  And  it 
is  as  ftraiige,  that  Man  having  that  huge  Vo- 
lume of  the  Creation  to  revolve,  wherein  is  fuch 
an  infinite  Number  of  curious  Tale-doufes  to  feaft 
his  Eyes  with  Curiofity,  and  to  furnifh  his  folid 
Knowledge,  he  fhould  notwithftanding  fpend  fo 
much  Oyl  and  Sweat,  in  fpinning  out.ens  rationis, 
materia  fr'tTpa,  fotenfia  obedientialisj  and  fucli  like 
unintelligible  Trafli,  which  like  Cobwebs,  are 
but  envenomed  Duft  curioufly  wrought.  And 
becaufe  the  Grofs  of  Mankind  was  fo  grof§,  as 
not  to  underftand  God's  Grej\tnefs  by  the  abftrad " 
Ideas  which  Inftinft  prefented  to  him \  Therefore 
to  reach  that  fenfual  Croud  by  the  Trunch-man- 
rie  of  Senfe,  he  hath  bellowed  upon  them  this 
Mirror,  wherein  they  may  fee  how  infinite  he  is 
in  Power,  who  made  Nothing  fo  fruitful^  as  to 
bud  forth  in  this  glorious  Crop  of  ,  Creatures^ 
which  now  inhabit  the  Surface  of  Heaven  and 
Earth. 


€  h:  A  P^ 


54      •  The  ViY'tuofo^  or  Stoic, 


•     CHAP.     XI. 

Of  Monjlers. 

I  Admire  that  fuch  Philofophers  as  have  had 
their  Faces  wafli'd  at  the  JFont,  can  allow  of 
Monfters,  and  define  them  to  be  thePreter-inten- 
tional  Works  of  Nature,  wherein  Nature  mifs'd 
of  her  Defign,  and  was  not  able  to  effeduate 
what  fhe  intended :  For  if  Nature  and  Providence 
fignify  the  fame  thing  in  the  Didionary  of  Chri- 
ftianity,  it  were  Blafphemy  to  think,  that  Trovi- 
dence  could  not  be  able  to  effectuate  what  it  once 
defigned.  All  the  Creatures  are  indeed,  but  as 
Clay  in  the  Hand  of  this  great  Potter ;  but  it  were 
impious  to  think,  that  his  Art  can  be  miftaken  in 
framing  any  Vellel:  Wherefore  I  am  apter  to  be- 
lieve, that  all  thefe  Creatures  which  the  Schools 
term  Movflers ,  are  rather  the  Intentions  than  Er- 
rors of  Nature;  and  that  as  Nature  doth  nothing 
without  Defign,  fo  it  doth  nothing  without  Suc- 
cefs.  And  thus  I  rather  admire  Nature  in  thefe, 
for  her  cunning  Variety,  than  upbraid  her  with 
Infufficiency  and  Weaknefs.  Neither  term  I  an 
Hermaphrodite,Man  or  Woman,  according  to  the 
Prevalency  of  that  Sex  which  predomines  in  it; 
no  more  than  I  think  that  the  Painter,  when  he 
hath  delineated  curioufly  an  exad  Mermaid,  re- 
folved  to  draw  either  a  Woman  or  a  Fifh,  and  not 
one  diftinft  Creature  piec'd  up  of  both.  And 
doubtlefs  this  Error  did  at  firit  proceed  from  Man's 
Vanity;  who  concluded,  that  every  Frame  which 
anfwered  not  that  Idea  which  refidcs  in  him,  was 
the  Effect  of  Chance f  and  not  of  Nature \  asifA^rf- 
ture  had  been  obliged  to  leave  in  the  Bibliotheque 

of 


The  JArtiiofo^  or  Stoic.  5  5 

of  his  Head,  the  Original  of  all  fuch  Pieces  as 
was  to  pafs  its  Prefs. 

Seeing  God  in  his  Survey  of  the  Creation,  cal- 
led all  that  he  had  made  Good,  becaufe  they  were 
ufeful,!  conclude^that  thofeare  the  beft,which  arc 
the  moil  ufeful.     And  albeit  I  condemn  Prodiga- 
lity of  Ignorance,  in  preferring  a  Diamond  to  a 
Capon  or  Sheep  •  yet  do  I  not  condemn  fuch  of 
Vanity,  as  (hine  with  thefe  fparkling  Creatures: 
For  fince  God  made  nothing,  which  he  did  not 
deftinate  for  fome  Ufe,  and  feeing  moft  of  thefe 
ferve  for  no  Ufe  elfe ,   doubtlefs  the  wearing  of 
them  is  moft  allowable.     Yet  can  I  not  allow  of 
thofe  gaudy  Compounds,  which  Men  create  to 
themfelves,  as  if  fomething  hadjbeen  ftill  wanting 
after  the  Creation  was  finifhed;  wherein  Man 
could  fupply  God,    and  Art  Nature.     The  be- 
llowing of  an  Hundred  Pounds  upon  a  Tulip,  or 
a  Thoufand  on  a  Pidure,  are  not  to  me  the  mere 
Rants  of  Luxury;   but  are  Courfes  pre-ordained 
by  the  Almighty,  for  returning  to  poor  Artifans 
that  Money,  which  Oppreffion  did  at  firft  moft 
unjuftly  fcrew  from  their  weary  Hands.    It  is  our 
Ignorance  of  Nature's  Myfteries  which  perfuades 
us,  that  fome,    if  not  moft,    of   the  Creatures 
ferve  rather  for  beautifying  the  Univerfe,   than 
for  fupplying  Neceffity ;  an  Error  which  Expe- 
rience daily  confutes :  So  thofe  Herbs  which  of 
old  cloathed  only  the  uninhabited  Mountains,  do 
now  deferve  their  own    Place  in  Apothecaries 
Shops.     And  it  is  moft  obfervable,  that  the  Scur- 
vy grows  no  where,  but  where  the  Difeafe  rages, 
which  is  cured  by  it.     Seeing  God  loved  Variety 
in  the  Creation,  lie  cannot  hate  Curiofity  in  Man; 
thefe  Two  being  Correfpondents :  And  the  one 
without  the  other  would  be  but  as  Flowers  to  the 
Blind  ,  or  as  Mufick  to  the  Deaf.     I  laugh  at  the 
fruitlefs  Pilgrimages  of  fuch  as  travel  to  Joppa  or 
F  2  China, 


56  TheVirtuojo^  or  Stole. 

china,  to  fatisfy  their  CurioHry  ; .  there  being  a 
Tredtsklns  Clofct  in  each  Tulip,  and  a  Solomons 
Court  in  each  Lilly  of  the  Field.  And  feeing 
Men's  Tempers  are  fo  various,  it  was  no  Wonder 
that  the  Creatures  (which  were  made  for  hisUfe) 
fhould  have  been  made  proportional  to  his  Hu- 
mour :  But  feeing  Art  hath  in  many  things  copi- 
ed Nature  to  the  Life,  I  think  not  the  Symmetry 
nor  Varietry  to  be  feen  amongft  the  Creatures, 
fuch  an  infallible  Argument  for  proving  the  Being 
of  God,  as  is  Infiinct,  which  all  the  Art  of  Men 
and  Angels  cannot  counterfeit :  And  herein  is  it, 
that  that  grand  Magician  muft  acknowledge  the 
Finger  of  his  Maker,  feeing  here  his  own  Art 
fails. 

Thofe  who  expeft  equal  Excellency  in  all  the 
Parts  of  this  curious  Fabrick,  do  not  underltand 
wherein  its  Symmetry  confifts.  All  the  Strings 
of  an  Inftrument  found  not  equally  high ;  and  yet 
they  make  up  the  Harmony  :  The  Face  of  the 
Earth  looks  in  fome  places  deform 'd  and  patched  ; 
and  yet  it  is  there  the  Mother  of  rich  Mines  (  as 
if  God  intended  to  beftow  a  great  Portion  where 
he  beftows  an  ill  Face);  and  what  we  think  De- 
formities, were  placed  there  as  Patches ;  and  are 
no  more  Blemiflies,  than  the  Spots  are  to  the  Leo* 
pards. 

1  confefs,  that  at  firft  it  puzzled  much  my  En- 
quiry, for  what  End  thefe  Mountains  were  made 
fo  near  Neighbours  to  the  divided  Clouds:  And  I 
once  imagin'd,  that  thefe  were  rather  the  Effeds 
of  the  Flood,  than  Creatures  at  lirft  intended; 
and  were  but  the  Rubbifh  and  Mud  which  thefe 
impetuous  Waters  had  heap'd  up  in  a  Mafs:  But 
1  was  thereafter  dilfuaded  from  this  Conje(5lure, 
by  the«8th  Chapter  of  Trov.  where  Wifdom  pro- 
ving its  Antiquity,  fays,  That  it  was  with  God 
before  the  Heavens  were   prepared,    and  the 

Mountains 


T^he  Pzrtuofoj  or  Stoic,  57 

Mountains  fettled ;  by  the  Scope  of  which  Text 
it  is  clear^  that  the  Heavens,  Hills ,  and  the  reft 
of  the  Creation,  are  faid  to  bear  one  Date.  It 
is  then  more  probable,  that  God  forefeeing  that 
the  Luft  of  Conqueft  would,  like  the  Needle  of 
the  Compafs,  look  oft  North ;  as  is  evident  by 
comparini^  all  the  Monarchies  (  firft  the  Affyriany 
then  Grecian y  then  Roman,  now  German^  did 
therefore  bound  Ambition,  as  it  were  with  high 
Hills,  (  albeit  fince  Ambition  hath  found  a  way  to 
climb  over  them  )  as  if  he  told  them  that  they 
fhould  march  no  farther.Thus  it  is  very  obfervable^ 
that  the  Northern  Parts  of  one  Kingdom  are  al- 
ways more  barren  than  the  Southern  jLimits  of  the 
Countrey  which  lies  to  the  North  of  it.  The 
North  of  England  more  mountainous  and  barren 
than  the  South  of  Scotland,  albeit  it  lye  nearer  the 
Sun^  the  South  of  England  more  pleafant  and  fer- 
tile, than  the  North  of  France ^  and  the  South  of 
France,  than  the  North  of  Italy,  &C. 

We  muft  likewife  confider,  that  Nature  bruifed 
its  Face  fo  when  it  fell  in  Adam,  that  it  did  then 
contrad  many  of  thefe  Blemiflies  which  now  de- 
form it ;  and  that  as  it  waxes  old,  its  native  Beau- 
ty is  the  more  deformed  by  furrowed  Wrinkles. 
We  cannot  judge  what  it  was  in  Health,  by  its 
prefent  diftempered  Condition,  wherein  it  groans 
and  travelleth  in  Pain,  as  the  Apoftle  tells  us. 
And  the  Differences  betwixt  thefe  Two  States 
may  be  known  from  this,  that  God,  when  he 
compleated  the  Creation,  law  that  all  was  good^ 
whereas  Solomon  having  reviewed  it  in  his  time, 
faw  all  to  be  Vanity,  and  Vexation  of  Spirit, 


F  ?  CHAP. 


5  8  The  Virtiiojo^  or  Stole. 

CHAR     XII. 

Of  Marty  and  his  Creatioi. 

TH  E  Third  Mirror  wherein  God  is  to  be  ad- 
mired, is  Man.     This  is  that  noble  Creature 
which  God  was  pleafed  to  mould  laft  of  all  others, 
not  willing  to  bring  him  home,   till  by  the  pre- 
ceding Creations  he  had  plcniflicd  his  Houfe  a- 
bundantly  for  him.     And  albeit  in  the  Creation 
of  all  other  Creatures  it  is  only  faid,   that  God 
fpoke,  and  it  was:  Yet  when  Man  was  to  be  fra- 
med, the  Cabinet  Council  of  Heaven  was  called ; 
and  it  is  faid  [  let  m~\\    as  if  more  Art  had  begi 
to  be  fhewed  here,  than  in  all  the  remanent  Fa- 
brick  of  the  terraqueous  Globe,  and  glorious  Cir- 
cles of  Heaven.     It  is  like  wife  very  obfervable, 
that  albeit  all  the  Fifbes  of  the  Sea  were  formed 
by  one  Word,  all  the  Beafts  of  the  Field  by  one 
K^,&c.  Yet  God  v^-as  pleafed  to  beftowTwo  up- 
on the  Creation  of  Man ;  by  the  firft ,    his  Body 
was  created  out  of  the  Duft,    and  thereafter  was 
breathed  in  his  Soul.     And  albeit  tranfient  Men- 
tion is  only  made  of  all  other  Creations ;  yet  the 
Hiftory  of  Man's  Creation  is  twice   repeated, 
once  Gen.  i.  27.  and  again  2.  7.     And  left  that 
forefeen  Deformity,  wherewith  he  was  to  be  be- 
fmeared  after  his  Fall,  fhould  make  it  be  queftio- 
ned,  that  at  his  firft  Creation  he  had* receiv'd  the 
IwpreJJa  of  Gcd's  Image,  this  is  oft  repeated.  For 
in  the  26.  'v.  Gen.  i.  it  is  f^.id.  Let  m  make  Man  in 
cur  Image  ^  and  then  again,  and  after  our  Likenefs. 
And  in  the  27th  t/.  So  God  created  man  in  his  own 
image ;  and  again  immediately  thereafter,  in  the 
im^zge  of  God  created  he  him.     Yet  I  am  confident, 
that  this  Image  is  fo  bedaled  in  the  Mire  of  Sin, 
and  fo  fhatter'd  by  its  firft  Fall,  ai;d  this  Divine 

Imfrejfi 


Tloe  Virtuofo^  or  Stoic.  59 

In^prejja  and  Print  fo  worn  out  by  our  old  vicious 
HabitS;,  that  if  this  Genealogy  hadnot  been  fo  oft 
•inculcatedjvve  could  not  but  have  called  it  in  que- 
ftion,  albeit  our  Vanity  be  ready  enough  to  be- 
lieve a  Defcent  fo  Royal  and  Sublime.  Where- 
fore I  muft  again  admire  the  Folly  of  Atheifts, 
who,  by  denying  a  Deity^  cloud  their  own  noble 
Birth-right. 

But  albeit  Man  be  made  after  God's  Image,  yet 
that  can  be  no  Argument  to  conclude,  that  there- 
fore God  may  be  made  after  Man's  Image,  or  re- 
prefented  under  his  Figure,  as  the  Anthropomor- 
phites  fooliflily  contend,  no  more  than  if  we 
fhould  conclude,  that  becaufe  a  Copy  may  be  ta- 
ken of  an  Original,  therefore  an  Original  may 
be  taken  of  a  Copy.  Neither  is  this  Reprefenta- 
tlon  falv'd  from  being  Idolatry,  by  aH edging  that 
the  Image  is  not  worfhipped,  but  God,  who  is 
reprefented  by  it:  For  it  hath  been  well  obferved 
by  an  Ancient  Father,  That  Idolatry  in  Scripture 
is  called  Adultery.  And  it  is  no  good  Excufe  for 
an  Adulterefs,  that  flie  did  lye  with  another  be- 
caufe he  reprefented  her  Husband  to  her,  and  re- 
fembled  him  as  a  Copy  doth  its  Original:  Yec 
feeing  nothing  is  roomed  in  our  Judgment  and 
Apprehenfion,  but  what  firft  entred  by  the  Wicket 
of  Senfe,  it  is  almoft  impoffible  for  Man  to  con- 
ceive the  Idea  of  any  thing  but  veiled  with  feme 
Shape ,  as  each  Man's  private  llefle<5lions  will 
abundantly  convince  him. 

As  the  boundlefs  Ocean  keeps  and  (hews  its 
well-drawn  Images,  whilft  it  ftands  quiet,  with 
a  Face  polifh'd  like  a  Cryftal  Cake,  but  lofes  them 
immediately,  how  foon  its  proud  Waves  begin  to 
fwell  and  enrage ,  to  fpit  its  frothy  Foam  in  the 
Face  of  the  angry  Fleavensj  fo  whilft  a  Stoical 
Indolency,  and  Chriftian  Repofe,  fmooths  our 
reftlefs  Spirits^  it  is  only  then  that  the  Soul  of 
F  4.  Mm 


6o  The  Virtuofo^  or  Stoic. 

Man  can  be  faid  to  retain  that  Glorious  Image  of 
God  Almighty,  with  which  it  was  imprefTed  at 
its  created  Nativity.  But  when  the  Waves  of 
Choler  begin  to  roar,  or  the  Winds  of  Vanity  to 
blow,  then  that  Glorious  Image  is  no  more  to  be 
difcerned  in  him,  than  the  Shadows  and  Repre- 
fentarions  of  In-looking  Objeds  are  to  be  feen 
and  difcerned  in  the  difquieting  Bofom  of  the 
troubled  Waters. 


CHAP.     XIIT. 

Of  the  Immortality  of  the  Soul. 

TH  E  Stings  of  a  Natural  Confcience,  which 
according  to  each  Man's  A<ftings,  create  to 
him  either  Agues  of  Fear,  or  Paradifcs  of  Joy, 
do,  by  thefe  omniating  Prcfages,   convince  us  of 
the  Immortality  of  the  Soul:  And  feeing  we  fee 
jts  Predi(5lions  both  in  Dreams,  in  Damps  of  Me- 
lancholy, and  fuch  like  Enthufiaftick  Fits,  fol- 
lowed by  fuitable  Events  j  why  may  we  not  like- 
wife  believe  its  Predidions,  as  to  its  own  Immor- 
tality ^  it  being  the  Prudence  of  a  Vlrtuofo  to  lay 
hold  of  every  Mean,  which  may  allay  the  Rage 
of  his  Hereditary  Misfortunes?  And  to  what  end 
would  the  Soul  of  Man  receive  fuch  Impreffions 
of  Fear  and  Hope,  if  by  its  Mortality  it  were 
not  to  be  flatcd  in  a  Condition,  wherein  its  Fears 
and  Hopes  were  to  have  fuitable  Rewards  or  Pu- 
nifhments?  Moreover,feeingGod  is  jaft,he  will  pu- 
jiifh  and  reward;  and  therefore,  feeing  he  punifhes 
and  rewards  notMen  according  to  their  Merits  or 
Demerits  here,    there  muft  be  doubtlefs  a  futurp 
State  wherein  that  is  to  be  expelled.     But  that 
whi<;h  convinces  my  private  Judgment  moft  of 

this 


The  T/trtuofo^  or  Stole.  6 1 

this  Truth,  is,  that  the  nobleft  Souls,  and  the 
fharpeft-fighted,  do,  of  all  others,  moft  defire  the 
State  of  Separation,and  have  the  weakell  Attaches 
to  this  Life  ;  which  muft  doubtlefs.  proceed  from 
an  AlTurance  of  Immortality,  and  that  it  hath, 
from  the  Flfgah  of  its  Contemplation,  got  a  View 
of  the  Spiritual  Canaan.    For  feeing  the  brutiftieft 
of  Creatures  abhors  Annihilation,  as  the  moft 
averfable   111  in  Nature,   doubtlefs  the  Soul  of 
Man  which  is  the  moft  Divine  of  all  Creatures, 
would  never  appete  this  Separation,  if  by  it  it 
were  to  be  extind,  and  to  be  no  more.  .  And  how 
abfurd  were  it  to  believe,  that  Man's  Soul  fhould 
be  made  after  God's  Image,  and  yet  conclude  it 
mortal,  a  Quality  repugnant  to  any  thing  that  is 
Divine?  As  alfo,  how  can  the  Soul  be  thought  to 
perifii  with  the  Body,    feeing  thefe  Accidents 
which  deftroy  the  Body,  cannot  reach  it?  How 
can  the  Heat  of  a  Fever  burn,  or  Rheums  drown, 
that  which   is  not  Corporeal,    and  cannot  be 
touched  ?     And    feeing  Man's  leaft  Peccadillo 
againft  God  Almighty,  is  againft  one  who  is  in- 
finite,'were  it  not  abfurd  to  think,  that  it  could 
be  proportionally  punifhed  in  the  fwift  Glafs  of 
Man's  fhortLife?  than  which  nothing  is  more  fi- 
nite, or  fooner  finiflied. 

As  the  Soul  is  God's  Image,  fo  its  Produds  are 
the  Images  of  his  admirable  Operations.  Do 
not  Mathematicians  create  Eagles,  Doves,  and 
fuch  like  Antoniata'si  And  fpring  not  Flowers 
from  the  Chymifts  Glaffes?  And  thus  Art,  which 
is  Man's  Offspring,  doth  ape  Nature,  which  is 
the  Workmanfhip  of  the  Almighty :  And  there- 
fore feeing  the  Soul  can,  with  one  Thought, 
grafp  both  the  Poles,  can  darp  out  its  Conceits  as 
far  as  the  fartheft  Borders  of  the  imaginary  Spa- 
ces, create  Worlds,  and  order,  and  diforder  all 
that  li  in  this  which  is  already  created ;  it's  ftrange 

to 


6  2  77?^  Viytuofo^  or  Stoic, 

to  think  it  to  be  either  Corporeal  orMortal:  For  if 
it  were  Corporeal  and  a  Mafs  of  Blood,its  Adings 
wou'dbe  lent  and  dull;  neithercould  its  Motions  be 
fo  nimble  and  vvinged,as  are  thefe  of  our  agileSpi- 
rits.  It  were  impoilible  for  our  narrow  Heads, 
to  inn  all  thefe  innumerable  Ideas  (  which  are 
now  in  them)  if  thefe  were  all  corporeal;  and 
if  thefe  be  not  Corporeal,  that  which  produces 
them  muft  be  doubtlefs  Incorporeal,  feeing  Jimile 
generatur  a  finiili ;  and  dull  Flefh  and  Blood  could 
never  produce  fuch  Spiritual  Emanations. 

As  the  Soul  is  God's  Image,  fo  in  this  it  refem- 
bles  him  very  much,  that  we  can  know  nothing 
of  its  Nature  without  its  own  Affiftance :  Like  a 
Dark  Lanthorn,  or  a  Spy,  it  difcovers  every  thing 
to  us,  except  it  felf.  And  becaufe  it  refufes  us 
the  Light  of  its  Candle,  whilft  we  are  in  the 
Queft  of  its  Myfteries ;  therefore  it  is  that  our 
Re-fearches  of  its  Nature  are  Gropings  in  the 
Dark  ;  and  fo  ofttimes  vain,  if  not  ridiculous.  A- 
'vicenna,  A'venoes^  and  the  Rertinant  of  that  Ara^ 
hian  Tribe,  admiring  its  prodigious  Effcds,  did 
attribute  our  Spiritual  Motions  to  affift ing  Angels ; 
as  if  fuch  admirable  Notions  could  not  be  fathe- 
red upon  lefs  Sublime  Caufes:  Which  Cardan  like- 
wife  thinks,  do  offer  their  Affiftance  and  Light 
to  fenfitive  Creatures,  but  that  the  Churliftinefs 
of  their  Matter  will  not  fuffcr  them  to  entertain 
fuch  pure  Eradiations.  This  difparages  fo  much. 
Humanity,  making  Man  only  a  Statue,  that  it 
were  againft  the  Soul's  Intereft  to  admit  of  any 
fuch  Ideas :  For  as  it  tends  more  to  the  Artift's 
Praife,  to  caufe  his  Products  move  from  hid  and 
internal  Springs,  than  from  exrrinfick  Caufes;  as 
we  fee  in  Watches,  and  fuch  like :  So  it  is  more  i 
for  the  Honour  of  that  great  Artilt,  and  more 
fuitable  to  the  Being  and  Nature  of  his  Creatures, 
that  all  its  Operations  flow  from  it  felf,    than 

from 


7he  yirttiofo^  or  Stoic.  6  5 

from  aflifting  but  exterior  Coadjutors,'  wliich 
makes  me  averfe  from  Arifiotles  Opinion,  of  the 
Motion  of  the  Spheres  by  Intelligences.  And  it 
were  abfurd  to  think,  that  Men  fhould  be  blamed 
or  praifed  for  thpfe  EfFe«5ls  which  their  AlTeffor 
Angels  could  only  be  charged  with.  The  Tlato- 
nics  alledged,  that  all  Souls  exifted  before  their 
Incarceration  in  Bodies;  in  which  State  of  Pre- 
exiftence,  they  were  doted  with  all  thefe  Spiritu- 
al Endowments,  which  fhall  attend  them  in  the 
State  of  Separation  ;  and  that  at  their  firft  Alli- 
ance with  Bodies,  their  native  Knowledge  was 
clouded  SOTSTJAiwf  ai'si^oAH,  ivith  the  putting  off  Know- 
ledge for  a  time,  till  by  a  Reminifcentia,  their  Intel- 
lectuals revived,  as  by  a  RefurreAion.  And  Origen 
added ,  that  thefe  Souls  were,  according  to  their 
Efcapes  committed  in  the  State  of  their  Primi- 
tive Separation,  yoaked  with  better  or  worfe  Bo- 
dies; a  Shift  taken,  in  all  Probability,  by  him  to 
evite  the  Apprehenfion  of  God's  being  unjuft, 
for  infufing  innocent  Souls  into  Bbdies  which 
would  infed  them,  and  by  drawing  them  into 
inevitable  Snares,  at  lafl;  condemn  them;  or  at 
leaft  their  Infufion  was  the  imprifoning  thofe 
who  were  not  guilty  :  A  Difficulty  which  ftraits 
much  fuch  as  maintain,  that  the  Soul  is  not  ex  tra- 
duce. What  the  Hazard  of  this  Opinion  may  be, 
mv  Tvv^ilight  is  not  able  to  difcover. 

Itmay  be,  that  thcStdcks  miltake  in  making  the 
Souls  of  Men  to  be  but  Parcels,  decerpt  from 
that  Univerfal  Anima  Mnndi  ( by  which  they 
doubrlefs  meant  God  himfelf  )  was  occafioned  by 
a  Miftake  of  that  Text,  that  God  breathed  into 
mans  no  fir  lis,  the  breath  of  Life ;  concluding,  that 
as  theBreath  is  a  part  of  the  Body  which  breathed 
it  ;  fo  the  Soul  behoved  to  be  a  part  of  thatDivine 
EiTence  :  From  which  by  a  Second  Confequence, 
they  concluded^  that  the  Soul  being  a  part  of  that 

Divine 


^4  The  T^irttiofo^  or  Stoic. 

Divine  Being,  could  not  fiifTcr  nor  undergo  any 
Torments;  as  is  nfTerted  by  ^S'r^fc^,  Epift.  29.  Ci- 
cero, Tufc.  5-.  and  defended  by  their  SuccelTors, 
thofe  primitive  Hereticks,  thtGvnfl'icksj  AUnkhesy 
and  Vrifcilliani[^s.  But  this  Baftard  is  not  yrorth 
the  foitering,  being  an  Opinion  that  God  hath 
Parrs^  and  Man  real  Divinity;  and  is  doubtlefs  a 
fhlfe  and  flattering  Teftimony  given  by  the  Soul 
ro  it  felf.  For  feeing  the  Soul  is ,  by  Divine  O- 
racles  J  told  us  to  be  made  after  God's  Image,  it 
can  be  no  more  called  a  part  of  God,  than  the 
PiAure  fhould  be  reputed  a  part  of  the  Painter. 

Ariftotle ,  like  the  Devil  ( who  becaufe  he 
knows  not  what  to  anfwer,  anfwers  even  in  En- 
gines) tells  us,  That  Anima  is  'iV'n>^.-)Aia.^  %  Term 
fixed  to  exercife  the  empty  Brains  of  curious  Pe- 
dants, and  apter  to  beget,  than  explicate  Diffi- 
culties. Neither  believe  I,  that  his  Three  Souls, 
which  he  lodges  in  Man,  to  wit,  the  Rational, 
Senfitive  and  Vegetative,  do  differ  more  amongft 
themfelves,  *than  the  Will,  Underftanding  and 
Fancy  differ  from  thcTwolaft:  So  that  his  A- 
rithmetick  might  have  beftowed  Five  Souls  upon 
Man,  as  well  as  Three.  But  feeing  he,  and  ma- 
ny of  his  Difciples,  believe  thefe  to  be  Three, 
and  yet  thefeThree  to  be  but  One  ;  I  admire  why 
they  fliould  be  fo  nice,  as  not  to  believe  that  pi- 
ous Myftery  of  the  Holy  Trinity  :  Whereof  in 
my  Opinion,  his  Trinity  of  the  Soul  is  5s  appo- 
fite  an  Emblem,  as  was  the  Conceit  of-  a  (imple 
Clown,who being  ask'd,  how  he  could  apprehend 
the  Three  Glorious  Perfons  to  be  but  one  ?  did 
fold  his  Garment  in  three  Pleats,  and  thereafter 
drew  out  all  three  in  one. 

As  the  Heraldry  of  our  Reafon  cannot  blazon 
the  Soul's  Imprejfa ;  fo  can  it  not  help  us  to  line 
out  its  Defccnt :  And  fuch  would  appear  to  be 
the  Excellency  of  that  noble  Creature,  that  Hea- 
ven 


TheVirtuoJo^  or  Stoic,  65 

ven  and  Earth  feem  to  contend  the  which  fhal! 
be  the  Place  of  its  Nativity.  Divines  (  who  are 
obliged  to  contend  for  Heaven,  becaufe  they  arc 
its  more  immediate  Penfioners )  will  have  it  to 
be  created  and  infufed  •  whereas  Philofophers 
(  ambitious  to  have  fo  noble  a  Compatriot ,  and 
willing  to  gratify  Nature,  which  aliments  their 
fublime  Meditations )  contend  that  it  is  ex  traduce y 
and  is  in  Generation  the  Bodies  other  Twin. 
And  albeit  it  would  appear  from  Scripture,  that 
God  accomplifh'd  the  Creation  the  firft  Seven 
Days,  and  that  Nature  did  then  pafs  Child-bear- 
ing; yet  that  in  my  Judgment,  muft  be  meant  of 
the  Creation  of  whole  Species,  and  not  of  hdl'vidu- 
ah :  And  to  prefs  the  Soul's  not  Traduftion,  I 
fliall  lend  only  one  Argument,  not  becaufe  it  is 
the  beft,  but  becaufe  it  is  my  own.  We  fee,  that 
there  where  the  Soul  is  confefs'd  to  be  ex  traduce, 
as  in  Brutes  and  Vegetative  Creatures,  that  Na- 
ture, as  it  were  with  a  Pencil,  copies  the  Young 
from  off  the  Old.  The  young  Lions  are  rtill  as 
rapacious  and  roaring,  as  were  their  Syres  from 
whofe  Loins  they  defcended:  And  theRofe  being 
pous'd  up  by  the  fait  Nitre  which  makes  it  Vege- 
tative, fpreads  the  fame  Leaves,  an4  appears  with 
the  fame  Blufhes  or  Palenefs  that  beautified  its 
Eye-pleafing  Predecelfors.  The  Reafon  of  which 
continual  Affimulation,  proceeds  from  the  Seed's 
having  in  its  Bofom  all  thefe  Qualities  and  Shapes, 
which  appear  thereafter  in  its  larger  Produds, 
whereof  they  were  but  a  Map  or  Index.  Whereas 
Man  refembles  never,  at  leaft  not  oft,  thofe  who 
are  called  his  Parents:  The  vitious  and  tall  Fa- 
ther having  oft  low ,  but  virtuous  Children ; 
which  fhows,  that  the  Soul  of  Man  is  not  derived 
by  Generation,  and  that  the  Soul  beftowed  upoa 
the  Son's  Body,  is  moft  different  and  afymbclic 
to  that  which  lodged  in  the  Father.  And  this 
^t  may 


^6  The  Virtuofo^  or  Stole. 

may  be  farther  confirmed  by  that  Excellent  Paf- 
fage,  Tro'u.  20.  27.  where  it  h  faid.  That  the  ««- 
Aerflandwg  of  man  is  the  candle  of  the  Lord.  Our 
Soul  is  God's  Image,  and  none  can  draw  that  I- 
mage  but  himfelf-  we  are  the  Stamp  of  hisf)ivinc 
Nature,  and  fo  can  only  be  formed  by  himfelf, 
who  is  the  glorious  Seal. 

Fromthis  Divine  Principle,  that  Man's  Soul  is 
made  after  God's  Image,  1  am  almoft  induced  to 
believe,  that  Prophecy  is  no  miraculous  Gift  be- 
llowed upon  the  Soul  at  extraordinary  Occafions 
only, .  but  is  a  Natural  (though  tlie  higheltj  Per- 
fection of  our  Human  Nature:  For  if  it  be  natu- 
ral for  the  Stamp,  to  have  imprefs'd  upon  it  all 
the  Traits  that  dwell  upon  the  Face  of  the  Seal ; 
then  it  muft  be  natural  to  the  Soul,  which  is  God's 
ImfreJJa,  to  have  a  Faculty  of  forefeeing-  fince 
that  is  one  of  God's  Excellencies.  Albeit  I  con- 
fefs,  that  that  Stamp  is  here  infinitely  bc-dimm'd 
and  worn  off;  as  alfo  we  know  by  Experience , 
that  Men  upon  a  Death-bed,  when  the  Soul  be- 
gins (  being  detached  by  Sicknefs  from  the  Bo- 
dy's Slavery  )  to  act  like  it  felf,  do  forefee  and 
foretel  many  remote  and  improbable  Events :  And 
for  the  fame  ileafon,  I  do  think  Predidions  by 
Dreams ,  not  to  be  extraordinary  Revelations, 
but  rather  the  Produds  natural  of  a  Rational 
Soul.  And  if  fagacious  Men  can  be  fo  fharp- 
fighted  in  this  State  of  Glimmering,  as  to/orefee 
many  Events  which  fall  out;  why  may  we  not 
fay.  That  Man,  if  he  were  rehabihtated  in  the 
former  State  of  pure  Nature,  might,  without  any 
extraordinary  Afli fiance,  forefee  and  prophefy  ? 
For  there  is  not  fuch  aDiflance  betwixt  that  Fore^ 
fight  and  Prophecy,  as  is  betwixt  the  two  States  | 
of  Innocency  and  Corruption;  according  to  the^ 
received  Notions  which  Men  have  fettled  to ' 
themfelves  of  that  primitive  State  of  Innocency- 

From 


T^heVirtuofo^  or  Stoic,  67 

From  the  fame  Principle  may  it  likewife  be 
deduced,  that  natural  Reafon  cannot  but  be  an 
Excellent  Mean  for  knowing,  as  far  as  is  poffible, 
the  Glorious  Nature  of  God  Almighty.     He  hath 
doubtlefs  lighted  this  Candle,  that  we  might  by 
it  fee  himfelf :  And  how  can  we  better  know  the 
Seal,  than  by  looking  upon  its  Impreflion.     And 
if  Religion  and  its  Myfteries  cannot  be  compre- 
hended by  Reafon,  I  confefs  it  is  a  pretty  Jeft  to 
hear  fuch  frequent  Reafonings  amongft  Church- 
men, in  Matters  of  Religion.    And  albeit  Faitb 
and  Reafon  be  look'd  upon  as  Jacob  and  Efau, 
whereof  the  Younger  only  hath  the  Blefling,  and 
are  by  Divines  placed  at  the  two  oppofite  Points 
of  the  Diameter ;  yet  upon  a  fuperficial  Enquiry, 
it  would  appear  by  the  Laws  of  his  Country, 
that  Faith  is  but  fublimated  Reafon,  calcined  by 
that  Divine  Chymical  Fire  of  Baptifm  ;  and  that 
the  Soul  of  Man  hath  lurking  in  ic,  all  thcfe  Vir- 
tues and  Faculties  which  wc  call  Theological ; 
fuch  as  Faith,  Hope  and  Repentance :  For  elfe  David 
would  not  have  prayed.  Enlighten,  Lord,  my  eyes, 
that  I  may  fee  the  "wonders  of  thy  law ;  but  rather. 
Lord,  hefiow  nevj  eyes  upon  me.     Neither  could  the 
opening  of  Lydias  Heart  have  been  fufficient  for 
her  Converfion,    if  thefe  pre-exifting  Qualities 
had  not  been  treafur'd  up  there  formerly  :  So  that 
it  would  appear,  that  thefe  Holy  Flames  lurk  un- 
der the  Aflies  of  Corruption,  until  God,  by  the 
Breath  of  his  Spirit  (  and  that  Wind  which  blCw- 
eth  where  it  lifteth  )  fweep  them  off.     And  that 
God  having  once  made  Man  perfed  in  the  firft 
Creation,  doth  not,  in  his  Regeneration,  fuper- 
add  any  new  Faculty  (for  elfe  the  Soul  had  not  at 
firft  been  perfed  )  but  only  removes  all  obftru- 
ding  Impediments. 


CHAR 


68  The  V^irtuofo^  or  Stoic. 

CHAP.    XIV. 

Of  Faith  and  Reafon,  # 


• 


I  Am  always  afliamed;,  when  I  hear  Reafm  called 
the  Step-mother  of  Faithy  and  proclaimed 
Rebel  againft  God  Almighty,  and  fuch  declared 
Traitors  as  dare  harbour  it  ,  or  appear  in  its  De- 
fence. Thefe  are  fuch  Fools  as  they  who  break 
their  Profpeds,  becaufe  they  bring  not  home  to 
their  Sight  the  remoteft  Objeds  j  and  are  as  un- 
juft  as  Jatob  had  been^,  if  he  had  divorced  from 
Leah,  becaufe  ftie  was  tender-eyed  :  Whereas  we 
Ihould  not  put  out  the  Eyes  of  our  Underltanding, 
but  (hould  beg  from  God  the  Eye-falve  of  his  Spi- 
rit for  their  Illumination.  Nor  fliould  we  dalh 
the  ProfpeA  of  our  Reafon  againft  the  rocky 
Walls  of  Defpairj  btit  fhould  rather  wafli  its 
Glafles  with  the  Tears  of  unfeigned  Repen- 
tance. 

Ever  fmce  Faith  and  Reafoi-i  have  been  by  Di- 
vines fet  by  the  Ears,  the  brutifh  Multitude  con- 
clude, thofe  who  are  niofl:  reafonable,  to  be  leaft 
religious ;  and  the  greateft  Spirits,  to  be  the  leaft 
Spiritual :  A  Conceit  moft  inconfiftent  with  that 
divine  Parable,  wherein  thofe  who  received  the 
many  Talents,  improved  them  to  the  beft  Ad- 
vantage; whilft  he  who  had  but  one,  laid  it  up 
in  a  Napkin.  And  it  is  moft  improbablcj  that 
God  would  chufe  low  Shrubs,  and  not  tall  Ce- 
dars, for  the  building  of  his  Glorious  Temple. 
And  it  is  remarkable ,  that  God  in  the  Old  Law, 
refufed  to  accept  the  Firft-born  of  an  Afs  in  Sa- 
crifice, but  not  of  any  other  Creature.  And 
fome  who  were  content  to  be  called  Atheljis,  pro- 
viding they  were  thought  Wits,  did  take  Advan-* 

tag^ 


The  Virtuofo^  or  Stoic.  69 

tage  in  this  of  the  Rabbles  Ignorance^  and  autho- 
rized by  their  devilifh  Invention^  what  was  at  firft 
but  a  Miftake:  And  this  unriddles  to  us  that  My- 
ftery,  why  the  greateft  Wits  are  moli  frequently  • 
the  greateft  Atheifts. 

When  I  confider^  how  the  Angels,  who  have 
no  Bodies,  finned  before  Man ;  and  that  Brutes, 
who  are  all  Body,  fui  not  at  all,  but  follow  the 
pure  Dictates  of  Nature ;  I  am  induced  to  believe, 
that  the  Body  is  rather  injuftly  blamed  for  being, 
than  that  really  it  is,  the  Occafion  of  Sin;  and 
probably  the  witty  Soul  hath  in  this  cunningly 
laid  over  upon  its  Fellow,  that  wherewith  it  felf 
is  only  to  be  charged.  What  Influence  can  Flefll 
or  Blood  have  upon  that  which  is  immaterial?  No 
more  fure  than  the  Cafe  hath  upon  the  Watch,  or 
the  Heavens  upon  its  burgefling  Angels?  /Vnd  fee 
we  not,  that  when  the  Soul  hath  bid  the  Body 
adieu,  it  remains  a  Carcafs  fit  nor  able  for  nothing? 
I  believe,  that  the  Body  being  a  Clog  to  it,  may 
flow  its  Purfuit  after  Objeds,  and  that  it  may  oc- 
cafion indiredly  fome  Sins  of  Omiffion:  For  we 
fee  palpably,  that  eating  and  drinking  dulls  our 
Devotions;  but  I  can  never  underftand,  how  fuch 
dumb  Orators,  as  Flefh  and  Blood,  can  perfuade 
the  Soul  to  commit  the  leaft  Sin.  And  thus,  al- 
beit our  Saviour  fays,  that  /i-jl;  and  blood  did  not 
teachVeter  to  gi^uehim  hts  trueEpitbets  ;  neither  indeed 
could  it :  yet  our  Saviour  imputes  not  any  a(5i:ual 
Sin  to  thefe  pithlefs  Caufes.  And  feeing  our  firft 
Sin  hath  occafioned  all  our  After-finning,  certain- 
ly that  which  occafioned  our  firft  Sin  vv^as  th& 
main  Source  of  finning ;  and  this  was  doubtlefs 
the  Soul :  For  our  firft  Sin  being  an  immoderate 
Defire  of  Knowledge,  was  the  Effe(5l  and  Produ6t 
of  our  Spirit,  becaufe  it  was  a  Spiritual  Sin; 
whereas  had  it  been  Gluttony,  Luft,  or  fuch  like, 
which  feems  Corporeal^  the  Bodv  had  been  more 

G  •  to 


'^o  The  Virtuofo^   or  Stoic, 

to  have  been  blamed  for  it.  And  in  this  Con- 
teft,  I  am  of  Opinion,  that  the  Soul  wins  the 
Caufe,  becaufe  it  is  the  beft  Orator.  ••* 


CHAP.     XV. 

Of  the  Fall  of  Angels ^  and  what  their  Sin  was* 

WHAT  was  the  Occafion  of  the  firft  III  is 
much  debated  (and  moll  defervedly  )  a- 
mcngft  VIoralifts:  for  that  which  was  good,  cou'd 
not  produce  that  which  was  evil;   feeing  that 
which  works  Mifchief  cannot  be  called  good. 
Nor  can  we  afcribe  the  Efficiency  of  the  firft  E- 
vil  to  Evil;  for  then  the  Queftion  recurs,  what 
was  the  Caufe  of  that  Evil?  And  by  this  the  Sup- 
pofition  is  likewife  deftroyed,  whereby  the  Evil 
enquired  after  is  llippofed  to  be  the  firft  Evil:  But 
if  we  enquire,  what  could  produce  in  the  Angels 
that  firft  Sin,  whereby  they  forfeited  their  Glory? 
we  will  find  this   Difquifition  moft  myfterious. 
And  it  is  commonly  believed,  but  by  what  Re- 
velation I  know  not,  that  their  Pride  caufed  their 
Fall,  and  that  they  catch'd  their  Bruife  in  climb- 
ing; in  defiring  to  be  equal  to  their  Creator,  they 
are  become  inferior  to  all  their  Fellow-Creatures. 
Yet  this  Teems  to  me  moft  ftrange,  that  thefe 
Excellent  Spirits,  whofe  very  Subftance  was  light, 
and  who  furpaftcd  far  Man  in  Capacity  and  Un- 
dcrftanding,  fhould  have  fo  erred,  as  to  imagine, 
that  Equality  feafible:  A  Fancy  which  the  fond- 
eft  of  Men  could  not  have  entertained.     And  it 
were  improbable  to  fay,    that  their  Error  could 
have  fproutcd  at  firft  from  their  Underftanding; 
and  to  think  ic  to  have  been  fo  grofs,  as  that  fal- 
len Man  doth  now  admire  it:  But  why  may  we 

not 


The  Virtiiofo^  or  Stoic.  /      7 1 

not  rather  think,  that  their  firft  Error  was  rather 
*  a  Crookednefs  in  their  Will ;,  than  a  Blindnefs  in 
their  Judgment  j  and  that  they  fretted  to  fee  Man, 
whom  they  knew  to  be  inferior  to  themfelves  by 
rriafiy  Stages,  made  Lord  of  all  that  pleafant 
Creation,  which  they  gazed  on  with  a  ftaring 
Maze.  And  that  this  Opinion  is  more  probable, 
appears,  becaufe  this  Sin  was  the  far  more  bait- 
ing, feeing  it  appeared  with  all  the  Charms 
wherewith  either  Pride,  Vanity  or  Avarice,  could 
busk  it ;  and  explicates  better  to  us  the  Occafion 
of  all  that  Enmity  with  which  that  Serpent  hath 
always  lince  purdied  filly  Man.  But  whether 
God  will  fave  juft  as  many  Believers  as  there  are 
fallen  of  the  Angels,  none  can  determine  ;  nei- 
ther can  it  be  rationally  deduced  from  that  Scri*- 
pture,  St  at  nit  tern?'mos  gentium^  juxta  numerum  ^»- 
gdorum  Dei.  But  if  it  pleafe  God  fo  to  order  it, 
ic  will  doubtlefs  aggrage  their  Puniflimenr,  by 
racking  their  Difdain. 

And  feeing  the  Angels  have  never  obtained  a  TheSimf 
Remiffion  for  this  Crime,  it  is  probable,  that  the  ^^^f''^^^^ 
Correfpondent  of  their  Sin  is  in  us  the  Sin  againft  ^^^  aelin/i 

the  Holy  Ghoft.  the  Holy  ' 

For  if  thci:  Lapfe  had  been  pardonable,  fome  Ghoji. 
one  or  other  of  them  had  in  all  probability  efca- 
ped  ;  but  if  this  was  not  that  unpardonable  Sin, 
I  fcarce  fee  where  it  fliall  be  found.  For  to  lay  , 
that  it  is  a  hating  of  Good,  as  God,  is  to  make  it 
unprad:icable,  rather  than  unpardonable:  For  all 
Creatures  appete  naturally  what  is  Good,  and 
God,  as  God,  is  Good ;  io  that  it  is  impoflible 
that  he  can  be  hated  under  that  Reduplication. 

It  may  be  likewife  conjectured,  that  voluntary 
and  deliberate  Sacrilege  is  the  Sin  againft  the 
Holy  Ghoftj  becaufe  Ananias  and  S^fhira.,  in 
witholding  from  the  Church  a  Part  of  the  Price 
for  which  they  fold  their  Lands,  are  by  Tder  faid 

G  2  '  to 


7  -  The  Vtrtuo\o^  or  Stoic. 

to  have  lied,  not  to  Mari;,  but  to  the  Holy  Ghoft  ; 
and  his  Wife   is  there  faid  to  have  tempted  the 
Spirit :  But  feeing  both  of  them  refolved  to  con- 
tinue in  the  Church  (  a  Refolution  inconfiftent 
with  the  Sin  againft  the  Holy  Ghoftj  and  feeing 
many  Sins  are  more  heinous,    I  cannot  interpret 
this  lyirtg  to  the  Holv  Ghoft  to  be  any  thing  elfe, 
but  a  Sin  againft  Light,  in  which  moft  Penitents 
have  been  involved  :    Albeit  I  confefs,  this  was  a 
grofs  Efcape,  feeing  it  robb'd  God  of  his  Omnifci- 
evcy  ,  and  fuppofed  that  he  was  not  privy  to  fuch 
Human  A<3:ings,  as  have  not  the  Sun  for  a  Wit- 
nefs.     I  do  then  conclude,  that  the  Sin  againft 
the  Holy  Ghoft  may  rather  be  a  refolute  under- 
valuing of  God,  and  a  fcorning  to  receive  a  Par- 
don from  him  :  And  this  is  that  which  makes  the 
Angels  Fall  irrecoverable,   and,   like  the  flaming 
Sword,  defends  them  from  their  Re-entry  into 
that  Paradife  from  which  they  are  exiled.     And 
albeit  to  fav,    that  the  Angels  Rebellion  flows 
from  God's  denying  them  Repentance,  may  fuit 
abundantly  well  with  his  unftainable  Juftice ;  yet 
it  is  hard  to  reconcile  it  with  his  Mercy.     And 
this  makes  my  private  Judgment  place  the  Un- 
pardonablenefs  of  this  Sin,  not  in  God's  Decree, 
but  in  rhefr  Obduration  and  rebellious  Impeniten- 
cy  :  And  the  Reafon  why  thofe  who  commit  this 
Sin  are  never  pardoned,  is,  becaufe  a  Pardon  is 
never  fought.     That  Place  of  Scripture  wherein 
'Efati  is  faid  to  have  fought  the  Blefling  with  Tears, 
and  not  to  have  found  it,  aftoniflics  me  :  Yet,  I 
believe,  that  if  his  Tears  -  had  ftreamed  from  a 
Senfe  of  his  Guilt,  more  than  of  his  Punifhment, 
doubtlefs  he  had  not  wept  in  vain ;  and  in  that  he 
tear'd,he  was  no  more  to  be  piticd,far  lefs  pardoned 
than  a  Malefaftor,  who  upon  the  Scafl^old  grants 
fomc  fewTears  to  the  Importunity  of  hisTortures, 
but  fcorns  to  acknowledge  the"  Guilt  of  his  Crime; 

for 


The  f^irtuofo^  or  Stoic.  jo 

for  Paiftf  hy  contracting  our  Bodies,  firains  out  that  li- 
quid  Matter,    which  thereafter  globes  it  felf  in  Tears  ' 
there  could  come  no  Holy  Water  from  the  Pagan 
Font  of  Efaus  Eyes ;  and  if  his  Remorle  could 
have  pierc'd  his  own  Heart,  it  had  eafily  pierc'd 
Heaven.     Whilll  others  admire,  I  blefs  God,  that 
he  hath  clos'd  up  the  Knowledge  of  that  unpar- 
donable Sin  under  his  own  Privy  Seal:  For  fee- 
ing Satan  tempts  me  to  Sin  with  Hopes  of  an 
After-pardon  ,  this  Bait  is  pull'd  off  his  Hook  by 
the  Fear  I  ftand  under,  that  the  Sin  to  which  I 
am  tempted,  is  that  Sin  which  can  exped  no 
Pardon.  And  albeit  it  be  cuftomary  amongft  Men 
to  beacon  and  fet  a  Mark  upon  fuch  Shelves  and 
Rocks  as  deftroy  Paffengers ;  yet  that  is  only  done; 
where  Commerce  is  allowed,  and  Sailing  necel- 
fary :  But  feeing  all  Sin  is  forbidden,  God  was 
not  obliged  to  guard  us  with  the  Knowledge  of 
that  Sin  no  farther  than  by  prohibiting  us  not  to 
fm,  but  to  ftand  in  Awe. 


CHAP.     XVI. 

Of  Mans  Fall. 

THAT  firft  Sin  whereby  our  firft  Parents 
forfeited  theirPrimitive  Excellencies,  was  fo 
pitiful  a  Frailty,  that  I  think  we  fhould  rather  la- 
ment, than  enquire  after  it.  To  think  that  an 
Apple  had  in  it  the  Seeds  of  all  Knowledge,  or 
that  it  could  affimilate  him  to  to  his  Creator,  and 
could  in  an  Inftant  fublimate  his  Nature,  was  a 
Frailty  to  be  admired  in  one  o£  his  Piety  and 
Knowledge.  Yet  I  admire  not  that  the  Breach  of 
fo  mean  a  Precept  was  punifli'd  with  fuch  appear- 
ing Rigor,  becaufe  the  eafier  the  Command  was, 
the  Contempt  was  proportionally  the  greater; 

G   ;  and 


74-  The  Vtrtm^o^  or  Stoic. 

and  the  firft  Crimes  are  by  Legiflators^unifhed, 
not  only  for  Guilt,  but  for  Example  :  But  I  rather 
admire,  what  could  perfuade  the  facile  World  to 
believe,  that  A<i<jm  was  created  not  only  innocent, 
but  even  itorcd  with  all  Human  Knowledge  :  For 
befides  that  we  have  no  Warrant  from  Scripture 
for  this  Allegiance ,  this  his  eafy  Efcape  fpeak- 
eth  far  otherwife. 

And  albeit  the  Scripture  tells  us,  that  Man  was 
created  perfelft  ;  yet  that  infers  not  that  Man  was 
furnifhed  with  all  Human  Knowledge  :  For  his 
Perfcclion  confifled  in  his  adoring  of,  and  de- 
pending upon  God  ;  wherein  we  f^e  thofe.  are 
cxadeilywhofe  Judgments  are  leaft  peftered  with 
terreftrial  Knowledge,   and  leaft  diyerted   with 
unnccelTary  Speculations.     And  thus  it  appears 
that  thofe  Sciences^    after  vvhich   his  Pofterity 
pants,  were  not  intended  as  noble  ylppar^ages  of 
rhar  rational  Soul,  but  are  rather  tovifh  Babies 
buskt  up  by  fallert  Man,  whereby  he  diverts  him- 
felf  from  refleding  too  narrowly  upon  his  native 
l^jailty.     And  tliiis  Scripture  tells. us,   That  God 
riade  man  ferfeB^  but  that  he  fovght  out  to  h'lrnfelf  ma- 
fiy  tn'ventions 'j   'where  Perfection  and   Invention 
feem  to  be  Itated  as  Enemies:  And  it  is  palpable, 
that  thofe  Sciences  which  are  by  us  lawrel'd  and 
rewarded,  are  fuch  as  were  inconfiftent  with  that 
State  of  Innocency,  fuch  as  law,  Theology  and 
Phyfjck.     And  as  for  the  reft,  it  is  abfurd  to  think 
that-  Adams  Happincfs  did  confift  \h  the  Know- 
ledge of  thofe  things  which  we  our  felves-account 
cither  impertinent  or  fuperfluous.  But  that  which 
convinces  me  moft  of  this,- is,  that  we  forfeited 
nothing  by  Ad.iw\  I-a1l,  which  Chrift's  Death  re- 
itores  not  to  ui;  wherefore  feeing  Chrift  by  his 
own,  or  his  Apoltles  Prcmifcs,  hath  not  affured 
us  of  any  Sublunary  or  School-Knowledge;   nor 
hath  our  J^.xperience  taught  us,  that  Sciences  are 

entailed 


The  Virtuofo^  or  Stoic,  .  75 

entailed  upon  the  Saints:  I  almoft  believe;,  that 
Adam  neither  poffeft  thefe  before,  nor  yet  loft 
them  by  his  Fall.    Neither  think  I  St.  Paul  the 
more  imperfedl,  that  he  defired  to  know  nothing  but 
Chrlfl,  and  him  Crucified:  So  that  the  Difference 
betwixt  Adam  and  his  SucceiTorS;,  flood  more  in 
the  Straitnefs  o^    his  Affe^lions ,    than  in  the 
Depth  of  his  Knowledge.     For  albeit  it  be  be- 
lieved, that  the  Names  whereby  he  baptized  the 
Creatures  were  full  Hiftories  of  their  Natures, 
written  in  fhort  Hand ,  yet  this  is  but  a  Conje- 
fture  authorized  by  no  Holy  Text.     It  is  a  more 
civil  Error  in  the  Jovljl)  Talmudifts,   to  think 
that  all  the  Creatures  were  brought  to  Adam,  to 
let  him  fee  that  there  were  none  amongft  them  fit 
to  be  his  Companion,  nor  none  fo  beautiful  as 
Eve-,  than  it  is  in  their  Cabalifts  to  obferve,  that 
the  Hebrew  Word    fignifying    Man,   doth,  by  a 
Tranfpofition  of  Letters,  fignify  likewife  Benedl- 
Blon  •  and  the  Word  fignifying  Woman,  makes  up 
MaledlBlon.    If  v/e  fnould  take  a  Character  of  A- 
dam\  Knowledge  from  the.  Scriptures,  we  ihall 
find  more  Imprudence  charged  upon  him,  than 
upon  any  of  his  SucceiTors:  For  albeit  the  filly 
Woman  ,was  not  deceived  without  the  Help  of    '■ 
Subtiky  ',  yet  Adam  finned  upon  a  bare  Suggefti- 
on,  and  thereafter  vv^as  fo  fimple  as  to  hide  him- 
felf,  when  God  called  him  to  an  Account ;  as  if 
a  Thicket  of  Trees  could  have  fconced  him  from 
his  AU-feeing  Maker :  and  when  he  was  accufed, 
was  fo  fimple  as  to  think  his  Wife's  Commands 
fufficient  to  exoner  him;   and  fo  abfurd,   as  to 
make  God  himfelf  fharer  with  him  in  his  Guilt, 
the  Woman  whom  thou  ga^vefi  me,  &c. 

There  is  more  Charm  in  acquiring  new  Know- 
ledge ,  than  in  reflecting  upon  what  wc  have  al- 
ready gain'd,  (  as  if  the  Sfedes  of  known  Objects 
did  corrupt,  by  being  treafur'd  up  in  our  Brains). 
^  G  4  And 


76  T^he  yirtiwfo^  or  Sloic. 

And  this  induces  mc  to  believe,  that  ou^  Scant- 
ncfsof  Native  Knowledge^  is  rather  a  Happinefs 
than  a  Punifhment :   The  Citizens  of  Lottdon  or 
Tarts  arc  not  fo  tickled  by  the  Sight  of  thofe 
•ftately  Cities,  as  Strani^ers  who  were  not  born 
within  their  Walls;  and  I  may  fay  to  fuch,  as  by 
fpelling  the  Stars  defire  to  read  the  Tortunes  of 
others,  as  our  Saviour  fa  id  to  Tetcr,  when  he  was 
defirous  to  know  the  Horofcope  of  the  beloved 
Apoftle,  What  IS  that  to  thee  ?   What  can  it  advan- 
tage us  to  know  the  Correfpondence  kept  amongft 
the  Planets,  and  to  underftand  the  whole  Anato- 
my of  Nature's  Skeleton-^  in  gazing  upon  whofe 
Parts,  we  are  oft-times  as  ridiculous  as  Children, 
who  love  to  leaf  over  talidouce  Pictures ;    for  in 
both,Variety  is  all  the  Ufury  that  can  be  expeded, 
^s  the  Return  of  our  Time  and  Pains.     And  if 
we  pry  inly  into  this  fmall  Mafs  of  our  prefent 
Knowledge,  we  fhall  find  that  our  Knowledge  is 
one  of  the  fertileft  Fountains  of  our  Mifery :  For 
do  not  fuch  as  know  that  they  are  fick,  groan 
more  heavily  than  a  Country  Clov/n,  who  appre- 
hends nothing  till  Extremity  creates  in  him  fome 
Senfe?  And  doubtlefs  the  Reafon  why  Children 
and  Ideots  endure  more,  and  drunken  Men  efcape 
more  Dangers  than  others,  is,  becaufe  albeit  they 
cannot  provide  fuch  apt  Remedies,  yet  they  are 
Icfs  acquainted  with  what  they  feel  than  we  are. 
Are  not  thofe  who  underftand  that  they  are  af- 
fronted, more  vex'd  than  fuch  as  are  ignorant  of 
thefe  Misfortunes  ?   And  thofe  who  forefee  the 
Changes  and  Revolutions  which  arc  to  befall  ci- 
ther their  Friends  or  their  Countries,  are  thereby 
more  fadly  difeafed  ,  than  he  who  fees  no  farther 
than  his  Nofc.     Our  Saviour  went  when  he  did 
forefee,  th^n  one  Sronc  of  Jerufi/em  fhodd  not 
be  left  upon  another ;  and  when  H^izjicl  ask'd  E- 
,//|t?  ^vhy  he  wepr,'  he  tQl^  him.   It  was  becaufe 

'  he 


The  TArtuofo^  or  Stoic.  77 

he  did  foreffee  what  Mifchief  Haz,ael  was  to  do 
in  Ifrael.  Let  us  not  then  complain  of  the  Lofs 
of  Adam's  Knowledge,  but  of  his  Innocency"; 
we  know  enough  to  fave  us,  and  what  is  more 
than  that,^  that  is  fuperfluous. 

Adam  cannot  be  thought  to  have  been  the  firft 
Sinner,  for  E've  finned  before  him ;  fo  that  albeit 
it  feem  a  Paradox,  yet  it  is  moft  probable,  that 
albeit  Adam  had  for  ever  abftained  from  eating  the 
forbidden  fruit,  his  Pofterity  had  been  ftill  as  mife- 
rable  as  now  they  are;  feeing  the  Guilt  of  either 
of  the  Parents  had  been  fufficient  to  dafli  the  In- 
nocence of  the  Children.  For  as  the  Scripture 
tells  us.  Who  can  bring  a  clean  thing  out  of  an  unclean} 
And  David,  in  that  Text  which  of  all  others 
fpeaks  moft  exprefsly  of  Original  Sin,  lays  the 
Guilt  upon  her,  and  confeffeth  only.  That  his 
Mother  had  conceived  him  in  Sin. 

As  Adam  was  not  the  firft  Sinner,  fo  the  eating 
of  the  Apple  may  be  juftly  thought  not  to  be  the 
firft  Sin  ;  Eve  having,  before  his  eating  the  Apple, 
repeated  moft  falfly  the  Command.  For  whereas 
God  did  afture  them.  That  in  that  day  they  did  eat 
the  fruit,  thej  jhould  furelj  die  :  Eve  relates  it  thus, 
Yepjall  not  eat  the  fruit,  left  ye  die',  reprefenting  only 
that  as  a  Contingent  which  was  moft  certain  : 
And  whereas  God  had  only  faid,  Tejhall  not  eat  of 
the  fruit  of  the  tree,  Eve  fays,  God  faid,  Te  jhall  not 
touch  it  ^  which,  it  may  be,  furniflied  the  Serpent 
with  this  Argument  to  cheat  her ;  Ye  fee  God 
hath  deceived  you,  for  the  Fruit  may  be  touched 
Without  Danger,  why  may  it  not  be  eaten  with- 
out Hazard  }  And  it  is  probable  that  he  hath  fail- 
ed in  the  one,  as  well  as  in  the  other.  But  to  ab- 
ftrad  from  this;  it  cannot  be  faid  that  the  eating 
of  the  forbidden  fruit  was  the  firft  Sin ;  for  before 
Adam  did  eat  thereof,  he  behoved  both  to  believe 
•■he  Serpent  and  misbelieve  his  Maker  ;  and  thus 


78  The  Virtuofo^  or  Stoic. 

Mifhelief  was  the  firft  Sin  :  For  aftep  hi  had  cre- 
dited the  Serpents  Report,  he  was  no  longer  In- 
nocent ;  and  fo  he  did  not  eat  the  Apple  till  after 
his  Fall.  What  wifer  are  thofe  Divines,  who  de- 
bate whether  Adam\  Falling-ficknefs  and  Sin  ha^ 
become  hereditary,  if  our  PredecefTors  had  come 
out  of  his  Loins  before  he  fmned ;  than  thofe  who 
combated  for  the  largell  Share  of  the  King  of 
Spain  i  Gold,  if  it  had  been  to  be  divided  ? 

In  the  Almighty's  Procedure  againft  poor  Adam 
for  this  Crime,  his  infinite  Mercy  appears  to  Ad- 
miration ;  and  God  forefeeing  that  Man  might 
fliarpen  the  Axe  of  Juflice  too  much  .upon  the 
Whetftoncof  private  Revenge,  leems^to  have  in 
this  Procefs  formed  to  him  an  exa«5l  Model  of  In- 
quifition.  For  he  arraigns  and  cries,  Adaw,  A- 
Hatv,  ivhere  art  thou  ?  He  fliews  him  his  Dittary, 
Ha(i  thou  eat  of  the  fruit  whereof  I  comwanaed  thee  that 
thou  jhouldefi  vot  era  ?  He  allows  him  Exculpation, 
i0jo  told  thee  ?  and  in  order  thereto,  di4  examine 
the  Woman  upon  whom  Adam  did  transfer  the 
Guilt.  And  albeit  nothing  could  efcape  his  Om- 
nifciency,  and  that  he  did  fee  Ad.im  eat  the  Apple; 
yet  to  teach  Judges  that  they  fliould  walk  accord- 
ing to  what  is  proved,  and  not  according  to  what 
they  are  themfelvcsconfciousto,hedid  not  condemn 
him  till  firft  he  fhould  have  a  Confeffion  from  his 
own  Month.  And  thus.  Gen.  18.  21.  the  lord  fays, 

Becaufe  the  cry  of  Scdom  is  "reai I  oi'tU  go  dov-n 

nndfce  v^hether  they  ha^ve  dene  altogether  according  to  the 
cry  of  ft,  &G.  And  in  the  lafl  place,  albeit  the 
fatal  Decree  did  bear.  In  fhat  day  that  thou  eatcfi 
'hereof^  thou  [hah  furely  die  ;  vet  v.'ere  his  days  pro- 
longed Nine  Hundred  and  Thiiry  Years  after  the 
Sin  was  commited.  It  is  tco  curious  a  Difquifiti-  ] 
on  to  enquire  how  God  can  be  laid  to  he  merci- 
ful ,  Mercy  being  the  Mitigation  of  Juflice  ;  of 
which  his  pure  Nature  cannot  be  capable,  feeing 

whatever 


7he  TArtuofo^  or  Stoic.  7y 

whatever  he  wills  is  juft;  and  fo  he  cannot  be 
thought  in  any  thing  which  he  wills ,  to  recede 
from  Juflice:  Andfo  can  no  more  properly  be  faid 
to  be  mercifuljthan  one  A6t  can  be  both  theLaw, 
and  the  Mitigation  of  the  Law.  But  I  will  prefs 
no  Point  of  this  Nature  ,  knowing  that  humble 
Modefty  is  the  befl:  Theology. 


C  g  A  P.    XVII. 

Of  the  Stile  of  Genefis. 

THE  Vatican  of .  Paganifm  cannot,    for  the 
Malenefs  .of  its  Stile,  match  that  matchlefs 
Book  of  Ge«£/?y,  whereof  each  Sentence  feems  a 
Quarry  pf  rich  Meditations,  and  each  Word  a 
Spell,  fufficient  to  corijure  the  Devil  of  Delfhos. 
Might  not  that  excellent  Expreflion,  Let  us  make 
manr  after  pur  inji^g^y  c;onvince  any  of  the  Bejng 
of  .-ri  Trinity,  who  deny  Pluralityof  Gods?  It  is 
wojider/ul,  that  the  Saturn-humor'd  Jeiu  can,  in 
this  Paffage  miftake  his  own  Saviour  ;    and  it  is 
ftrange  that  he  fhould  not,  from  the  Triangular 
Architedurc  of  his  own  Heart,  conclude  the  Tri- 
nity of  the  Godhead ,  whofe  Temple  it  was  ap- 
pointed to  be.     Albeit  I  be  an   Admirer  of  this 
Nurfe  of  Cabalifm  •  yet,  I  approve  not  the  Con- 
ceit of  thofe  doting  Rabbies,  Vv^ho  teach  that  God, 
from  his  own  mouth,  indited  both  the  Words  and 
Matter  of  the  Vejttateuch '^  whereas  he  furnifhed 
only  to  the  other  Prophets  the  Matter  and  Subjed 
unphrafed :  for  not  only  did  God  promife  that  he 
fiiould  put  his  Words  in  their  Mouths,  but  like- 
wife,  they  preface  thus  their  own  Prophecies,  In 
the  days  of  fuch  a  King,  the  Word  of  the  Lord 
came  to  fuch  a  Prophet,  faying,  &c.     Neither  is 
this  Conceit  confiftent  with  that  high  Efteem 
which  they,   even  in  this  intend  for  their  Patron 

Mofes ; 


!o  The  Virluofo^  or  Stoic, 

Mofes :  feeing  it  allows  him  lefs  Truft  from  his  di- 
vine Maftcr,  than  the  other  Penmen  of  Scrip- 
ture had  rcpofed  in  them. 


CHAP.  XVIII. 

Why  Man  fell. 

THAT  Brain  hath  too  little  pia  mater,  that  is 
too  curious  to  know,   why  God,  who  evi- 
dences fo  great  a  Defire  to  fave  poor  Man,  and 
is  fo  powerful,  as  that  his  Salvation  needed  ever 
have  run  the  Hazard,  if  his  infinite  Wifdom  had 
fo  decreed,  did  yet  fufFer  him  to  fall :  For  if  we 
enter  once  the  Lift  of  that  Debate,  our  Reafon  is 
too  weak  to  bear  the  burden  of  fo  great  a  difficul- 
ty.    And  albeit  it  may  be  anfwered,  that  God 
might  have  reftrained  Man,  but  that  Reftraint 
did  not  ftand  with  the  Freedom  of  Mans  Will 
which  God  had  beftowed  upon  him ;  yet  this  An- 
Iwer  ftops  not  the  Mouth  of  the  Difficulty.     For 
certainly,  if  one  fhould  detain  a  mad  man  from 
running  over  a  Precipice,  we  could  not  be  there- 
by faid  to  have  wronged  his  Liberty  :  And  feeing 
Man  is  by  many   Divines  allowed   a  freedom  of 
Will,  albeit  he  muft  of  Neceflity  do  what  is  EviL 
and  that  his  Freedom  isfalv'd  by  a  Liberty  to  chufe 
only  one  of  more  Evils,  it  would  appear  ftrange 
why  his  Liberty  might  not  have  confifted  well  e- 
Dough  with  a  moral  Impoflibility  of  finning,  and 
might  not  have  been  abundantly  conferved  in  his 
Freedom  to  chufe  one  of  more  goods :    yet  thefe 
Heafonings  are  the  calling  God  to  an  account  ; 
and  fo  impious.     For,  if  God  had  firft  created 
Man    furrounded   with  our  prefent   Infirmities  , 
could  we  have  complained?  Why  then  fnould  we 
now  complain,  feeing  we  are  but  fall'n  to  a  better 
Eftate  than  we  deferved ;  feeing  we  ftumbled  not 

for 


The  Virtuojo^   or  Stoic,  8 1 

for  Want  of  Light,  but  becaufe  we  extinguifti'd 
our  own  Light ;  and  feeing  our  Saviour's  dying  for 
us  may  yet  reinttate  us  in  an  happier  Eftate  than 
that  from  which  we  are  now  falfn. 

Albeit  the  Glafs  of  my  Years  hath  not  yet  turn- 
ed Five  and  Twenty,  yet  the  Curiofity  I  have  to 
know  the  different  Limbo's  of  def)arted  Souls,  and 
to  view  the  Card  of  the  Region  of  Death,  would 
give  me  Abundance  of  Courage  to  encounter  this 
King  of  Terrorsjthough  I  were  a  Pagan:  But  when 
I  confider  whatjoys  are  prepared  for  them  who 
fear  the  Almighty  ,  and  what  Crazinefs  attends 
fuch  as  deep  in  Methufakms  Cradle,  I  pity  them 
who  make  LongLife  one  of  the  ofteft  repeated  Pe- 
titions of  their  Pater  nofier ;  and  yet ,  thofe  fure 
are  the  moreadvanc'd  in  Folly,  w  ho  defire  to  have 
their  Names  enfhrin'd  after  Death  in  the  airy 
yionumtntoi  Fame.  Whereas  it  is  one  of  the 
Promifes  made  to  the  Ele<5t,  That  they  jhall  refifrom 
their  labours  J  and  their  works  jhall  follow  them.  Moft 
Mens  Mouths  are  fo  foul  that  it  is  aPunifhment  to 
be  much  in  them :  For  my  own  part,  I  defire  the 
fame  good  Offices  from  any  good  Name  that  I  do 
from  my  Cloaths ;  which  is  to  skreen  me  from 
the  Violence  of  Exterior  Accidents. 

As  thofe  Criminals  might  be  judg'd  diftra(fted 
who  being  condemned  to  die  ,  would  fpend  their 
fhort  Reprieval  in  difputing  about  the  Situation 
and  Fabric  of  their  Gibbets :  So  may  I  juftly  think 
thofe  Literati  mad,  who  fpend  the  fhort  time  allot- 
ted them  for  Repentance,  in  debating  about  the 
Seat  of  Hell,  and  the  Torments  of  tortur'd  Spirits. 
To  fatisfy  my  Curiofity,  I  was  once  refoiv'd,  with 
the  Platonic,  to  take  the  promife  of  fome  dying 
Frendjthat  he  fhould  return  &  fatisfy  me  in  all  my 
private  Doubts  concerning  Hell  and  Heaven  ;  yet 
I  was  jullly  afraid,that  he  might  have  return'd  me 
the  fame  anfwer  which  Abraham  return'd  to  Di'ves, 

Have 


S  The  Virtuofo^  or  Stoic, 

Hai/e  they  not  Mofcs  and  the  Prophets  ;  if  they  hear  twt 
them,  wherefore  "ivillthey  be  ferjuaded  though  onejhould 
r:je  from  the  dead  ? 


C  P  A  P.     XIX. 

A  Refutation  of  the  Millenarians. 

TH  E  Millertcu's  Ephemerides,  which  alTure  us 
that  Chrift  fhall  reign  a  thoufand  years  with 
the  Saints  on  Earth ,  is  as  fenfual  an  opinion  as 
that  of  the  Turks,  who  make  Heaven  a  Brothel, 
wherein  we  fhall  fatisfie  our  VenereousAppetites; 
for  the  one  fliews  the  vain  Glory  and  vindidlive 
Humor  of  the  Saints,  as  palpably  as  the  other 
fhews  the  Luft  of  the  Mahometans.  If  Chrift's 
Reigning  fo  many  Years  be  for  convincing  the 
World  that  he  is  the  real  Mejpah  ,  their  Herefy 
fliould  have  antedated  his  Coming,  and  his 
Reign  (liould  rather  have  begun  long  fmce,  when 
many  Ages  were  to  be  converted;  or  at 
lealt  it  fhould  not  have  been  thrull  out  upon  the 
Selvage  and  Border  of  Time,  when  very  few  fhall 
remain  to  be  convinc'd  :  And  if  in  this  they  in- 
tend a  Difplaying  of  Chrift's  Glory,  certainly 
they  are  miftaken  ;  for  what  Honour  can  it  be 
for  aKing,ro  have  his  Foot-ftool  made  his  Throne  ? 
So  that  1  think  ,  thefe  poor  Phanatics  have  taken, 
the  Patronage  of  this  Error  rather  by  Neceflity 
than  Choice,  all  other  Opinions  and  Conceits 
being  formerly  preengaged  to  other  Authors. 


C  H  A  P. 


'  T'heVtrtuofo^  or  Stoic,  %} 

C  H  A  P.    XX. 

The  Author's   Cenfure   of  this  Ejfay^    and  an 
Account  of  his  Defjgn. 

AS  I  am  not  able,  by  th^Jacoys  Ladder  of  my 
Merits,  to  fcale  Heaven  i  fo  am  I  lefs  able, 
by  the  Jacob's  Staff  of  my  private  Ability,  to  take 
up  the  true  Altitude  of  its  Myfteries.     I  have  tra- 
vel'd  no  farther  in  Theology   then  a  Sabbath-days 
Journey  ;  and  therefore,  it  were  Arrogance  in 
me  to  offer  a  Map  of  it  to  the  credulous  World  : 
But,  if  I  were  worthy  to  be  confulted  in  thefe 
Spiritual  Securities,  I  fhould  advife  every  private 
Chrift ian  ;  rather  to  ftay  flill  in  the  Barge  of  the 
Church,  with  the  other  Dilciples,  than  by  an  ill 
bridled  Zeal,    to  hazard   drowning  alone  with 
Peter,  by  offering  to  walk  upon  the  unlfable  Sur- 
face of  his  own  fleeting  and  water-weak  Fancies, 
though  with  a  pious  Refolution  to  meet  our  Savi- 
our.   For,    albeit  one  may  be  a  real  Chriftian, 
and  yet  differ  from  the  Church,    which   fays. 
That    the    Wife    Men    who    came    to    bow 
before  our  Saviour's  Cradle-throne,  were  three 
Kings,  and  in  fuch  other  Opinions  as  thefe  where- 
in the  Fundamentals  of  Faith,  and  Quiet  of  the 
Church  are  no  ways  concerned ;    yet  certainly, 
he  were  no  wife  Man  himfelf,    nor   yet  found 
Chriilian,  who  would  not,  even  in  thefe  bow 
the  Flag  of  his  private  Opinion  to  the  commands 
of  the  Church.     The  Church  is  our  Mother,  and 
therefore  Vv'e  fhould  wed  no  Opinion  without  her 
Cotifent  v;ho  is  our  Parent ;  or  if  u'e  have  rafhly 
wedded  any,  it  is  in  the  Power  of  the  Church  and 
her  Officials  to  grant  us  a  Divorce.     As  for  my 
lelf,  my  Vanity  never  prompted  me  to  be  Stan- 
dardbearer  to  any,  either  new  Se(5l,  or  old  Here- 


8  4  The  Virtuojo^  or  Stoic. 

fy ;  and  I  piry  fuch  as  love  to  live  like  Pew-keep- 
ers in  the  Houfe  of  God,  bufied  in  feating  others, 
without  ever  providing  a  Room  for  themfelves. 
If  there  be  any  thing  in  this  Difcourfe  which 
may  offend  fuch  as  are  really  pious,  it  (hall  much 
grieve  nie,  who  above  all  Men  honour  them  moft. 
What  I  have  fpokcn  againft  Cafes  of  Confcience 
and  the  like,  ftrikes  not  againft  their  Chriftian- 
Fellowfhip  and  Correfpondence,  but  againft  the 
flpiih  Fopperies  of  pretending  Counterfeits.  It 
Ihall  always  be  my  Endeavour  for  the  future,  ra- 
ther to  drop  Tears  for  my  own  Sins,  and  the  Sins 
of  otliers,  then  yrk  for  their  Converfion :  Our 
Prayers  help  fuch  as  never  heard  them,  whereas 
thofe  only  who  read  ourDifcourfes  are  better'd  by 
them.  Abraham's  Prayers  prevailed  more  with 
God  (^even  for  SoJom  )  than  Lot^s  reiterated  Ser- 
mons ;  and  no  Wonder  that  the  Succefs  be  une- 
qual, feeing  in  the  one  we  have  to  do  with  a- 
merciful  God  ;  whereas  in  the  other  we  muft 
pufuade  a  hard-hearted  People. 

I  intend  not  to  purchafe  from  Pofterit^',  the 
Title  of  Reformer,  feeing  moft  of  thcfe  have  fliU'n 
under  the  fame  Guilt ,  and  have  had  the  fame 
Fate  with  that  curious  Painter ,  who  having 
drawn  an  excellent  Face,  as  happily  as  could  have 
been  expelled  from  the  fmootheft  Mirror,  did 
thereafter  dafh  it  afrefh  upon  the  Suggeftion  of 
each  Intrant,  till  at  laft  he  reformed  it  from  being, 
any  way  like  to  the  Original. 

Dl'vlnity  differs  in  this  from  all  other  Sciences, 
that  thefe  being  invented  by  Mortals,  receive 
Growth  from  Time  and  Experience  ;  whereas, 
it  being  penn'd  by  theommnifcicnt  Spirit  of  God, 
can  receive  no  Addition  without  receiving  Pre- 
judice. It  is  moft  remarkable,  that  our  Saviour's 
Prayers,  His  Sermons,  and  the  Creed  delivered  to 
us  by  his  Apoftlcs,  were  roomed  up  in  far  nar- 
rower 


TIdc  Virtuojo^  or  Stoic.  8^ 

rower  Bounds  than  thefe  of  our  times^  which  aft 
Hyciropfie  o^  ill  concodled  Opinions  hath  fwell'd 
beyond  their  true  Dimenfions :    many  whereof 
have  either  been  brooded  by  <vmlty  or  hnerefi  ;  or 
elfe  ignorant  and  violent  Defendents  being  brought 
to  a  Bay,  by  fuchasimpugn'd  their  refoly'd  upon 
principles,  have  been  forc'd  to  alTert,  thefe  by-blow 
and  Preter-intentional  Tenets ;  and  having  once 
floored  them  have  thereafter  judg'd  themfelves 
concerned  to  defend  them,  in  point  of  Scholaftic 
Honour.  Some  well-meaning  Chriftians  likewife, 
do  fometimes,  for  maintenance  of  what  is  lawful 
and  piousj  think  that  they  may  lawfully  advance 
Opinions,    which  otherwife^  they  Would  never 
have  allowed  of  ;  and  as  in  Nature  wc  fee,  that 
the  Collifion  of  two  hard  Bodies  makes  them  re- 
bound fo  much  the  farther  from  one  another  :  So 
Oppofition  makes  both  Parties  fly  into  Extremi- 
ties.   Thus  I  believe  that  the  Debate  betwixt 
Roman^Catholicks  and  Vrotefianti  ,  concerning  the 
Virgin  'Mary^   have  occafion'd  in  fome  amongft 
both,  expreflions,  if  not  Heretical,  yet  at  leaft 
Undecent.    Thus  a  great  many  Confejjions  of  Faith, 
become,  like  Noah's  Ark,  a  Receptacle  of  clean 
and  unclean  :  and  which  is  alfo  deplorable,  they 
do,  like  ordinary  Dyals,  ferve   only  for  ufe  in 
that  one  Meridian  for  which  they  are  calculated, 
and  by  riding  twenty  Miles  ye  make  them  Hete- 
rodox.    I  fpeak  not  this  to  the  Difparagement 
of  our  own  Church,  (which  I  reverence  in  all  its 
Precepts  and  Pra^6lices )  but  to  beget  a  bluftiing 
Conviction  in  fuch  as  have  diverted  from  it ;  and 
whofe  Conventicles,  compared  with  our  Jerufa* 
km,  refemble  only  the  removed  Huts  of  thofe 
who  live  apart,   becaufe  they  are  fick  of    the 
Plague. 

I  am  not  at  a  maze,  to  fee  Men  fo  tenacious  of 
eonrrary    Principle;    in  Religion ^    for,    Man's 

H  Thoughts 


':>6  The  Virtnofo^  or  Stoic, 

Thoughts  being  vaft  and  various,  he  fnatchcs  at 
every  offered  ^uggeftion ;  and  if  hy  Accident  he 
entertain  any  of  thofe  many,  as  a  divine  Inimif- 
fion,  he  thereafter  thinls^s  it  were  Blafphemy  to 
bring  that  Thouglu  to  theTeft  of  Reafon,  becaufe 
he  hears  that  Ki/VA  is  above  Reafon'^  or  to  re- 
linquifli  it^  becaufe  the  common  Suffrage  of  his 
Country  funs  it  Counter^  feeing  he  is  taught  e- 
ven  by  them,  that  the  Principles  of  Belief  mull 
not  be-  chofen  by  the  Poll. 
-  Atid  feeing  Faith  is  above  Reafcn,  (albeit  as  I 
fl^id  formerly/  it  would  feemothervvifc  )  I  wonder 
not  to  fee,  ev^en  the  beft  temper'd  Chriftians, 
think  that  which  is  not  their  own  Religion  to  be 
therefore  ridiculous. 

Mv 'Defign  alf  alongft  this  Difcourfe  butts  ac 
this  one  Principle,  that  Speculations  in  -Religion  are 
fjotfo  necejjaryj  and  arc  more  dangerous  tJjanfincere  Pra~ 
Hice.  It  is  in  Religion  as  in  Heraldry,  the  fitn- 
f  ler  the  Bearing  be,  it  is  fo  much  the  purer  and 
the  ancienter.  I  will  not  fay  that  our  School- 
diftinAions  are  the  Impreflions  of  the  Devil's  Clo- 
ven Foot  ;  but  I  may  fay,  that  our  Fiery  and 
Principles  fcarce  ever  grow  after  they  begin  to 
fork  in  fuch  dichotomies ;  which,  like  Jacch  and 
Kfdii,  divide  and  jar  as  loon  as  they  are  born,  aiid 
betwixt  M'hom,  the  poor  Propofirion  out  of 
which  both  did  ipring,  is,  like  a  Malefactor,  moft 
lamentably  drag'd  to  pieces.  I  have  endeavoured 
to  demonftrate,  that  Dogmaticalnefs  and  Para-  ' 
lytic- Scepticifm ,  are  but  the  Jfocr^fha  o^  true 
Religion ;  and  I  believe  the  one  begets  the  other, 
a?  a  Toad  begets  a  Cockatrice.  For  the  Sceptic, 
j^crcciving,  that  the  magifterial  Dogmnrift  errs 
(•as  thoie  mull  err  fomewhcrc  wha  aiTcrt  too 
much)  even  in  thofe  things  whereof  he  affirms 
l?c  is  as  fure  as  of  any  Principle  in  Religion,  • 
(^'hich  is  their  ordinary  Srilc)  he  finding  out  their 
«••";  Error 


The  TArtuo[o^  or  Stoic,  "  87^ 

Error  in  one  of  their  Principles,  is  thereby  cm* 
bold  ned  to  contra  vert  ail.  This  being  the  Scope 
ofthisElTay/I  wifli  that  thofe  who  read,  expound 
it  as  Divines  do  Parables,  ^i£  mnfupt  arguwenta- 
ti'va  ultra  fuum  feodum. 


'--r-'\     --^    '•-'■'■'      - 


CHAP.    XXL 


The  AMd^'FAfiUgy,  ^^^^  ., 


I  Doubt  not  but  fome  will  think  me  no  lefs  ab- 
furd  in  writing  againlt  Vanity,  whilft  I  am  fo 
vain  my  felf  as  to  write  Books,  than  the  Philofo- 
phers  were  judged  of.  old,  for  denying  Motion 
whilft  their  Tongues  mov^d  in  their  Cheeks.  But 
to  thefe  my  Anfwer  fhall  be,  that  finding  many 
groveling  in  their  Errors,  I  have,  in  this  ElTay, 
profFer'd  them  my  Afliftance  j  not  to  fliew  my 
Strength  bur  my  Compajjlon.  The  Multitude  ' 
( whicii:.  albeit  it  hath  ever  been  allowed 
many  Heads,  yet  was  never  allowed  any  Brains) 
will  doubclefs  accufe,  my  Studies  of. Adultery, 
for  hugging  Contemplations  fo  Excentric  to  my 
Employment.  To  thefe  my  Return  is^  that  thefe 
Papers  are  but  the  Pairings  of  my  other,  Studies; 
and  becaufe  they  were  but  Parings ,  I  have  flung 
them  out  into  the  Streets*  I  wrote  them  in  my 
Retirements  when  I  wanted  both  Books  and  Em- 
filoyment ;  and  I  refolve  that  this  fhall  be  the  laft 
Inroad  I  Ihall  ever  make  into  foreign  Contempla- 
tions. There  are  fome  Thoughts  in  this  Piece 
which  may  feem  to  rebell  againft  the  Empire  o£ 
the  Schools  1  yet,  who  knows  butmy  Watch  goes 
fight,  albeit  it  agree  not  with  the  public  Clock 
of  the  City  ?  efpecially  where  the  Sun  of  Righ- 
tsoufnsfs  hath  nor,  by  pointing  clearly  the  Dval 
H  A  ©i^ 


88  The  J/irtuo\o^   or  Stoic. 

of  Faithj  (hewed  which  of  the  Two  are  in  the  Er- 
ror. There  are  feme  Expreffions  in  ir,  which 
Genfure  may  force  to  Ipeak  ocherwife  than 
they  have  in  commiflions ;  yet  none  of  them  got 
room  in  this  Difcourfe,  until  they  firft  gare  an 
Account  of  their  Defign  to  a  moft  pious  and 
learned  Divine  :  and  fo,  it  may  be  the  Eines  are 
of  themfelves  ftreight,  albeit  they  lye  not  paral- 
lel'd  with  each  Cenfurers  crooked  Rule.  As  this 
Difcourfe  intends  for  the  Divines  of  our  Church 
allRefpeAsj  fo  all  that  is  in  it,  is  moft  freely 
fubmitted  to  their  Cenfure. 

jjje  Author  intended  this  Difcourfe  only  as  an  Intro- 

■    AuBion  to  the  Stoics  Morals'^  hut  frobahly^  he  will, 

for  many  Tears f.fi/)^  ^^'"^* 

'j  fi!  ]-^ '  -rn 


POST  S'  i5  R  1  P  T. 

BY  the  Laws  of  this  Country,  the  Author 
means  that  Religion  which  is  fetled  by  Law, 
In  other  Expreflions  the  Author  recommends 
himfelf  to  the  Glofs  of  the  Readers  Charity. 


'■/■:  AMORAL 


A  MORAL 

PREFERRING 

SOLITUDE 

T  O 

Publick  Employment, 

And  all  its 

APPANAGES: 

Such  as  FamQ,  Command,  Riches, 
Plcafures,  Converfation,  Ifjc. 


By  Sir  GEORGE  MACKENZIE^  K'. 


JVouUji  thou  be  fpoken  for  to  the  King,   or  to 

the  Captain  of  the  Hofi  ?    And  jlie  anjwered,  I 
dwell  among  miyie  own  People,    2  King.  4.  1:5. 


L  0  N  'D  0  K: 
Printed  in  the  Year  MDCCXI. 


I 


T\  \A  t:j  Jii 


i 

I 


9^ 


t — — ■ —  i.i.. 

To  the  Right  Honourable 

T    O   H   N 

Earl  of  C  R  A  w  FOR  D,  6^^. 

My  LORD,  '•<^.  <^    '  -.     : 

^ Being  Man  can  glory  in  nothirfgy  hut  in  that 
kj}  he  is  God's  Image  ',  certainly  that  mujl  he 
his  moji  Gloriom  State  whehin'th^it  Image 
is  ntojl  clearly  feen ;  and  this  is  SoKtude  |  where- 
in  his  compojed  Soul  ^  like  the  fmeoth  Face'  of 
the  Ocean)  reprefents^  with  rnuch  Advantage, 
this  Glorious  Image  which  the  unequal  Rifiitgs  of 
ftormy  andafpiring  Waves  of  Ambition  do  ex- 
ceedingly conceal.  The  Heathen  Poet  Lucretius 
defcrihes  the  great  Perfe^ions  of  the  Deity  to 
confift  in  that  it  is, 

-. — Privata  dolore  omni,  privata  periclis, 
Ipfa  fuis  pollens  opibus 

And  Cicero  upon  this  fcore  confejfes ,  That  the 
Philofophers  Life  was  of  all  others  mofl  prefe- 
rable^ becaufe  of  all  others  it  approached  nearefl 
to  that  of  the  Gods,  This,  My  Lord,  invited 
we  to  write  this  Difcourfe  in  its  favours ;  which 
H  4  hecaufe 


5  *  The  Epiftle  Dedicatory, 

heeaufe  I  intended  m  a  Bundle  of  Rodst  for 
whippingfuch  as  ivere  fondly  amhitiouSy    J  did 
therefore  flrip  naked  of  thofe  Leaves  and  Flou- 
rifhes  of  Eloquence^  which  ly  making  them  more 
pleafant,  could  not  hut  make  them  lefs  /harp.  And 
if  any  ijx  me  for  fending  this  Book  to  puhlick 
View,   from  /^j/  Solitude  which  hoth  it  and  I 
fo  much  commend ;'  my  Anfwer  is.  That  either  it 
ivill  convince  thofe  who  read  ity  and  then  it  will 
gratify  that  Solitude  which  it  hath  left ;  or  elft 
It  will  meet  with  Cenfure  and  Difdatn,  and  then 
its  Fate   will  demonflrate  how  dangerous  it  is  to 
gadd  Alroad :  To  prefs  which  is  another  of  my 
great  Defgm. 

J  intend  not  ideally  to  depreciate  fuch  hy  this 
pifcourfe,  as  enjoy  Honours  and  Employment  '^ 
that  Defign  lies  as  far  out  of  my  Koad^  as  it  is 
raisd  above  my  Power  :   But  I  intend  hy  it  to 
congratulate  with  fuch  as  either  undervalue  them 
put  of  Inclination^  or  have  loft  them  hy  Accident ; 
and  to  difcipline  fuch  unquiet  Humours-^  as  like 
fowaer ,   do  in  blowing  up  themf elves  deflroy  all 
that  is  above  them,  or  reffls  their  violent  Afcent ; 
Wherein  as  I  oblige  Philofophers  by  compliments 
ing  the  ObjeSl  of  their  Complacency^  fo  I  gratify 
Statefmen  hy  reclaiming  fuch  as  are  the  ordinary 
Objed  of  their  Fears.      Neither  jhould  any  thing 
in  this  Difcourfe,  which  is  picquant  againfl  thofe 
Courtiers  who  have  been  rather  Great  than  Good, 
difpleafe  fuch  as  are  both  Good  and  Great  \  more 
than   it  Jhould  difpleafe  a  Gentleman  of  Noble 
Shapes  and  Features,  to  fee  a  Painter  draw  ano- 
ther Man  (jhough  of  the  fame  Species  with  him- 


The  Epiftle  Dedicatory  9j 

felf)  tinier  all  the  Difaivantaqes  that  can  he^ 
iracd  hy  a  deforming  Pencil. 

That  I  jhould  chufe  your  Lordfhip  for  my  Pa^ 
tron^  is  no  A^  of  Virtue  ;  hecaufe your  Conditio 
tion^  as  it  flands  circumfiantiate,  made  you  ;//- 
mofi  the  only  P  erf  on  who  defervd  it  at  all^and  aU 
together  the  Perfon  who  defervd  it  mofi  ;  for 
leing  the  hefl  Pattern  for  Solitary  Perfonfy  ye 
were  the  Perfon  who  deferv  d  mofi  to  he  the  Pa^ 
iron  of  Solitude/^  f^lf  j  efpeci ally  having  obli- 
ged itfofar,  as  to  prefer  it  to  that  Rival  againfi 
which  it  now  difputes  for  Precedency  ;  and  pre-  ' 
fer/d  ity  after  its  adverfe  Party  had  heen  your 
old  Acquaintance^  and  had  offer  d  to  hrihe  you 
for  your  Suffrage^  with  a  Purfe  heavy  enough  to 
have  weighed  down  a  light  Spirit,  Fear  not,  my 
Lord,  the  H^ant  of  Fame  Q  which  is  the  only 
thing  that  Solitude  is  thought  to  want  ^i  For 
as  the  Heathens  refemhled  it  to  a  Maid,  fo  it 
hath  this  of  a  coy  Maid  likewife ,  that  it  courts 
mofi  thofe  who  feem  mofi  to  undervalue  it ;  and 
rarely  any  Perfon  admires  his  own  Servants  fo 
much ,  as  it  doth  thofe  who  are  Strangers  to  it. 
And  great  Men  have  this  Lofsy  that  their  Supe- 
riors will  not  admire  them,  as  being  lefs  than 
themfelves ;  their  Equals  will  not,  hecaufe  they 
hate  them  ;  nor  their  Inferiors,  hecaufe  they  en- 
vy them  ;  and  do  hut  too  oft  imagine  that  they 
are  opprefi  for  feeding  their-  Luxury.  That  fa- 
mous Rod  which  wrought  fo  many  Miracles  for  . 
others  openly  in  Egypt ,  did  never  it  felf  ftou- 
rifh  till  it  was  laid  up  in  the  Tahernacle,  Q  ac- 
cording to  their  Opinion ,    who   will  have  both 

•fbefe 


94  J  he  Epiftle  Dedicatory. 

thefe  to  have  been  one  and  the  fame")  j  and  the 
Diamond  ceafes  r.o^  to  ^njoy  a  greater  Luflre^ 
though  hid  in  the  d':ikeji  C-yner.  than  thefe  plea- 
Jjng  B/rffjms  do,  :ihich  ihe  weakefl  Breath  of  a 
Storm  Kill  command  down  from  thehighejJ  Branch 
upon  which  they  perch,  t  amc  then  fhall  tranf 
mit  your  N^me  to  Foflerity^  as  the  Jews  did 
their  embalm  d  Bodies  which  they  preferv  d  per\ 
fumed  and  odoriferous  in  fecret  and  retired  GrotJi 
and  Sepulchres ;  whereas  it  will  preferve  that  of 
more  pub  lick  Perfons,  only  as  the  Egyptians 
di^  theirs,  whom  by  expofing  to  the  open  Sun 
they  kept  as  Mummy,  but  fo  black  and  parch' d, 
4fs  that  it  had  been  better  they  had  return  d  to 
their  former  Afhes.  But  though  Fame  fhoulA 
not  thus  gratify  you,  yet  Virtue  (  who  hath  fo 
few  deferving  Followers  now  ,  that  it  cannot  but 
pile  up  Pyramids  of  Favours  upon  fuch  a^  are) 
will  recommend  you  to  fucceeding  Ages,  both  to 
tet  fee  that  fj?e  wants  not  her  Trophies  even  in 
this  Dotage  of  the  World  (  wherein  fi?e  is  noifo 
deform' d  by  Age  ,  as  not  to  have  Charms  Jhong 
enough  to  conquer  fuch  as  deferve  her  Favour  ) 
and  to  engage  others  by  this  A^  of  Gratitude  to 
a  Dependance  upon  her.  And  amongfi  her  Ad- 
mirers, Tou,  as  one  of  her  Minions,  fhAll  have 
flill  all  Deference  paid  you,  hy 

Y©ur  Lordfhip's 

Mod  Humble  Servant. 


95 


s  o  L  I  T  u  E)  j; 

Preferr'd  to 

Publick  Employment. 


Generous  CELADOR, 

I  Know  that  your  Advancement,  was  to  you, 
but  as  the  being  throvvn  up  is  to  folid  Bodies ; 
from  which  State  they  cannot  befo  properly 
faid  to  fallj  as  to  run  with  Inclination  to  that 
beloved  Centre  and  Level  from  which  they  were 
at  ftrft  rais'd.  I  know  you  made  no  other  Ufe  of 
that  Height  which  makes  others  giddy  ,  than  to 
take,  from  off  its  loftieft  Tops,  a  full  Profpecft  of 
all  thefe  Vanities  which  fo  much  ravifh  mean  Spi- 
rits. And  your  publick  Deportment  being 
thus  fo  ex'ad:  a  Picture  of  true  Virtue,  I  hope 
your  Retirement  will  be  the  fhadowing  of  that 
noble  Draught. 

■^  In  the  Confidence  of  this,  I  fend  you  this  E- 
logy  o^  Solitude -J  notasPhyficians  fend  Pills,  with 
iPraifes  totheiraverfe  Patients  :  for,  as  it  were  be- 
low your  Stoicifm  to  need  fuch  ^  fo  it  is  above 
my  Skill,  to  be  able  to  adminiftrate  the  meaneft 
Remedy  to  fo  well  a  complexion'd  Soul  as  yours. 
But  I  praife  it  to  you ,  as  we  ufe  to  praife  a  Mi- 
flrefs  to  her  enamoured  Gallant,  whofe  intimacy 
with  her^  thoughit  far  exceeds  the  Acquaintance 

of 


tfues  t9 
hoth  cam 
fared. 


96  Solitude  prefer/ d 

of  ihv  PxsircTjyet  it  breeds  not  in  hzvEnamorato  ^n 
Ujiwillingncfs  to  hear  what  he  already  knows ; 
Complacency   being  oftner  the  Produd  ofour 
Knowledge,  than  the  Occafion  of  our  Enquiry. 
In  paralleling  Greatnefs  and  Solitude ,    as  to  their 
Moral  Advantages,  I  fhall  hrfl  make  fome   few 
Retledions    upon     the    Ends    for    which   both 
are  fought ;     upon  the  Employments    wherein 
'  both  are  exercifed  ;  and  laftly  upon  the  Revenue 
made  upon  either  of  thefe  Employments,  when 
Fate  or-Dekfh  (hall  force  us  to  leave  both. 
Seft,  I         As  to  the  Defign  which  Men  propofe  to  them- 
The  Mo'     felvcs,  in  purfuing  Greatncfs  and  publick  Em- 
ployment j  all  will  tell  you.  That  they  feek  thefe 
either  tounder-prop  their  falling  Families,  (whofe 
proud  *  Tops   begin  to  bow  in  Homage  to  that 
Mortality,  which  will  needs  one  Day  triumph 
over  us  and  ours)  or  elfe  to  defend  themfelves  a- 
gainftfomeconfiderable  Enemy,or  to  wipe  off  the 
Stains  and  Scars  of  Difloyalty  or  Prejudice.     For 
when  opulent  or  great  Perfons  undertake  them, 
the  very  Rabble  have  fo  much  Prudence,  as  to 
condemn  thefe  for  mad  Men.  When  Philofophers 
or  ftrong  Spirits  embark  in  them,  they  fay  they 
do  it   to  ierve   their   Country,    and    not  their 
Inclinations;     and    Flatterers     pretend.    That, 
they  deilgn  in    thefe ,    the    pleafmg   of    their 
Prince,  and.  not  of  their  Humour:  So  that  as  if  all 
were  afhamed  of  them,  all  do  excufe  their  Zeal 
after  them  :  whereas  Solitude  (like  a  great  Beauty) 
is  courted  for  it  fcif,  and  not  for  its  Portion.  And 
fiich  as  intend  publick  Employments,  will  pre- 
tend a  Love  and  Delign  for  Solitude ;  and  when 
they     have     attained     their    Honours ,     they 
will  ftillpraife  Retirement :  whereas,  fuchaslive 
privately,  may  fometimes   pity,  but. will  never 
feem  to  envy  I'uch  as  are  in  publick. Employment. 
And  not  only  is  Solitude  counted  for  it  felf,  and. 

Great- 


to  TMick  Employnieni .  97 

Greatnefs  for  fome  remoter  End  ;  but  even  Great- 
nefs  and  publick  Employment  are  themrelves  ofc 
(if  not  always)  defign'd  as  fubfcrvient  to  Sditude, 
Thus  Merchants  hazard  drowning,  and^  like  the 
Sun,  reel  about  the  World,  that  they;  may  gain 
as  much  as  may  afford  them  the  Conveniency  of 
a  Recefs.  For  this  Lawyers  empty  their  Brainsj 
and  Soldiers  open  their  Veins  ;  and  have  oft  no^ 

«  thing  to  fweeten  their  Anxieties,  but  the  Remote 
Profped  of  a  folacing  Retirement :  So  that  Soli- 
tude muft  be  excellent,feeing  its  Enemies  buy  it  at 
fo  dear  a  rate.  And  even  Cafar  behoved  to  re- 
create himfelf ,  with  an  allquando  mihl  licehit  mihi 
'vl'vere,  efteeming  that  part  of  his  Life  to  belong 
to  others,  which  was  fpent  on  other  Mens  Em- 
ployments. And  feeing  all  aim  at  Solitude,  it 
muft  certainly  be  by  as  much  more  nobler  than 

'  publickEmployment,as  thcEnd  is  more  noble  than 
the  Means :  and  in  this  it  approaches  very  near 
the  Nature  of  Happinefs,  which  is  defined  to  be 
that  To  'which  all  things  tend,  and  which  it  Jelf  ref^eth 
'nothing  yet  acquirable.  But  yet  I  mull  condemn 
thofe,  who  are  at  all  this  Pains  to  gain  Solitudcy 
whom  for  this  I  efteem  as  unskilful  in  the  Art  of 
Happinefs ,  as  thofe  Navigators  in  Solomons  time 
were  of  the  Art  of  Sailing  ;  who  cruifed  along  fo 
many  tediousShoarsfor  reaching  theGold  of  O/j/jir, 
a  Journey  eafily  to  be  accoirrplifhed,  in  far  lefs 
than  half  the  time.  Happinefs  is  not  the  Pro- 
dud  of  fuch  Endeavours,    and  thefe  are  rath^^r 

•Hindrances  than  Helps  to  Solitude.  And  this  re- 
members me  of  that  notable  Anfwer,  given  by 

.iCineasthQ  Philofopher,  to  Vyrrhus  ^  who  when  ho 
told  him  that  he  intended  to  conquer  Greece,  then 
Rome,  and  fo  all  the  World  ;  askt  him,  why  he 
propofed  all  thacToil  to  himfelf?  To  which  P)r- 
rhus  anfwe ring,  that  he  would  do  it  to  the  End  he 
might  at  his  return  live  happily  and  merrily  Vvith 

his 


88  Solitude  f^'efcrrd 

his  Friends  the  refiduc  of  his  Lite,  Ci«f^/tancing 
him  moil  (h  fir  ply,  told  him  that  he  might  live  fo, 
and  do  fo  prcfcntly^jand  fo  need  not  be  at  fo  much 
fuperfluous  Pains. 

Miin  is  fo  frail  a  Creature,  andhisImperfeAions 
arc  fo  great  and  many,  that  that  can  only  make 
him  be  reputed  Excellent,   which  can  beft  con- 
ceal his  Natural  Frailties  .•   And  albeit  our  Judg- 
ments are  but  fliallow,  ycr  hqrc  lies  our  Misfor- 
tune, that  we  are  not  able  to  abide  the  Tcft  of 
one  anothers  Judgment.    And  this  is  the  Knack 
for  which  Men  who  arc   hlent   and  referved,  or 
melancholy  and  dumpifli ,  are  reputed  Wife :  For 
we  admire  not  what  we  fee,  but  what  we  fee  nor. 
And  yet,  neither  Melancholy  nor  Silence  ferve  fo 
-  to  skreen  our  Infirmities,  as  Solitude  does;   feeing 
futh  as  converfe  in  the  World  may  be  fathomed 
by  other  Means  than  Difcourfe,  and  may  upon 
iinexpe(5led  Rencounters   be   even   provoked  to 
that  likewife.     Wherefore  it  is  a  virtuous  Impo- 
fture,  and  an  allowable  Charltanry,    to  defign 
Retirement;   becaufe  that  fecures  againl^  al!  the 
Inconveniencies  of  either  of  thcfe,  by  abfti  ading 
lis  from  the  Temptations  of  the  one,  and  front 
the  Engines  of  the  other:  And  if  Melancholy  or 
Silence  polfelfes  any  thing  in  their  Nature,  which 
can  be  thought  Excellent,  certainly  Solitude  en- 
joys the  fame  in*  a  more  eminent  Meafure;  for 
thefe  make  but  Parcels  of  that  Noble  State;  Si- 
lence being  but  a  Solltvdc  in  Difcourfe,  and  Me- 
lancholy a  Solitude  in  Humour :   Whereas  Solitude 
is  more  Excellent  than  thefe,  becaufe  in  polfef- 
fing  both  their  Advantages,  it  wants  the  aduft 
Bile  and  Jealoufies  of  Melancholy,  and  the  Con- 
flipation  of  Silence. 

Except  fomc  volatile  Heads,  whofe  mercurial 
Crmplexion  hath  inclined  them  rarhcr  to  a  Reil* 
Icfsncfs,  than  virtuous  A^iv-ity  j   and  who^  Hk6 

the 


to  Tuhlich  Employment,  99 

the  Wind,  are  nothing  at  all  when  they  are  not 
moving ;  and  ye  will  find  the  Relidue  of  Men 
fo  averle  from  Toil  and  Employments,  that  they 
muft  be  either  brib'd  to  them  by  Gain,  or  baited, 
with  Honour :  And  the  moft  diligent  amongft 
active  Statefmen  will  wifli ,  that  their  long'd-for 
Triumphs,  or  defired  Employments,  were  at  a 
Period,  that  they  might  enjoy  thi'mfelves  ( for  fo 
they  term  it )  m  a  folltary  Retircnicnt ;  which  is 
that  Canaan  of  Reft,  which,  like  Mofts  on  Tif^ah^ 
they  fee  afar  off,  but  wirhoul;  Hopes  of  Enjoy.- 
ment;  and  fo  fond  are  thefe  upoiji  one  Moment 
of  it  when  enjoyed,  that  they  will  difoblige  for 
it  On- Waiters,  negle<^  their  Intereft, '  and  flight 
oft  great  Advantages.  Thus  then  we  fee  that 
Nature,  Inclination  and  Pleafure,  vqzq  all  for 
Solitude  ^  and  that  Publick  Employment  is  unna- 
tural in  its  Rife,  and  wearying  in  its  Sequel,  as  it 
IS  dangerous  ( if  not  fatal  )  in  its  Termination. 

I  know  that  there  are  fome  great  Perfons,  who, 
like  great  Fifhes,  never  come  to  Shoar  till  they 
be  wounded ;  Diiafters,  Affronts  and  Neceflities 
driving    them    there    for    Shelter,    rather  than 
Choice;  and  this  makes  man}''  think  that  thele 
Encomiums  given  to  Solitude,  are  either  contrived 
by  Pedants,  who  could  never  reach  Preferments, 
or  by  degraded  Courtiers,  who  after  they  have 
been  outed  of  their  publick  Employments^  ha- 
rangue againf^  ^vhat  thev  have  loit,  to  farisfy  not 
their  Reafon,  but  their  Revenge.     But ,  to  thefe 
i  anfwer,  that  Solitude  is  by  this  Obiedion  prov  <i 
to  be  an  Excellent  State,  feeing  even  the  Diftref- 
Ced  expect  an  Afyle  and  Protedion  there :  For 
DiftrelTes  make  us  run  where  we  may  expedHelp; 
$:  that  muft  ht  the  fecureft  Harbour,to  which  the 
diftrelTedft  VefTels  make,  their  Application.     And 
I  believe  baft  thefe  Elegies,    which  Solitude  gets 
from  fuch  who  know  both  States  j  agid  becaufe 


loo  Soliiude  prefer/ d 

fome  ufe  this  as  a  Pretext,  therefore  it  mud  be 
Excellent :  For  the  excellcntell  Things  are  oiily 
iifed;,  and  can  only  fcrve  as  Pretexts ;  and  that 
cannot  but  be  much  rcfpecfted  amongft  Men, 
whofe  v(?ry  Shadow  can  make  Mifery  pafs  for 
Virtue,  and  make  Misfortunes  be  efteemed  Hap- 
pinefs.  Yet  certainly  Misfortunes  may  make 
Men  real  Philofophers,  as  AfRictions  make  real 
Ghriftians:  And  it  is  very  probable  that  one, 
who  after  much  Confidence  in  Court  and  Riches 
hath  been  tumbled  down  unexpcd:edly,  will  be 
more  really  convinced  of  its  Slipperinefs  and 
Emptinefs,  than  fuch  as  never  found  the  Effeds 
of  lb  much  Revolution.  But  there  are  many  al- 
io, fuch  as  Dloclefian  and  Gbarles  the  Vth,  both 
Emperors,  and  many  others,  who  after  a  com- 
pleat  Fruition  of  all  Courtly  Succcfs  and  Pleafure, 
iiave  taken  a  folemn  Congy  of  it,  whilft  it  yet 
fmiled  upon  them  ;  and  I  am  confident  many 
more  wouldj  if  they  did  not  apprehend  much 
Hazard  in  their  Retreat  from  thole  who  thought 
themfelves  injured  by  them  in  their  Profperity. 

Sect.  t.        In  balancing  the  Employments  of  Solitude  with 

The  Em-     thofc  of  Greatncfs,  becaufe  Greatnefs  /.vill  ftill 

phymentt    (^ruggle  for  Precedcricy,  I  fhall  therefore  fcan  firll 

cuUUtof    ^^^  Difadvantages ;    amonglt  which,  this  is  one, 

ioth  com-    That  either  Publick  Perfons  have  attained  to  the 

f»r(J.        Fruition  of  what  they  defign'd  •  and  in  that  Cafe 

there  are  many  ways  to  make  thefti  hiiferable, 

becaufe  the  Subftracftioh  of  any  one  of  thefe  ma-^ 

ny  Enjoyments,  robs  them  of  all  the  Satisfa<ftiori 

they  can  enjoy  in  what  renlains  ;   and  there  are 

but  few  ways  to  make  them  happy,  becaufe  little 

can  be  added  to  their  prefent  PolTclIions:  Or  they 

have  not  attain'd  to  what  they  \uv6  proje(fted  ;' 

and  then  they  fret  more,   and  fuffer  more  Dif- 

quietings ,  than  the  mcaucH  Servant  whom  they 

com- 


.  to  ^ublich  Employment. 

conimand^  and  like  that  Man  in  the  Parable^ 
confider  more  the  one  loft  Sheep,  than  the  ninety 
nine  which  yet  remain.  Did  the  Conqueft  of 
all  that  the  Sun  fees,  reftrain  Alexander  from 
weeping,  becaufe  he  could  conquer  no'  more  ? 
No.  For  Ambition  is  like  Hunger  ,•  which  tho' 
it  is  once  fatisfied ,  continues  no  longer  fo  than 
it  hath  for  a  little  time  prey'd  upon  what  was 
at  firft  prefented  to  it  ;  and,  like  the  Fire,  is  fo 
far  from  being  fatisfied  with  what  is  thrown  into 
it,  that  it  is  by  that  new  Fewel  not  only  enabled 
to  deftroy,  but  likewife  forc'd  to  feek  more  Ali- 
ment for  fuftaining  its  wafting  Rage. 

Thofe  who  are  in  publick  EmployiHent  have 
either  many  Dependers ,  or  not :  If  they  have 
not,  they  are  not  fatisfied  ;  for  the  Scope  of  fucli 
is  to  be  depended  on  ,  and  the  mifling  of  this 
renders  them  more  miferable,  than  Poverty  or 
Sicknefs  could  a  Stolck  :  But  if  they  be  encircled 
by  Crowds  of  Attenders ,  then  are  they  interef- 
fed ,  not  only  in  maintaining  their  own  Pofts^ 
but  likewife  in  fuftaining  their  numerous  Clients  i 
in  whofe  Fall  their  Reputation  is ,  as  in  their 
own  Standing ,  equally  intereffed.  And  whett 
they  have  been  at  great  pains  to  effeduate  the 
Pretences  of  thefe  their  Dependers ,  if  thefe 
Pretences  fucceed  ,  then  either  the  Pretenders 
whom  they  affift  do  arrogate  theSuCcefs  to  them- 
felves,  or  their  own  Merits ;  or  elfe  they  think 
it  but  the  Price  of  their  Attendance,  and  fo  look 
upon  it  as  paid  before  beftowed  :  Whereas  the 
Party  with  whom  thefe  have  to  do  ,  will  ever 
thereafter  carry  the  Patron  at  implacable  Ma- 
lice. Or,  if  thefe  Pretences  fucceed  not,  then 
they  impute  it  to  the  want  of  ConduA  ,  or  of 
Gratitude  in  thefe  their  Ibfcy  Patrons.  And  if 
any  two ,  or  more  of  thefe  Dependers  fliould 
juftle  amongft  themfelves ,  ..(  as  ordinarily  falls 

I  one 


JOI 


\02 


Solilude  preferred 

out  amongft  fuch  as  are  Rivals  in  Favour  )  then 
the  Grandee  is  divided  in  his  Refolution  ;  and  as 
he  gains  no  new  Friend  by  afliftinp;  the  one  ,  fo 
he  loles  an  old  Servant  by  oppollng  the  other. 
And  when  a  Grandee  hath  fpawn'd  out  his  Eftate 
amongft  his  Favourites,  One  of  a  Thoufand  will 
not  prove  grateful :  But  tho'  all  the  Thoufand 
fliould  prove  grateful  to  one ,  the  Ingratitude  of 
that  one  will  be  more  unpleafant ,  than  can  be 
repair'd  by  theGratitude  of  all  the  remanent  Nine 
hundred  ninety  and  nine. 

As  to  their  Equals ,  fuch  as  are  in  publick  Em- 
ployment, lye  under  this  Inconvenience ,  That 
either  they  pleafe  them  not ,  and  thefe  they  ei- 
ther find  or  make  their  Enemies ;  or,  if  they  en- 
deavour to  pleafe  all ,  then  the  Task  is  either 
impoflible,  or  unprofitable  :  Impoflible,  becaufe 
after  that  they  have  crook'd  their  own  Humour, 
to  make  it  fall  parallel  to  another  Man's  uneven 
Fancy,  then  they  may  inftantly  lofe  their  Pains; 
when,  upon  the  fame  Principle  (oi  pleafing  all) 
they  endeavour  to  oblige  one  ,  who  either  is,  or 
is  believed  to  be  ,  either  Rival  or  Enemy  to  him 
who  was  firil  obliged.  And  is  there  any  thing 
more  ordinary  ( tho'  nothing  more  unjuft  )  than 
to  hear,  Te  muft  eitha' not  he  my  Friend^  or  that 
Mans  Enemy  ?  This  Pleahng  all  is  likewife  un- 
profitable, becaufe  Things  are  not  valued  by  Ad- 
vantage but  by  Propriety  :  And  thus  we  value 
that  Friendfnip  moft,  which  is  born  to  us  folely, 
or  in  a  {greater  meafure  than  to  others.  Where- 
by  it  appears  clearly,  that  if  ye  carry  equally  to 
all ,  ye  oblige  none  ;  and  if  more  to  fomc  than 
to  others ,  ye  difoblige  thofe  to  whom  ye  carry 
leaft ;  which  certainly  (becaufe  our  Love  is 
like  our  fclves,  moft;  fmite)  muil  be  the  great- 
eft  part :  And  thefe  who  are  difobligcd  ,  arc 
more  zealous  in  their  Enmity  ,   tlian  rhofc  who 


to  Publick  Employment,  I  o  -^ 

are  obliged  are  in  their  Friendfliip.  The  Con- 
clufion  of  all  which  is ,  That  albeit  the  great 
Pleafure  of  Publick  Employment  is ,  that  there- 
by they  may  oblige  many  to  a  Dependance  up- 
on them  j  yet  Men  gain  by  it  more  and  more 
vigorous  Enemies  than  fuch  as  are  Reclufe  do, 
albeit  they  profufe  none  of  their  ineftimableTime 
upon  fo  uncertain  a  Purchafe. 

As  to  their  Superiors ;  it  vexes  doubtlefs  fuch 
as  are  at  fo  much  Toil  to  be  high  themfelves^,  to 
fee  any  yet  higher  than  themfelves ;  and  the}^ 
count  as  many  Croifes,  as  the}''  do  Superiors.  If 
Statefmen  be  not  at  tho,  highelt  pitch  of  Fa- 
X'our,  they  fret  at  the  Unluckinefs  of  their  own 
Fate  ,  and  exclaim  againft  their  ijl-fliced  Stars  t 
And  if  they  attain  to  it ,  then  they  are  oft  jea- 
I'oufed  by  their  Promoters.  And  Sejavus  is  loaded 
with  more  Contumely  by  his  Patron  1iherh^Sji\\2in. 
ever  he  was  with  Honours.  And  after  that  thefe 
plodding  Pates  have  raifed  their  Defigns  to  that 
Line,  that  they  conceive  they  may  jullly  admire 
its  noble  Strudure,  and  their  own  Skill  in  its. 
Contrivance  ;  then  that  Fabrick,  upon  which 
for  fpoflibly  )  their  whole  Life,  they  have  laid 
out  the  whole  Stock  of  their  Happinefs  and  Ex- 
pedtation,  may  be  in  one  Moment  blown  over 
by  one  Word  from  their  Prince,  who  is  a  Man 
fubjed  to  his  own  Fate ,  as  they  are  to  theirs  : 
^And  when  they  perceive  that  the  fame  Prince  is 
thereafter  forc'd  to  yield  to  his  own  Deftiiiy, 
they  cannot  but  conclude  ,  That  they  have  been 
themfelves  mean  Perfons ,  Vv/ho  were  fo  eafily 
deftroy'd  by  one  who  was  fo  eafily  deftroy'd 
himfelf.  If  Parmemo  had  not  killed  Jttahs ,  or 
Cleander  Varmenio,  their  Difobedience  had  been  a 
Crime  ;  and  when  they  obey'd ,  their  Obedi- 
ence was  really  a  Crime  in  them  ,  and  was  ha- 
ted as  fuch  bv  Jlexander  who  commanded  it :  'So 
'     1  z  that 


I04-  Solitude  preferred 

that  Superiors  do  oft  tye  their  Favourites  to  the 
Obfervance  of  what  is  contradiftory";,  and  confe- 
quently  require  what  is  impoflible. 

Seft.  3.  It  was  nobly  faid  by  that  grand  Mafter  of  Sto- 
icifm,  Seneca  J  that^  ^li  multa  aglt,  fafe  fe  fortund: 
ohjlcit.  And  publick  Perfons  are  in  this ,  like 
great  Garifons,  which  by  how  much  the  great- 
er they  are ,  are  fo  much  the  worfe  to  be  de- 
fended ;  and  by  how  much  the  richer  they 
are  ,  are  fo  much  the  more  ftoutly  aiTaulted. 
For  eftablifhing  this  great  Truth ,  which  is  tmum 
ex  TKirabiUh/ts  Stolcorum ,  I  fhall  under-prop  it  by 
thefe  Two  fubfervient  Conclufions.  i.  That  fee- 
ing that  is  only ,  in  all  the  Schools  of  Philofo- 
phcrs ,  defin'd  to  be  morally  good ,  which  is 
ccmpleat  at  all  Points ;  and  that  to  be  evil,  which 
labours  of  the  leaft  DefeA  ;  certainly  it  muft  be 
a  great  Task,  not  only  to  do  good,  but  even  not 
to  fall  into  the  Commiflion  of  Evil.  The  Se- 
cond Conclufion  fhall  be,  That  as  it  is  almoft  im- 
poflible not  to  flip  into  the  committing  of  Evil, 
yet  ourEfcapes  are  never  forgot  when  once  com- 
mitted ;  and  not  only  wrong  they  us  as  to  that 
Action  ,  but  .they  likewife  detrad  from  all  our 
fubfequent  good  Actions.  And  albeit  it  be  very 
hard  to  do  what  is  good ,  yet  our  good  Actions 
are  moft  unfrequently  remembred  ^  or  if  they 
be,  then  they  are  efteemed  Duties ,  and  fo  they 
bring  us  by  that  Remembrance  no  other.  Advan- 
tage from  Men ,  than  not  to  bring  a  Tafh  upon 
us.  Marfhal  Birons  many  Vivftories,  obtained  by 
his  Valour  for  Henry  the  IVth.  \  iValfiiens  for  the 
Emperor ,  nor  Ejjex's  for  Queen  Eliz>aheth ,  dij 
not  ejv'cufe  their  After-Treafon.  And  Balaam^ 
Beaft  (tho'  otherwife  an  Afs)  could  tell  its  Ma- 
ftcr ,  Hai:e  not  J  ridden  with  thee  e-ver  fmce  I  waf 
thine  ivitlxtH  ftumbrptg  ;    and yc  >!oiv  ihott  hnjt  fimck 


to  Ttiblick  Employment.  i  o  5 

me  thrice  ?  From  all  which  it  follows,  That  pub- 
lick  Employments ,  becaufe  they  oblige  a  Man 
to  many  Actions ,  they  therefore  engage  him  in 
many  Misfortunes ,  and  lay  him  open  to  much 
Detraction.  Neither  doth  Man's  Mifery  ftint  it 
felf  here  ;  but,  which  is  worfe ,  Envy,  Malice 
and  Miftake,  blaze  us  for  more  vicious  than 
really  we  are.  We  commit  fome  Efcapes,  where- 
in we  miftake  our  felves  ,•  but  we  are  faid  to  com- 
mit others ,  wherein  others  do  but  miftake  us : 
We  commit  fome ,  which  are  really  our  own 
Tranfgreflion ;  but  we  are  faid  to  commit  others, 
which  are  but  other  Men's  Imputations.  Such  as 
are  in  publick  Employments  can  never  want  Ri- 
vals ;  and  fuch  as  want  not  Rivals  can  never  mifs 
Mifreports ;  efpecially  in  our  Country,  where 
the  way  to  Preferment  is  fo  narrow ,  that  we 
imagine  no  Man  can  get  by  his  Neighbour ,  ex- 
cept he  run  over  him.  O,  what  a  Divine  State 
then  muft  Solitude  be^  wherein  a  Virtuous  Inacti- 
vity fortifies  us  againft  all  thefe  Inconveniences, 
and  begets  in  us  a  Tranquility ,  not  conceivable 
by  fuch  as  do  not  polTefs  ic ! 

Have  you  not,  my  Lord,  oft  heard  great  Men 
fay  ;,  I  rnufl  do  this ,  and  ajjcnt  to  that ;  the'  neither 
the  one  nor  the  other  fatisfies  my  Judgment  }  Have  you 
not  feen  great  Men  forc'd  to  abandon  their  moft 
deferving  Friends ;  forc'd  to  connive  at,  and  oft 
to  congratulate  the  Promotion  of  their  greateft 
Enemies .''  Will  they  not  be  fometimes  oblig'd  to 
put  on  a  conftrain'd  Countenance ,  feign  an  un- 
natural Mind ,  and  exprefs  what  is  diametrically 
oppofite  to  their  Thoughts ;  all  which  are  Servi- 
tudes which  Greatnefs  exads  from  us.  For  eve- 
ry Force  is  a  Yoke  ty'd  upon  our  Nature  ;  And 
Man ,  being  more  Noble  than  Brutes ,  becaufe 
he  is  more  free  than  they  are,  certainly  what 
impairs  his  Freedom ,  deftroys  his  Reaibn.    And 

I  :;  moft 


io6  Solitude  preferred 


moft  of  thefe  Reftraints,  as  they  are  againft  Ma- 
ture ,  in  being  Servitudes ,  fo  they  are  againft 
Virtue  ,  in  being  oppofite  to  what  our  Reafon 
would  (if  not  over-power'd  by  IntercO:  or  Fan- 
cy) exaA  of  us.  And  I  /hould  think ,  that  the 
fame  Impulfe  which  hurries  Men  on  to  defire  to 
be  great  that  they  may  be  Mafters ,  fliould  with 
far  more  Reafon  carry  them  to  be  Solitary  :  For 
there  they  are  emancipate  from  thefe  Neceffities, 
and  have  none  to  obey  but  God  and  Nature ; 
Mafters  who  command  us  to  do  nothing^but  what 
■were  fit  for  our  felves  to  do ,  albeit  we  were  not 
commanded. 

As  thefe  Countries  are  efteemed  moft  excellent 
and  preferable,  whofc  Neceflities  are  fupply'd  by 
their  native  Commodities ,  pulling  out  of  their 
own  Bofom  all  that  their  Inhabitants  require  ;  fo 
by  the  fame  Rule^  Solitude  muft  be  by  much  pre- 
ferable to  publick  Employment ,  feeing  this  re- 
quires and  wants  but  little ,  but  the  other  needs 
much ,  and  is  not  fatisfied  when  it  gets  what  it 
needs.  Solitude  requires  no  Avarice  to  maintain 
its  Table  ,  nor  Oppreflion  to  bear  up  its  Train  : 
It  is  fatisfted  without  Coaches ,  Lacqueys,  Trea- 
fures  and  Embroideries.  The  Solitary  Man  is 
not  vext  that  others  muft  take  the  door  of  him- 
felf ,  or  are  able  to  maintain  a  more  fumptuous 
Table  than  he  :  He  is  not  difquieted  at  the  In- 
frequency  of  Guefts,  nor  Ecchos  of  his  Equal's 
Praifes.  And  feeing  great  Men  are  ftill  dif- 
quieted at  the  Advancement  of  others,  they  muft 
ftill  be  unfortunate;  for  tho*  thev  were  capable  to 
receive,yet  they  are  not  able  to  Tuftain  theWeight 
of  all  Employments  alone. 

Ccnfider  rhofe  Clouds  which  fit  oft  upon  the 
Countenance  of  Men  in  Employments ;  their 
Gate  like  to  that  of  a  difriidder'd  Ship,  and  their 
pifcourfe  disjointed^  and  blown^,  as  it  were,  all 
'.  '  to 


to  Fuhlich  Employment, .  1 07 

to  pieces  by  their  tempeftuous  Paffions ;  and  ye 
will  find  fuch  (  many  times )  to  differ  but  by  an 
Ace  from  thofe  who  have  Keepers  ^t  Bedlam  i 
And  by  thefe  Diforders  ye  may  perceive  ,  that 
Employment  and  Madnefs  are  of  too  near  an 
Alliance  ;  and  if  the  one  ,  certainly  both  mull 
be  Difeafes^  feeing  both  have  the,  fame  Sym- 
ptoms^and  the  fame  Prognofticks.  And  in  thefe 
Diflempers ,  how  oft  fpeak  the  T/hings  which 
are  thereafter  either  quarreli'd  obenly ,  or  at 
leaft  are  the  Seed-plot  of  contimlal  Heart-burn- 
ings to  thofe  at  whom  theyainrl?  But  to  abftracl 
from  all  thefe  accidental  Difadvantages ;  is  it 
not  a  Madnefs  for  a  Rational  Soul,  for  whom  all 
the  World  was  created ,  to  obferve  nothing  in 
this  World ,  but  whether  another  manages  his 
Procefs  well  ;  with  what  Harmony  ftrikes  ano- 
ther Man's  Pulfe  ;  or  how  to  brigue  the  Favour 
of  a  Minion  :  A(fls  fo  extrinflck  to  the  Nature 
of  an  Immaterial  Creature  ,  fuch  as  the  Soul, 
that  if  Men  got  not  Money  by  rhefe  Employ- 
ments 5  they  would  themlelves  condemn  them 
as  ridiculous.  And  is  there  any  thing  more  or- 
dinary^ even  amongfl  the  Herd  of  brutifh  Bufy- 
bodiesj  than  to  chide  their  Friends  for  attending 
either  the  Perfons  or  Employments  of  thofe  who 
reward  not  fuch  Pains,  and  for  fo  doing  upbraid 
them  as  Mad-Men  ?  And  fo  they  are  indeed.  By 
which  it  is  moft  evident ,  That  Men  in  Employ- 
ment have  nothing  to  excufe  their  Madnefs ; 
but.  That  they  are  not  mad,  but  for  Money  or 
Preferment.  And  is  it  not  a  fhame  for  fo  noble 
a  Creature  as  Man,  to  be  content  to  fliew  himfelf 
mad  for  any  Hire  whatfoever  ? 

'Solitude  has  likevvife  this  Advantage  over  pub- 
lick  Employment,  that  there  is  no  Vice  commif- 
fable  in  Solitude,  to  which  Men  in  publick  lie  not 
yet  more  open  j  whereas,  there  are  fome  Crimes, 

I  4  fuch 


Solitude   freferrd 

fuch  as  Treafon,  Sedition  ,  Oftentation  ,    and  a 
whole  Tribe  of  the  like  nature ,    which  Retired 
Perfons  can  hardly  commit ;  and  tho'  they  could, 
yet  hardly  does  that  State  admit  of  thefe  Tem- 
ptations ,    which  are  previoufly  neceflary  to  the 
Commiflion  of  them.     Is  there  any  thing  more 
ordinary,  than  to  hear  one  who  is  accufed  for  de- 
ferting  his  Friend  or  Party,  to  anfwer,  that  his 
Office,  or  prefent  Deflgns,  occafion'd  and  requi- 
red that  Defection  ?   And  are  not  Men ,  for  ac- 
complifiiing  their  Proje<5ls ,    tempted  to  betray 
Secrets,  to  become  Rivals  to  their  Friends,  and 
affifting  to  their  Enemies  ?  Whereas,  no  Record 
can  wicnefs  againft  Retired  Perfons ,    that  they 
ever  either  ruin*d  their  Native  Country,  betray'd 
their  Prince,  or  deferted  their  Friend.     At  leaft, 
if  any  in  that  State  have  been  tempted  to  the 
leaft  beerec  of  any  fuch  Crime,  certainly  they 
'had  committed  more  and  greaterVillanies,  if  they 
had  lived  in  publick ,  where  thofe  wicked  Incli- 
nacions  might  have  been  ftrengthned  by  Exam- 
ple, Defign^  Paflton ,  Revenge ,    or  fome  fuch 
^remptation.      And  if   our  Inclinations    be    fo 
wild  when  they  are  caged  up  in  Solitude ,    how 
untame  will  they  become  when  they  are  licenfed 
to  range  abroad  ?  He  who  would  ftab  his  Prince 
who  had  never  the  Occafion  to  offend  his  re- 
mote Cell ,  would  burn  the  World  ,  if  he  had  a 
Defign  to  which  that  might  be  fubfervient.     Did 
not  Ncroj  Tiberius,  Heliogahuhts  and  Others,  enjoy 
the  Repute  of  Noble  Souls ,  before  their  mount- 
ing the  Imperial  Throne  brought  them  new  Vi- 
ces with  new  Honours ,  and  made  them  as  much 
beyond  others  in  their  Debauches,   as  they  were 
in  the  Power  which  fed  them  in  that  their  diffo- 
lute  Humour  ?   Since  then  no  honeft  Perfon  can 
deny  ,  but  that  it  were  better  never  to  have  the 
grcatcft  Honour ,    than  to  be  faid  by  After-ages 

to 


to  *Publick  Employment.    "  109 

to  have  committed  the  leaft  Villany  ;  certainly 
the  State  of  Publick  Employment  is  fcarce  to  be 
wi{hed  for  ,  feeing  therein  Men  are  tempted  to 
commit  the  greateft  of  Crimes ;  efpecially  fee- 
ing thefe  their  Efcapes  mull  be  committed  in 
publick ,  where  they  are  never  concealed ,  and 
but  feldom  (if  ever)  pardoned. 

As  to  the  Periods  of  both ,    certainly  Solitude    Seft.  4. 
hath  by  much  the  Advantage  :  For  look  over  the  T^f  ^«'''- 
Calendarof  all  thofe  Heroes  or  Grandees  who  "^'"f^o*^- 
have  governed  Kingdoms,  or  were  Favourites  of 
the  firft  Rate  to  fuch  as  did  govern  theiri  ;  and 
ye  will  find  moft  of  their  Fates  marked  with  the 
red  Letters  of  a  violent  Death,  or  the  black  Let- 
ters of  Shame.    Ignominy  overtakes  whom  Fate 
hath  left  undeftroy'd,  and  gleans  the  Grapes  after 
:  the  other  hath  cut  down  its  Vintage : 

*  — —  Sine  cade  d^  [anguine  pauci 
Defcendunt  Reges  d^  ficca  morte  Tyranni. 

It  is  obferved,  that  betwixt  Julius  Cafar  and 
Charlemain,  Thirty  Roman  Emperors  have  been 
flain,  and  many  fince.  And  I  am  fo  afhamed  of 
the  Cruelty  of  thofe  who  are  of  the  fame  Species 
with  my  felf,  that  I  muft  conceal  the  many  other 
Murthers  of  Kings  and  Grandees  :  And  as  to  the 
Difgrace  of  others,  thefe  can  hardly  be  fuffici- 
ently  either  numbred  or  regretted.  And  albeit 
others  are  not  deterred  from  embracing  thofe  Ho- 
nours under  which  their  firft  Owners  have  been 
.crufhed,  upon  the  Account  that  they  imagine 
their  Predeceifors  Ruin  to  have  flowed  from  fome 
perfonal  Fraily  or  Error,  againft  which  they  are 
confident  they  can  guard ;  yet  certainly  all  fliould 
even  from  this  Anfwer  conclude,  That  Greatnefs 
muft  be  moft  undefirable ,  feeing  at  leaft  it  difco- 

vers 


1 1  o  Solitttde  freferr\i 


vers  thefe  Frailties,  or  tempts  Men  to  commit 
thofe  Errors  ,  which  thereafter  occafions  thefe 
Ruins.     Neither  find  we  any  fuch  Dangers  to  at- 
tend Solitude,  either  ncceffarily,  or  by  Accident : 
So  that  albeit  thefe  be  the  Misfortunes  of  thefe 
Men,  and  not  of  the  Employment,  yet  feeing 
thefe  are  only  the  Misfortunes  of  Men  in  Employ- 
ment, I  fee  not  why  Emplo^inent  fhould   be  fo 
defirable  by  Men  who  fear  Misfortunes.     But  the 
truth  is,  it  is  impoffible  to  ward  againft  the  unex- 
pected Blows  which  are  rhrufi:  in  at  fuch  •  for 
rhey  are  fo  cunningly  contrived  by  the  Attackers 
(becaufe  of  the  Danger  of  being  difcovered)  that 
they  are  fooner  felt  than  forefeen.     Who  could 
difappoint  the  Malice  of  thofe  who  killed  thofe 
noble  Princes,  Henry  the   Third,  and  Henry  the 
Fourth  of    Frafjce  ?    Who  could  have  targetted 
Buckingham  againft  Feltons  Thruft .''  And  all  the 
Prudence  of  Cafars  Court  cculd   not  avert  his 
Maflacre  in  the  Senate,  efpccially  being  contrived 
by  his   Confident   Brutus  ;   Et  tu  ,  ///  Brute ,  faid 
that  great  Emperor.     And  that  which  renders  the 
fudden  Fall  of  thefe  Heroes  the  more  deplorable, 
is ,  That  by  being  fudden  it  not  only  diforders 
their  Affairs  and  endangers  their  Souls,  but  like- 
wife  fo  amazes  their  Friends  and  Followers  ,  that 
they  are  thereby  incapacitate  from  providing  a- 
gainft  the  Sequels  of  that  Fall,  and  are  themfelves 
(who  only  can  help  their  falling  Friend)  brought 
to  fall  with   him.     I  have  often  remarked  with 
wonder,  how  ghaftly  the  Favourites  of  a  falling 
Minion  do  look,  and  how  ailonifhingly  they  arc 
jook'd  at  by  their  former  Inrimntes-  and  which 
is  ftrange,  not  only  do  the  Enemies  of  a  fallen 
Grandee  infult  over   his  Misfortunes,  but  even 
thofe  who  were  his  former  Well-wifhers,  are  (to 
avert  the  Jealoufy  of  thofe  who  occafion  his  Fall) 

nccefli- 


to  TuU'ick  Employment.  1 1 1 

neceffitated  to  inveigh  moft  bitterly  againft  his 
Memory. 

Dum  jacet  in  rlpa  calcemus  C3efaris  hoBem, 

Neither  can  I  fee  how  Greatnefs  can  be  defended 
againft  Misfortunes ;  for  ordinarily  thefe  rife  from 
fuch  unexpected  Beginnings,  that  none  fee  hi  (or 
apprehend  the  leaft  Danger  by)  them  :  And  all 
the  World  is  not  able  by  Conjecture,  to  fall  upon 
that  medium  by  which  Providence  intends  to  infer 
their  Ruin.  Who  could  have  gueffed,  that  Mor- 
decats  difcovering  a  Plot  to  AhafueruSj\N\\QXtm  Ha- 
wan  was  not  concerned,  would  be  the  Mean  to  de- 
ftroy  that  great  Favourite  ?  I  have  oft  heard  the 
Friends  of  thofe  who  are  now  low ,  ask  at  fuch 
as  told  them  of  the  Slipperinefs  of  Favour ,  how 
could  their  Patron  ever  be  deftroyed  ?  and  it  was 
impoflible  that  could  fall  out  during  fuch  a  Go- 
vernment. And  yet  I  have  my  felf  feen  thefe 
Men  outed  of  all  their  confident  Expectations : 
A  paffionate  Expreflion,  a  rafh  Ac^,  a  Jealoufy  or 
Mif-information  which  could  not  be  forefeen, 
becaufe  then  there  was  no  bottom  for  fuch  a  Con- 
jecture, hath  ruined  oft-times  fuch  as  never  ex- 
pected any  Alteration  :  And  who  can  promife 
that  they  fhall  never  drop  one  word  in  Paflion^ 
ac^  any  thing  without  a  previous  Deliberation,  or 
never  fall  under  Misinformation  ?  And,  which 
is  yet  worfe,  when  Mifinformations  are  forged 
againft  great  Men  ;  they  are  not  acquainted  by 
fuch  as  either  give  or  receive  them ,  and  fo  their 
Defence  becomes  impreftable.  I  have  heard  of 
Favourites  who  have  been  ruined,  becaufe  the 
Queen  faid  they  were  handfome  Men,  or  the 
King  thought  them  to  excel  himfelf  in  any  thing 
wherein  himfelf  pretended  to  a  Mafterftiip :  And 

what 


Ill 


Solitude  preferrd 

what  plodding  Pate  could  have  ftav'd  off,  or  fore- 
feen  thefe  Misfortunes  ?  No,  no, 

Lud'tt  in  httmanis  dfuina  prudentia  rehri-s. 

And  feeing  there  are  many  who  have  the  Courage 
to  throw  away  their  Lives  upon  the  Revenge  of 
a  fmall  Affront,  or  to  hazard  them  in  an  open, 
and  yet  almoll  barren  Robbery,  why  fhould  it 
be  thought,  that  to  fatisfy  fo  impetuous  a  Paffion 
as  Revenge,  there  (hould  not  be  fome  found  who 
will  hazard  Death,  by  giving  it  in  the  Revenge 
of  either  an  Injury  done  to  a  Family  or  Nation  , 
much  more  of  an  Affront  fix'd  upon  the  Under- 
taker himfelf,  in  his  Honour,  or  entire  Fortune, 
as  oft  falls  out  ? 

But  albeit  great  Men  and  publick  Minifters 
efcape  the  Fate  of  a  Murder  or  Maffacre,  yet 
how  is  their  Happlnefs  founded  ?  Is  it  not  either 
upon  the  Humour  of  a  capricious  People,  if  in  a 
Commonwealth  ?  And  then  how  unfolid  is  that 
Happinefs  where  the  Foundation  is  fo  fleeting  ? 
Confider  Rowe^  which  though  the  wifeft  of  all 
Republicks,  yet,  upon  a  Jealoufy  or  a  Miftake, 
or  fometimes  out  of  Wantonnefs,  dcftroyed  in  an 
inftant  the  mod  careffed  and  moll  deferving  of 
her  Favourites.  Or  ,  upon  the  Favour  of  a 
Prince,  if  in  a  Monarchy ;  and  then  ye  muil 
confefs  them  oftentimes  fubjeft  to  all  the  Capri- 
ces of  a  lofty  Humour,  licens'd  by  the  Extent  of 
his  Power,  to  equal  his  Power  and  his  Humour  ; 
and  entic'd,  by  the  Infligation  of  Enemies  or  Ri- 
vals, to  ftretch  his  Humour  beyond  all  his  allowed 
Power.  Whv  did  Solyman  the  Magnificent,  cut 
the  Throat  ot  Ibrah'nn  Bajja  his  Confident  ^  Was 
ir  not  to  fatisfy  the  Fancy  of  a  Concubine  i  Or 
Jui'mian  pull  out  the  Eyes  of  valiant  Bdlifar'tHs  ? 
Was  it  not  to  gratify  an  infolent  Wife  ^  So  that  a 

Statcf' 


to  Tublich  Employment.  1 1  ^ 

Statefman  lies  open  not  only  to  the  hazard  of  his 
Mafter's  Fancy,  but  to  the  Paffion  of  his  Wife, 
his  Concubines,  his  Favourites  and  Fellow-Ser- 
vants, and  even  to  Fate  it  felf,  which  is  the  moil 
comprehenfive  of  all  Dangers. 

But  albeit  a  Statefman  were  able  to  efcape  pri- 
vate Revenge,  and  to  manage  with  Succefs,  his 
Prince's  Humour,  and  to  fatisfy  that  of  his  Fa- 
vourites, yet  he  is  ftill  obnoxious  to  ragiom  del 
ftato,  and  Intereft  of  State,  by  which  his  Prince 
is  oft  ("to  evite  the  Rage  of  a  Multitude)  either 
forc'd  to  objed  his  Minion  to  their  Rage,  as  the 
Head  in  a  natural  Body  defends  it  felf  by  throw- 
ing up  its  Hand  or  Arm  to  receive  the  Stroak,  or 
el(e  he  may  be  pull'd  from  the  kind  Bofom  of  his 
unwilling  Mailer  :  And  of  this  Hazard  our  own 
Age  affords  us  a  lamentable  Inftance  in  the  Per- 
fon  of  the  great  Earl  of  Strajford,  whom  popular 
Fury  did  drag  to  the  Scaffold  ,•  his  Prince's  Pro- 
tedlion  not  being  fufficient  for  his  Defence  ;  who 
viewing  from  that  deplorable  Stage ,  the  Incon- 
llancy  of  Courtfhip  and  Advancement,  did  leave 
in  Legacy  to  his  Son,  a  ftrait  Command  never 
to  aim  at  higher  Promotion  than  that  of  a  Jullice 
of  Peace  in  his  own  County. 

Confider  likewife  how  fometlmes  the  Satiety 
of  a  Prince  produces  the  fame  Ruin  of  Favou- 
rites, which  is  at  other  times  the  Produd  of  his 
Cruelty.  And  Comtmnes  obferves,  that  Le2i>!s  the 
Eleventh  of  France  ufed  to  fay  ,  That  feeing 
Princes  grew  weary  of  Houfes,  Countries ,  and 
other  inanimate  Things,  which  could  never  of- 
fend them,  and  which  no  Rival  or  Enemy  was 
at  the  pains  to  traduce,  it  was  no  wonder  that 
they  were  wearied  of  Favourites,  who  were  fub- 
jed  to  all  thefe  Inconveniences.  Princes  do  like- 
wife  ruin  their  Grandees,  fometimes  to  fatisfy 
their  Vanity,  in  Ihewing  that  their  Power  is  able 

to 


1 1 4.  Solitude  prefer/ d 


to  remove  thofc  who  think  they  cannot  fall  with- 
out a  Miracle  ;  and  fomctimes  to  make  way  to 
new  Favourites,  thinking  it  Injuftice  to  entail  all 
Honours  upon  the  fame  Perfons.  And,  as  in  the 
Body  Natural,  Co  likewife  in  the  Politick,  it  is 
obfervable,  that  Nature  hath  provided  more  Dif- 
cafes,  than  the  beft  of  Phyficians  can  prevent  by 
Remedies. 

To  conclude  this  Period ,  be  pleafed  to  con- 
clude the  Unluckinefs  of  Publick  Employment 
from  thiS;,  That  not  only  amongft  Rivals,  one  of 
two  Pretenders  fatisfy  by  their  Fall  the  Rap;e  of 
Fate,  but  when  it  hath  affirted  the  one  to  deilroy 
the  other,  it  then  turns  its  Fury  againft  the  late 
Viiftor  :  Thus  Vom^ey  and  Cafar's  Blood  purpled 
equally  the  Swords  of  Murderers,  agreeing  in 
nothing  but  their  Def^Liny.  Hannibal  beats  the  Ro- 
ynans  -^Scipio  beats  Hannibal ;  and  thcRomafts  banifh 
Scifio.  Bellifarim  makes  Gilimer ,  King  of  the 
Goth.f,  ridiculous,  leading  him  as  a  Priibner  in 
his  Triumph  ;  and  Fare  renders  BeWfarius  yet 
more  ridiculous,  driving  him  to  beg ,  with  this 
Expreflion,  Befiov  but  a  Farthing  ufon  Bellifarius. 
And  it  is  moft  obfervable,  that  during  our  Civil 
Wars,  Four  moft  eminent  Perfons  who  did  head 
contrar)-,  as  well  as  different  Parties,  did  all  lofe 
both  their  Heads  and  their  Fortunes  in  the  Quar- 
rel ;  whereas  it  might  have  been  expcdied ,  that 
at  leaft  one  of  the  Oppofites ,  fhould  have  worn 
unfading  Lawrels ;  And  really  there  was  more 
Hazard  in  the  fear  of  being  the  one  who  was  to 
be  deftroyed  (for  they  might  certainly  have  ex- 
peded,  that  one  of  themfelves  fliould  fall  ^  than 
all  the  Grandeur ,  which  the  Survivors  might  ex- 
pert, could  fnfficicntly  rcquiic 

And  when  the  Monarch  or  Commonwealth, 
which  a  Statefman  hath  long  ferved,  intends,  ei- 
ther in  compliance  with  their  Interefts,  or  to  gra- 
tify 


gion» 


to  Tuhltck  Employment.  1 1 5 

tify  their  Humour,  to  out  their  Servant  of  his 
Employment,  or  in  order  thereto  to  fix  a  Crime 
upon  him  ;  then  how  can  he  efcape  from  that 
Trial,  or  defend  his  Right  againft  that  Purfuit  ? 
For  where  the  Judge  is  Party,  there  the  Law  may 
prove  Advocate.  And  in  thefe  contrafoi ,  I  re- 
member few  Decifions,  amongft  all  who  have 
colle<5ted  them,  of  any  Subjed  who  came  off  with 
Honour. 

Seeing  as  of  all  otherThing5,fo  of  ourThoughts  S^eft.  ?. 
the  firft-born  fhould  be  facrificed  to  our  Almighty  ^^"f!'^^^  '* 
Maker  ;  I  therefore  refolved   to  begin  my   firft  f^^!^\^ii, 
Difcourfe  with  thefe  Refledions ,  which  Solitude 
might  borrow  from  Devotion.     But,,  fince  Ora- 
tors recommend  the  laft  place  in  our  Difcourfe, 
to  the  ftrongefl  Perfwafives  (  as  being  able  when 
plac'd  there  to  leave  the  frefhefl:  Impreflions ,  upr- 
on  the  leaving  Reader)  I  (hall  therefore  in  this' 
laft  place,  (which  is,  alas !  the  too  ordinary  Room 
allowed  to  Devotion)  recommend   to  you,  to 
'confider,that  God  poffelFes  moreExcellencies,and 
we  labour  under  more  Sins,  than  can  be  fully  con- 
templated, in  the  one  Cafe  ,  or  lamented  in  the 
other,  throughout  the   whole  Flux    of  Eternity. 
And  after  that  we  have  evacuated  our  more  refined;" 
Spirits,  in  chafe  of  thefe  fleeing  Follies ,  will  ic 
fatisfy  him  to  have  our  dulled  Thoughts  (the  lame 
of  the  Flock)  ferved  upon  his  Holy  Altars  ?  And 
feeing  he  ftiles  himfelf  a  Jealous  GOD,  certainly 
he  cannot  but  be  jealous,  that  becaufe  we  converfe 
with  others  more  than  with  him,  we  muft  there- 
fore either  love  thefe  better  ,  or  exped  more  ei- 
ther Advantage  or  Pleafure  in  their  Society  than 
in  his. 

I  confefs  that  Publick  Employment,  is  lawful 
in  it  felf,  and  neceffary  to  the  Commonwealth, 
•and  that  Men  may  ferve  G  OD  in  the  Intervals" 

of 


i6  Solitude  prefer/ d 


of   their  other  Publick  Negotiations.     But  the 
Queftion  is  not ,    What  is  lawful  in  it  felf  ;   but 
what  is  convenient  for  us  ?    And  feeing  we  run 
already  but  too  flowly  that  Divine  Race ,    I  fee 
not  why  we  fhould  flow  our  Pace  yet  more ,  by 
taking  on  the  Burthen  of  Publick  Employment. 
And  feeing  all  our  Time  is  but  too  fliort  for  the 
Service  of  him,  whom  far  more  excellent  Crea- 
tures than  we  worfnip  unceflantlyjTime  without 
end  ;    I  think  it  ftrange,  that  we  fhould  content 
our  felves  to  ferve  him  per  Tarenthejin ,   or  by  In- 
tervals. 

To  thefe  I  fhall  add  this  important  Confidc- 
ration  ;    That  mofl  of  Temptations  are  in  Soli^ 
mde  difarm'd  of  thefe   Charms,    which  render 
them  formidable  to  us  in  publick  :    Love  wants 
there  the  Prefence  of  an  inflaming  Objed  to 
fecond  it ;    Revenge  wants  the  Prefence  of  the 
Party  injured  to  prefs  it  ;  and  Vanity  ,    when  it 
wants  Admirers ,    wants  Force.     Tho'  Mofes  was 
the  meekefl  Man  upon  the  Earth  whilft  he  liv'd 
in  the  Defart ;    yet  the  Extravagancy  of  thofe 
whom  he  govern'd  ,    when  Providence  had  ad- 
vanced him ,    made  him    offend  his  Maker  fo 
highly ,    that  all  his  former  Services  could  not 
obtain ,    even  from  the  Father  of  Mercies ,    a 
Liberty  to   enter  into  an  Earthly  Canaan.      If 
Nanwan  had   liv'd  an  Hermit ,    he  needed  not 
have  crav'd  the  Prophet's  Leave  to  bow  to  the 
Idols  of  his  Mafler  in  the  Houfe  of  Rimmon. 
And  if  Dai'id  had  not  been  Governor  of  Ifrael, 
he  had  wanted  the  Means  both  to  humble  Bath- 
jheba ,    and  kill  Uriah.     Such  is  the  ill  Fate  of 
Publick  Employment,  that  it  not  only  affords  us 
Temptations,  but  the  Means  likewife  of  effe<5lu- 
ating  that  to  which  we  are  tempted. 

It  was  5    I  confefs ,   G  O  D  's  own  Verdid  of 
Man,  That  it  was  not  good  for  him  to  be  alone  j 

but 


tp  Tu^lick  Employment.  1 1 7 

but  this  was  when  becaufe  of  his  Congenial  In-. 
nocence ,  he  needed  not  fear  the  Contamination.. 
of  Society.  But  to  demonltrate  what  the  Hazard 
of  being  in  Company  is ;  even  A^am  could  not 
live  one  Day  in  it^  and  live  innocent ;  for  the 
firft  News  we  hear  of  hirn,  after  that  E've  was  af- 
fociate  to  him^  is,  that  he  had  forfeited  that  native 
Purity. 

1  know  that  our  Saviour  was  carried  by  SataA 
to  the  Wildernefs,  that  he  might  tempt  hirri  there. 
But  it  is  moft  obfervable,  that  after  that  experien- 
ced Enemy  found  that  his  Divinity  would  not 
yield  to  any  thing  therein  reprefented,  he  there- 
after (  as  the  laft;,  and  fo  the  ftrongeit  Shift  left 
to  him  unefTayed  )  did  bring  him  to  Jerufakm ; 
and  having  advanced  him  above  the  Temple^  he 
profFer'd  him  the  Half  of  the  belted  World;,  and 
all  its  Glories;  a  Temptation  fitted  only  forfuch 
as  value  Honour  and  Publick  Employment. 

When  God  Almighty  intended  to  converfe  with 
Mofesy  he  called  him  from  the  populous  Camp  to 
the  Top  of  Mount  S'ma'i.    And  our  Saviour  did 
not  difclofe  the  Glories  of  his  Transfiguration  at 
Jerufakm^  but  upon  the  Top  of  the  Mount  of 
Olives.     The  \^'idow  who  intended  a  Lodging  for 
Elijha,  thac  great  Prophet,  did  build  it  apart  upon    ^.  ^. 
the  Wall,  furnifliing  it  only  with  a  Stool  and  ^^j^^"*^^' 
Candleftick :  And  when  he  asked  her.  If  hejljond 
peak  for  her  to  the  K/ng,  or  Captain  of  his  Hojt  ?   She  ^  Kings 
told  hirri,  without  farther  Anfwer,  That  flje  diveh  14.12, 
a?r7on^(I^  her  own  Friejuis,  and  in  her  own  Comttry  ;  in- 
timating thereby,  that  there  was  no  need  of  any 
I-avour  Kings  could  beftow  upon  fuch  as  enjoy'd 
fo  happy  a  Recefs.     I  recreate  niy  felf  to  think  I 
fee  Elijah  fitting  under  a  Junip-r  Tree,  or  in  d 
concealed  Grove,  vifite^  in  that  Solitude  by  tlie 
ftme  Gody  who  refufed  his.Prefence  to  niighry 
Jkah  •  and  to  contemplate  how  Aha^lah  was  able 

K  to 


1 1 


Solitude  preferred 

to  find  no  tnfc  upon  his  purpled  Coucli^  till  he 
difpatched  in  Qucfl:  of  it  fome  of  his  chiefeft 
Captains  to  court  it  from  the  fame  Prophet,  fit- 
ting upon  the  Top  of  a  Mountain  :  By  all  which 
Places  and  Pofturcs  the  Spirit  of  God  (who  lofes 
no  Ohfervarion  )  intends  doubtlefs  to  enamour 
us  of  Solitude  and  Recefs.  And  it  is  very  obferva- 
ble,  that  none  of  thefe  old  Prophets  are  found  in 
Scripture  at  Court,  orinPublick,  but  as  bearded 
Comets  appear  in  the  Air,  where  they  have  no 
other  Errand  than  to  denounce  Judgments  to  the 
Place  over  which  they  hover. 

God  Almighty,  who  becaufe  he  is  the  Object 
ns  well  as  Enjoyner  of  our  Devotions,  (hould,and 
does  upon  thcfc  and  n;any  other  Scores,beft  know 
how  to  addrcfs  them,  hath  commanded  us  to  re- 
tire into  our  Clofets  ( the  moft  folitary  of  all  our 
Rooms);  and  to  make  thefc  yet  more  retired, 
hath  ordained  us  to  clofe  our  Doors  behind  us, 
when  we  make  any  Religious  Applications  to 
hini  ;  promifing,  that  he  who  Jecth  in  fenet,  will 
reward  m  openly :  And  if  we  will  conlider  thefe 
gaudy  Diftraclions,  whereby  our  publick  Devo- 
tions arc  almoil  rendred  no  Devotion  at  all ;  and 
that  there  is  more  Noife  in  the  World,  than  will 
fufFer  us  to  hear  that  flill  Voice  which  cries  behind 
us.  This  is  the  way,  walk  ye  in  it ;  certainly  we 
may  conclude  from  both  Reafon  and  Experience 
(  as  well  as  out  of  Obedience  to  Divine  Com- 
mands )  that  Solitude  is  the  true  Forge  of  the  pu- 
reft  Devotions.  When  God  did  intend  to  difci- 
plinc  his  beloved  ( though  rebellious  )  Ifrael,  he 
chofe  firft  the  Wildernefs  o(- Sinai,  and  then  the 
Two  Captivities,  to  be  his  Sacred  School.  And 
Hofea  2.  14.  he  tells  his  own  People,  that  he  ivill 
allure  her  (  meaning  the  yoi^i/^J  Church)  andbrin^ 
her  to  the  irihkrnefs,  and  j}eak  comfortably  unto  her. 

Rcligi- 


to  Tuhlich  JEmpldyment.  1 1 9 

Religion  hath  another  Quarrel  at  Advance- 
ment, which  is,  that  it  divells  oft-times  its  Enjoy- 
crSj  not  only  of  Devotion  and  of  Frieiidiliip, 
which  is  a  Moral  Virtue,  but  even  of  Affection; 
which  is  fo  natural  to  Brutes  themfelves,  that  a 
Man  is  worfe  than  thefe  when  he  wants  it :  And 
not  only  forego  they  it  upon  fuch  Neceflities  as 
might  at  leaft  excufe,  if  not  juitify  their  ib  doing, 
but  do  fo  like  wife  to  fatisfy  their  Humours ;  a  Sla- 
very which  deferves  to  be  condemned,  though  its 
Objed  were  in  it  felf  juftifiable.  No  Man  could 
have  believed,  if  Scripture  had  not  told  it.  That 
S.aul  would,  from  being  an  abfolute  Monarch,  '^^"^-^ 
defcend  to  fo  low  a  Bafenefs,  as  to  caft  away  his 
Daughter  Mlchal ,  merely  that  he  might  deilroy  ^  , 
her  Husband^  Or  that  a  Prince  of  MuVum  vv^ould  ^^ / 
have  proftituted  his  Daughter  Co^jhi  to  the  pro- 
mifcuc|^s  Multitudes  of  the  IJraeluifi  Cam.p,  of 
Defign  to  tempt  them  to  a  Sin  which  could  not 
but  be  attended  with  his  own  Infamy,  as  well  as 
their  Ruin.  Was  it  not  for  this  that  Romulns  ce- 
mented the  firft  Foundation  of  the  Roman  Walls 
with  the  Blood  of  his  Brother  Rernns  ?  And  tho' 
Ahel  and  Cain  had  the  Divilion  of  what  tempts, 
(  I  will  not  fay  )  fitisfies  now  the  Ambition  of 
many  Thoufands  to  gratify  their  Expectations  \ 
yet  was  not  fo  ample  a  Partage  able  to  prevent 
the  fpilling  even  of  a  Brother's  Blood,  by  one 
whofe  Crime  was  fo  much  the  greater^  that  it 
was  without  Prefident,  and  was  to  become  an  Ex- 
ample to  many  Thoulands  of  fuccccding  Ages. 
Many  whereof  might,  and  have  been  thereby 
not  only  encouraged  to  commit  afrefn  this  old 
Sin,  but  likewife  to  feek,  in  the  Greatnefs  of  this 
Offence  ,  Excufes ,  whereby  to  IclTen  their  own 
Barbar.ity. 

K  2  Buc 


i:2o 


Solitude  frefet'rd 


But  if  any  call  in  Queftion  the  Advantages 
that  accrue  to  Devotion  by  Solitude,  let  him  caft 
back  his  Eye  upon  the  Primitive  Church,  where- 
in the  material  Fabrick  was  contriv'd  dark,  and 
fituatcin  the  remoteft  Corners  and  foHtary  Groves, 
both  by  Pagans  and  Chriftians  ^  as  if  that  black 
Enamel  heighten'd  the  Luftre  of  the  Golden 
Candlefticks :  And  upon  the  infinite  Swarms  of 
fuch  as  became  Monks  and  Hermits,  encouraged 
thereto  by  the  Homilies  and  Intreaties  of  the 
nobleft  Fathers ;  of  which  State  the  Emperor 
Jtifiinlan  did,  after  he  h^d  kept  that  Oecumenick 
Council,  become  fo  enamour 'd,  that  he  hath  re- 
giftcr'd  its  noble  Elogies  in  the  Frontifpiece  of 
his  Divine  Codex.  Whilft  upon  the  other  Hand, 
the  Heathens  of  Old,  and  now  the  Mahometans, 
did  and  do  teach.  That  one  of  their  Mifchief- 
Tormcnts  in  their  Hell  fhall  be,  that  Men  will 
there  be  cai\  loofe  to  thofe  Occupations  and  Ci- 
vil Employments,  which  here  exercis'd  them  ; 
efteeming  it  a  Torture  for  illuminate  Spirits,  and 
fuch  as  are  defecate  from  Senfuality,  to  be  re- 
embarafs'd  with  fuch  terreftrial  Affairs*  as  bufy  us 
in  this  our  earthly  State.  Pardon,  my  Lord,  this 
Inroad  I  have  made  upon  Devotion  j  and  learn 
from  it,  that  Solitude  and  Devotion  are  fo  nearly 
related,  that  we  can  hardly  praife  the  one,  and 
not  commend  the  other. 

I  fhall  here  ufe  the  Authority  of  great  Heroes ; 
who,  after  the  Fruition  of  both,  .  have  Jby  much 
preferr'd  Solitude ,  whereas  (  which  is  very 
ibange  )  there  is  not  a  fmgle  Teftimony  to  be 
had  from  fuch  as  thefe,  in  Favour  of  Publick 
Employment. 
Marlneus  The  firft  fliall  be  of  Charles  thi  Great,  who^je- 
lik  ts.  ing  to  die,  cry'd  out  to  thofe  who  ftood  about 
him;  Ob!  how  t'ai?t  are  the  Thoughts  of  Men '^  avd 
how  wretched  are  they  that  affire  to  Glory  ?  li^haf  hiJth 


to  Tublick  Employment,  i  ^  i 

my  Kingdonj,  or  the  Service  of  fo  mam  Men  gaind 
me  ?  Much  more  bappy  had.  I  been,    if  injlead  of  a 
Sceptre,  I  had  ivielded  an  Hed^ing-Bill ;    and  If  of  a 
*   King,  I  (hould  have  made  my  (elf  a  Cloivn  :  Follow- 
ing in  this  almoft  the  very  Expreflions  of  Alphon- 
fus,  his  Brother.     Suatocopius,    King  of    Bohejma, 
and  Moravia,   having  loft  a  Battel  agalnft  the 
Emperor  Arnold,  did  retire  himfelf  into  a  Wilder- 
nefs ;  where  after  he  had  lived  a  long  time  with 
Three  Hermits,  he  at  his  Death  told  them.  That 
there  was  not  any  Greatnefs  preferable  to  'the 
Tranquillity  of  that  Solitude.     The  fafe  Sleep  (faid 
he  )  which  we  enjoy  here,    makes  the  Roots  javoury, 
and  the  Waters  fweet ;  whereas  the  Cares  of  a  Kingdom 
make  all  Meat  and  Drink  tafie  bitter.     That  Fart   of 
my  Life,  which  I  have  pafi  with  yon  ,  was  true  Hap- 
finefs  ;  whereas  that  which  I  led  upon  my  Royal  Throne ^ 
deferves  more  the  Title  of  Death  than  of  Life.  ^  And 
Giges,  King  of  Lydia,    pufF'd  up  with  his  great 
Wealth  and  many   Vi<5i:ories,    having  asked  the 
Oracle  of  Apollo,    If  there  was  any  Man  happier 
in  the  World  than  himfelf,  had  Agejilaus  the  poor 
Arcadian  Shepherd  preferred  to  him.  And  Slmllis, 
one  of  Adrian  the  Emperor's  Chief  Captains,  ha- 
ving retired  to  the  "Country  after  all  his  Prefer- 
ments, caufed  to  grave  this  Epitaph  upon  his  own 
Tomb^;     Here  lies  Similis  of  a  very  great  Age ,  whp 
yet  lived  but  [even  Tears.     I  might  here  cite  Con- 
fiantine,  that  Excellent  King  of  Scotland ;  T^eoda- 
tus.  King  of  th6  Goths  -,  Charles  the  Fifth  ;   Serto- 
rius,  and  Hundreds  of  other  Princes,  if  I  thought 
it  not  of  more  Advantage  to  Solitude  to  fay  of 
thefe,  that  they  are  fo  many   they  cannot  be 
cited. 

Seeing  then  Rcafon  and  Experience  do  imprefs    Sea,  6. 
us  with  lb  pungent  DilTuafives  from  Greacnefs,  Fame  ex- 

K.  2  let  '""'■»f'^- 


Solitude  freferr^d 


Ut  11?  a  little  examine  ,  whnt  can  be  in  it  able  to 
preponder  to  fo  weighty  Dircouragcmcnts. 

The  firfl  Prize  contended  for  by  great  Perfons, 
is  Fame^  a  Revenue  paynble  only  to  our  Gholh  ; 
and  to  deny  our  felves  all  prefent  Satisfn<5lion,  or 
to  cxpofe  our  felves  to  fo  much  Hazard  for  this, 
were  ns  G;reat  Madnefs  as  to  flarve  our  felves  ,  or 
fight  defperately  for  Food  to  be  laid  in  aur  Tombs 
after  our  Death.  Either  l^ublick  Minifters  value 
much  the  Difcourfesof  the  Multitude  j  and  if  fo, 
they  err  in  offending  them  as  oft  as  their  Gain  or 
Pleafurc  affords  them  the  meanelf  Temptation : 
Or  elfe  they  value  ihefe  not;  and  if  fo,  why  is 
rbere  fo  much  Pains  taken  for  Fame,  which  is  no- 
thing elfe  but  a  Collection  of  their  Suffrages? 
which  Reflection  recommends  much  to  me  that 
Stoical  Jeer  given  to  Hannibal  by  Juvenal: 

1  demenSj    c^  fccvas  curve  fer  Alfes, 

tit  pueris  flaceas,  d^  declamatio  fias, 

(Fool, 
—  Climb  o'er  the  Jlfes,  thou  mad,  vain-glorious 
Thar  thou  may  Children  pleafe,    and  be  their 

(  Theme  at  School. 

J-or  ccnyincing  us  of  the  Folly  of  this  Paflion, 
He  pleafcd  to  confider.  That  either  our  Souls 
have  the  fame  Period  with  our  Life,  and  then  to 
talk  *of  us  after  Death,  is  to  talk  of  what 
is  not  ;  and  what  Advantage  brings  it  to 
us,  when  feeing  we  are  not,  what  is  faid  of 
IIS  cannot  effec'l  what  isnot:  Or  our  departedSouls 
fcrvive  in  eternal  Blifs  ;  arid  then  tlic  loud  Ha- 
lelujahs  of  Miriads  of  Angels,  will  fo  eafily  drown 
the  Voice  o^ Fame  incur  Ears,  that  it  will  not  be 
heard  by  us ;  and  our  Souls  will  be  fo  replete  with 
infinite  Joys,  that  there  Wili  be  no  Room  for  its 
Rcoprt ,  thou^^h  \r   vvcre    cxaudible ;  for  Fame, 

'*'  .    bein^ 


to  Tuhlich  Employment.  1 3  ^ 

being  but  Air^  muft  yield  and  flee  out  at  the  Ac- 
cefs  of  any  thing,  that  is  more  foHd.  Or  elle  the 
*  Souls  of  thofe,  who  are  praifed,  will  be  damned- 
and  then  they   will  not  be  fufceptible  of  any 
pleafing  Impreffions.     And  I  am  confident  that 
one  of  the  Torments  of  damned  Spirits,  is,  that 
they  imagine  all  the  World  to  be  full  of  their  In- 
famy.    And  feeing  the  Fame  of  the  greareftof 
Men  is  not  able  to  folace  him  in  theFit  of  a  Fever, 
or  Gravel  j  Why  fiiould   we  imagine  that  it  can 
lelTen  the  Weighty  of  fuch  prefling  Torments,  as 
infernal  Horror,    or   eternal  Damnation?     To 
talk  of  Am^h'ialus,  who   never  was,  is  the  fame 
thing  as  to   talk  of  Alexander^   only  Ar/iphlalus, 
cannot  be  ftained   with  Cruelty,    Vanity   and 
Drunkennels,  as  Alexander  is.    But   albeit   Fawe 
were  to  be   courted,  what  Share  of  it  can  we  ex- 
pert, who  are  fcarce  known  beyond  the  Line  of 
our  own  Hiftor}^,  and  but  tranfiently  in  that  like- 
wife  ?  Who  amongft  us  would  toil  as  we  do,  to 
be   efteemed,   as  Tofenbam  or  Bajard,  ( whom  I 
believe  very   few  have  heard  of)   and   yet  thefe 
aded  upon  the  Continent  of  the  World,  and  did 
greater  things  than  the  prefentState.  of  Affairs  will 
admit  us  to  do.     And  I  am  confident,  chat  there 
liv'd  lately  at  the  Gown  o'i.  France  and  Spain,  Flun- 
dreds  of  Courtiers,  who  enjoyed  far  taller  Ho- 
nours than  we ;  and  who  would  not  have  embraced 
the   Honours    we    grafp    after  ;     and  yet  Fame 
fcorns  to  be  at  fo  much  Pains  as  once  to  mention 
their  Names.     How  many  know  not  at  prcfent, 
the  Name  of  that  Grand  Vifier,  who  but  lately 
made  Germany  tremble  ?  and  to  fay  that  it  was  the 
Grand  Vifier,  is  to  praife  his  Office,  and  not 
himfelf.     Who  can  name  the  greatefh  Cardinals 
at  Rome,  or  Dog'i  of  Fen'ice  ^  And  yet,  what  infinite 
pains  is   taken  to  gain  thefe  Employments,  by 
fuch  as  live  upon  the  Place  ? 

K  4  •  I 


Solitude  peferrd 

I  fmile  to  fee  underling  Pretenders,  and  who 
live  in  a  Country  fcarce  defign'd  in  the  exadeft 
MapSjfvveatnnd  toil  for  fo  unmafTy  a  Reputation,  • 
that  when  it  is  hammered  out  to  the  moft  ftretching 
dimendons,  will  not  yet  reieh  the  ncareft:  Towns 
of  a  neighbouring  Country:  Whereas,  examine 
fuch  as  have  but  lately  returned  from  Travelling 
in  mod  flouiiHiing  Kingdoms,  and  though  Curi- 
ofity  was  their  greateli  Errand,  yet  ye  will  find 
that  rheyfcarce  know  who  is  Chancellor  orPre- 
fidcnt  in  thefe  Places ;   and  in  the  exat^left  Hifto- 
ries,  wehearbut  few  News  of  rfiefanioufeft  Plea- 
ders,   Divines   or  Phyficians ;    and  by  Soldiers 
thefe  are  under-valued  as  Pedants,   and  thefe  by 
^them  as  Madcaps  ,  and   both  by  Philofophers  as 
Fools. 

But  though  Fame  were   defirable,  yet  publick 
Employment   is  not  always  attended  by  it :  for, 
either  Advancement  is  attributed  to  the  Fancy 
of  the  Advancer,  or  to  Fate  and  Hazard.    And  in 
either  of  thefe  cafes,  the  Pcrfon  promoted  is  not 
honoured,  but  his  Fate ;  and  it  will  be  loudly 
proclaimed  as  a  thing  moft  ftrangc.  That  one  of 
fo  meen  Merit   or  fo  rebellious  Principles,  or 
tainted  with  any  fuch  Vice  (as  Envy  will  either 
find  or  make  )  Ihould  be  promoted  to  fuch  Ho- 
nours :  whereas  if  the  fame  Perfon  had   fatisfied 
himfelfwitha  folitary  Life,  his  real  Vices  had 
neither  been  difcovered,  nor  fuch  forged  Vices 
proclaimed;  and  becaufe  People  blame  Minions, 
whilft  they  live,for  what  they  dare  not  chai-ge  up- 
on their  Mafter,  their  Envy  or  Revenge  tranf- 
mits  to  Pofterity  that  Character  which  was  re- 
ceived to  their  Prejudice  whilfl:  they  yet  govern- 
ed.    Was   Terenn'iHs     famous,     though     CornwoJus 
then  Emperor  rais'd  him  next  to  the  Throne  ?  or 
Oliver  the  Barber,  though  Lnvis  ii.  made  him 
his  Minion  ?  No,  for  Princes  can  beftow  Great- 

nefs,> 


to  T^hlick  Emfhyment,  ^  ^  5 

nefs,  but  Fame  lies  no  more  under  their  Jurifdidi- 
on  than  the  Winds  do  ,  from   which  it  doth  but 
little  differ.     Of  all  Witneffes  Fame  is  the  moft 
fufpeded  becaufe  it  ordinarily  flatters  moft  thofe 
who  depended  upon  it,  and  were  at  greateft  Toil 
to  gain  its  Suffrage,  and  to  depone  falfly  againft 
the  greateft  of  fujch  Men  as  value  not  its  teftimo- 
ny :  And  as  its  Report  is  by  Law  judged  to  be  un- 
ftable  as  Water;  So  in  this  it  refembles  much  the 
Water,  that  it  prefents  (like  to  it)  the  ftreighteft 
Objeds  to  our  Sight,  as  crooked  and  uneven. 
And  fince  Fame  depends  upon  the  credulous  Mul- 
titude,and  upon  unreftrainableAccidents,who  can 
affure  himfelf  of  its  Suffrage  ?  or  believe  it  when 
it  is  obtained  ?  If  the  Soldiers  prove  cowardly, 
andlofe  a  Battel,  the  General  is  forever  affront- 
ed,'and  yet  he   cannot  help  it:  or  if  a  Servant 
betray  a  Statefman's  Secret,   then  the  Matter's 
Prudence  is  for  ever  traduced      Ignominy  being 
like  all  other  black  Spots  (a  Tenacioufncfs  peculi- 
ar only  to  that  Colour)  which  cannot  be  worn  off:, 
nor  wafht  out :  And  the  Defigns  of  Statefmen  be- 
ing as  latent  as  the  Springs  which  do  inwardly 
move  mechanick  Machines,the  People  (whofe  In- 
telligence cannot  reach  thefe)  judge  of  the  Defigns 
by  the  Events:  Andifatany  timetheEventanfwer 
the  Contriver's  Expedlation,  then  the  malicious 
Multitude  afcribe  this  Succefs,  either  to  Hazard 
or  to  their  Power.     And  to  fpeak  ferioufly,  Few- 
er is  fo  happy  a  fuffragant,  that  it  takes  off  much 
of  that  Repute  which  is  due  to  the  Contriver  : 
For  who  'can  be  foyl'd,  having  fuch  a  Second  ? 
And  to  convince  us,  that  Power  and  Command 
conceals  what  Strength  and  Energy  there  is  really 
in  the  Governor's  Wit,   refled  but  a  little  upon 
thofe  pitiful   Rebels,    who  govern'd  lately  this 
Country,  and  did  feem  moft  wife,   while  they 
were.vefted  with  Power:   Of  which  being  now 
jigain  divefted, .  their  Wit  falls  far  ftiort  of  the  firft 

Caft. 


1^6  Solitude  p'eferrd 

Cafl".    Like  thofc  Venetian  Ladies,   whofe  Native 
Stature  rifes  and  lows  in  Appearance,  according 
to  the  Height  of  thofe  SocchH  whereupon  they 
walk.     But  if  Fame  be  the  great  Prize,   I  fee  not 
why  the  Literati  and  Firtuo/i,  or  retir'd  Curioji,  may 
not  put  in  for  as  large  a  Share  in  it ,  as  moft  (  if 
not  any  )  Statefman :  For  if  .that  Maxim  hold, 
that  fro^ter  ijuod  unum  <^NOiI<j;  eft  tale,  propter  hoc,  illud 
jffum  eft  majus  tale ;    certainly  it  follows   in  true 
Logick,  that  feeing  folitary  Perfons  are  the  Dif- 
penfers  and  Bertowers  of  tame  upon  great  Men, 
they  cannot  mifs  it  themfelves.    How  had  e^fwe- 
/t/s  Condu(5l,    or  Achilks's  Valour  been   forgot, 
had  not  Homer  or  Virgil  fung  their  Elogies  ?   And 
after  a  great  Man  hath  defeated  Kingdoms.,  a  Pe- 
dant is  (  like  the  filly  Worm  )  able  in  one  Njght 
to  confume  that  bloiToming  Gourd  of  his  Repu- 
tation; and  feeing  the  World  know  not  what  the 
one  did,  they  will  believe  what  the  other  faid. 
Hiftory    (  which  is  the  grand  Regifter  of  Fame) 
is  known  for  the  moft  part  only  to  retir'd  Perfons; 
and  thefe  will  admire  moft  what  fuits  moft  with 
their  own  Humour :  And  Fame  it  felf  being  moft 
obliged  to  fuch  as  ftudy  Solitude,  it  obliges  ordi- 
narily thefe  moft,  becaufe  they  have  obliged  it. 
Ariftotle  hath  prov'd  himfelf  by  his  Syllogifms  ,  a 
greater  Perfon  than  Akxandtr  his  famous  Scho- 
lar :  Solon  is  more  famous  for  his  Moral  Advice  to 
Crefus,   than  Crefus  who  poffefs'd  thofe  Mountains 
of  Gold,  which  were  the  Subjed  of  his  Advice  : 
And  Cicero's  Tongue,    though  puU'd  out  of  his 
Head  by  Anthony,  hath  fpoke  out  his  Praife  louder 
than  all  the  Acclamations  of  the  Roman  Legions 
and  Ecchoing  Artillery  could  proclaim  that  more 
than  Monaich.  And  feeing  that  Man  is  happieft, 
who  is  happy  whilft  he  is  a  Man;  fuch  as  attain 
to  Fame  by  Solitude,  are  happier  than  great  Men, 
becaufe  they  are  happy  whilft  they  are  able  to  find 

it; 


to  TuUick  Employment,  i  ay 

it;  whilft  the  others  have  it  only  when  they  arc 
not  fenfible  of  what  they  have.  Compare  Julius 
Cafar  ( to  the  Stature  of  whofe  Repute  our 
dwarfifh  Endeavours  will  never  be  able  to  rife  ) 
with  Lucatij  who  wrote  the  Story  of  his  Wars, 
and  ye  will  find  Lucan  the  much  happier  :  Confi- 
der  Cafar,  macerate  oft  with  Hunger^  -ftiffned 
with  unrewarded  Toyl ,  jealous  of  his  own  Sol- 
diers, and  apprehenfive  of  the  Senate,  tortured 
with  the  uncertain  Events  of  the  War,  and  terrifi- 
ed by  the  having  kill'd  his  Son-in-law  Fojnpy,  af- 
ter he  was  fure  of  the  ViAory  :  And  then  return 
your  RelieAions  upon  Lucan,  fitting  in  the  Bofom 
ofafhadowy  Grove,  flanktwith  a  cry  ftal  Stream, 
and  there  creating  thofe  noble  Lines,  which  have 
lince  carried  his  Fame  as  far  as  C^farh  Actions ; 
and  having  in  this  the  Advantage  of  Cafar,  even 
as  to  Pofterity,  that  Cafar\  Soldiers,  Tomfeyh 
ill  Fate,  the  Senates  Irrefoluton,  and  the  Coward- 
linefs  of  their  Auxiliaries,  (hare  with  Cafar  in  the 
Event,  and  really  more  than  he ;  whereas  Lucajt 
inherits  the  fole  Praife  of  his  Story  now,  as  he 
did  the  Pleafure  of  having  wrote  it  whilft  he  was 
yet  alive.  But  to  conclude  the  Folly  of  Famcy 
confider  even  this  generous  Lucan,  falling  under 
the  Sword  of  Nero-,  becaufe  that  cruel  Prince 
was  afhamed  to  fee  himfelf  i^o  far  out-done  in  Wit 
by  one  of  his  own  SubJeAs :  and  from  this  learn. 
That  Fame  is  fufpicious  to  its  Dependers  when  it 
beftows  its  Favours,  and  unjuft  when  it  denies 
them. 

Next  to  this,  the  Satisfa(51:ion  received  in  com-  Sea-.  7. 
manding  others,  isadmir'das  one  of  the  ravifhing  ^^^  ^^^'*' 
Advantages  of  publick  Employment :  and  the  ■^"^.  "^^^ 
Soul  of  a  Man  in  this  feems  to  have  retain'd  ftill  ZJZTers 
a  falfe  Appetite  of  being  likQ  to  its  Maker.  But  examine4. 
feeing  this  Defign  could  not  be  managed  even  by 

the 


I  a  8  Solitude  p)  efei  r  'd 

•  the  Judgment  and  Purity  of  the  greateftof  Angek 
fo  as  not  to  deferve  the  fevered  Punifliment,  and 
■  did  in  them  prove  alfo  incfre<'l:ual ;  I  find  that 
kttle  hopes  can  be  entertained  of  our  fucceeding 
in  it.  But  confider  ferioufly,  that  it  being  a  con- 
genial Humour  in  all  Mankind,  to  defirelTecdom; 
certainly,  great  Men  mull;  conclude,  that  their 
Dependers  would  not  bow  to  fuch  Homages, 
if  they  thought  not  thereby  to  oblige  their  Pa- 
trons to  the  full  Requital  of  what  they  fo  highly 
value :  And  therefore  thefe  being  Debts  rather 
contraded  by  us,  than  Favours  done  us,  I  fee  not 
why  we  fhould  fo  highly  prize  them  •  and  feeing 
in  Return  to  thefe,  Protedion,  Salaries  and 
Offices  are  expeded,  all  which  put  us  to  real 
Pains;  confider  if  thefe  imaginary  Pleafures  de- 
ferve to  be  bought  at  the  rate  of  fuch  real  Vexati- 
ons. The  Magnifico  muff  himfelf  bow  to  his 
Prince,  bear  his  Extravagancies,  fvvear  a  Friend- 
fhip  with  thefe  whom  he  hates,  difpenfe  with 
Affronts,  fpend  all  his  time  in  Attendance  at 
Court,  and  in  obferving  thofe  Humours,  which 
he  muft  hereafter  fuperftitioufly  obey ;  and  all 
this  that  he  may  gain  wherewith  to  repay  Sa- 
lutations, Flatteries,  Legs,  Congies,  and  fuch 
like  pitiful  Pleafures ;  and  thathemay  fcrew  him- 
felf fo  far  into  the  Refped  of  the  People  that  he 
may  have  Hats  pull'd  off  to  him,  which  will  be 
likewife  done  (and  for  the  fame  Reafon  likewife.) 
CO  a  lifclefs  Chair  of  State  or  the  meaneft  Fool, 
if  his  Shoulders  be  flrong  enough  to  bear  a  Title, 
or  any  other  the  meaneft  Mark  of  his  Prince's  fa- 
vour. And  that  he  may  be  magnified  by  his  De- 
penders,whom  becaufe  of  their  Intercft  none  will 
believe,  being  bribed  to  depone  what  they  fay  of  ^ 
him ;  is  not  this  Satis fadion  a  mccrAd  of  Fancy  ? 
And  is  it  not  fafer  to  tranllate  our  Fancy  to  fomc 
other  Objed,  than  to  moderate  it  here  ^  And  who 

can 


to  Tiiblick  Employment ,  I '2  9 

can  alTure  himfelf;,  that  when  he  hath  arrived  at 
that  Pitch  of  Command  which  he  prefently  pro- 
poles,  that  this  fhall  terminate  'his  Ambition  ? 
And  is  not  the  French  King  as  much  troubled, 
that  he  cannot  command  the  Grand  Signior ,  as 
a  French  Courtier  is  for  being  lower  than  his 
King  ?  And  after  that  a  Chancellor  hath  rendred 
his  Place,  by  any  fhort  PofTeffion,  familiar  to 
him,  he  then  defpifes  what  he  enjoys,  by  the 
fame  Principle  which  invited  him  to  defire  that 
Employment,  when  it  was  yet  above  his  Reach* 
But  abftracling  from  thefe  Confiderations,  What 
can  it  advantage  any  Man  that  another  bows  to 
him  ?  It  can  neither  cure  Gout  nor  Gravel :  And 
when  he  is  difpleafed  at  any  thing  elfe,  it  is  fo  far 
from  being  able  to  folace  him,  that  that  which 
vexes  him  moft  is,  that  any  Perfon  can  be  found 
who  dares  difpleafe  one  who  is  fo  great  as  he  ^ 
and  if  he  had  not  been  fo  great,  that  Accident 
which  now  grieves  him  could  not  have  vexed 
him:  So  that  irp-wifhing  to  be  great,  we  willi 
that  we  may  be  made  more  fufceptible  of  Af- 
fronts, than  Nature  hath  already  made  us. 

I  need  not  tell  you,  Celador,  that  great  Men 
are  oblig'd  to  attend  more  rubmiffively  their  Su- 
periors, than  v^  do  them,  becaufe  thefe  have 
more  Defigns  than  we,  and  Defign  is  the  Occafi- 
on  of  our  Dependance:  So  that  if  there  be  any 
Pleafure  in  liberty,  we  enjoy  it  more  than  thefe; 
and  if  there  be  none.  Why  is  there  fo  much  Pains 
taken  to  be  great,  uponExpedarion,  that  Great- 
iiefs  fets  at  liberty  ?  A  private  Man  is  not  obliged 
to  oppofe  his  Relations,  fight  againft  his  Country^ 

five  his  own  Judgment  the  Lye;  all  which  are 
ut  the  meanell  Impofitions  that  fome  Princes 
lay  upon  Greatnefs :  and  why  fiiould  Men  pur- 
chafe,  at  {o  dear  a  Rate,  the  Liberty  to  ferve 
others,  which  is  all  that  Greatnefs  Cvan  bellow? 

I  know 


150  Solitude  fref err' d 

Seft.  8.  J  Inflow  that  Society  is  one  of  thofe  Satisfa^ti- 

faaion^'cf  ^^^  which  vve  rank  aniongfl:  the  Pleafures  of  the 
'socitty  ex-  firft  Magnitude' ;  and  that  as  to  the  PolTeflion  of 
»minii.  this^Solitarinefs  Teems  to  cede  to  publick  Employ- 
ments. But  when  we  confider^  that  the  Prero- 
gative of  Society  ftandsnot  in  feeing  one  another, 
bnt  in  rational  Converfation,  it  will  appear  that 
the  Difference  is  not  wide.  For,  what  Pleafure 
can  be  received  by  talking  of  new  Fafliions, 
buying  and  felling  of  Lands,  Advancement  or 
Ruin  of  Favourites,  Victories  or  Defeats  of  ftran- 
ger  Princes,  which  is  the  ordinary  Subject  of  ordi- 
nary Converfation  ?  And  really,  I  have  admir'd 
to  fee  Perfons  of  Virtue  and  Honour  long  much  to 
be  in  the  City,  where  when  they  come,  they 
found,  nor  fought  for  no  other  Divertifement, 
than  to  vifit  one  another  ;  and  there  to  do  nothing 
clfe,  than  to  make  Legs,  view  others  Habit,  talk 
of  the  Weather,  or  fome  fuch  pitiful  Subjed  :  and 
it  may  be,  if  they  made  a  farther  Inroad  upon  any 
other Aff"air,they  did  fo  picque  one  another,that  it 
afforded  them  Matter  of  eternal  Quarrel ;  for 
what  was  at  firft  but  an  indifferent  Subjed,  is  by 
intereft  adopted  into  theNumber  of  our  own  Quar- 
rels. This  begets  Heats;  Heats,  Opprobries;  Op- 
probries.  Revenge  ;  and  Revenge  leads  either  to 
fret,  if  we  cannot  fatisfy  its  Thirft  ;  or  to  Ruin, 
if  we  cannot  quench  it.  How  many  likewife 
are  in  thefe  Reincounters,  tempted  either  to  be- 
tray their  Ignorance  or  Malice  .''  And  if  one  know 
not  the  new  Name  of  fuch  a  Difh  or  D rets,  fuch 
an  Intrigue,  or  fucR  a  Quarrel  or  Marriage,  then 
they  are  efteemed  Blockheads.  Moft  of  Men  de- 
fjre  to  frequent  their  Superiors,  and  there  Men 
muft  either  fuffer  their  Raillery,  or  mull 
not  be  fuffcred  to  continue  in  their  Society: 
If  we  converfc  with  thofe  who  fpcak  with  more 
Addrcfs  than  cur  fclves,  then  we  repine  equally 

at 


to  Tuhlich  Employment,  1 5  i 

at  our  own  Dulnefs,  and  envy  the  Acutenefs  that 
accomplifhes  the  Speaker  ^  or  if  we  converfe  with 
duller  Animals  than  our  felves,  then  we  are  wea- 
ry to  draw  the  Yoke  alone^  and  fret  at  our  being 
in  ill  Company  :  But^  if  Chance  blow  us  in  a- 
mongfl  our  Equals,  then  we  are  fo  at  guard  to 
catch  all  Advantages,  and  fo  interelfed  in  Point 
d'  honneur,  that  it  rather  cruciates,  than  recreates 
us.  How  many  make  themfelves  cheap  by  thefe  Oc- 
cafions,  whom  we  had  valued  highly,  if  they 
had  frequented  us  lefs?  And  how  many  frequent 
Perfons,  who  laugh  at  that  Simplicity  which  the 
AddrelTer  admires  in  himfclf  as  AVit,  and  yet  both 
recreate  themfelves  with  double  Laughters  ?  It  is 
remarked  by  Geograj^hers,  That  no  King  alive  is 
worfhipp'd  by  his  Subjeds,  but  the  King  of  Bino^r^ 
and  that  he  is  never  f^Qn  by  them  :  and  certainly, 
if  he  were  feen,  he  would  not  be  v\/orfhipp\L 
And  thus  thefe  ancient  Heroes  were  never  deify'd 
till  Death  had,  by  burying  themfelves,  buried  the 
Memory  of  thefe  Infirmities,  which,  though  they 
were  but  few  in  fome,  and  mean  in  others,  had 
notwithftanding  enough  of  Allay  in  them  to. 
make  the  Committers  not  only  be  conceived  no 
Gods,  but  oft-times  to  reprefent  them  as  frail 
Men.  Familiarity  Is  (in  the  Proverb)  [aid  to  breed 
Contempt  -  which  it  does  not  only  by  that  natural 
Satiet}^,  whereby  nothing  can  become  Common 
and  continue  (to  our  Apprehenfion)  good,  but 
likewife  ^  by  laying  open  to  Cbnverfers  thefe 
Lapfes  and  Failures,  which  if  they  deferve  not 
Contempt,  do,  at  leaft  ieffen  that  Repute  Vv^hich 
was  in  others  founded  for  them  rather  upon 
Ideas  which  they  framed  of  our  Perfedrions,  than 
upon  thefe  Merits  which  might  juitly  challenge 
them.  Familiarity  hath  likewife  this  Prejudice 
in  It,  that  it  blunts  thofe  Endeavours  in  us, 
whereby  Repute  is  ordinarily   required;  and  in 

remitting 


1 5 1  Solitude  preferrd 


remitting  that  Exa6lnefs  whereby  we  entertain 
Strangers,  we  lofe  that  Share  of  Efteem  which 
Exadncfsand  PoHtenefs  deferves  j  thefe  extraor-^ 
dinary  Parads,  made  ordinarily  to  our  lefs  Fami- 
liars, being  a  Holy-Days  Drels  in  Converfation, 
which  though  it  flatters,  ceafes  not  therefore  to 
weary  us.  Our  Saviour  does  himfelf,  and  of  him- 
felf,  lay  it  in  holy  Scriptures,  that  a  Prophet  bath  no 
Honour  In  his  own  Country  ;  and   the   foolifll  jFcays 
gave  him  Ground  to  fay  To,  when  they  concluded 
that  he  could  not   work  Miracles,    becaufe  his 
Mother  and  Brethren  dwelt  amongft  them,  and 
becaufe  they  did  know  him  and  his  Extra(ftion» 

But  if  Variety  be  that  which  is  admired  in  So- 
tietv,    certainly  our   own   Thoughts,  or  other 
Mens  Books,  can  in  thefe  far  exceed  Converfati- 
on ;  polTefling  above  it  this  Advantage,  that  we 
can  never  be  either  importuned  or  betrayed  by 
thefe,  as  is  much  to  be  fear'd  from  the  other.  And 
it  is  mofl  remarkable,  that  after  Solomon  hath  fixt 
a  Vanity  and  Vexation  of  Spirit  upon  all  the  A(ftionS 
of  Men,  and  hath  after  feveral  times  fubjoined  it 
to  publick  Employment,    he  only  fays.    That 
Reading  is  a  Wearinefs  to  the  Flejlj^    without  adding 
it  to  be  a  Vexation  of  Spirit.    But  albeit  Society 
were  to  be  valued  at  the  Rate  imagin'd,   yet  fo- 
litary  Perfons  enioy  mere  the  Sweets  of  Society^ 
than  great  Men  do  :  For  in  all  Addreffes  to  thefe^ 
the  Addreffers  confider  only  what  is  fit  for  their 
|M-ivate  Tntereft  ^   and  lirrle  clfe  is  added,  befidcs 
the  dropping  of  a  flattering  Expreflion'or  two: 
And  when  any  difmtercflfed  Subjecl  is  fallen  upon 
with  them,  it  is  fpoke  to  with  fo  muchConftraintj 
and  the  Speakers  are  fo  hemm*d  in  byDifcretioii 
and  RefpcA,  that  the  Difcourfe  is  manag'd  with 
much  Di  Hid  vantage.     And  our  very  Duty  teach- 
eth  us,  that  to  fpeak  learnedly  is  Pedantry  thercj 
and  to  fpeak  religiouQy  is  impertinent  ;  fo  that 

wg 


to  Puhlick  Employment,  1^3 

we  miift  either  tmnlgrefs  our  Duty,  or  elfe  be 
mean  in  our  Converfation.  But,  albeit  the  Hu- 
mour of  the  Grandee  were  fo  noble,  as  to  admic 
of  Freedom  in  Converfation ;  yet  few  ingenious 
Spirits  (who  are  the  only  beft  Companions)  can 
fpeak  freely  in  Publick,  or  to  Publick  Perfons : 
whereas  the  moft  hidebound  Orator  can  pour  his 
Conceptions  into  his  Neighbours  Bofom,  in 
their  natural  Set  and  Fafhion,  and  with  as  little 
Alteration  as  a  Difcourfe  receives  by  being  call 
ofFthePrefs  upon  Paper. 

Refled  but  upon  thefe  many  Thoufand  Apolo- 
gies which  are  carried  up  and  down  amongft  fuch 
as  converfe  much  together  ;  and  which,  as  they 
make  up  the  greateft  part  both  of  their  Employ- 
ment and  Vexation  ,  fo  are  not  incident  to  any 
who  live  folitarily ,  thefe  being  the  natural  Pro- 
dud  of  Conference  and  Rencounters :  And  ye  may 
conclude.  That  either  thefe  who  make  fuch  Apo- 
logies, are  as  real  in  making  them,  as  they  feem 
paffionate  in  having  them  to  be  believed;  and 
then  Converfation  may   appear  to  be  moft  dan- 
gerous,   feeing    thefe    prove,   that  Men    may 
eafily  miftake,  and  are  fo  eafily  miftaken  by  fuch 
as  daily  frequent  them,    as  yet  to  need  lb  folemn 
and  fo  numerous  Apologies ;  or  elfe  thefe  are  but 
feign'd,  and  then  they  prove  Converfation  to   be 
yet  more  dangerous;  feeing,  as  Men  are  fubjecft 
to  miftake  and  be  miftaken,  fo  our  own  real  A- 
pologics  for  thofeMiftakeswill  not  be  believed,be- 
caufe  of  the  frequency  of  other  Counterfeits ;  nor 
can  we,    for  the   f^me  Reafon,  difcern  whether 
fuch  as  are  made  to  us  be  real  or  not :  What  was 
the  Subject  of  this  Day's  Conference  will   be  the 
I  Subjed  of  an  Accufatioil  to  morrow;  and    that 
Secret,  which  we  thought  we  did  but  lately  de- 
pofitate  in  our  Friends  Breafts,  will  fhortly  fly  in 
Our  Faces  from  the  iMouth  of  our  Enemies :  But 

L  though 


154-  X       Solitude  preferred 


though  our  Friend  were  real  and  fecret,  yet  his 
Inconftancy  may  make  thefe  ei'-her  no  Virtues  at 
all,  or  ineffedrual  and  unprofitable  ones ;  a  Qua- 
lity now  lb  ordinary,  that  I  take  Pleafure  to  fee 
both  my  felf  and  others  miftake  the  feveral  In- 
terefts  which  they  knew  intimately  a  Year  ago  ; 
Cabals  and  Intrigues  moulding  themfelves  almoft 
every  Month  in  different  Shapes,  according  to 
theHumoursor  Interefts  of  the  Parties  concern'd: 
And  fo  peftilcntial  is  the  Malignity  of  Converfa- 
tion  that  even  Ladies  fail  here,  and  this  piece  of 
Frailty   they   are  fuffer'd  to  carry  about  them  to 
keep  them  from  being  ador'd,  becaufe  of   their 
other  amiable  Qualities :     For   if    their   Con- 
verfe  were  not  dangerous ,    becaufe  that  any 
Error  is  there  a  Crime,  and  no  Affront  can  there 
be  revenged  ;  certainly  there  fhould  no  place  elfe 
be  frequented.  Confider,  I  pray  you,  how  Dif* 
courfes  are  laught  at,  though  never  fo  witty,  if 
three  or  four  combine  to  reprefent  them  as  ridi- 
culous ;  how  a  Slip,  either  in  the  Choice  or  Ac- 
cent of  a  Word,  becomes  irreparable,  by  being 
incurr'd  in  a  Society  where  nothing  is  defign'd 
bur  Cenfure  ;    and   when   any  prove  happy  in 
that  Trade  of  Gibing,  they  muft  be  gadding  A- 
broad  (fo  tempting  is  this  Folly)  though  fure  to 
meet  in  thefe  Journeys  the  Repute  o^  Jlight  or  dif- 
honeft  ;  and  that  Jeerer,  who  at  the  Beginning  was 
eftecm'd  a  Wit,  is,by  continuing  his  Trade  (yea, 
though  he  improve  in  it)undervaluedasaBuffoon. 
It  was  nobly  obfcrved  by  Marcus  Antoninus,  that 
great  Emperor ,  and  Philofopher  ,  That  a  Wea- 
ver or  Cobler  would  willingly  fequeftrate  them- 
felves from  all  Society,  that  they  might  profecute 
their  feveral  Trades;  and  yet  Man  cannot  retire 
himfelf,  that  he  may  admire  the  Creation,  and 
exercife  his  own  Soul,  which  is  the  great  Trade 
of  a  rational  Creature,  and  of  a  true  Philofopher. 

And 


to  Tuhlich  Employment.  *  3  5  ' 

And  fince  Gain  can  prevail  with  all  fo  far,  as  to 
make  them  renounce  Society^  and  efteem  Com^ 
pany  an  idle  Folly ;  certainly,  if  we  would  re- 
fled  upon  the  great  Advantages  of  Solmdey  both 
as  to  Morality  and  Devotion_,  it  were  an  eafy 
Matter  to  prefer  it  to  thofe  which  are  in  them- 
felves  but  TrifleS;,  if  not-  Burthens. 

I  have  thefe  three  Arguments  to  perfwade  me^  ^^^  ^ 
That    Solitude,   Contemplation  5  or  a   Country  That  SolU 
Life^  have  more  of  Pleafure  in  them  than  publick  tude  is 
Employment :  The  firft  is.   That  Pleafure  being  ^orepUa^ 
in  Men  an  A61  of  the  Fancy,  and  confequently  f^fi^^*^ 
of  the  Soul ;  certainly  thefe  Pleafures,  which  do  Eifjp/oy^ 
more  immediately  affed  the  Soul,  mufl  needs  be  ment. 
the  moft  a£live  Pleafures  •  and  fuch  are  thofe 
which  arife  from  Contemplation :  whereas  fen-* 
fual  Pleafures,  and  fuch  as  arife  from  exterior  Ob- 
jeds,  do  arrive  but  confequentially  at  that  im- 
material Agent,  and  fo  they  do  move  it  with  far 
lefs  Vigor.     A  fecond  is.  That  Contemplation 
does  often  drive  our  Souls  into  Ecftafies,  and  is 
fo  charming,  that  it  may  be  rather  faid  to  ravifli 
than  plcafe,  committing  fo  open  a  Rapture  uport 
our  Souls,  that  it  pulls  them  almoft  into  a  ftate 
of  Separation  :  Thus  thdfe  old  Hermits  are  the 
Members  of  the  ancient  Church,  who  are  ofteft 
remark'd  to  have  become  thus  nobly  fenfelefs, 
being  as  far  tranfported   out  of  chemfelves,  as 
they  had  formerly  tranfported  themfelves  out  of 
the  World,  and  lying  whole   Weeks  under  that 
fpiritual  Amazement,    and  drunk,  as    it   were. 
With  thofe  ftreams  of  Confolations  which  flow 
from  thofe  blelfed  Cifierns,   the  open  Wounds  of 
bur  glorious  Saviour.  And  amongftthe  Heathens, 
did  not  Vythagoras  almoftdiftrad  with  the  Satisfa- 
dion  coriceiv'd  in  finding  thatNoble  and  Famous 
Demonftration  mentioned  in   the  fecond  Book  of 
Effclid}  Was  not  Pl'pjj'  fo  ravifh'd  with  the  Pleafure 

La  of 


i^(->  Solitude  'preferr\l 


of  contemplating  the  Rarities  of  the  Hill  VefuvluSy 
as  for  further  Enquiry  to  approach  fo  near,  that 
he  loft  himfelf  in  its  Flames?  And  was  not  Arclji- 
medcs  lb  much  pleas'd  with  his  Demonftration 
upon  the  Sands  of  Siracufe,  that  he  would  not 
lofe  lb  much  time  from  it,  as  wherein  he  might 
beg  his  Life  from  the  rude  Conquerors  ;  Whereas 
beiides  what  comes  from  Fear  or  Revenge,  wc 
read  nor  hear  of  no  Tuch  mighty  Paflion  in  any 
of  thofe  who  live  in  the  Fruition  of  publick  Em- 
ployments, or  fophifticate  Satisfactions,  The 
third  Argument  is,  that  we  find  the  Satisfaction 
refulting  from  Honour  and  Ambition,  to  cede  to 
very  mean  Pleafurcs,  and  to  fuch  as  have  no- 
thing of  fatibfying  in  them,  befides  what  they 
owe  to  the  Corruption  of  our  Senfcs,  and  to  be 
fuch  as  do  themfelves  yield  eafdy  to  this  Energe- 
tick  Pleafure  of  Contemplation. 

Is  not  a  Gallant^  and  even  a  Statefman,  who 
is  in  Love  with  a  Miftrefs,  and  fometimes  with  a 
Whore,  or  hath  an  unquenchable  Thirft  for 
Wine  or  Companionry,  willing  to  prefer  the  Sa- 
tisfadion  of  thefe  Paffions  to  all  Advancement, 
or  the  Pleafures  which  he  can  receive  by  them  ? 
And  this  evidences,  that  this  Dellre  to  govern, 
is,  of  its  own  Nature,  none  of  the  ftrongcft  ;  at 
leaft  that  our  Fancy  may  have  other  Objeds 
lefs  dangerous,  and  equally  pleafing,  whereupon 
to  dote.  And  a  Pedant,  reading  powpey's  Ani- 
ons in  good  Latin,  is  as  much  enchanted  with  it, 
at  leaft  with  the  having  written  handfomcly  his 
Epitaph,  as  For/jpej  could  have  been  himfelf  in 
the  Fruition  of  all  his  Glories,  and  the  moll 
fpreading  Ruff  of  his  Pride.  And  a  Country 
Gentleman  is  as  much  taken  with  a  happy 
Chacc,  or  a  Clown  with  a  mean  Hire,  as  the 
happieft  Favourite  can  be  with  the  Purchafe  of 
ilic  hj^hell  Office,    which  the  Fear  to  lofe,  or 

new 


to  Tuhlick  Employment,  1^7 

new  Pretences ,  and  much  anxious  Atten- 
dance, doth  lelTen  much  to  him  :  But  if  thefe 
Conceflions  of  Gain  or  Honour  occafion  Raptures 
in  the  Receivers,  that  Joy  brings  more  Tickling 
with  itjthan  is  fit  for  the  Spirit  of  Man  to  receive; 
and  occafions  Want  of  Sleep,  Difcompofure  in 
Difcourfe,  and  all  thofe  other  Extravagancies 
which  proceed  fromGriefat  other  times:  Where- 
as Solitude  gives  no  other  'Pleafures  than  what 
is  fit  for  our  Recreation,  or  fuitable  to  our  Reafon 
and  Stoical  Indifferency  ;  fo  that  feeing  every 
State  hath  Pleafant  Objects  provided  for  the  En- 
joyers  Fancy ,  that  State  mud:  be  moft  preferable 
which  fancies  Objeils  the  leaft  dangerous  ^  and 
fuch  is  Solitude,  but  fuch  is  not  Publick  Employ- 
ment. 

I  think  theAncIentPhilofophers  put  but  a  mean 
Compliment  uDon  Man,  when  they  call'd  Jiim 
a  little  JVorld :  for  certainly,  his  vaft  Soul  hath  in 
it  Nobler  I^/e^/  of  all  that  is  created,  than  the 
Flnitenefs  of  Matter  will  allow  to  the  Creation 
it  felf.  Whofe  Spirit  is  fo  narrow,  but  it  can  in 
one  Thought  reprefent  larger  Spheres,  a  more 
vaft  Globe,  and  more  bound lefs  Seas,  than  all 
thofe  which  were  brouorht  from  the  Bofom  of 
the  firft  Chaos  ?  And  after  infinite  Expence  hath 
impoveriflied  a  building  Prince,  the  meaneft  Pea- 
fant  can  in  his  Fancy  add  exceedingly  to  its 
Bulkiihnefs  ;  and  which  is  more,  that  Faculty 
can  mould  Ideas  of  thoafand.^  of  Species  never  yet 
created,  that  can  bring  forth  more  Monfters  than 
Africk,  and  can  produce  more  Novelties  than 
America  \  and  as  we  cannot  but  admire  thefe  Pro- 
ductions, for  their  Variety ;  fo  we  cannot  but 
love  them,  becaufe  they  are  our  ovv^n.  And  thus 
feeing  there  can  be  no  Pleafure  in  that  Variety, 
which  is  to  be  difcerned  in  the  World,  but  what 
our  Fancy  takes,  (for  what  elfe  is  therein  behold- 

L  ;  ing 


:}3  8  Solitude  p'eferr'^d 


inp;  real  Caftles^  Navies,  Courts  or  CitieSj  but  a 
divertifingof  our  Fancies  ?  for  Nature  needs  none 
of  thofe)  certainly,  Retirement  hath  ia  this  the 
Start  of  its  Rival :  for  there  Fancy  is  at  fuller  Free- 
dom and  roves  with  lefs  Contradion,  than  when 
it  is  limited  by  the  Narrownefs  of  the  Senfes ; 
through  which  Wickets,  certainly  nothing  can 
enter  which  is  auguft  or  ample.  In  Publick  we 
fee  the  fame  Men  moft  ordinarily  dill  a(5t  the 
fame  things ;  and  we  our  felves  are  fo  much  bu- 
fied  with  our  Intereft,  that  we  regard  little  even 
the  fmall  Variety  which  is  difcoverable  in  them. 
Aud  certainly,  it  is  a  great  Difparagementto  the 
Creation,  to  think  that  there  is  not  Variety 
enough  there,  to  bufy  our  Meditation  ;  or  that 
there  is  lefs  there  than  in  a  City  or  Court :  It  is 
true,  tliat  we'll  fee  Variety  of  Hangings,  Cabi- 
nets, and  fuch  like  Toys ;  but  if  we  would  view 
the  various  Faces  of  the  Sky  but  one  day,  we 
would  perceive  more  of  Variety  in  thofe,  more 
pf  Excellent  Colours  and  various  Motions,  than 
in  Ten  Thoufind  fiich  Trifles  as  thefe.  Confider 
but  the  Eeauty  of  one  Tulip,  and  its  feveral  Frec- 
kles ;  the  Morion  of  one  Bird,  and  its  feveral 
Wheelings,  the  Shapes  of  feveral  Wornis,  and 
tbeir  different  Crawlings,  and  ye  will  find  Tasfc 
enough,  and  more  Variety  there,  than  a  City 
can  afford  ;  wherein  they  may  reprefent  a  Paint- 
ed Rofe,  but  not  its  Smell ,  the  Shape  of  a 
Fowl ,  but  not  its  Motion :  And  ypt  Men 
there  dote  upon  that  one  Quality  of  Shape  in  Pi- 
<5tures ,  more  than  upon  ten  thouland  real  Spe- 
cies in  the  Complex  of  all  their  Excellent  Qualities  j 
which  if  ye  call  Finenefs,  I  fee  no  Realbn  why 
ye  may  not  call  Madnefs  Virtue.  It  is  not  then 
Want  of  Variety  in  Nature,  but  Want  of  Ohferva- 
tion  in  us,  which  occafions  this  Error  ;  and  he 
undcrftood  all  things  infinitely  better  than  we, 

who 


to  TM'ich  Employment,  139 

wko  faid.  That  Solomon  in  aU  his  Glory  was  not  like 
one  Lilly  of  the  field.  It's  reported  of  a  great  Phi- 
lofopher^,  that  for  fifty  Years  he  employ'd  himfelf 
in  the  Obflirvation  of  Bees,  and  all  that  time 
found  both  new  Task  and  Pleafure ;  and  never 
any  could  fay,  that  he  had  obferved  fully  all  that 
was  to  be  oDferved  in  Flowers,  Anatomy,  Aftro- 
logy,  or  any  of  thofe  Sciences,  amongft  which 
the  lead  copious  in  mcafuring  Lengths  hath  Ad- 
vantage of  our  Lives;  and  y  :  we  complain,  that 
Retirement  (  where  thefe  ar<"  onlv  to  be  found  ) 
haLh.noi  Employment  or  Divertifement  enough 
for  us. 

But  if  thefe  fuffice  nor,  my  dear  Celador,  enter 
into  your  own  Breaft,  and  there  furvey  the  feve- 
ral  Operations  of  your  own  Soul,  the  Progrefs 
of  your  Pallions,  the  Struglings  of  your  Appe- 
tite, the  Wandrings  of  your  Fancy,  and  ye  will 
find,  I  alTure  you,  more  Variety  in  that  one  Piece, 
than  there  is  to  be  learned  in  all  the  Courts  of 
Chrifiendom.  Reprefent  to  your  felf  the  laft  Age, 
all  the  Anions  and  Interefts  in  it;  how  much 
this  Perfon  was  infatuate  with  Zeal,  that  Perfon 
with  Luft ;  how  much  one  purfued  Honour,  and 
another  Riches ;  and  in  the  next  Thought  draw 
that  Scene,  and  reprefent  them  all  turned  to  Dull 
and  Afiies. 

The  World  is  a  Comedy,  where  every  Man  a<5ts 
t-hatPart  which  Providence  hath  affigned  him ;  and 
as  it  iseffceemed  more  noble  to  look  on,  than  to  ac^; 
fo  really  I  know  no  fecurer  Box,from  which  to  be- 
hold itjthan  a  fafe  5<>/<!V«^e ;  and  it  is  eafier  to  feel 
than  to  exprefs  the  Pleafure  which  may  be  taken  in 
ftanding  aloof,  and  in  contemplating  the  Reelings 
of  the  Multitude,  the  Excentrick  Motions  of 
great  Men,  and  how  Fate  recreates  it  felf  in  their 
Ruin ;  as  if  it  fed  them  with  Succefs,  as  the  Ro- 
inans  fed  their  Gladiators,  who  ferved  for  nothing 
L  4  elfe. 


140 


Sea.  9. 
Solicude 
enriches 
more  than 
fublick 
Etn^loy- 
tnent. 


!  Solitude  freferrd 

elfe,  but  in  beating  one  another  to  recreate  the 
difintereffed  Beholders.  Confider,  how  fome 
are  cartelling  for  not  drinking  off  a  Glafs;,  others 
fretting  at  the  Promotion  of  their  Equals ;  one 
vexed  that  he  was  not  fafely  delivered  of  his  pre- 
pared Harangue,  another  fcanning  every  Syllable 
of  his  frowning  Miftrefs's  Letter :  And  even  theie 
Humours  again  laught  at  by  fome;  and  that 
Laughter  wept  at  by  others  of  thefe  Virtuofo's, 
who  pretend  to  a  Didatcrfhip  in  Moral  Philofo- 
phy. 

• 
Some  admire  Publick  Employment,  and  prefer 
it  to  Solitude,  becaule  the  one  gains  (  whilft  the 
other  waftcs  )    an  opulent  Fortune  ;    But  thefe 
lliould  confider,  that  as  thofe  Merchant-Ventu- 
rers would  eminently  deferve  to  be  efteemed  mad, 
who  would    hazard  their  Stock   in  a  Voyage, 
where  certainly  Ten  of  a  Thoufand  Bottoms  will 
not  return  unfliipwiack'd  ;  fo  Pretenders  to  Ad- 
vancement muil  be  mad,  feeing  Icarce  Ten  of  a 
Thoufand  prove  fuqcefsful  in  the  Defign,  fo  few 
are  the  Preferments  which  can  enrich,  and  fo 
many  the  Hazards  in  reaching  them  ;  and  which 
is  worfe,  of  thefe  Ten  which  are  preferr'd,  fcarce 
Lour  will  be  found  who  do  not  prove  fo  unhapi- 
ly  long  liv'd,  as  not  to  furvive  their  Conquefts 
and  Honours ;  and  having  got  a  Glimpfe  only  of 
Happinefs,  en  /'.rZ/jwr,   do  become   fo  much  the 
more  miferable,  char  thev  have  been  once  [lappy. 
And  as  to  thefe  with  whom  Greatnefs  is  pleas'd 
to  continue,  do  they  not  oft-times,    by  raifing 
ihemfelves  as  high  as  their  "Fancy,  raife  them- 
fclvestoo  high  for  their  Eftates  ;  and  the  one  by 
fwelling,  make  the  other  to  burft  ?    How  few 
Grandccs'are  not  forc'd  to  eke  up  their  Spend ings 
with  contratted  Debts  after  their  own  Revenues 
arc  wafted  ?  Wiiereas,  fuch  as  live  privarclv,  and 

in 


to  'Puhlick  Employment.  14^ 

in  a  Country-Life^  tranfmit  to  their  Pofterity  the 
Remainders  of  that  yearly  Rent,  which  refts  af- 
ter  all  Neceflities  are  defray'd :    So  that  the 
Countryman  muft  be  rich ,  feeing  his  Neceffities 
overcome  not  his  Fortune ,  and  publick  Perfons 
muit  be  reputed  Poor,  feeing  they  have  not  Suf- 
ficiency for  their  Maintenance.     Is  not  a  little 
Man  as  well  cloach'd  in  his  Four  Yards  of  Cloth, 
Jls  a  Taller  is  in  Six  ?  And  are  not  the  Princes  of 
Italy  efteem'd  but  petty  Princes,  becaufe  in  defi- 
ring  to  be  fuch,  they  have  made  thofe  Fortunes, 
which  might  have  made  them  rich  Subjects,   too 
fmall  for  the  Support  of  fo  weighty  Titles,  as 
that  of  Sovereign  ?  But  admit  that  thefe  Enjoy- 
ments continued  for  the  Enjoyer's  Life-time  ;  yet 
God   ordinarily  takes  from  the  Length  of  the 
Duration,  what  thefe  added  to  the  Breadth  of 
their  Conquefts.    As  a  too  hairy  Concoftion  de- 
ftroys  the  Body,    fo  a  too  foon  Conquefl-Eftate 
deftroys  the  Conqueft ;    and   what  like  Jonah's 
Gourd  flourifhes  in  one  Night,    lofes  the  next 
thofe  BlolToms  wherewith  it  was  adorn'd.     Hafien 
not  to'  he  rich,  was  the  Counfel  of  a  great  Mora- 
lift,  as  well  as  Divine  ;  and  God  Almighty  gave 
us   no    other   Task,    than  to  Gain  our  BrWd,  and 
th^it  with  thefv^eat  of  our  Brow  :  So  that  in  defi- 
ring  great  and  fudden  Eftates,    we  are  peccant 
both  as  to  the  Matter  and  Manner  of  our  Acqui- 
fition.  Andwhatcan  we  propofe  reafonablytoour 
felvcs  in  thus  doing  ?  For  little  can  defend  us  a- 
gainft  our  prcfent  Neceffities,  and  nothing  can 
defend  againft  the   future.      And  when   thefe 
Riches  are  pil'd  up,  they  ferve  cither  to  fatisfy 
Nature,  and  that  is  eafy  ;   or  to  fatisfy  Fancy, 
and  that  is  impofiible.     When  a  publick  Minifter 
hath  gainM,  by  eithcrToil,  Oppreffion,  or  a  long 
courted  Favour,  a  great  Sum,  he  poffibly  makes 
a  great  Entertainment,  or  buys  a  great  Jewel, 

with 


N 


14^  Solitude  preferred 

with  that  or  the  equivalent,   and  either  furfeits 
in  the  one,  or  vexes  himfelf  in  lofing  the  other  j 
and  albeit  he  do  not.   What  Pleafure  is  there  in 
cither  of  thefe,  but  the  fcrving  of  our  Fancy  af- 
ter the  fame  Manner  that  Children  do,  when  we 
laugh  at  them  for  hugging  Toys  and  Baubles  ? 
Moft  Men  are  much  troubled  in  the  fpcnding  of 
what  they  gain,  as  in  gaining  it ;  and  thus  one 
Trouble  creates  another  by  an  alternate  Succef- 
lion.     All  we  gain  (  faith  Solomon  )  is  either  for 
Food  or  Rayment  (Pomp  and  !:.uperfluicy  being 
no  Defign  allow'd  by  Nature  )  and  much  or  Fine 
of  either  of  thefe  ferve  not  to  defend  againft  ei- 
ther Cold  or  Hunger :  And  fo  feeing  the  Peafant 
or  folitary  Philofopher,  attains  fooner  to  the  true 
End  of  Riches  by  his  Sobriety,  than  the  other  by 
his  Abundance ;  certainly  he  muft  be  the  richer  : 
And  that  is  moft  Excellent  which  attains  fooneft 
to  the  End  for  which  it  was  dcftinate.     If  fuch 
want  Money  to  give  Lawyers  or  Phyficians,  they 
alfo  want  Employment  for  thefe;  and  without 
Employment  no  Man  defires  Money:    So  that 
Riches  are  really  (though  they  remain)  but  like 
Exod  \6    ^^^  Manna  J    whereof  He  who  gathered  little  had  a- 
fS^    *         hundance '^    and  he  ivho  gathered  too  much^  had'nothing 
over:    And  if   Riches  remain  not,    hut  take  the 
ovlngs  of  the  morning,  and  flee  away  ,    as    oft   they 
do;  then  confider,  thatpublick  Perfons  are  moft 
fubjedl:  to  thefe  Alterations ;  for  Forfeitures,  Al- 
terations of  Government,   or  Favour,   Inteftine 
Wars,  Luxury,  Gain,  Popular  Fury,  or  an  Heir 
confiding  in  his  Father's  Profperity,  or  Educate 
amidft  many  fpending  Wanters,  and  fuch  other 
diftblute  Perfons  as  frequent  publick  Places,  w;ll 
fooner  drive  to  that  Neceffity,  which  Men  fliouLd 
o.nly  fear,  than  Moderation  or  Retirement  can 
do.     And  when  great  Men  are  impoverifli'd  by 
thefe  Accidents,  they  are  alham'd  becauib  of  their 

former 


to  Tublich  Employment.  143 

former  State,  and  incapable  by  Want  of  fuitable 
Breeding  'to  repair  their  Loltes,  or  fatisfy  their 
Neceflities  by  Pains  or  Frugality,  as  private  Men 
can^  and  which  is  wcrfe  than  all  this,  their  for- 
mer Profpericy  makes  Want  far  more  unfuppor- 
table  to  fuch,  than  to  the  other  to  whom  the 
greateft  Hardftiips  have  been  rendred  familiar. 

As  to  fuch  who  think,  that  Publick  Employ-  ^^^  ^^^ 
ment  and  Command  will  afford  them  Conveni-  xhe  Sati's- 
ence  to  fatisfy  their  Luft,  I  can  fay  nothing,  but  faBiontf 
that  iis  better  to  live  in  a  fober  Solitude ,  wherein  Lup  c^n^i^ 
Men  may  fo  tame  theix-  Lufts,  that  they  need  not    ^^'  ' 
fadsfy  them.     There  is  no  Pleafure  in  eating, 
but  to  fuch  as  are  hungry  ;   and  certainly  it  were 
for  our  Advantage,    rather  that  we  could  live 
without  being  hungry,  than  even  to  have  a:  much 
as  might  facisfy  Hunger  when  it  comes:  High 
Feeding,  and  Want  of  better  Empioymcnt,  begets 
this ;    and   what  impair:^  thefe  extinguiflie?   it: 
Whereas  I  am  confident,  fuch  as  are  fcrvilely  fub- 
Jed  to  it,  fuffer  more  Anxiety  in  the  purchi'/mg 
of  that  Conveniency  ,   than  private  Men  can  do 
by  the  Want  of  Bread ;  for  they  will  for  that  Pur- 
pofe  difoblige  Friends,    cheat  their  Intimates, 
prove  ungrateful  to  their  fweet  Bedfellows,  fuffer 
themfelves  to  be  talked  of,  and  run  a  thoufand  o- 
ther  Hazards,    which  they  would  not  encounter 
for  flaving  off  the  greatefl:  of  thefe  Neceffities 
under  which  mean  Men  fuffer^  and  when  this  i? 
gain'd,  what  brings  it  but  Sicknefs,  Jealoufies, 
Horrors  in  Confciencc,  and  Reproach  amongft 
Men  ? 

When  I  compare  5i?//r^^ie  with  Publick  Employ-  Sec^.  i  f. 
ment,  as  to  their  Recreations,  I  find  that  the  one  ^^f  J^r  *•'* 
follows  only  fuch  as  becaufe  Nature  hath  invented,  H'f^^li^, 
it  doth  therefore  fweeten,  and  fuch  as  have  no  fared. 

Danger 


144-  Solitude  prcferrd 

Danger  in  thenij  befides  that  of  being  too  much 
Charming ;  as  Hunting,  Hawking,  Angling, 
and  the  like,  whcrehi  wc  have  Occalion  to  learn, 
as  well  as  to  praifc  the  Workman (liip  of  our 
mighty  Maker:  And  in  the  other,  fuch  Divcrtife- 
ments  are  moft  familiar,  as  if  they  have  not  been 
invented  to  gain  Money,  or  feed  Luft,  yet  are 
not  really  Recreations,  if  they  look  not  towards 
thefe  Ends;  and  which  arc  attended  by  fo  much 
Toil ,  Fretting  ,  Sweating  ,  Swearing ,  Lying  , 
Cheating,  and  other  Vices,  that  their  great  Plea- 
fures  are  the  worft  of  Torment,  except  their 
tragick  Periods;  of  which  Nature  are  Cards, 
Dice,  Tennis,  Dancing,  Drinking,  Feafting, 
'  and  Whoring;  which  do  oftner  divert  Men  from 
being  real  Chriftians,  than  divertife  thofe  who 
are  really  fuch.  If  great  Men  enjov  not  Recre- 
ations, they  become  unfit  for  Employment,  and 
Emplo3''ment  becomes  a  Burden  to  them ;  and  if 
they  fequeflrate  the  meaneft  Portion  of  time  for 
private  Recreations ,  they  are  curft  by  thofe 
Thoufands  whom  Multitude  of  Affairs,  rather 
than  Eazinefs,  hath  deferr'd ;  and  who  are  fo 
unreafonable,  as  only  to  confider,  that  they  are 
put  off,  but  not  to  confider  wherefore. 

Sea-.  T2.        Thoueh  Food  and  Ravment  arc  no  Conftitu- 
*     V  .  /«  e'^ts ,    yet  they  are  too  orten  look  d  upon  as  con- 
their  Food   iiderablc  Appendages  or  our  more  material  Hap- 
andRa).    pincfs ;  and  thefe  ufed  by  great  Men,  tho'  they 
vxnf.        cannot  make  the  Enjoyer  happ)',  vet  ferve  to 
make  the  By-ftandcrs  conclude  themfelves  unhap- 
py in  the  Want  of  them :  And  therefore  I  flial! 
make  thefe  few  Refleclions  upon  both ,  whereby 
it  will  appear,  that  as  to  thefe  the  meaneft  Men 
are  more  happy  than  the  greateft  Monarch. 

As  to  Ravment,  certainly  that  ufed  by  private 
Men  is  muli  Noble,  molt  Eafy,  and  attended  by 

feweil 


to  T^iblicK  Employment.  145 

feweft  Inconveniencies :  Mofl  Noble^  becaufe  in 
thefe.  Great  Men  follow  the  Mode,  but  mean 
Men  make  their  own  Mode  ;  and  fo  the  one  as  to 
that  is  a  Subjed^  and  the  other  a  Sovereign. 
Great  Men  are  Servants  not  only  to  the  Fafhion, 
but  to  fuch  Cloaths  as  are  in  it;  they  muft  abftain 
from  every  thing  which  may  foil  or  diforder  them, 
&  muft  employ  much  of  thatTime  andLife, which 
is  the  only  thing  they  pray  for,  and  which  they 
buy  with  much  Torture  and  Money  from  Phyfi-^ 
cians,  merely  in  adjufting  them  every  Morning ; 
and  though  it  faould  prejudge  their  Health  or  E- 
ftalte,  they  muft  have  thefe  Faftiionable  and  Rich. 
How  many  Shifts  will  be  ufed^  and  other  Plea- 
fures  abandoned,  that  Money  may  be  got  to  give 
for  thefe  ?  Whereas  a  folitary  Perfon  wears  fuch 
as  are  convenient  for  his  Health,  and  may  be 
fubfervient  to  any  Employment ;  and  that  his  are 
more  eafy,  appears  from  this.  That  Great  Men, 
when  they  refolve  to  take  their  Eafe,  lay  afide 
their  E  obes,  which  ferv'd  for  nothing  elfe  but 
make  themielves  fweat,  and  others  gaze  :  Jewels 
and  Embroideries  may  make  Cloaths ,  by  being 
ftiff,  ufelefs  and  infupportable,  but  neither  are 
neceftary  to  cover  our  Nakednefs ,  or  entertain 
our  natural  Heat.  And  when  the  Fafiiion  chan- 
ge*, thefe  rich  Suits  ferve  only  either  to  make  the 
Owner  ridiculous,  if  he  wear  them,  or  to  make 
him  fret  and  grumble  Vv^hen  he  muft  lay  them 
afide  ;  and  though  they  continue  faftiionable,  yet 
if  another  out-ftrip  us  in  a  more  fumptuous  Suit 
or  Retinue,  then  we  repipc,  and  by  miffing  our 
Defign  of  being  more  gallant  than  others,  we 
likewife  mifs  our  Happinefs ,-  which  becaufe  it 
was  not  plac'd  upon  fomething  which  was  in  our 
own  Power,  it  is  therefore  in  the  Power  of  every 
other  Man  to  take  from  us. 

As 


146  Solitude  p'eferrd 


As  to  Food, that  which  is  us'd  by  mean  Men  i.<; 
both  more  naturalj&  more  pleafant :  More  natural, 
becaufe  it  is  prepar'd  with  lefs  Toil,  and  being 
cook'd  by  Nature  it  felf,  ferves  Nature  more  ade- 
quately, as  to  all  Intents  and  Purpofe^  :  it  nei- 
ther entices  Men  to  eat,  till  they  be  unable  for 
their  Affairs,  nor  brings  it  Sicknefs;  it  affords 
Strength,  and  prolongs  Life ;  whereas,  wheri 
publick  Employment  brings  Riches,  and  thefe 
have  hir'd  Cooks,  all  they  can  do,  is  to  cheat  the 
Stomach  into  an  Oppreffion,  and  by  Fumes  fent 
from  thence,  chafe  away  fine  Thoughts  out^of 
our  Heads  ro  make  Room  for  Vapours.  Solitary 
Perfons  dine  when,  they  pleafe,  but  great  Men 
when  it  fuits  with  their  Bufmefs ;  and  as  they  are 
more  fubjed:  to  Invitations,  to  Feafts  and  Enter- 
tainments ,  fo  they  niuft  there  fit  longer,  and 
eat  more  than  Nature  requires,  and  they  muft  ei- 
ther difoblige  their  Hofl,  or  kill  themfelves.  I 
know  many,  who  in  place  of  complimenting 
fuchas  they  invite,  make  them  envy  them  ;  and 
many  who  are  vcxt  when  they  hear  of  another 
who  lives  at  a  nobler  Rate  than  themfelves,  and 
who  pillage  the  Poor,  that  they  may  entertain 
the  Rich.  That  the  Food  of  private  Men  is  more' 
pleafant,  arifes  from  this,  that  the  Stomach  hath, 
by  its  Fumes,  depraved  the  Taflc,  fo  that  nothing 
can  relifh ;  or  Cuftom  hath  rcnd'cd  the  fineft 
Delicacies  fo  ordinary,  that  nothing  can  appear 
Pleafant ;  a  Peafant  by  fafling  longer,  oj  work- 
ing more  laborioufly  than  at  01  her  times,  can 
thereby  heighten  theRclifh  of  hisDifli  beyond  all 
the  Art  in  the  Emperor's  Kitchen, or  Apothecary*s 
Shop.  And  I  have  heard  of  a  Merchant's  Wife, 
who  being  much  fubjecHi.to  Difeafes  whilfl  hef 
Husband's  Trade  flourifh'd,  did  live  very  longhand 
very  healthfully,  after  he  was  broke.  And  when 
rich  Perfons  fall  fick,  who  knows  but  their  Phy- 

ficiao 


to  Tuhlich  Employment,  1 47 

ficiail  may  contribute  to  make  the  Difeafe  conti- 
nue longjOr  the  apparent  Heir  to  make  it  end  fud- 
denly :  And  when  the  Phyfician  is  honeft,  does 
he  riot  forbid  the  Ufe  of  all  thefe  Delicacies, 
whereof  Greatnefs  boafts  as  an  Advantage. 

The  greateft  Pretext  ufed  to  excufe  this  Zeal,  Sea.  13 
after  publick  Employment,  is.  That  the  Country  Objeft. 
mufl:  be  ferved,  and  Man  is  not  made  for  himfelf.  J]^"'*« 
To  which  my  Anfwer  is,  that  this  makes  Em-  J^a^^f 
ployment  the  Objed  of  our  Duty,  not  of  our  Paf-  fcrvj, 
fion,  and  infers  it  as  a  Neceflity,  not  as  a  Choice, 
which  is  all  that  is  contended  for.  Who  is  fo 
abfurd  as  to  deny  his  Country  that  Service, 
which  is  really  but  the  Return  of  its  Protection  ? 
Or,  who  will  be  fo  mad  as  not  to  contribute  ei- 
ther Skill  or  Agility  in  faving  that  Ship  from  fmk- 
ing,  wherein  himlelf  fails  ?  And  this  makes  me 
conclude  fuch  as  rebel  againfl  their  Governors,  to 
be  as  mad  as  thofe  are,  who  pull  down  their  own 
Houfes,  which  defend  them  oft  againft  the  Cir- 
cumambient and  Bluftering  Storms ;  and  gives 
me  a  Veneration  for  the  Perfons  of  fuch  as  are  my 
Superiors,  to  whom  nothing  faid  here,  that  is 
difadvanrageous,  fhould  be  applied.  But  if  the 
ferving  of  our  Country  be  that  Impulfe  .which 
only  ads  us  on  to  undertake  Employments,  this 
fame  defign  fhould  make  us  wait  till  we  be  called 
for  by  our  Country  :  Do  not  Pretenders  to  Em- 
ployment, in  defiring  each  to  enter  firft,  obftru6t 
all  Entry  to  Employments  ?  As  we  fee,  in  cn- 
tring  at  publick  Places ,  where  the  preffing  of 
all  hinders  the  Entry  of  all.  Do  we  not  upon 
this  Account  oft  remark ,  That  Offices  are  kept 
vacant  by  Princes,  becaufe  of  the  Multitude 
of  Rivals  wh,o  compet  for  Preference  ;  and  fo  by 
their  Hafte  to  enter,  prejudge  the  Country  more, 
than  by  th^r  Entry  they  caa  affift  it  ?  Whereas, 

if 


14.8  Solitude  pre f err  d 

if  it  were  for  the  publick  Good  that  we  under- 
took thcfe  Employments,  all  would  wait  till 
their  rational  Reluctancy  were  vanquifli'd,  with 
either  the  Importunities  of  their  Prince^or  Con- 
veniencv  of  their  Country  :  And  when 
that  Defign  for  which  they  were  called, 
were  fatisfi'd  or  driven  to  its  defign'd  Period,  they 
^  would  willingly  folace  themfclves  again,  by  their 

Retreat  to  thefe  Country  Employments,  from 
which  they  were  at  firil  rather  driven,  than 
brought.  And  certainly,  if  the  publick  Intereft 
were  that  which  only  did  invite  Men  to  appear 
in  Publick,  they  would  not  repine  at  their  being 
laid  afrde,  nor  force  an  Entry  through  the  very 
Sides  of  their  Country,  making  a  Breach  in  its 
Ramparts,  becaufe  they  cannot  enter  at  its 
Gates,   as  too  many  Pretenders  daily  do. 

Sea.  14-        Should  not  fuch  as  the  Statq  have  thought 
jtisjajl     ^f   fQ  remove  from   Employment,     confider , 
'h^uu\T  '^^^^^  others  have  an   equal  Title  by  Nature 
changes  in  to  Advancement  with  them-   and  that  if  their 
faviur.      Predeceflbrs  in  thefe  Offices  had  not  been  remo- 
ved, they  had  not  been  advanc'd  ?  So  either  it  was 
Injuftice  to  remove  thefe,  or  elfe  it  is  no  Injuftice 
to  remove  them  ;  and  they  fliould  rather  prove 
grateful  for  having  enjoy 'd  thefe  Honours  fo  long, 
than  ingrate   in   Repining,    that  they  retain'd 
them  not  ftill  ;  which  were  as  unnatwal  as  if  the 
Sun  fhould  conftantly  dwell  in  one  of  his  Twelve 
Houfes  Cmaking  that  the  only  Summer-houfe  in 
Heaven)  and  fhould  not,   by  fucceflive  With- 
drawings  and  Returns^  magnify  his  Prefence  by 
his  Abfence,  and  by  that  conftant  Change  be  (o 
juft,  as  not  to  gratify  all  that  he  may  pleafc  a  few. 
If  thofe  who  are  in  Offices,  were  not   fubjeA  to 
Alterations,  they  would  prefumc  too  much,  and 
fuch  as  wanted  them  would  certainly  defuair ; 

where- 


to  Tub  lick  Employment,  149 

whereas ,    now  the  Fear  of   being  degraded  , 
makes  fuch  as  are  in  Employment  virtuous  and 
compaffionate ,    fearing  left  their  Pradice  be- 
come their  Ditty ;  and  the  Hope  of  Advancement 
makes  fuch  as  yet  have  not  attained  to  it^  walk  lb  as 
may  deferve  Applaufe,and  fo  as  they  may  IhunRe- 
proach  :  If  fuch  Alterations  were  not  incident  to 
great  Men,  they  would  oft  want  Occafion  and 
Time  to  repent  of  thofe  Sins  which  they  commit- 
ted in  Publick,  either  by  Inadvertence,  having 
their  Thoughts  diftracfled  with    many  Things ; 
or  by  Extravagancy,  havingtheir  Thoughts  rais'd 
above  their  juft  Level.     And  if  there  were  not 
fuch  Alterations,  grent  Men  fnould  neither  have 
time  to  admire   GOD's  many  Wonders,  nor  to 
review  his  many   Mercies,  and  it  fhould  be  un- 
known whether  Greatnefs  or   Solitude  were   the 
moft  Chriftian  State. 

Many  noble  Spirits  have  been  frighted  from  Seft.  1?. 
Solitude^  as  conceiving  it  to  be  a  State  wherein  S^»t"d^ 
the  Soul  contracts  a  Ruft,  which  cankers  its  own  /f/^,"^^, 
Subftance  and  makes  it  unpleafant  to  others,  and  cityofs^i^, 
that  it  begets  Men  the  Name  of  a  Country-Clown,  rit, 
and  unfafhions  him  as  to  the  World.     But  thefe 
fhould  confider,  that  feeing  the  Finitenefs  of  our 
Souls  allows  not  a  compleat  Accompliftiment,  it 
is  our  Wifdom  to  fill  our  narrow  Rooms  with  the 
moft  neceffary    Provifions,    and   thefe  are   The 
knowledge , of  God,  and  his  Works ;  from  which  will 
refult  that  Tranquility  of  Spirit  which   is  pecu- 
liar to  Philofophy,  and  is  theGueftof  Solitude  i 
So  that  when  in  Exchange  of  Compliment,  Court- 
Ihip,  Knacks,  Repartees,  and  fuch  other  Appen- 
dages of  Converfation,  we  beconie  Pious,  Lear- 
ned, and  Moral  Philofophers ;  I  think  us  Lofers 
in  no    other    Senfe,    than  a  Tree   is,  when  its 
gaudy  Flourifti  ripens  into  fuch  Fr  jit  as  can  both 

M  pleafe 


\^o 


Soliiude  preferred 

pleafc  the  Rclifh,  and  feed  the  Body.  It  may  be, 
aPhiloibpher  may  forget  by  .his  Solitude  whether 
to  give  a  Lady  his  Right  or  Left  Hand  •  but  if  in 
his  Solhiuk  lie  hath  Icarn'd  to  know  what  is  right 
or  wron.e;  in  her  or  his  own  Adions,  I  think  fhe 
fhould  ellecm  him  fo  much  the  more,and  he  is  by 
much  the  more  happier.  And  ifthe  World  conclude 
him  improven,  who  in  learning  how  to  order  an 
Army,  hath  forgot  how  to  order  a  Ball  ;  1  fee 
not  why.  they  fhould  account  him  an  Apoftate  in 
Breeding,  who  is  fo  Intent  upon  the  Contempla- 
tion of  a  Deity  and  its  Produdions,  as  not  to  care 
to  adore  thefe  Mortal  GoddelTes,  except  for 
whom  the  Preffers  of  this  Objedion  have  little 
or  no  Devotion,  being  rather  devoted  Servants 
to  thefe,  than  devout  Servants  to  the  Almighty: 
And  how  can  that  Soul  ruft  which  is  in  continual 
Exercife,  as  thofc  of  Philofophers  are?  And  this 
is  more  to  be  feared  in  fuch,  as  by  living  in  Pub- 
lick  are  ftill  bufied,  and  yet  idle  :  for  may  not 
we  be  bufy  in  folliciting  for  unnccelTary  Favours 
to  others,  in  receiving  and  paying  VifitSjin  driving 
on  unnecelTary  Factions,  and  yet  our  Souls  con- 
tra(5l  a  Ruft,  whofe  Canker  may  make  it  at  laft 
moulder  away  to  nothing  ?  For  what  Share  can 
our  Souls  take  in  fuch  Adions,  wherein  it  hath 
no  other  Concernment  than  fuch  as  a  Man  hath 
in  the  Motions  of  his  Enemies  ? 

Let  us  then  admire  Solitude  (Noble  Celador)  fee- 
ing to  it  Religious  Perfons  flee  when  they  would 
feek  god's  Face ;  Sick  Men  when  they  would 
feek  Health :  Here  Statefmen  find  their  Plots, 
Learn'd  Men  their  Knowledge,  Poets  their  fublime 
Fancies.  \n  Solitude,  neftle  the  greateft  of  Saints; 
in  Publick,  range  tlie  greateft  of  Sinners ;  to  the 
one  we  owe  the  beft  of  Inventions ;  to  the  other 
the  worft  of  Cheats. 

Having 


to  Tuhlick  Employment,  151 

Having  thus  rais'd  this  pitiful  Structure  to  its 
Cape-ftone,  I  refolve  to  furnifh  it  with  thefe  two 
Landskips ,  the  one  of  SoUtudej  the  other  of 
Greatnefs. 

When  I  come  to  reprefent  Solitude,  1  mull  con-  Seft.  16. 
fefs  that  its  Advantages  are  fo  great^  as  that  if  ^/^^  ^«"'^- 
any  thing  can  furpafs  them  it  muftbe  the  Efteem  ^^Z*  "/^o- 
I  have  of  them-  And  for  contriving  its  Land- 
skip,  I  reprefent  to  my  feif  ^'mtus  Matius  fofl^ 
humius ,  that  noble  Roman ,  who  having  been 
brought  from  his  Plow  to  govern  that  great  City, 
did  after  he  had  conquer 'd  its  Enemies,  return  to 
his  former  Employment;  and  being  ready  to 
leave  them,  call'd  for  a  Balance,  and  by  putting 
the  Fafces  (or  Marks  of  Authority)  in  one  Scale, 
and  his  Plow  in  the  other,  did  let  them  fee,  that 
thefe  Imperial  Enfigns  were  the  far  lighter.  Not 
far  from  him,  I  reprefent  Timon  the  noble  Athe- 
nian, and  Ger/tf;?  Chancellor  of  Fr<!rwce,  who  rtarv'd 
after  they  had  fpent  their  Eftates  in  Compliment 
and  Liberality  ;  exclaiming  againil  all  Publick 
Perfons  as  perfidious,  and  Friends  (as  they  found) 
to  a  Man's  Fortune,  but  not  to  himfelf.  Here 
Diogenes  undervalues  fo  far  all  Alexander  s  Prefents, 
as  to  prefer  one  Sight  of  the  Sun  to  all  that  he 
could  command,  who  commanded  all  that  the 
Sun  fliin'd  upon :  And  there  Fiacre^  that  illu- 
rious  Scot  refufes  to  return  from  his  Hermitage  to 
receive  the  Crown  of  his  Anceftors.  Here  lurks 
St.  Jerom,  laughing  in  the  midft  of  his  own 
Torments  at  the  Follies  of  the  World  :  and  there 
the  great  Conftantine  bewails  with  Tears  the  Want 
o( Solitude-,  and  the  Multitude  of  thofe  Diffcradti- 
0ns,  which  though  they  did  not  extinguifli,  yet 
did  difturb  his  Devotions.  Below  thefe  ftands  a 
Country-Gentleman,  admiring  the  Folly  of  a 
Venetian  Ambaflador,  for  being  vext  to  Death,  be- 
M  2  caufe 


15^  Solitude  freferrd 

caufe  he  was  at  a  Feftival  plac'd  upon  a  Stool, 
and  not  upon  a  Chair ;  and  fmiling  to  fee  2.RuJ[ian 
Ambaflador,  who  could  not  ftep  (though  very 
found)  till  he  was  led  by  two  Attendants ;  and  to 
hear,  of  the  Emperor's  and  7/o-y^i  AmbalTadors, 
who  at  their  laft  Meeting,  behov'dj  like  two 
Pcndula's  Clocks,  either  to  fet  their  paces  equal- 
ly, cu*  elfe  not  to  be  reputed  juft.  Reprefent  to 
your  felf  rich  Valleys,  where  the  liberal  Soil 
needs  neither  be  brib'd  by  yearly  Acceflions,  nor 
courted  with  nice  Attendance  ,  nor  torn  by  In- 
ftrumcnts  (as  in  City-gardens)  before  it  will  be- 
llow any  thing  upon  its  Mailers;  but  without 
keeping  clofe  Doors  (as  thefe  do)  keeps  an  open 
Houfe  to  all  PalTengers,  for  Herbs  and  Flowers  of 
all  Talles  and  Liveries.  Here  the  Nightingale 
is  conllrain'd  to  Hay,  without  any  other  Cage 
than  that  of  the  native  Pleafures  of  the  Place  ; 
and  here  the  Sun  looks  from  Morning  to  Night 
with  a  pleafing  Countenance  upon  the  ofF-fpring 
of  his  own  Beams,  neither  clouded  with  Smoak, 
nor  intercepted  by  Angles  of  falling  Houfes  \  anc^ 
thefe,  in  Effed,  differ  ftom  Gardens,  but  n- 
t'rofe  from  Meetre,  where  the  Materials  are  oft- 
times  richer,  though  the  Contrivance  be  not  fo 
artifical.  Here  the  Levelling,thoughafpiringTree>. 
lay  their  Heads  together,  to  protcd  fuch  as  feek 
Shelter  under  their  well-cloath'd  Branches:  and 
the  Cryllal  Streams  run  flowly  and  turn  many 
Windings,  as  if  by  that  and  their  quiet  Murmur- 
ings,  they  would  exprefs  an  Unwillingnefs  to 
leave  fo  pleafant  a  Field;  and  in  token  of  their 
Thankfulnefs,  do  in  a  generous  Manner  (becaufe 
without  fliewing  how)  enrich  freely  the  Neigh- 
bouring Lands,  and  draw  to  their  Maftcr  hisj 
PIdure  in  one  inllant,  without  putting  him  toj 
the  Pains  of  frequent  or  long  fitting,  beyond  all 
the  Skill  of  V^nif^.jck  or  /h'gcloy  entcrcaiuing  like- 
wife] 


to  Tuhlick  Employment,  1 5  3 

wife  for  him  whole  Plantations  of  FiOies^  which 
may  afford  him  bothAliment  and  Recreations  be- 
yond all  that  the  City  can  boaft^  where  Water  ne- 
ver comes,  but  empty,  and  as  a   Prifoner,  and 
like  all  other  things  and  Perfons  corrupts,  if  it  but 
Hay  a  while  there.     Here  old  Age  crowns,  with 
Innocency's  Livery,  thofe  who  have  innocently 
improved    their    Youth;    and    Youth   beftows 
Strength,  becaufe  it  knows  that  the  Strength  it 
beftows  is  not  to  be    revell'd  away  in  Whoring 
and  Banquetting.     Here  Ladies  fcorn,  and  need 
not  fubmit  their  native  Colours  to  fading,  and 
in  their  blufhing  at  the  Sins  and  Impudence  of 
City  Gallants  fhew  a  Scarlet  far  exceeding  the  no- 
bleft  Lillies,  though  Solcmon  and  all  the  Glory  of 
his  Court  was  not  to  be  compar'd  to  one  of  thefe. 
Here  Compliments  (which,   like  Cobvv^ebs,  are 
but  the  artifical  Texture  of  pitiful  Stuff,  woven 
by,poifononsSpiders)  are  look'd  upon  as  unnecel- 
fary  and  dangerous  ;  unneceffary,  becaufe  there 
goes  much  ofTime  and  Pains  to  their  Contrivance, 
yet  do  they  not  perfwade  fuch  as  they  are  addrefl 
to,  to  believe  them  fo  well  as  Country  Ingenuity 
does  its  Inhabitants:    and    dangerous,    becaule 
they  are  ordinarily  but  handfomDifguifes  for  fuch 
cheating  Inclinations,  as  are  fent  abroad  to  betray 
the  Party  concerned.     Here  Lovers  are  not  like 
Prifoners ,  coupled  together  with  Chains  of  Me- 
tal, nor  joyn'd,    like  Princes,  in  a  League  for 
Civil    Intereft.     Jealoufie,    that    moral    Fever^ 
which   tortures  fo  the  Soul   of  Man  ,    as  that 
GOD  was  content  to   ordain  a  Miracle  for  fatis- 
fylng  his  doubts ,  finds  no  Employment  here  :  for 
Vertue  entertains   thofe  Matches   which  it  felf  _ 
hath  made,  and  lengthens  out  their  Productions 
to  many  more  Ages,  than  are  able  to  confume 
Thoufands   of  publick  Families.     And   (to,dif- 
patch)  here.    Nature,   the  Eldefl  Daughter   of 
M  2  Providence, 


154  Solitude  pef err'' d 

Providence,  governs  as  Queen  Regent,  and 
receives  fo  abfolute  a  Deference  to  all  her  Laws, 
that  Man  may  be  here  thought  to  be  reitor'd  to 
that  Primitive  Innocence,  which  he  formerly 
forfeited  by  his  Courtfliip. 

Seft.  17.        Tor  framing  the  Landskip  of  Grcatnefs,  repre- 
The  Land-  fent  to  vouu  fclf  Jlexander  running   Uke  a  Mad 
skifbf       Man  up  and  down  the.  World  ;  and  killing  every 
Greatnefs.  -j^^jj^  ^^.j^q  would  not  call  himMafter(for  certain- 
ly we  would   call  any  Man  mad,    who  would 
behave  himfelf  fo  in  our  Streets,  and  yet  they 
might  as  juftly  do  the  one  as   he  the   other)  and 
all  this  to  gain  as  much  as  might  make  him  a  Per- 
fon  worthy  of  being  poyfon'd  ;  and  etteeming  all 
his  Greatnefs  fo  meanly,  as  to, prefer  to  its  Enjoy- 
ment the  Embraces  of  a  Whore,  who  would  have 
prolUtuted  herfelf  to  the  meaneft  of  hisAttenders. 
Here  lies  Tiberius,  toiling   more  for  the  Title  of 
Emperor,    than  a  Porter  would   do  for  Bread, 
and  yet  preferring  to  all  that  Rowan  Pomp  (after 
he  knew  what  it  was)  the  Pleafure  of  feeing  a  na- 
ked Strumpet,  than  which"  no  Man  is  fo  mean,  as 
not  to  enjoy  many  greaterPleafures:  There  fland^ 
Hannibal,  as  a  Sn'hz,^  gaurding  the  King  of  Bi- 
thynla^  here   Chancellor   Bacon  Harts  at  Liberty, 
and  there  the  D.  d'  ^/-x/^ftarv'd  inPrifon  ;  in  this 
Bed  lies  a  jealous  Courtier,  tortured  with  anothers 
growingnot  only  greater,but  even  equal  with  him ; 
^  in  another  lies  one  loaded  with   Wounds,   recei- 
ved for  his    Country    or  Princ  but  not  regarded 
by  them  :  not  fir  from  thefelies  Anthony  ftabbing 
bimfelf,  and  dtfar  flabb'd  by  the  Senate.    In  ano- 
ther Corner,  ye  may  perceive  a  rich  Heir  Id- 
ling that  rich  Suit  to  a  Frippery,  wherein  he  had 
but  lately  fpent  a  great    Fortune  at  Court ;  and 
another  defpniring  under  thefe   Wounds  which 
he  did  receive,  for  challenging  one  who  took 
■    '■  ■  •  the 


to  Publick  Employment.  1 5  5 

the  Wall  of  him.  Here  ye  may  fee  the  Head  of 
a  Nobleman,  who  to  be  reveng'd  of  his  Prince 
for  complimenting  another,  was  content  to  ha-  --  - 
zardthe  Happinefs  both  of  Prince  and  Country, 
in  a  Rebellion  which  at  la  ft  could  not  but  ruin 
himfelf  and  his  Family  :  And  there  you  may  fee 
the  Quarters  of  another,  who  after  he  had  gain'd 
much  more  Honour  than  he  at  firft  defign'd,  yet 
was  fo  defirous  to  have  more,  as  that  to  fatisfy 
that  defired  fuper-addition,  he  would  hazard  what 
he  was  already  pofTeffcd  of  in  Jeopardies,  which 
any  Man,  not  blinded  by  Ambition,  might  have 
feen  to  be  fatal.  In  a  third  Corner  lies  Heaps  of 
fuch  as  Somerfet^  Marquis  D'  Jncre,  Duke  Murdoch., 
Cardinal  TVolfey  and  others,  whom  nothing  but 
their  Affronts  have  made  famous,  albeit  they  were 
the  greateft  Minifters  and  Minions  of  their  Age. 
In  a  fourth  Corner  are  reprefented  many  great 
Men,  who  having  left  a  plealant  Countrey  to 
come  to  a  City,  cover'd  with  Smoak  and  infect- 
ed with  Stink,  are  there  vex'd  to  get  Money  to 
entertain  their  Ladies  in  that  Luxury  and  Fine- 
nefs,  whereof  the  one  tempts  them,  and  the  other 
tempts  others  to  entertain  thefe  Amours  which 
are  dangerous,  and  may  prove  fatal :  and  who 
have  likewife  quit  their  own  Families,  wherein 
all  thefe  Refpeds  were  paid  them,  that  they  are 
glad  to  have  occafion  to  pay  at  that  Court,  for 
which  they  exchang'd  their  former  Rehdence  ; 
and  who,  by  the  Difeafes-  occafion'd  by  want  of 
that  fi"ee  Air  which- they  have  left,  are  rendred 
unable  to  relifh  all  the  other  Pleafures  which  they 
expected  to  enjoy  in  the  City.  And  if  after  all 
this,  ye  will  not  conclude  a  Solitary  Life  to  be 
more  noble  than  publick  Emplo^^meiit,  yet  at  lead 
ye  will,  with  Seraph ick  Mr.  Bojk,  confcfs,  That 
there  is  fuch  a  kind  of  difference  betv^xt  Virtue 
fliaded  by  a  Private,  andfliining  in  a  Publick  Life, 

M  4  as 


156  Solitude  freferrd 

as  there  is  betwixt  a  Candle  carried  aloft  in  the 
open  Air,  and  inclofed  in  a  Lanthorn  \  in  the 
former  of  which  Situations  it  gives  more  Light, 
but  in  the  latter  it  is   in  lefs  danger  to  be  blown 

out. 

T  fhall  (  Celador)  in  this  laft  place,  clofc  this 
Difcourfc  with  the  laft  Advantage  of  Solitude ; 
-which  is,  That  by  abftrading  its  Favourites  from 
being  Rivals  to  Great  Men,  and  from  being  Sha- 
rers 'with  Covetous  Men,  it  conciliates  to  them 
that  Applaufe,  which  as  it  was  due  to  their  Me- 
rit, fo  was  obftruded  by  thcfc  and  the  like  In- 
centives. 

DefunBus  atnahhur  ideWj 


hath  been  the  Fate  of  many  who  were  perfecuted 
whilft  they  were  alive  :  And  Death  and  Solitude 
have  rbis  in  common,  That  the>'  fuffer  Enemies 
and  oblige'  Friends,  to  exprefs  their  former  E- 
fleems  :  Fame  refembling  in  this  a  Shot,  where 
the  Ball  is  fled,  before  the  Report .  arrive  at  our 
Ears. 

But  I  have  fpent  fo  much  of  the  Age  of  this 
Night,  in  ending  this  Letter,  that  it  now  begins 
to  grow  gray  ;  and  the  dapling  Twilight  brings 
as  much  Light  as  to  let  me  fee,  that  I  have  been 
rather  Zealous  than  Mannerly,  in  Ihewing  you 
how  much  I  am. 

Dear  Celador, 

Tour  mofi  Humble  Seriuintj 

and  Sincere  TFeH-Tjjijlier. 


Moral 


Moral  Gallantry: 

DISCOURSE 

WHEREIN 

The  Author  endeavours  to  prove, 

That  Point  of  Honour, 

(  abftrafting  from  all  other  Ties  ) 
obliges  Men  to  be  Virtuous, 

And  that  there  is  nothing  fo  Mean  ( or 
unworthy  of  a  Gentleman  )  as  Vice. 

To  which  is  Added , 

A  Confolation  againft  Calumnies  : 
Shewing  how  to  bear  them  Eafily  and 
Pleafantly. 

Written  in  Return  to  a  Perfon  of  Honour,  and 
athisDefire  fubjoin'd  to  this  Difcourfcjbecaufe 
of  the  Contingency  of  the  Subjed. 


By  Sir  GEORGE  MACKENZIE^  K\ 


Though  God  did  not  know,  nor  Men  would  not  punijh  Vice,  yet 
would  I  not  commit  it  ;  fo  mean  a  thing  it  Vice.     Seneca. 


LONDON: 
Printed  in  the  Year  M  DCC  XT. 


59 


To  His    G  R  A  C  E 

JOHN  Earl  of  Roth  ess, 

His  Majefty's  High  CommilTioner ,  Lord 
High  Chancellor,  Lord  Prefident  of  His 
Majefl:y*s  Exchequer  and  Council  ,  and 
General  of  His  Majefty's  Forces  in 
Scotland^  &:c. 


May  it  pleafe  Your  Grace, 

Mr  Ohligations  to  Ton  are  fuch  as  way 
excufe  real  Tajfion  in  a  Stoic,  and 
feeming  Flatteries  in  a  Philofopher : 
And  my  Gratitude  defervd  not  to  afftre  to  that 
Name  J  if  it  Jhould  not,  like  them,  want  Mea- 
fures.  But ,  feeing  your  Modefly  makes  you 
think  even  what  is  Juflice  to  your  Merit  to  he 
Flattery  ;  as  the  Greatnefs  of  your  Merit  keeps 
the  highefi  Eulogies  I  can  give  you  from  heing 
fo ;  /  Jhall  fetain  my  Refpe^s  for  you  in  a 
Breaft,  which  may  difpute  Sincerity  as  to  your 
Inter ejls ,  with  the  frfl  of  thofe  who  pretend 
to  it  :  With  which  I fhall  the  fooner  reft  fatif- 
fisd,  hecaufe  no  Paper,  nor  any  thing  elfe  ex- 


ifo  An  Epiftle  Dedicatory. 

cept  the  Heart  which  fends  you  this  ^  is  capa- 
lie  to  contain  or  exprefs  that  Kindnefs  it  feels 
for  you.  In  the  above-ivritten  Enumeration  of 
your  Titles^  I  have  neither  defigncl  to  flatter 
you,  nor  to  contribute  to  your  Fame  ;  hut  ra- 
ther., to  remember  you  how  much  you  are  Debtor 
to  Troiidence  for  its  Kindnefs  ;  and  we  to  you 
for  your  repeated  Cares  :  That  thereby  ye  may 
he  thankful  for  it.,  and  we  to  you.  In  order  to 
ivhich,  I  have  prefented  you  and  my  Countrey 
with  thefe  Difcourfes  ;  which  by  inciting  both 
to  be  yirtuous,  will  not  allow  either  to  be  In- 
grate  :  And  therein  if  I  evidence  not  Abili- 
ties y  I  will  at  leafi  Kindnefs  and  Refpe^  ; 
which  cannot  but  far  outvalue  the  other,  filing 
the  lafl  relates  to  you,  and  the  fir jl  refpelis  on- 
ly my  Self.  Since  then  holy  Altars  have  not 
difdaitid  to  offer  up  Figeons  and  fuch  like  va- 
lue-lefs  things,  which  nothing  but  the  Sincerity 
of  the  Offerer  could  render  conjiderahle  ;  refufe 
not  to  accept  and  revift  thefe,  though  unfnijhd 
Difcourfes.  And  if  a  Mans  I  aft  Words  may  be 
helievd ;  /  (  who  am  to  make  thefe  my  lafl 
Wcrds  in  Print,  and  confine  my  Thoughts  for. 
the  future  to  my  ordinary  Employment }  do  af 
fure  you  that  they  are  prefented  with  all  imagi- 
nable RefpeH  and  Zeal,  by 

Your  Grace's  mod  Hum51e  Servant, 

'^  George  Mackenzie. 


i6i 


TO    THE 

Nobility  and  Gentry. 

My  Lords  and  Gentlemen, 

HAving  lighted  this,  tho'  the  fmallefl;  and 
dimmeft  of  Virtues  Torches,  at  Honours 
pureft  Flame  ;  I  thought  it  unfuitable 
to  place  it  under  the  Bufhel  of  a  priv^ate  Protedi- 
on  j  but  rather  to  fix  it  upon  fuch  a  Confpicuous 
Elevation  as  your  Exalted  Names  ;  that  Virtue 
might  launch  out  from  thence  its  glorious  Beams 
more  radiantly  ;  and  the  better  dired  thofe  who 
intend  to  be  led  by  it.  Narrower  Souls  than 
yours,  have  not  Room  enough  to  lodge  fuch  vaft 
Thoughts,  as  Virtue  and  Hofmir  fiiould  infpire : 
And  that  which  raifed  you  to  that  Height  which 
deferves  this  Compliment  from  Virtue,  does  de- 
ferve  that  ye  fhould  not,  when  ye  have  attain'd 
to  that  Height,  negled  its  Addrefs,  tho'fent  you 
by  themeaneft  of  its  and  your  Servants. 

Ye  may  (My  Lords  and  Gentlemen)  make  your 
felves  llluftrious  by  your  Virrue  •  and  which  is 
yet  Noble,  (becaufe  more  Extenfive)  ye  may 
illuftrate  Virtue  by  your  Greatnefs ;  and  as  the 
IwpreJJa  of  a  great  Prince,  makes  Gold  more  cur- 
rent, the'  not  m.ore  pure ;  lb  your  Patrociny  and 
Example  may  render  Virtue  more  Fafliionable 
and  Ufeful,  than  now  it  is.  Undervalued  Virtue 
makes  then  its  Application  to  you,  as  to  thofe 
whom,  or  vvhofe  PredecefTors  it  hath  obliged ; 
and  Perfecuted"  Virtue  deferves  your  Patronage, 
as  Rewarded- Virtue  is  worthy  of  your  Imitation. 

And 


I  62  77:?^  Epifile. 


And  feeing  it  did  raife  your  Families,  and  oifers 
ftill  to  railb  Monuments  for  your  Memory  ;  ye  do 
in  that  Afliftance  but  pay  your  Debt,  and  buy 
Fame  from  fucceeding  Ages.  And  as  what  is  en- 
graven upon  growing  Trees  does  enlarge  it 
felf  as  the  Tree  rifes;  fo  Virtue  will 
be  ferious  to  advance  you,  knowing  that  it  will 
receive  Extenfion  accordingly  as  ye  are  promoted. 
Virtue  is  nothing  elfe,  but  the  Exercile  of  thefe 
Principles,  which  refped  the  Univerfal  Good  of 
others ;  and  therefore  Nature  out  of  Kindnefs  to 
its  own  Productions,  and  Mankind  in  Favour  to 
their  own  Interefts,  have  Enobled  and  Adored 
fuch  as  were  ftricl  Otfervers  of  thofe.  The  only 
Secure  and  Noble  Way  then  to  be  Admired  and 
Honoured,  is  to  be  Virtuous  ;  this  will  make  you, 
as  it  did  AugHJtusj  the  Ornament  of  your  Age  ; 
and  as  it  did  Titus  Vefpajtan^  the  Delight  of  Man- 
kind. This  is  (tho'  to  my  Regret)  the  Way  to 
be  Nobly  Singular,  and  Truly  Great.  For  Men 
follow  you ,  when  ye  are  Vicious,  in  Compli- 
ment to  their  own  depraved  Humours ;  but  when 
they  (hall  aflimihte  themfelves  to  you  in  your 
Virtues,  they  will  fliew  truly  their  Dependance  ^ 
and  that  they  follow  you,  and  not  their  own  In- 
clinations. In  Vice  ye  but  follov/ theMode  of 
others;  but  in  re-entringFzVr//e  into  the  Bon-grace 
of  the  World,  ye  will  be  Leaders ;  by  this  your 
Lives  will  become  Patterns,  and  your  Sentences 
Laws  to  Pofterity;  who  fliall  enquire  into  your 
Anions,  not  only  that  they  may  admire,' but 
(which  is  more)  that  they  may  imitate  you  in 
them.  I  intend  not  by  this  Difcourfc  (My 
Lords  and  Gentlemen)  that  all  Virtues  fliould 
(brink  into  the  Narrownefs  of  a  Cell,  or  Philofo- 
phcr's  Gown  ;  No,  no ;  Publick  Virtues  are  in 
their  Extenfion,  as  much  preferable  to  private, 
^s  the  one  Place  is  more  Augufi  than  the  orher  ; 

of 


The  Epflle.  i6g 


of  which  to  give  you  but  one  Inftance ;  (for  the 
Principle  is  too  well  founded  to  need  more)  there 
is  more  Virtue  in  relieving  the  Oppreffed  ,  than 
in  abftai^iing  from  Oppreffion  ;  for  that  compre- 
hends thi^,  and  adds  to  it  the  Noblenefs  of  Cou- 
rage^ and  the  Humanity  of  Compaffion.  The 
one  is  the  JEmployment  of  Philofophers^  but  the 
other  of  that  Omnipotent  GOD^  whom  thefe 
Philofophers  with  trembling  adore  :  In  the  one 
we  vanquifh,  but  in  the  other  we  only  fly.  Tem- 
ptations. Virtue  has  Employment  for  you,  Great 
Souls,  as  well  as  for  retired  Contemplators ;  and 
thp'  Jnftice ,  Temperance,  and  thefe  Vertues 
wherein  none  fhare  with  you,  be  more  Intrinfe- 
cally  Nobler  than  the  atchieving  the  greateil  Vi- 
(S^ories,  wherein  Fate,  Soldiers  and  Accidents, 
challenge  an  Intereft  ^  yet  Virtue  loves  to  beftow 
Lawrels  as  well  as  Bays  j  and  hath  its  Heroes,  as 
well  as  Philofophers.  Rouze  up  then  your  Native 
Courage,  and  let  it  overcome  all  things,  except 
your  Clemency ;  and  fear  nothing  but  to  ftain 
your  Innocence ;  undervalue  your  Anceftors  no 
othervvife,  than  by  thinking  their  Actions  too 
fmall  a  Pattern  for  your  Defigns ;  and  aflift  your 
Prince,  till  he  make  the  World  (  which  is  wafli'd 
by  the  Sea  on  all  Quarters )  that  Ifle  which  fhould 
acknowledge  his  Sceptre  :  Your  Time  makes  the 
richeft  Part  of  the  Publick's  Treafure  ;  and  eve- 
ry Hour  ye  mifpend  of  that,  is  facrilegious  Theft 
committed  againft  your  Countrey.  Throw  not 
then  fo  much  Time  away,  ( tho  fome  be  allowa- 
ble )  in  Hunting  and  Hawking,  which  are  not 
the  Nobleft  Exercifes,  feeing  they  favour  always 
the  Strongeft,  and  do  incline  Men  ( tho  furdly  ) 
to  Oppreflion  and  Cruelty  ;  (  for  which  R.eafon 
( I  believe  )  Nlmrodj  the  firlt  Tyrant,  is  in  Scri- 
pture obferved  to  have  been  a  mighty  Hunter  )  ; 
and  with  LucuUus,  that  Glorious  Romany  think  it 

the 


164  The  Efijlle. 


the  Nobleft  Hiintingj  to  purfue  Malefactors  by 
Juftice  in  Peace,  and  irreclaimable  Enemies  by 
Armies  in  War.     Raife  Siege  from  before  thefe 
coy  Ladies,  (  I  fpeak  not  of  the  Nobler  Sort,  for 
to  court  fuch  will  oblige  you  to  learn  Wit,  Libe- 
rality, Patience,  and  Courage  )  who  do  heighten 
their  Obflinacy  of  Defign  to  make  you  lengthen 
your  Purfuits,  and  lay  it  down  before  thefe  ftrong 
Cities,  which   are  by  no  forced  Metaphor  called 
the  Miftreflfes  of  the  World  ;  level  theii*  proud 
Walls,  when  they  refufe  your  juft  Commands, 
with  the  Ground  wher»on  they  ftand,  and  leave 
it  as  a  Doubt  to  your  Pofterity,  when  they  fee 
their  Ruins,   to  judge  whether  your  Fury,  or  the 
Thunder,  has  hghted  there.     But,  if  ye  will  jufti- 
fy  your  Compliments  to  deferving  Beauties,  em- 
ploy your  Courage,  as  well  as  Affedion,  in  their 
Service ;    (  for  till  then  ye  ferve  them  up  but  by 
halves.  )     And  as  Cafar  at  his  parting,  told  Cho- 
fatra.  Think  your  felves  unworthy  of  them,  till 
ye  have  raifed  your  own  Value  by  Tuch  Exploits  as 
Courage  has  made  Great,  and  Virtue  has  made  Ge- 
nerous.   Court  them,  as  he  did  her,  with  no  other 
Serenades,  than  the  pleafant  Noife  of  your  Vi(9:o- 
rics;  and  after  ye  have  returned,  covered  not  with 
Perfumes  or  TifTue,  but  with  defervcd  and  bloiTo- 
ming  Lawrels;  then  that  fame  virtuous  Courage, 
which  hath  forced  a  Paflage  through  Walls  and 
Ramparts,    (  piercing    where   Shot  of  Cannon 
languifli'd,  or  gave  back)  will  find  an  Entry  in- 
to the  hardefl  Heart  ;  which,   if  it  yield  oot  to 
thofe  Gallant  Importunities  of  Fate  and  Fame,  ic 
is  certainly  more  unworthy  of  your  Pains,  than- 
ye  of  its  Choice.     But  forget  hot  amidft  all  your 
Trophies,  rather  to  chaftife  Pride,  thah  to  be 
proud  of  any  your  Plumpcll:  SuccefTes;  (which 
become    Cheats  ,    not  Vicflories ,    when   Men. 
arc  vain  of  them  )  for  by  fo  doing  you  fhall 

become 


The  Efiflle.  165 


become  ValTal?  to  it.  Whilft  ye  toil  to  enflave 
others  to  you,  endeavour  rather  to  deferve,  than 
to  court,  Fame:  For  in  che  one  CaCe,  ye  will 
make  it  your  Trumpet ;  whereas  in  the  other,  it 
will  become  your  Imperious  Miftrefs,  and  yc 
will  thus  oblige  it  to  follow  you  ^  whereas  other- 
wife  you  may  weary  your  felyes  in  following  it. 
The  Noblelt  Kind  of  Vanity,  is  to  do  Good,  not 
to  pleafe  others,  of  to  expeA  a  Reward  fi-orii 
them;  and  Fame  is  nothing  elfe,  but  to  do  fo  of 
Defign,  to  gratify  your  own  Gallant  Incli- 
ilatiOns,  judging  that  the  having  done  what  is 
Good  jind  Great,  is  the  Nobleft  Reward  of  both; 
and  fcattering,  like  the  Siin,  equal  Light,  when 
Men  look,  or  look  not  upon  it.  The  Nobleft 
Kind  of  Detradion,  is  to  lefTen  thofe  who  rival 
your  Virtue,  not  byobfcuring  their  Light,  as  the 
dull  Earth  Eclipfes  the  Moon  ;  but  by  out-fhining 
it,  as  the  Sun  renders  all  thefe  other  Stars  Incon- 
fpicuous,  which  fhine,  but  appear  not  at  the  fame 
time  with  it ;  raife  your  Spirits,  by  thefe  Hero- 
ick  Exploits,  to  fo  generous  a  Pitch,  that  ye 
heed  not  think  Heaven  it  felf  too  high  for  you  ; 
and  as  if  all  Things  here  below  were  too  unwor- 
thy a  Reward  for  that  Courage,  to  which  all 
thofe  Things  do  at  laft  iioop  ,•  attemjjt  Heaven, 
(if  ye  will  be  truly  CouragiousJ  which  the  Scrip- 
ture tells  us  is  taken  hy  Violence j  and  the  Violent  take  it 
hy  Force.  And  when  Virtue  hatth  iilade  you  too 
Great  for  this  Lower  World,  the  Acclamations 
and  Plaudites  of  fue'h  as  confider  the  Heroickriefs 
and  Juftice  of  your  Adions,  jfliall  be  driven  up- 
wards with  fuch  Zeal  and  Ardour,  that  they 
Ihall  (as  it  were)  rent  the  Heavens,  to  clear  an 
Entry  for  you  there ;  Where,  when  ye  are 
mounted,  tho'  Cafar  of  Auguft^us,  Alexan-der  or 
Antoninus ,  were  adorning  the  Skies,  transformed 
into  Stars,  as  their  Adorers  vainly  imagiji'd,  yet 

N  w« 


1 66  The  Efijlle. 

we  may  with  Pity  look  down  upon  them,  as  Span- 
gles, which  at  beft  do  but  Embroider  the  Out- 
fide  of  that  Canopy,  whereupon  ye  are  to  tram- 
ple. Ye  fhall  there  have  Pleafure,  to  fee  our 
BlelTed  Saviour  interceed  for  fuch  as  were  Virtu- 
ous, and  welcome  fuch  as  come  there  under 
that  winning  Charader ;  and  fhall  from  thefe 
lofty  Seats,  fee  fuch  Terreftrial  Souls,  as  by  their 
I.ove  to  the  Earth,  were  united  and  transformed 
into  it,  burn  in  thofe  Flames,  which  took  fire  firft 
from  the  heat  of  theirLufts  here  ;  which  tho*  it  be 
an  Infupportable  Punifhment,yet  yields  in  Horror 
to  thefe  Checks  they  fhall  receive  from  their 
Confcience,  for  having  undervalued,  or  oppref- 
■fed,  that  Virtue  which  I  here  recommend. 


THE 

Author's  Delign  &  Apology. 

T  Hough  I  can  hj  710  other  Calculation  than  that  of 
tny  Sins  J  he  found  to  be  oU^  yet  in  that  fmall 
Fared  ofTh/ie  which  I  have  already  tranfaBed^ 
I  have  by  my  own  Fraclic'e  been  fo  criminal ,  and  by 
my  Exa?yiple  adopted  fo  many  of  other  Mens  Sins  into 
■the  number  of  my  own,  that  though  I  pouldfpend  the  Re- 
fulue  of  my  Allowance  without  one  Error,  {which  is  e- 
^ually  imfojfible  and  defrable)  yet  that  negative  Goodnefs 
heing  a  Duty  in  it  felf  could  expiate  my  foregoing  Sins  jj 
no  more,  than  the  not  contracting  ne-iu  Debts  can  be  ac- 
counted a  Vayment  of  the  old.  ■  The  Confideration  of 
ouhich  prevailed  with  me  to  endeavour  to  reclaim  others 
from  their  Vices  by  Difcourjes  of  this  nature ;  that  in 
their  frofelyted  Tra^tice  I  might  be  virtuous,  as  I  hays 
heen  vicious  iu  the  Fractice  of  fuch  as  have  followed  my 
■£xa?/iple  :  And  that  I  might,  in  the  Time  they  flwuhl 

employ 


An  Apology.  167 

ism^hy  '}velly  redeem  ivhat  Imy  felfh(idfomif-f^ent.  In 
order  to  which y  I  did  refol've   to  addrefs  my  [elf  to  the 
Nobility  and   Gentry,  as  to  thofe  ivhofe  Reafo7i  jvas 
bejl  iUnminated  ^  and   by  frevailing  with  whom,  the. 
World  (who   imitates   them^  as  they  defend  upon  them) . 
may   he    mofi  compendioujiy  gained  to  the  Profejfion  of 
Philofophy  ;  and  to  fuch  as  hwue  mojt  Leifure  to  refieti 
up07i  luhat  is  offered^  atid  fewefi  Temptations  to  ahjlra^ 
them  from  obeying  their  own  V erf uajions.     And  as  Thy- 
fcians  do  judge  their  Medicaments  ,  will  be  mofi  fuccefs-^ 
fulj  ii'hen  they  rather  fecond  than  force  Nature  ^  folre- 
fol'ued  to  tifethe  Ajjiftanceof  thehr  own  Inclinations ^  in 
my   Dijcourfes   to  them  ;  laying  afide  an  Enemy,  and 
gaining    thus  a  JtrJtndy  by  one  and  the  fame  Task, 
Wherefore  finding  that  mofi  of  them  ivere  either  taken  by 
an  Itch  for  Honour,  or  a  Lo've  to  Eafe ,  I  hav6  fitted 
their  Humours  with  t7Vo  Difcourfes  ;  in  the  one  ii^hereof, 
I  endea'vour  to  prcve,  That  nothing  is   fo  mean  as 
Vice;  and  in  the  next  I  Jl)all  pro'ue,  That  there  is 
nothing  fo  eafy  as  to  be  Virtuous.     I  had,  Iconfsfsj 
fome  Thoughts  of  this   Difcourfe,  when  Ifirfi  undertook 
•  the  Defence  0/ Solitude  ^  but  I  thought  it  fit  to  acquaint 
my  [elf  with   writing,  by   writing  to  pri'Vate  Perfons, 
before  I  attempted  to  write  to  fuch  as  were  of  a  more 
elevated  Condition  :  And  that   it  was  fit   to  invite  all 
Menfirflto  Solitude;  which   I  prefer  as  the fecurefi 
Harbour  of  Virtue.  But  if   fome  would  purfite  a  publick 
Life,  as  the  more  Noble^  I  thought  it  fit  to  demonfirate 
io  them.  That  there  is    nothing  truly  Noble,  iput  what 
isfincerely  Virtuous.     I  doubt  not  but  fome  will,  out  of 
Mi  flake,  (  I  hope  few  willj  out  of  Malice)  think, that 
ihe  Writing  upon  fuch   Foreign  SubjeBs,    binds  this 
double  Guilt  upon  me,  that  I  defert  my  07i>n  Employment j 
and  do  invade  what  belongs  to  thofe  of  another  Vrofejfion  , 
hut  if  we  numha  the  Hours  that  are  [pent  in  Gatning  , 
Drinking,    or  bodily  Exercifes   (at  none  of  which  I  am 
dextrous)  if  we  confidcr  71'hat  time  ts  fpent  in  Journeys^ 
and  in  attmdijig  the  Tides  and  Returns  of  Affairs ^  we. 

N  2  ^i^ 


x68  An  Apology. 


will  find  many  mere  vacant  Interludes,  than  arefaficl'- 
ent  for  writing  ten  Sheets  of  Paper  in  two  Tears  Space  ; 
(ffecially  upon  a  Subje^  which  requires  no  Reading,  and 
Oifherein  no  Man  can  write  happily,  but  he  who  writes 
bis  own  Thoughts.     TVith  which,  pardon  me,  to  think 
him  a  fober    IVit,    who  cannot  fill  one   Sheet  in  three 
Hours  ;  by  which  Calculation,  there  needs  go  only  thirty 
Sele^  Hours  to   ten  Sheets:  And  his  Life  is  moji  ufuri- 
oufiy  employed,  who  cannot  fpare  Jo    many  out  of  two 
Tears     to    his  Divertifements ;    efpecially,    where  the 
Materials   ate  fuch   daily  Obfervations  as  are  thrufi 
upon   me,  and  all  others,  by  our  Having  in  the  World ; 
and  are  fo  Orthodox  and  Undeniable,    that  an  ordinary 
Dfefs  cannot  but  make  them  acceptable.     And  fo  few  (/ 
way  fay,    none)   have   written  upon  the  Subfeti,  that 
Jam  not  put  to  forge  fomewhat  that  may  be  new.      But 
ovhatever  others  judge  of  this,  or  me,  I  find  that  it  is 
a  Tart  of  my  Employment,  as  a  Man  and  Chrifi-ian, 
to  plead  for  Virtue  againfi  Vice.      And  really,  as  a 
Barrifirer,  few    Subjects  will  employ  more  my  Inventi- 
on, or   better  more  my  unlabour'd  Elo<^uence,  than  this 
can  do.  And  I  find,    that  both    by  writing  andfpeak- 
ing    Moral   Vhilofophy,  1  may   contract  a  Kindnefsfor 
Virtue  ',  feeing  fuch  as  refeat  a  Lye  with  almoft  any 
Frequency,  do  at   leaf  really  believe  it.     Neither   is 
there  any  thing  more  natural,  than  to  have  much  Kind- 
fiefs  for  either  theje  Ferfons,  or  Sciences,  wherewith  we 
are  daily  converfa?jt  :  And  by  this  Trofejfion  and  Debate, 
J  am  oHiged  {though  I  fear  that  Jfatisfy  not  that  Obli- 
,   gation)  by  a  new  and  firong  Tye  to  be  Virtuous,    lefil 
elfe  be  inconjcquential  to  my  own   Principles,  and  fo  be 
reputed  a  Fool,  either  in  7tot  following  what  I  commend, 
or  in  commending  fo  much,  what  by  my  Pratt  ice  I  de- 
clare is  not  worth  the  being  followed.     And  therefore  if 
J  cannot   tleafure  others,  (which  is  my  great  Aim,  and 
will  yield  me  great   Satisfaction)  I  will  at  leaf- profit 
my  fclf :   fVhich  becaufe  it  is  mere  Indepevdejtt,  is  thtre- 
,fcre  more   Noble  ;  and  fo  will  fuitbefi-  with  my  Sub- 
ject, tho  the  other  wmldfuit  betttr  with  my  Dejires, 


169 


DI  SCOU  RSE, 


Endeavouring  to  Prove, 

TTjat  Point  of  Honour  ohliges  Men  to 
he  Virtuous  :  And  that  there  is 
nothing  Jo  mean  as  Vice,  or  fo  un- 
^worthy  of  a  Gentleman. 

BY  how  much  the  more   the  World 
grows  Older,  by  fo  much  (like  fuch  as 
wax  Old)  its  Light  grows   dimmer  ^ 
and  in  this  Twilight  of  its  declining 
Age,  it  too  frequently  miltakes  the  Colours  of 
Good  and  Evil ;  and  not  infrequently  believes 
that  to  be  the  Body,  which  is  but  its  Shadow. 
But  amongft  all  its  Errors,  thofe  which  concern 
Honour,    are  the   moft    (becaufe  confpicuous, 
therefore )  dangerous ;  every  Fault  being  here 
an  Original  Sin,  and  becoming,  becaufe  of  the 
Authority  of  the   Offender,  a  Law,  rather  than 
an   Example.     Some  conceive  themfelves  obli- 
ged in  Honour,  to  endeavour  to  be  fecond  to 
none;  and  therefore,  to  overturn  all  vyho  are 
their    Superiors:  Others  to  think    every  thing 
juft,  whereby  they  may  repay  (tho'  to  the  Ruin 
of  Publick  Juftice  )  the  Favours  done  to  their 
N  %  ptivate 


lyo  Moral  GdUantry. 

private  Perfons,  or  Fortunes.  Some  imagine, 
that  they  are  in  Honour  bound  to  live  at  the 
Rate,  and  maintain  the  Grandeur  of  their  Pre- 
decelTors,  tho'  at  the  Expence  of  their  ftarving 
Creditors ;  (obedient  to  Nature  in  nothing  oft- 
times,  but  in  this  fantaftick  keeping  of  their 
Ranks)'  and  there  want  not  many  who  judge  it 
derogatory  to  theirs,  to  acknowledge  thefe  Er- 
rors of  which  they  Hand  convinced.  Young 
Gallants  likewife  look  upon  Virtue,  as  that 
which  confines  too  narrowly  their  Inclinations ; 
judging  every  thing  mean  which  falls  fhort  of  all 
the  Length,  to  which  Power  or  Fancy  can 
ftretch  it  felf ;  and  as  a  Genteel  Wit  hath  hand- 
fomly  exprefs'd  it,  they  believe  that. 

Honour  is  nothing  hut  an  Itch  of  Blood '^ 
A  great  DeJIre  to  be  extra'vagantly  Good. 

And  thus  whilfl:  every  Man  miftakes  his  Fancy 
for  his  Honour,  they  make  Honour  to  belike 
the  Wind;  (from  which  at  that  Rate  it  doth  little 
differ )  than  which  nothing  founds  higher, 
and  yet  nothing  is  lefs  underftood.  To  vindi- 
cate Honour  from  thefe  Afperfions,  and  reclaim 
Perfons  otherwife  Noble  from  thefe  Errors,  I 
have  undertaken  this  Difcourfe:  TheNoblenefs 
ofwhofe  Subjed  dcfcrves,  that  it  had  been  il- 
luminate by  the  Viftorious  Hand  of  mighty 
Cafar ;  and  to  have  been  writ  by  a  Quill  pluck'd 
from  the  Wing  of  Fame.  But  1  hope,  the  Rea- 
ders will  confider,  that  feeing  I  am  able  to  fay 
fo  much  upon  it,  that  more  Sublime  Wits  would 
be  able  fay  much  more.  And  as  in  refining  of 
Metals,  the  firft  Workmen  require  ufually  leaft 
Skill,  fo  I  hope  that  after  I  have  digged  up  with 
rather  Pains  than  Art,  the  firll  Oar,  it  will  hereaf- 
ter be  refined  by  fome  happier  Hand. 

I  have 


Moral  Gallantry.  171 

I  have  in   great  Efteem  thofe  Honours  which  i^'^fi'^e 
are  derived  from  Anceftors:  (thoueh  that  be  to  be  ^^^"^^  , 
great  by  our  Mothers  Labours,  rather  than  our  p^, 
ownj  and  to  thofe  which  Princes  beftow;  (though 
that  be  but  to  be  gallant  in  Livery)  and  I  believe 
that  we  may  juftly    interpret   'Nthuchadmz.Xjars  Dan.  2. 
Image  (  whereof  the  Head  is  faid  to  have  been 
Gold,  the  Breaft  Silver,  and  the  Belly  Brafs,  the 
Legs  Iron,  and  the  Feet  Clay)  to  be  a  Hiercgly- 
phick  of  this  lower  World,  wherein  Nature  hath 
imprefs'd   the  feveral  Ranks  of  Mankind  with 
gradual  advantages  fuitable  to  their  refpedive 
Employments  ;  the  meaner  fort  falling  like  dregs 
to  the  bottom ;  whilft  the  more  refined  Spirits 
do  like  the  Cream  rife  above  ;  thefe  like  Sparkles 
flying  upward  i  whilft  the  others  do  like  thecon- 
temn'd  Afhes  lie  negleded  upon  the  level.  And 
feeing  the  Wife  Former  of  the  World  did  dellgn 
by  its  Fabrick,  the  Manifeltation  of  his  Glory  ; 
it  is  moft  reafonable  to  conclude,  that  he  would 
adorn  fuch  as  are  moft  confpicuous  in  it,  with 
fuch  Charms  and  Accompli ilimenrs,    as  might 
mOil;  vigoroufly  ravifh  the  Beholders  into  the  Ad- 
miration of  that  Glorious  Eifence  they  repre- 
sent.    The  Almighty  being  hereby  fo  khid  to 
iuch  whom  he  hath  deprived  of  the  Pleafure  of 
Commanding  others,  as  to  give  them  the  Plea- 
fure of  being  commanded  by  fuch  as  they  need 
not  be  afhamed- to  obey;   and  fo  juft  to  thofe 
whom  he  had  burdened  with  that  Command,  as 
to  fit  them  for  it  by  refembling  Endowments: 
And  as  by  the  Heroicknefs  of  thefe  who  repre- 
fent  him,  he  magnifies  his  own  Wifdom  in  that 
Choice  ;  fo  by  their  Publick-Spiritednefs,  he  ma- 
nifefts  his  Love  to  thefe  who  are  to  be  governed. 
Thus  as  amongft  the  Spheres,  the  Higher  ftill  roll 
with  the  greateft  Purity;  and  as  in  natural  Bo- 
N  4  die^^ 


7^  Mo7'al  Gallantry. 

dies,  the  Head  is  as  well  thp  higheft  as  the  no- 
bleft  Part  of  that  pretty  Fabric k,  (  from  being 
vain  whereof  nothinp;  could  let  us,  bat  that  as 
the  Apoftlc  fays,   It  ts  gi'vtn  m,  and  it  ts  7iot  our 
civn  WorkmaTjjlnf  ) ;    fo  '  amongft    Men    (  each 
thereof   is  a   little   World ,    or  rather  a  nobler 
Draught  of  the  greater  )   the  highcft  are  ordina- 
rily the  more  fublime;  for  fuch  as  attain  by  Ele- 
ction to  that  Height,  muft  be  prefumed  beft  to 
deferveit;ruch  as  force  aPalTage  to  it,  could  not  do 
fo  without  Abilities  far  raifed  above  the  ordinary 
Allowance  :  And  fuch  as  by  their  Birth  are  ac- 
counted Noble,  have  ordinarily  (like  Water)  their 
Blood  fo  much  the  more  purify'd,    by  how  much 
the  f-irthcr  it  hath  run  from  its  firft  Fountain. 
Anti(^'uicv  is  an  abridged  Eternity;  and  that  being 
one  of  God's  Attributes,   thefe  do  oft  refemble 
him  moft  in  his  other  Attributes,   who  can  pre- 
tend with  greateft  Juftice  to  this :  And  as  in  na- 
tural Bodies,  Durnrion  doth  argue  Finencfs  and 
Strength  of  Confticution  ,  fo  wc  cannot  but  ac- 
knowledge, that  thofc  Families  have  been  moft 
worthy,  who  have  worn  out  the  longeft  Traft 
of  Time,   without  committing  any  fuch  enor- 
mous^ Crime,  or  being  guilty  of  either  fuch  Rafh- 
nefs   or   Infrugality,  as  moth  away  thefe  their 
Linages  ;which,  like  Jo7jah\  Gourd,  rather  appear 
to  falute  the  World,  thnn  to  fix  any  Abode  in   it. 
Yet  there  is  a  Nobility  of  Extraction   much 
raifed  above  what  can  owe  its  Rife  to  Flefb  or 
Blood  :  and  that  is  Virtue,  which  being  the  fame 
in  Souls,  that  the  other  is  in  Bodies  and  Families, 
muft,  by  that  Analogy,  furpafs  it  as  far  as  the 
Soul  is  to  be  preferred  to  the  Body :  And  this 
Mortal  Honour  and  Nobility,  pri/.es  its  Value  fo 
far  above  all  other  Qualities,  that  the  Stoical  Sa- 
V^'fii  following  the  Ditlates  or  Doctrines  of  that 

School, 


Moral  Gallantry.  173 

School,  is  bold  to  fay.  That  nothing  but  Virtue 
deferves  the  Name  of  Nobility. 

Nohilipas  fola  efi  atq^  unica  Virtus. 

And  in  Oppofition  to  this  Nobility,  but  moft 
confequentially  to  that  Do(5trine,  Seneca,  a  Par- 
tifan  of  the  fame  Tribe,    doth   with  a  Noble 
Haughtinefs  of  Spirit  tell  us.  That  licet  Deus  nef- 
cirety  nee  homo  funiret,  feccatum,  non  tamen  feccarerriy 
ob  feccatt  tnUtatem  ;   though  God  did  not  know  , 
nor  Man  would  not  punifh  Vice,  yet  I  would 
not  fin  ;    fo  mean  a  Thing  is  Vice.    For  proving 
of  which,  I  fhall  advance  and  confirm  thefe  two 
great  Truths,  That  Men  are  in  Tolnt  of  Honour 
obliged  to  be  virtuous:  And  that  there  is  no  Vice 
which  is  not  fo  mean,  that  it  is  unworthy  of  a 
Gentleman:  And  fliall  lead  you  unto  that  Sera- 
glio of  private  Vices,  of  which,  though  the  weak- 
eft  feem  in  our  Experience  to  have  Strength 
ei^iough  to  conquer  fueh  who  pafs  for  great  Spi- 
rits, or  Wits  in  the  World ;  a  Philofopher  will 
yet  find,   that  thefe  Defeats  given  by  them  to 
noble  Spirits ,  do  not  proceed  from  the  Irrefifti- 
blenefs  of  their  Charms,  but  from  the  Inadver- 
tence of  fuch  as  are  captivate ;  and  is  rather  a 
Surprize  than  a  Conqueft :  For  thofe  great  Souls 
being  bufied  in  the  Purfuit  of  fome  other  Projed, 
wan:  nothing  but  Time  to  overcome  thefe  Follies, 
or  elfe  thefe  Vices  and  Paflions  (which  is  a  great 
Argument  of  their  Weaknefs )   do  then  aifault 
fuch  Heroes,  when  they  are  become  now  mad 
with  their  Profperity.     But  if  we  will  ftrip  Vice 
or  Pallion  of  thefe  gaudy  Ornaments,  which 
Error  and  Opinion  lends  them,  or  advert  to  our 
own  Anions,  we  will  find  that  thefe  overcome 
us  not,  but  that  we  by  our  own  Mifapprehenfion 
of  them  overcome  our  felves ;   as  will  appear, 

firft. 


^74-  Moral  Gallantry. 

firft,  by  fome  general  Reflections ;  to  which  m 
the  fecond  place,  I  (hall  fiibjoin  fome  particular 
Inftances ;  and  fhall  by  a  fpecial  Induction  of  the 
moft  Eminent  Virtues  and  Vices,  clear.  That 
there  is  nothing  fo  Noble  as  Virtue,  nor  nothing 
fo  mean  as  Vice.  I 

As  to  the  general  Reflexions,  I  fhall  begin 
with  this ;  that  if  Advancement  be  a  noble  Prize, 
Virtue     -  doubf^^^s  Virtue  muft  by  this  be  more  noble  than 
trihutet   '  Vice,  feeing  it  beftows  ofteft  that  fo  much  defired 
more  to       Rcward.     From  further  proving  of  which  from 
Mvance-    Reafon,  confidcr,   that  no  Man  will  alfociate 
mcnt  than   ^jj.|^  vicious  Perfons,  (without  which  no  Project 
^*"  ^'  for  Advancement  can  be  promoted).     For  who 
will  hazard  his  Life  and  Fortune  with  one  whom 
he  cannot  believe .''  And  who  can  believe  one 
who  is  not  virtuous  ?  Truft,  Fidelity,  and  Sin- 
cerity, being  themfelves  Virtues :  Or  who  fhould 
expe<fl  to  gain  by  Favours  the  Friendfhip  of  fuch, 
as  by  their  Vices  are  ingratfe  to  God  and  Nature  ? 
Who  have  been  to  fuch  liberal,  infinitely  far  a- 
bove  human  Reach;  (and  thus  likewife  vicious 
Perfons  are  contemptibly  mean,  feeing  they  are 
fo  infinitely  ingrate. )     And  in  this  appears  the 
Mcannefs  of  Vice,  that  it  can  efPedluate  nothing 
.without  counterfeiting  Virtue,  or  without  its  real 
Affiftancc  :  When  Robbers  aflTociatc,  they  enter- 
tain fomething  Analogical   to   Friendfhip   and 
Truft,  elfe  their  Vices  would  be  but  barren  ;  and 
without  Mumility  fhewed  to  Inferiors,  the  proud- 
«d  Men  and  Tyrants  would  owe  but  little  to  the 
-Grcatnefs  of  their  Spirit.     When  Undertakers 
league  together,   either  they'truil:  one  another 
becaufe  of  their  Oaths,   or  becaufe  of  their  In- 
terefts  only  ;  if  the  Firft,  they  owe  their  Succefs 
to  Virtue  ;  if  the  Second,  then  they  never  fully 
'       cement,  but  aflift  each  other  by  Halves ;  refer- 
ring the  other  Half  of  their  Force  to  attend  that 

Ciiangc, 


Moral  Gallantry. 


I 


Change,  which  Interefl  may  bring  to  their  AiTo- 
dates :  And  do  fuch  as  fight  for  Hire  ( Intereft 
being  nothing  elfe  )  acquit  themfelves  with  fuch 
Valour,  as  thofe  whofe  Courage  receives  Edge 
from  Duty,  Charity,  Religion,  or  any  fuch  vir- 
tuous Principles  ?  Vicious  Perfons  have  many  Ri- 
vals, and  fo  meet  in  their  Rifing  with  much  Op- 
pofition  :  The  Covetous  fear  the  Promotion  of 
him  who  is  fuch ;  and  the  Ambitious  of  him  who 
is  of  the  fame  Temper :  But  becaufe  all  expert 
Civility  from  the  Courteous,  and  Money  from 
the  Liberal ;  they  therefore  wifh  their  Prefer- 
ment, as  what  will  contribute  to  their  own  In- 
tereft :  And  Princes  are  induc'd  to  gratify  fuch, 
as  knowing  that  in  fo  doing  they  tranfmit  to  their 
People  what  they  bellow  upon  fuch  Favourites ; 
and  that  they  preclude  the  Challenges  of  thofe, 
who  repine  at  their  Favours  as  mifplac'd,  when 
not  bellowed  upon  themfelves. 

If  there  be  any  thing  that  is  noble  and  defira-  f^'^tueis 
bleinFame,  Virtue  is  the  only  (atleaft  as  the  X'.XHJ 
ftraightell,  fo  the  nearell  )  Road  to  it ;  Polleri-  fa^e%han 
ty  taking  our  A<5lions  under  their  Review  with-  yice. 
out  the  Byafs  of  Prejudice,  Palfion,  Intereft,  or 
Flattery.  And  of  fuch  as  Story  canonizes  for  its 
Grandees,    Alexander  is  not  fo  truly  Glorious  for 
defeating  the  Indians,  as  for  refufing  to  force  Da~ 
rhtis  fair  Daughters ;  for  in  the  one  a  great  part 
is  due  to  the  Courage  of  his  Soldiers,  and  the 
Brutilhnefs  of  his  Oppofers ;  whereas  in  the  other 
he  overcame  the  Charms  of  fuch,  as  might  have 
overcome  all  others  j  and  was  put  to  combat  his 
own  Youth,   which  had  gain'd  for  him  all  his 
Vidories:    The  meaneft  of   his  Soldiers  could 
have  forc'd  a  Pris  ner ,  but  Fame  referved  it  as  a 
Reward  worthy  of  Alexander  m  his  Chaftity,  to 
vanquifh  a  Monarch,  and  gratify  a  generous  La- 
dy ;  to  difpleafe  wKom  was  as  great  a  Crime  as  it 

was 


176  Moral  Gallantry, 

was  to  ravifh  others.     Nor  was  TVllliam  the  Conr 
qucror  more  honoured  for  llibjeding  a   Warlike 
Nation^  than  for  pardoning  Goffatrkk  and  Eafia- 
cbeof  Bulloign,  after  fo  many  Re voltings :  F.orin 
the  one,  he  conquered  but  thefe  who  were  lefs 
than  himfelf ;    but  in  the  other  he  conquered 
himfelf,  who  was  their  Conqueror.     Arlfiides  was 
elteemed  more  Noble  in  undergoing  a  patient 
Banifhment,  than  thefe  Ufurpers  who  condemn- 
ed him  to  it,  whofe  Name$  remain  as  obfcure  as 
their  Crimes  are  odious ;   vvhilft  his  is  the  conti- 
nual Ornament  of  Pulpits  and  Theatres.     And 
all  the  i^<jw<7»  Glories  do  not  celebrate  Nero's  Me- 
mory to  the  fame  Pitch  with   that  of  Seneca  Sy 
who  did    (like  the  Sun)    then  appear  greateft 
when  he  was  nearell  to  the  Setting.     Alexander  is 
only  praifed  when  we  remember  not  his  killing 
Farrmnio  :    And  the  Famous  Hugh  Capet  of  France 
ends  his  Glory,    where  we  begin  to  talk  of  his 
Ufurpation  ;  and  ( to  difpatch  )  this  is  one  great 
Difference  betwixt  Virtue  and  Vice,  in  relation 
to  Fame  ;  That  Vice,  like  a  Charletan,  is  applaud- 
ed by  the  unacquainted,  or  like  rotten  Wood  may 
fhine  in  the  dark  ;  but  its  Fuftre  lelTens  at  the 
Approach  of  either  Time  or  Fight  ;  whereas  tho' 
Virtue  may  for  a  time  lie  under  the  Oppreflion 
of  Malice,  ( which  Martyrdom  it  fuffers  only 
when  it  is  miftaken  for  Vice  )  ;  yet  Time  enoblcs 
it,  and  Fight  does  not  lend  it  Splendor,  but  fcrves 
only  to  illuminate  its  Beholders ;  and  fo  to  enable 
them  to  difcovcr  what  native  Excellencies  it  pof- 
(effes. 
>«  jiriru^       I^  Amfhialus  or  Orondates  had  been  charged  ii) 
mint  from   thcfe  Romanccs  ye  fo  dote  upon,  with  Drunken- 
Rsmanctf.  nefs,  Opprcffion,  or  Envy,  certainly  it  had  lef- 
fcn'd  their  Efteem  even  with  fuch  as  moll  admire, 
though  they  will  not  imitate,  thefe  Virtues.  And 
to  fhew  how  much  Kindnel§  Virtue  breeds  for 

fuch 


Moral  Gallantry.  ijj 

fuch  as  pofTefs  it,  confider  how,  though  ye  know 
thefe  to  be  but  imaginary  Ideas  of  Virtue,  yet  we 
cannot  but  love  them  for  that,  as  ye  ca:n  love 
them  for  nothing  elfe,  feeing  they  never  obliged 
you  or  your  Relations ;  and  fince  abftrad  Virtus 
conciliates  fo  much  Favour,  certainly  Virtue  in 
you  will  conciliate  much  more :  For  befides  that 
Idea  which  will  be  comi*)n  to  you  with  them, 
fome  will  be  obliged  thereby  to  love  you,  as  their 
Benefadors ;  and  others  becaufe  they  know  not 
when  ye  will  become  fo ;  and  at  leaft  they  will 
honour  your  Virtue,  as  that  which  will  fecure 
them  againlt  your  Wrongs ;  and  which  will  af- 
fure  them  of  your  good  Wiflies,  if  you  cannot 
lend  them  your  Affiftance.     Would  not  the  moft 
proftitute  Ladies  hate  Statlra  or  FartheniJJa,  if  they 
had  been  reprefented  under  any  one-of  thefe  their 
own  Vices ;   whofe  Number  can  find  their  Ac- 
count no  where  but  in  the  Moments  they  live, 
nor  Excufes  no  where  but  in  the  Madnefs  of  fuch 
as  commit  them  ?  And  would  not  our  Gallants 
think  it  ridiculous  to  fee  thefe  Heroes  brought  in 
by  the  Author  of  C^jj'andra  or  Tarthenijfa,  glory- 
ing in  having  made  their  Comrades  brutifti  by 
drinking,    or  poor  Maids  miferable  by  Unclean- 
nefs :  And  though  Whoring  be  cried  up  as  one  of 
thefe  Genteel  Exercifes,   that  are  the  Price  of  fo 
much  Time  and  Pains :  yet  we  hear  of  none  of 
thefe  who  are  fo  much  as  faid  to  have  had  a 
Whore,  far  lefs  to  glory  in  it.     But  to  turn  the 
Medal ;    Confult  your  own  Exi3erience,  and  it 
will  remember  you  of  many  hopeful  Gentlemen, 
whofe  Advancement  hath  been  fo  far  difappoint- 
ed  by  thefe  Vices,  that  they  fell  fo  low  as  to  be- 
come Objeds  of  Pity  to  fuch  as  fear'd  them  once, 
as  their  accomplifh'd  Rivals.     And  to  let  us  fee 
the  Folly  of  Sin  ^  I  have  known  fuch  as  hated 
Nigardlinefs  fo  much,  as  that  to  ihun  it,    they 

fpen': 


1 78  Moral  Gallantry, 

fpent  their  Abortive  Eflates  before  they  were  full 
Matters  of  them  ;  brought  by  that  Excefs  to  flee 
Creditors,  ftarve  at  Home,  walk  in  Rags,  and 
which  is  worfe,  beg  in  Mifery;  and  fo  to  fall  in- 
to the  Extremity  of  that  Vice,  whofc  firft  and 
moft  innocent  Degrees  they  laught  at  in  others : 
And  when  they  begg'd  from  thefe  who  were  both 
Authors  and  CompaMJpns  in  their  Debaucheries, 
(expeAing  to  be  fuppned  as  well  by  their  Juftice, 
as  their  Compaffion)  did  get  no  Return  but  that 
Laughter  which  was  a  LeiTon  taught  by  them- 
felves ;  or  at  beft,  a  Thoufand  Curfes  for  having 
bred  them  in  a  way  of  living,  that  did  naturally 
occafion  fo  much  Mifchief.     If  then  Poverty  be 
mean  and  ignoble,  certainly  Vice  mufl;  be  fo  too ; 
feeing  bcfides  Sicknefs,  Infirmity  and  Infamy,  it 
hales  on  Poverty  upon  fuch  as  entertain  it. 
Virtue  rai-      When  the  World  was  yet  fo  Young  as  to  be 
fed  the       |g^  i^y  5incerity,    in  place  of  that  Experience 
W  R-:-     which  makes  our  Age  rather  witty  than  honeft  ; 
man£w-    its  Heros,  who  equally  furpafled  and  ennobled 
firtf.         Mankind  by  their  Virtue,  were  for  it  deified , 
even   by  thefe  their  Contemporaries,    who  in 
poffeffing  much  more  both  Riches  and  Power 
than  they,  wanted  nothing  but  this  Virtue  io  be 
much  greatter  than  they  were.     And  thus  Nim- 
rod's  Kingdom  could  not  build  him  Altars,  tho' 
fmcere  Radamanihus  had  Fire  kindled  on  his  by 
the  heat  of  their  Zeal,  who  knowing  him  to  be 
mortal,  could  not,  even  in  Ipite  of  his  dying,  but 
worfhip  that  Immortal  Virtue  which  fhined  in 
him.     And  as  Cicero  informs ,  thefe  Gods  of  the 
Tagans  were  at  fir  ft   but  Illuftrious  Hero's  whofe 
Virtue,  rather  than  their  Nature,  rend  red  them 
immortal,  and  worthy  to  be  woifliipped,  evenin 
the  eftimation  of  fuch  undilciplin'd  Brutes,  as 
thought  the  Laws  of  >Nature  a  Bondage,  and  the* 
Laws  of  God  a  Tabic.     We  find,  though  Lkurgns 


Moral  Gallantry,  17^ 

in  Lacedemon,  AriBides  in  Athens^  and  Efamlnon' 
das  in  Thebes,  were  not  born  to  command,  yet 
their  Virtue  beftovved  on  them  what  their  Birth 
denied ;  and  both  without,  and  againft  Factions, 
they  were  elefted  by  their  Citizens  to  that  Rule, 
which  they  did  not  court;  and  were  preferred  to 
fuch  as  both  by  Birth  and  Pains  had  fairer  Preten- 
ces to  it.  And  whihl:  Greece  tiourifhed,  Reges  philo- 
fo^habant  ,  (d^Vhilofofhiregehant-^  thefe  Common- 
wealths being  more  numerous  than  their  Neigh- 
bours in  nothing  but  the  fmcere  Exercife  of  Rea- 
fon.  And  when  Tyranny  and  Pride  had,  by  wa- 
fting thefe  Commonwealths  ,  made  place  for  the 
Roman  Glory ;  nothing  conquered  fo  much  the 
Confinersof  that  gloriousState,('whofeCenter  was 
Virtue,  and  Circumference  Fame)  as  their  Virtue. 
Thus  th^Phalerlons  are  hy Plutarch  laid  to  have  fent 
AmbalTadors  ro  Rome,  refigning  themfelves  over 
to  the  Roman  Government,  becaufe  they  found 
them  fo  Jufi:  and  noble,  as  to  fend  back  their 
Children  who  had  been  betrayed  by  a  School- 
mafter.  When  P^rr/^^j  was  ad vertifed  by  the  Romans 
to  beware  of  Poyfon  from  one  of  his  own  Sub- 
jeAs ,  who  had  offered  to  difpatch  him ;  he  did 
then  begin  to  fear  that  he  fliould  be  conquered  by 
their  Arms,  who  had  alread}^  fubdued  him  by 
their  Civilities.  And  fuch  Eiteem  had  their  J u- 
ftice  gained  them,  that  they  were  chofen  Um- 
pires of  all  neighbouring  Nations  ;  and  fo  gained 
one  of  tjie  Oppofites  firil  to  a  Confederacy,  and 
then  to  a  Dependancy  upon  them.  And  Attains 
.King  of  Pergamus  did  in  Legacy  leave  them  his 
Kingdom,  as  to  thofe  whole  Virtues  deferved  it 
as  a  Reward  j  which  occafioned  St.  Augujiine  to 
fall  out  into  this  Eloquent  Expreffion :  Becaufe 
God  (  faith  he  )  v^ould  not  hejtoiv  Heaven  upon  the 
Romans,  they  being  Pagans  ;  he  bef^oived  the  Empire 
ef  ths  World  upon  th^m ,    becaufe  they  x^ere  Virtuous, 

And 


^8o  Moral  Gallantry. 


And  many  have  been  raifed  to  Empires  by  no  o- 
ther  Afliftance  than  that  of  their  Virtue.  As 
Nuwa  PowpiltuSy  Marcus  Antoninus ,  Tertlnax  and 
VefpapM;  whilft  the  Want  of  this  hath  in  Spight 
of  all  the  Power  with  which  vicious  Governors 
have  been  Hirrounded,  degraded  others  from  the 
fame  Imperial  Honours;  as  Tar^uinius  Superbus, 
Demitian,  Comtvodus.  And  generally  there  is  biit 
one  Emperor  to  be  ^Q.tn  in  that  long  Roman  Lilt, 
who  was  unfortunate  being  virtuous :  And  not 
one  whofe  Vice  was  not  the  immediate  Caufe  of 
Ruin  to  its  Author. 
yirtue  Antiquity  hath  alfo  tranfmitted  to  us  the  Me- 

hath  mad*  mory  of  Socrates,  Zem,  and  Other  Philofophers, 
philofe-  under  as  obliging  Eulogies,  as  thefe  of  the  moft 
Vdmireda*  Famous  Empcrors;  whom  Virtue  (to  let  us  fee 
hvePrin-  that  Riches  and  Honours  are  but  the  Inftruments 
(tj.  of  Fame,  and  not  the  Difpenfers  of  it )  hath 

without  any  Afliftance  raifed  to  this  Pitch  above 
thefe  Princes;  that  they  have  conquered  our  E- 
fteem  without  the  Aid  of  Armies,  Treafures , 
Senates,  or  flattering  Hiftorians,  and  ceafe  not 
like  them  to  command  when  they  ceas'd  to  live ; 
but  by  their  Precepts  and  Difcourles  force  worthy 
Souls  yet  to  a  more  entire  Obedience ,  than  the 
others  did  whilft  they  were  alive,by  their  Sancfti- 
ons  and  penal  Statutes.  For  Princes  govern  but 
a  fhort  time  one  Nation ;  and  by  thefe  Laws  they 
awe  but  fuch  vicious  Perfons,  whom  it  is  more 
Trouble  than  Honour  to  command.  But  thefe 
Illuftrious  Philofophers,  and  fuch  as  imitate  their 
Virtue,  have  thereby  attained  to  a  Sovereignty 
over  both  the  Wills  and  Judgments  of  the  bcft  of 
all  fuch  as  are  fcattered  amongft  all  the  other 
Kingdoms  of  the  World.  And  Marcus  Aurelius, 
who  was  "one  of  the  greatcft  Emperors,  doth  re- 
commend to  Kings  as  well  as  Subje<5ts,  to  think 
that  one  of  thefe  Philofophers  is  beholding  all 

thcii 


Moral  Gallantry.  1 8 1 

their  AdionSj  as  a  moft  efficacious  Mean  to  keep 
Men  in  Awe,  not  to  commit  that  Vice  to  which 
they  are  tempted. 

I  have  feen  very  great  Men  fliun  to  own  even 
their  beloved  Vices,  in  the  Prefence  of  fuch  as  f^ice^nufi 
they  needed  not  fear  for  any  thing  but  their  Vir-  ^"f/^*"^. 
tue.     And  it  is  moft  remarkable,  that  Nero,  who  /y. 
exceeded  all  who  then  lived  in  Power,  and  all 
who  fhall  live   (I  hope)   in  Cruelty,  did  ftill 
judge  himfelf  under  fome  Reftraint,  whilft  Sene- 
ca was  at  Court  to  be  a  Wltnefs  to  his  Adions. 
And  every  vicious  Perfon  muft  flee  Publick,  and 
the  Light  (  which  fhows  the  xMeannefs  and  Cow- 
ardlinefs  of  Vice  )  when  he  is  to  rellgn  himfelf 
over  to  any  of   thefe  Criminal  Exercifes ;  by 
which  likewife  when  committed  Men  become 
yet  more  Cowards;  for  who  having  fpent  his 
jLife  at  that  unworthy  Rate,  will  not  (  if  he  be 
Mailer  of  any  Reafon  )  tremble  and  be  afraid  to 
venture  upon  fuch  Exploits,  which  by  taking  his 
Life  from  him,  may  and  will  prefent  him  before 
the  Tribunal  of  that  God  whom  he  hath  offend- 
ed ?  and  from  whom  (  which  will  not  a  little 
contribute  to  his  Cowardlinefs )  he  cannot  exped 
that  Succefs,    whereof  the  Expedation  lelfenSj 
or  heightens  to  its  own  Meafures,  the  Courage 
of  fuch  as  are  engaged. 

We  may  eafily  conclude  the  Meannefs  of  Vice  ^^^'"'!"^\ 
from  this  alfo,  that  Servants  without  Pains  or  ^n^J^-^ 
Art  equal  us  in  them;    for  thefe  can  Whore,  y^gg. 
Drink,  Lie,  and  Opprefs:  But  to  be  Temperate, 
Juft,  and  Compaflionate,  are  Qualities  whereby 
we  deferve,  and  are  by  fuch  as  know  us  not,, 
judged  to  be  Matters  and  well  defcended.     And 
have  not  Servants  Reafon  to  think  themfelves  as 
deferving  Perfons  as  their  Mafter53  when  they 
find  themfelves  able  to  equal,  or  furpafs  them  in 

O  whac 


i82  Moral  Gallantry. 

what  they  glory  in,  as  their  great  Accomplifh- 
ments? 
y,ce  but         Seeing  what  is  imitated  is  ftill  nobler  than 
copi^a  Vir.    ^j^^j.  i^^jj-jjj-es,  certainly  Vice  muft  be  the  lefs 
noble,  becaufe  it  l^ut  copies  Virtue,  and  owes  to 
its  Mask  and  our  Errors,   what  it  polTelTes  of 
Pleafure  or  Advantage.     Cruelty  pretends  to  be 
Zeal,    Liberality  is  counterfeited  by  the  Prodi- 
gal, and  Luft  endeavo^s-to^jafs  for  Love. 
^U  Fices         ^^  there  any  thing  more  ignoble  than  Fear, 
employ        which  does  as  Slaves  fubjed:  us  to  every  Attempt- 
Fear.         er  ?   And  have  not  all  Vices  fomewhat  of  that 
unmanly  Paflion .''    In  Covetoufnefs  we  fear  the 
Want  of  Money,inAmbitionthe  Want  ofHonour, 
in  Revenge  the  Want  ofjufticcjinjealoufy  Rivals ^ 
and  when  we  lye  we  fear  to  fpeak  openly. 
MFicet        Is  there  any  thing  more  mean  than  Depen- 
makeiu      dance  ?  And  does  not  Ambition  make  us  to  de-- 
depend  up-  p^^^j  upon  fuch  as  have  Honours .''  Covetoufnefs 
upon  fuch  as  have  Riches  ?  and  Luft  upon  the 
Refufe  of  Women  .'*   Whereas  Virtue  feeks  no  o- 
thcr  Reward  than  is  paid  in  doing  what  is  virtu- 
ous";   and  owes  its  Fee  only  to  it  felf ;  leaving 
Vice  in  the  fervile  Condition  of  ferving  for  a  Fee, 
even  thofe  whom  it  moft  hates.     And  generally 
in  all  Vices  we  betray  a  Mcannefs,  becaufe  in  all 
thefe  we  confefs  Want  and  Infirmities:   In  Ava- 
rice we  appear  either  Fools  in  defiring  what  is 
not  neceftary,  in  difobliguig  Friends,  hazarding 
our  Health,  and  other  Neceflaries,   for  what  is 
not  fo  in  its  felf;  or  elfe  we  confefs  that  our  Ne- 
ceflitics  are  both  greater  and  more  numerous  than 
thefe  of    others,    by   heaping   together   Rich- 
es and  Money,  which  ferve  for  nothing  when 
they  ferve  us  not  in  fupplying  our  Wants.     In 
Ambition  we  confefs  the  \\*ant  of  Native  Ho- 
nour and  Excellency:  In  Luft,  Want  of  Conti- 
ncncy  ;  In  Anger  we  want  Command  of  our 

felves ; 


Moral  Gallantry.  i8^ 

(elves ;  and  in  Jealoufy  we  declare  we  think  not 
our  felves  worthy  of  that  Love  alone,  wherein 
we  cannot  feai*  Rivals  upon  any  other  Account. 
And  in  Jealoufy  Men  likewife  wrong  their  own 
Honour  in  fufpeding  their  Ladies  or  Friends  • 
whereas  Virtue  perfuades  us,  that  our  Neceflities 
may  be  confin'd  to  a  very  fmall  Number;  and 
that  thefe  may  be  repaired  without  any  Lofs  of 
•Friends ,  and  but  little  of  Time.  It  teaches  us 
that  Riches  were  created  to  ferve  us ;  and  that 
therefore  we  difparage  our  felves,  when  we  fub- 
jed  our  Humour  to  our  Servants*  And  from  it 
We  learn  to  rate  fo  juftly  the  Excellencies  of  that 
Rational  Soul,  which  is  the  Image  of  God  Al- 
mighty, as  to  exped  from  it,  and  no  where  elfe 
under  the  Sun,  any  true  and  folid  Happinefs ; 
and  to  account  nothing  more  noble  than  it ,  ex- 
cept the  Almighty  God  whofe  Offspring  it  is> 
and  whom  it  reprefents. 

There  is  nothing  more  mean  than  to  be  cheat-  yiHUe  aU 
ed,    and  all  Vices  cheat  us :   Treafon  promifes  lovos  us » 
Honour,  but  leads  to  a  Scaffold  ;  Lull  Pleafure,  M  ^-^^^ 
but  leads  to  Sicknefs;  and  Flattery  cheats  all  fuch  °l°^^^ 
as  hear  it ;   and  fuch  as  are  Proud  are  double  mi- 
ferable,  becaufe  they  are  both  the  Cheaters3  and 
the  Perfons  cheated.     Thus  Vice  cannot  pleaie 
without  a  Crime ;  and  thefe  are  even  then  gain- 
ing the  Hatred  and  Contempt  of  others ,   when 
they  are  enquiring,  or  hearing  from  Flatterers, 
that  the  People  feek  no  where  without  them  Ob- 
jeds  of  Love  and  AdVniration  :  Whereas  Sacred 
Virtue  allows  us  to  admire  our  felves,  and  which 
is  more,  to  believe  that  all  thefe  things  for  which 
vicious  Men  negleA  the  Care  of  their  Souls,  are 
unworthy  of  our  Refearch  ;  and  certainly  the 
Soul  is  a  more  noble  Creature  than  that  Earth,  or 
Metal  ,  which  we  ftain  our  Souls  to  get:  For 
our  Souls  do  cenfure  all  thefe  things;   it  finds 

O  %  bef^ds 


184  Moral  Gallantry. 

DefeAs  in  the  noblefl  Buildings  and  fhews  by 
defiling  more,  an  Unlatiablenefs  in  all  extrinfick 
Objeds ;  it  determines  the  Price  of  all  other 
Creatures,  and  like  the  Magiftrate  in  this  Com- 
monwealth, affigns  to  every  thing  its  Rate ;  to 
Day  it  cries  up  the  Diamond,  and  to  Morrow  it 
allows  Preference  to  the  Ruby :  Thefe  Treats  and 
Colours  which  ravifh  this  Year,  pafs  the  next  for 
no  Beauty.  Red  Hair  pleafes  the  Italian,  and 
our  Climate  hates  it;  and  it  is  probable  that  this 
Change  of  Inclination  is  not  a  culpable  Incon- 
ftancy  in  Man,  but  a  Mark  of  his  Sovereignty  o- 
ver  ail  his  Fellow-Creatures.  Virtue  teaches  him 
not  to  owe  his  Happinefs  to  the  Stars,  nor  to  be 
like  them  foolifh  Emperors,  fo  fondly  vain,  as  to 
think  that  he  fhall  have  no  other  Reward  for  his 
Virtue,  than  the  being  transformed  into  one  of 
thefe  lelTer  Lights,  which  he  knows  to  have  been 
created  only  for  a  Lanthorn  to  him, or  at  the  beft 
but  to  adorn  with  their  numberlefs  AfTociates 
that  Firmament,  which  was  created  to  be  one  of 
thefe  Arguments,  whereby  he  was  to  be  courted 
into  a  Belief  of,  and  Love  for,  that  God  who 
thinks  him  fo  Excellent  a  Creature,  that  he  is 
faid  to  be  glad  at  the  Converfion  of  a  Sinner, 
and  to  grieve  at  his  OblHnacv.  And  if  we  will 
ccnlider  the  miraculous  Fabrick  of  our  Bodies, 
which  though  we  be  but  dull,  yet  we  may  fee  to 
be  all  Workmanfhip;  and  wherein  the  Number 
of  Wonders  equals  that  of  Nerves ,  Sinews, 
Veins,  Bones,  or  Ligaments';  the  curious  Fabrick 
of  that  Brain,  which  lodges  ('  without  Croud  or 
Confufion  )  fo  many  thoufand  of  different  and 
noble  Thoughts ;  the  Artifice  of  thofe  various 
Organs ,  that  cxprefs  fo  harmonious  Airs  and  ra- 
vifliingExpreflions;  the  Charmingnels  of  thefe 
L.ines  and  Features  in  Ladies,  which  like  the  Sun 
fcorch  as  well-as  illuminate  the  Beiioklers:    We 

may 


Moral  Gallantry. 

xnay  conclude  that  our  Soul  muft  be  a  moft  Ex- 
cellent PiecCj  feeing  all  this  Contexture  is  ap- 
pointed to  be  but  a  momentary  Tabernacle  for  it, 
when  it  is  in  its  loweft  and  unworthieft  Eftate ; 
and  which  when  the  Soul  deferts,  is  thrown  out 
with  all  its  Wonders ,  left  it  fhould  by  its  Stink 
trouble  the  meaneft  of  thefe  Senfes^  which  ferves 
the  Souls  of  thefe  who  are  alive.  Confider,  how 
this  Soul  grafps  in  one  Thought  all  that  Globe 
for  which  ambitious  Men  fight ,  and  for  fome  of 
whofe  Furrows  the  avaritious  Man  doth  fo  much 
toil.  Confider,  how  it  defpifes  all  that  Avarice 
has  amafs'd  ;  how  it  is  pleafed  with  no  External 
Objed4onger  than  it  fully  confiders  it ;  and  what 
a  great  Vacuity  is  left  in  our  Defires ,  after  thefe 
are  thrown  into  them ;  and  by  all  this  we  may 
learn  that  Vice  difparages  too  much  the  Soul, 
when  it  imagines  that  any  finite  thing  can  bound 
its  Thoughts ;  and  we  are  but  cheated  when  we 
liften  to  thefe  Proffers,  which  Vice  makes  ufe  of. 
Honour,  Pleafure,  or  Advantage  :  For  who  can 
be  fo  mean  to  think  that  all  thefe  Faculties  were 
beftowed  upon  our  Souls,  thefe  Features  upon 
our  Bodies,  and  fo  much  Care  taken  of  both  by 
Providence,  for  no  other  End  than  that  we  fliou'd 
admire  that  Wine  which  Peafants  make  ?  thofe 
Colours  which  proftitute  Whores  wear  ?  that  we 
fhould  gain  Fortunes,  which  ferve  too  oft  to  cor-, 
rupt  thefe  for  whom  they  are  prepared  ?  Or  Re- 
fpe6t  from  fuch  as  bow  not  tous,  but  to  our  Sta- 
tions. 

Having  thus  over-run  thefe  general  Confidera- 
tions,  whereby  Men  who  are  gallant  may  be 
courted  to  a  Love  for  Virtue ;  my  Method  leads 
me  now  to  fall  down  to  thofe  Inftances  of  par- 
ticular Vices  and  Virtues,  wherein  I  may  make 
nearer  Approaches  to  the  A<ftions  of  Mankind  : 
And  feeing  there  is  too  much  of  Eafe,  too  little 
O   5  of 


i86      -  Moral  GciUantry. 

of  Cogency,  in  writing  full  and  tedious  Effays 
upon  thefe  common  Theams,  I  (hall  confider 
them  only  as  they  relate  to  Gallantry  ;  promifing 
no  other  Track  of  Art  in  all  this  Difcourfe,  hut 
that  1  fhall  purfue  my  Defign  fo  clofely,  as  not 
to  employ  any  Argument  againft  Vice,  nor  aflift 
Virtue  with  one  Thought,  but  fuch  as  may  decry 
the  one  as  mean,  and  cry  up  the  other  as  Genteel 
and  Handfome. 
Dijjimula-  ^r^  ^^^^  j.j^^^  Deference  to  great  Men,  that 
*'"'''  even  their  Vices  fhould  have  the  Precedency  of 

all  others;  and  therefore  I  fhall  begin  this  Inve- 
iftive  with  Dijjmulation,  which  is  peculiarly  their 
Sin  ;  for  when  the  meaner  Sort  arc  guilty  of  the 
lame  thing,  it  is  in  them  called  Falfhood  ;  from 
which  Diflimulation  differs  nothing,  but  that  it  is 
the  Cadet  of  a  Nobler  Family.  And  this  evin- 
ces what  an  ugly  and  ungenteel  Vice  Diflimulati- 
on is,  feeing  he  is  no  Gentleman  who  would  not 
chufc  rather  to  die  or  ftarve,  than  to  be  thought 
falfc  :  All  DifTemblers  fhew  an  inability  to 
compafs  without  thefe  pitiful  Shifts,  what  in  dif- 
fembling  they  defign,  for  this  is  the  laft  Refuge ; 
and  by  this  Courage  becomes  unneceffary  :  And 
we  oft  fee  that  Cowards  dilfemble  beft,  gallant 
Men  laying  that  Weight  upon  their  Courage, 
which  others  do  upon  Diflimulation.  And  at  this 
unworthy  Game  it  is  not  requifite  to  be  Gallant, 
provided  men  be  Wicked.  Dif/mjulatio^t  is  hut  ^ 
Courtly  Cowardlinefs,  and  a  Stately  Cheat: 
And  certainly  he  "is  too  much  afraid  of  his  own 
either  Courage  or  Fate,  and  values  too  much  his 
PriiLe  above  his  Honour,  or  Innocence,  who  can 
Itoop  to  play  this  underboard  Game:  Wherea*  a 
gallant  and  generous  Soul  will  not  fear  any  Event 
ib  much,  as  to  leave  his  Road  for  it;  and  will 
own  what  isjufl  with  fo  much  Noblenefs  of  Re- 
fplutjon,  that  though  Fate  Ihould  tumble  down 

upon 


JHoral  Gallantry,  187 


upon  him  Mountains  of  Misfortunes,  they  may 
prehaps  overwhelm  ,  but  they  fhall  never  be  able 
to  divert  him.     Where  are  then  thefe  gallant 
Refolutions  of  our  Fore-fathers ;    who  Icorn'd 
even  Vidories  gained  by  Treachery,  Falfhood, 
Poyfons,    and  fuch   other  unhandfom  Means  ? 
Where  is  the  Roman  Fortitude  ,  which  advertifed 
Tyrrhus  of  his  Phyficians   Offer  to  poyfon  him, 
though    their    greateft    Enemy?     And    which 
caufed  Marcus  Regtilus  chufe   to  return  to  be  a 
Martyr  for  Virtue,  rather  than  ftain  the  Roman 
Faith  ?  Where  are  thefe  Refentments  of  the  Lie 
in  frivolous  Caufes,  when  great  Men  magnify  in 
their  Diflimulation  what  is  in  EfFed  Lying  and 
Treachery  ?  To  deceive  one  who  is  not  obliged 
to  believe  us,  is  111 ;  but  to  cheat  one  whom  our 
own  fair  Pretences  have  induc'd  to  believe  us,  is 
much  worfe ;  for  this  is  to  murther  one  whom 
we  have  perfwaded  to  lay  afide  his  Arms :  And  as 
Diflimulation  thrives  never  but  once ;  fo  to  ufe  ic 
cuts  off  from  the  DilTembler  that  Truft  and  Con- 
fidence which  is  neceffary  in  great  Undertakings; 
for  who  will  depend  on  thefe  whom  they  cannot 
truft  ?  And  after  DilTemblers  are  catcht,  as  feldom 
they  efcape,  the  abufed  People  hate  and  perfecute 
them  as   Violaters  of  that  without   which  the 
World  cannot  fubfift.     I  appeal  to  the  Reader,  if 
he  hath  not  heard  Enemies  lov'd  for  their  Inge- 
nuity ;  and  if  he  hath  not  feen  thefe  Cut-throat 
Lights  blown  out  and  end  in  a  ftinking  Snuff; 
and  as  if  every  Man  had  efcaped  a  Cut-purfe ;  if 
every  man  did  not  blefs  himfelf,   and  rejoyce  to 
fee  thefe  DilTemblers  fall.     And  I  may  juftly  fay, 
that  Difl^imulation  is  but  the  Theory  of  Cutpur- 
fmg,  or  Murther  :  Confider  how  unpleafant  any 
thing  appears  that   is  crooked  ,  and  ye  will  find 
natural  Argument    againft  Diflimulation ;    and 
tho'  it  hath  great  Patrons,  and  can  pretend  to  an 

O  4  old 


1 8S  Moral  Gallantry. 

old    PolTefTion,    and  much    breeding  at  fome 
Courts,  (though  all  who  are  gallant  there  hate  it) 
yet  it  is  never  able  to  gain  Efleem;  and  can  de- 
fend it  felf  no  other  ways    than  by  a  cowardly 
Lurking,  and  (hunningto  be  difcovered.  Neither 
can  there  be   Co   much  Wit  in  this  Art,  as  can 
Juftify  its  Error ;  for  Women,  and  the  meaneft 
Wits  are  oft-times  moft  expert  in  it ;  All  can  do 
it  in  fome  Meafure  ,  and  none  ever  ufed  it  long 
without  being  difcovered ;  and  fuch  only  are  rcn- 
dred  its  Prey,  as  make  it  no   great  Conqueft  ; 
they  being  either  our  Friends,  who  expected  not 
our  Invafion,  or  Fools  whoarenot  worthy  to  be 
gloried  in  as  our  Trophies. 

There  are  none  of  the  Vices  which  rage  a- 
mongft  them,  more  deftrudive  to  either  their 
Honour,  or  to  the  Honour  of  that  Common- 
wealth  which   they  compofe,  than  Envy,  and 
(which  both  follows  it,  and  aggravates  its  guilt) 
Detraction.     Envy  is  mean,  becaufe  it  confeiFes 
that  tlie  Envier  is  not  fo  Noble  or  Excellent  as  the 
Perfcn  envied  ;  for  none  are  envied,  but  fuch  as 
pofTefs  fomewhat  that  over-reaches,    or  excels 
what  is  poffeft  by  fuch  as  do  envy.     This  Vice 
acknowledges,  thathe  who  ufeth  it,  wants  much 
of  what  is  defirable;  and  which  is  meaner,  much 
of  what  another  pcflciTes ;  and  as  if  we  defpair'd 
of  rifmg  to  anothers  Height,    it  makes  us  endea- 
vour to  pull  him  down  to  the  Stature  of  our  own 
Accomplifliments.     Moft  Men  effay  to  imitate 
the  A(ftions  of  thefe  whom  they  envy;  fo  that  in 
derra«5ling  from  thefe  they  leave  others  to  under- 
value what  they  themfelvcs-  defign  ardently  to 
perform.     And  thus,  if  thefe   DerraAers  be  fo 
much  favoured  bv  Fate,  as  to  atchieve  any  iuch 
great  Adlion;  as  that  is  which  they  undervalue  in 
others,    they    get  but  a  barren 'Vi(5lory;    and 
wliich  is    more    infupport»ible,  they  fee  them- 

felvei. 


Moral  Gallantry.  189 

felves  punifhed  by  their  own  Vice.     And  to  con- 
vince us  how  mean  Vices  Envy  and  Detradion 
are ;  we  may  obferve,  that^  fuch  as  are  viftori- 
ous,  judge  it  their  Honour,    to  magnify  thefe 
who  were  vanquifli'd ;  and  Men  wound  extream- 
ly  their  own  Honour, when  they  detract  from 
Perfons  who  are  more  deferving  in  the  Eyes  of 
the  World  than  themfelves ;  for  they  force  their 
Hearers  to  conclude,  that  the  Detra<fters  them- 
felves muft  be  undeferving ;  feeing  thefe  who  de- 
ferve  better,  are  by  their  Confeffion,  cry'd  dov/n 
as  being  of  no  Merit;  which  remembers  me  of      ^*^ 
this  excellent  PafTage  ift  Plinius  the  Second,  T/^i      '/*' 
ip(i  mlnlfiras  in  alio  laudando  ;aut  enim  is  tjuem  laudas, 
tihi  f»perior  eft],aut  inferior  '^  fi  inferior ^  ^  laudanum  tt* 
multo   wagis^  Jl   faperior,    neque   jure  laudan^ns,  ttf 
multo  minus-.  Thou  ferveft  thy  ownlntereft  when • 
thou  praifeft  others ;  for  either  he  whom  thou 
praifeft,  is  thy  inferior,  and  then  if  he  deferves 
to  be  praifed,  much  more  thou ;  if  he  be  thy  Su- 
perior, and  deferves  not  to  be  praifed,  much  lefs 
thou.     All  Men  are  either  our  Friends,  or  our 
Enemies,  or  fuch  who  have  not  concerned  them- 
felves in  our  Affairs.     We  are  bafe  becaufe  in- 
grate,  when  we  detrad:  from  our  Friends  ,•  and 
we  alfert  our  own  Folly,  when  by  Detrad:ion 
we  endeavour  to  leifen  the  Worth  of  thofe  whom 
we  have  chofen  for  fuch  :  We  leifen  likevv'ife  our 
Honour,  when  we  detraA  from  our  Competitors 
and  Enemies,  becaufe  to  conteft.with  undeferving 
Perfons  is  ignoble ;  and  to  be  vanquifh'd  by  them 
has  little  of  Honour  in  it :  Whereas  as  all  Events 
are  uncertain  ,    if    we   be  overcome   by  fuch 
as    our    Detractions    have    made    to    pafs    for 
undeferving,    our  Overthrow  will  by  fo  much 
become  the  more  defpicable ;  and  to  detraA  from 
fuch  as  expedled  no  Wrong  from  us,  and  who 
are  Strangers  to  us  and  our  Affairs,  is  not  only 

impru- 


190  Moral  Gallantry. 

imprudent  and  unjufl^  but  is  as  difhonourable  and 
little  gallant^  as  that  is  to  wound  one  who  ex- 
peds  not  our  AlTault,  and  whofe  Innocency  as 
to  us,  leaves  him  difarm'dj  and  the  Word  Backbi- 
ting clears  to  ns,  that  Detraction  is  a  Degree  of 
Cowardiinefs ;  for  it  aiTaults  only  fuch  as  are  un- 
prepared or  abfent ;  which  is  held  difhonourable 
amongft  the  leaft  of  fuch  as  have  Gallantry  in  any 
Efteem.     He  who  praifes,    beftows  a  Favour ; 
but  he  who  detraAs,  commits  a  Robbery,  in  ta- 
king from  another  what  is  juftly  his  ,•  and  cer- 
tainly to  give,  is  more  noble  than  to  take.     Envy 
is  alfo  moft  prejudicial  *o  great  Undertakings, 
feeing  fuch  as  are  engaged,  muft  refolve  either 
not  to  ad  what  is  neceitary  for  compleating  fo 
great  i^rojeds,  or  if  they  do,  to  fall   under  the 
»  Envy  of  thefe  for  whom  they  ad  them ;  and  the 
Undertakers  do   obftrud  by   Envy   their  own 
Greatnefs,  becaufe  they  are  by  that  Vice  perfua- 
ded  to  crop  fuch  as  begin  to  perform  in  their 
Service,  Attempts  worthy  of  the  being  confide- 
red.   How  deftrudive  likewife  this  Vice  is  to  the 
Glory  of  Kingdoms  and  Commonwealths,  does 
but  too  clearly  appear  from  this,  that  all  who  are 
in  them  are  cither  defpicable  by  not  being  wor- 
thy of  chc  being  envied,  or  elfe  will  be  deftroy- 
ed  by  that  Vice,  which  levels  its  murthering  En- 
gines at  fuch  only  who  are  the  nobleft  Spirits, 
and  who  deferve  moft   Promotion  from   their 
Country.     Carthige  was  deftroyed  by  the  Envy 
which  Haftno  and  Bomllcar  bore  to  Hannihijl,  who 
by  denying  him  Forces  to  proi'ecute  his  Italian 
Conquefts,  did  involve  themfelves  with  him  in 
the  common  Ruins  of    their  Country;    which 
(hews  the  difhonourable  Folly  of  Envy  in  confpi- 
ring  againft  it  felf,   with  thele,  who  being  Ene- 
mies to  both  the  Oppofites,    fides  firft  wich  the 
one  in  gratifying  his  Envy,  and  then  deftroys:  the 

.  other. 


Moral  Gallantry.  191 

other,  whofe  Paflion  it  firft  ferv'd.  Pitiful  Ex- 
amples whereof  our  own  Age  affords  us,  where- 
in many  great  Men  were  by  Envy  driven  to  op- 
pofe  Principles,  whereon  they  knew  the  Publick. 
Safety  and  their  own  private  Intereft  to  depend. 
Flamlnitts,  the  Roman  General,  endangered  Rome  5 
and  Terentius  Varro  did  almoft  lofe  it  out  of  Envy 
to  Fahlus  Maxlmus ;  and  fuch  was  the  Force  of 
Envy,  that  it  did  defeat  the  great  Scifio,  and  ba- 
nifhed  him  from  that  Rome  which  he  had  made 
both  fecure  and  great ;  and  did  by  his  Exampk 
cool  the  Zeal  of  fuch  who  retained  their  Blood  in 
its  Veins,  as  in  an  Arfenal,  for  no  other  End  than 
the  Service  of  their  Country;  as  a  Conlequence 
of  which  Envy,  it  was  obferv'd,  that  in  the  next 
Age  moft  of  Rome's  Citizens  declin'd  rather  to 
entertain  that  Fame,  which  the  former  courted, 
than  to  be  expofed  to  the  Cruelty  of  that  Envy 
which  did  ufually  attend  it.  Detraftion  brings 
likewife  thefe  great  Difadvantages  to  our  Repu- 
tation ,•  that  it  engages  both  thefe  from  whom  we 
detrad,  and  their  Friends,  partly  out  of  Revenge, 
and  partly  for  Self-Defence ,  to  enquire  into  our 
Errors  and  Frailties ;  and  to  publifli  fuch  as  upon 
Enquiry  they  have  found,  or  to  hatch  Calum- 
nies, if  Truth  cannot  fupply  them  :  And  in  that 
Cafe,  Rate  of  Game  obliges  us  to  favour  the 
Counterer  ;  for  we  defend  what  may  be  our  own 
Cafe,  in  favouring  what  is  at  prefent  but  the 
Defence  of  others.  It  legitimates  likewife  thefe 
Calumnies  which  are  vented  by  us,  by  fuch  as 
our  Detradion  hath  not  yet  reach'd,  who  will 
think  it  their  Prudence  ( like  thofe  who  fear  In- 
vafion  )  to  carry  the  War  into  the  Territories  of 
fuch,  from  whom  thev  do,  upon  well  founded 
Sufplcions,  expedt  Acts  of  Hoftility.  If  then 
our  own  Honour  be  dear  to  us,  we  fliould  not 
invade  the  Honour  of  others ;  For  Revenge,  the 

'     ■  adiveft 


9^  A f oral  Gallantly. 

a<fliveft  of  Paffions  (  when  added  to  that  Love 
of  Honour,  which  is  equal  in  us  and  them  )  will 
oblige  them  to  do  more  againft  our  Honour,  than 
we  can  do  in  its  Defence. 

Whoring  renders  Men  contemptible,  whilft  it 
tempts  them  to  embrace  fuch  as  are  not  only  be- 
low themfelves  in  every  Senfe,  but  fuch  as  are 
fcarce  worthy  to  ferve  thefe  handfomer  Ladies, 
whom  the}'  either  do,  or  may  lawfully  enjoy. 
Doth  not  this  Vice  perfuade  Men  to  lie  in  Cot- 
tages with  Sluts,  or  (  which  is  worfe )  Strum- 
pets ?  To  lurk  in  Corners ;  to  fear  the  Encoun- 
ter of  fuch  as  know  them ;  and  to  bribe  and  fear 
thofe  Servants,  who  by  ferving  them  at  fuch  Oc- 
cafions,  have  by  knowing  their  Secrets,  attaine^d 
to  fuch  a  fervile  Maftery  over  them,  that  I  have 
been  ashamed  to  hear  Gentlemen  upbraided  by 
thefe  Slaves,  in  Terms  which  were  the  adequate 
Punifhment ,  as  well  as  the  Effecfl  of  their  Vice. 
Men  in  Whoring  mull  defign  either  to  fatisfy 
their  own  Neceflities,  or  their  Fancy ;  if  their 
Neceflities,  then  as  Marriage  is  more  convenient, 
fo  it  is  as  much  more  noble  than  Whoring,  as  it 
is  more  genteel  for  a  Perfon  of  Honour ,  rather 
to  lodge  conftantly  in  a  well  appointed  Palace , 
than  to  ramble  up  and  down  in  blind  Ale-houfes  ; 
in  the  one  a  Man  enjoys  his  own,  whereas  in  the 
other  he  only  lives  as  Thieves  do  by  Purchafe :  If 
to  fatisfy  Fancy,  certainly  it  fhould  pleafe  more, 
at  leaft  it  is  more  honourable  to  be  fecure  againft 
Rivals,  than  to  be  furc  to  be  equal'd  by  them. 
Who  will  fancy  a  divided  A^ffeclion  .''  And  who 
can  be  fure  that  fhe  who  dciboys  her  Honour  for 
us,  will  not  refign  the  fame  to  a  Second,    or 
a  Third ;  for  befides  the  Experiment  we  have  of 
her  Change  ;  Oaths,  Honour,  and  Obligations 
can  be  no  convincing  Evidences  of,  or  Sureties 
for  what  fhe  Promifes ;  feeing  fhe  is  then  break- 
ing 


Mm'al  Gallantry,  193 

ing  thefe,  when  flie  gives  Strangers  thefe  new  Af- 
furances.    And  this  makes  me  laugh  to  hear  Wo- 
men fo  fooliftij  as  to  rely  upon  fuch  Pronaifes  as 
are  given  by  Men  who  deftroy  their  Nuptial 
Oaths,  when  they  make  them.    And  if  Women 
be  fuch  Excellent  Perfons,  as  to  deferve  that 
RefpeA,  and  thefe  Adorations,  which  are  paffio- 
nate  enough  to  be  paid  before  Altars ;    certainly 
every  Man  flioald  endeavour  to  fecure  the  Efteem 
of  one  of  thefe  rare  Creatures :    Which  is  more 
noble  than  to  reft  fatisfied  with  a  Tenth,  or  Six- 
teenth Part,  like  Men  fliaring  in  a  Caper.    And 
therefore  feeing  Fancy  nor  Honour  allow  no  Ri- 
vals, I  am  confident  that  no  Man  can  fatisfy  his 
Eancy,  nor  fecure  his  Honour,  in  preferring  a 
Whore  to  a  Wife,  or  in  ufing  Whores  when  he 
wants  one.     Have  not  Whores  ruined  the  Repute 
of  fome' great  Men,  who  entertained  them,"  by 
caufing  them  to  negle<3:  to  purfue  their  Vi(9:ories, 
as  Thais  did  to  Alexander ,  and  Cleopatra  to  AUrk 
Antony  ?  Have  they  not  betrayed  their  Secrets 
wherein  their  Fame  was  moft  interelTed,  TisBdilah 
did  to  Samffon  ?    And  there  is  nothing  more  or- 
dinary than  to  hear  fuch  (like  Herod)  fwearthat 
they  dare  not  refufe  their  MiftrefTes,  whatever  is 
within  their  Reach  •    and  thus  they  muft  either 
prove  bafe  in  perjuring  themfelves,  if  they  think 
not  what  they  fay  \  or  are  contemptibleSlaves  both 
to  their  Paffions,  and  to  thefe  who  occafion  them, 
if  they  refolve  to  perform  what  they  promife  ; 
which  makes  likevv^ife  thefe  to  be  dangerous  Ma- 
ilers, who  depend  upon  the  Humour  of  a  Wo- 
man ;  and  fo  concludes  them  unfit  to  be  great. 
It  were  then  a  generous  Expiation  of  this  Vice 
in  fuch  as  are  opprefs'd  by  it ,   to  ufe  it  (  not  its 
Objeds )  as  Mahomet  tlie  Great  did  his  gallant 
Miferefs  Irme,  whofe  Life  and  Head  he  facrificed 
to  the  Repinings  of  his  Court,    and  Janlfars ; 

who 


94-  Moral  Gallantry. 

who  challeng'd  him  juftly  for  loving  rather  to  be 
conquered  by  one  filly  Woman,  than  to  conquer 
theWorld,whercin  fhehad  many^but  he  noEquals. 
It  is  noble  to  deliver  Ladies  out  of  Danger  ,  but 
not  to  draw  Dangers  on  them ;  and  to  puniftt. 
fuch  as  fcofF  at  them,  rather  than  to  make  them 
ridiculous:  And  what  Thoufands  of  Dangers  are 
drawn  upon  Ladies  by  being  debauched,  when 
married ;  and  if  they  be  not  married,  are  they 
not  thereby  made  the  Proverb  of  all  fuch  as  know 
them?  And  to  thefe  I  recommend  Tamar\  Words, 
who  when  Amnon  offered  to  lye  with  her,  told 
him.  Thou  jhah  he  as  one  of  the  Fools  in  ifrael '^  and 
I,  -whither  piall  I  caufe  my  Shame  to  go  ?  And  after 
this,  let  them  remember  that  when  he  had  fatis- 
fied  his  Luft,  then  he  inftantly  (  as  is  too  ordi- 
nary )  defpifed  her  Perfon.  And  fmce  Ladies 
will  not  ftain  their  Honour  with  this  Vice,  till 
they  be  married  ,  I  conceive  they  fhould  much 
lefs  after;  for  there  the  Obligation  is  doubled. 
From  all  which  it  follows,  that  Luft  is  equally 
bafe  and  ignoble,  whether  it  difcharge  it  felf  up- 
on Equals  or  Inferiors ;  betwixt  which  Two 
there  is  only  this  Dift'erence,  that  it  is  brutal  in 
the  one  Cafe,  and  cruel  in  the  other. 

There  is  no  Vice  whereby  Gallantry  is  more 
ftain'd,  than  by  Breach  of  Promife  ;  which  be- 
comes yet  more  Sacrilegious ,  when  Ladies  are 
wrong'd  by  it.  And  of  this ,  Whoring  makes 
Men  likewife  guilty,  when  it  robs  from  Ladies 
their  Husbands  ;  robbing  likewife  fuch  upon 
which  it  beflows  them,  both  of  their  Honour 
and  Quiet.  And  thus ,  though  it  makes  fuch  as 
ufe  it  barren,  (  God  in  this  refifting  the  Propa- 
gation of  Sin  )  yet  it  felf  brings  forth  its  Faults 
in  full  Cluftcrs.  And  Nathans  Parable  to  David 
proves  it  likewife  to  be  fo  high  an  Opprcffion, 
that  no  Man  of  Honour  would  commit  it,  if  hs 

would 


Moral  Gallantry,  195 

would  but  ferioufly  reflect  upon  his  own  AAions. 
From  which  Parable  this  new  Obfervation  may 
be  likewife  made^  that  tho'  D^i/ii  was  guilty  of 
Murther  and  Whoring  ^  yet  the  Prophet  made 
choice  only  of  this  laft  to  altonifii  this  Warlike 
Monarch ,  and  raife  his  Indignation  againft  this 
Vice ,  when  Ihadowed  out  under  a  foreign  and 
borrowed  Reprefentation.  Though  Murther  be 
fo  barbarous  a  Crime  in  it  felf ,  that  the  Barbari- 
ans did  inftantly  conclude  P^«/ guilty  of  it^  when 
they  faw  the  Viper  faften  upon  his  Hand.  The 
unjufteft  Extravagance  of  Luft  is  that  whereby 
Men  contemn  fuch  as  become  their  Wives ,  tho' 
they  admired  them  when  they  were  their  Miftref- 
fes ;  for  in  this  they  confefs  it  is  a  Meannefs  to  be 
theirs ;  for  fince  that  time  the  Negleders  thought 
them  amiable,  they  fweet  Creatures  have  oft 
contraded  no  Guilt ;  nor  leiTen'd  the  Occafion 
of  that  Efteem  no  otherwife^  than  by  marrying 
their  inconftant  Gallants ,  who  feemed  to  have 
fo  warm  a  Paffion  for  them.  And  it  is  llrange  , 
that  Men  fhould  admire  their  own  Eloquence, 
Courage,  Eftates,  and  all  things  elfe  they  poffefs, 
for  no  other  Caufe  ,  than  becaufe  they  are  their 
own;  and  yet  fliould  undervalue  their  Wives 
(  the  nobleft  thing  they  poffefs  )  upon  this  and 
no  other  Account. 

I  cannot  think  Nature  fuch  a  Cheat,  as  that  if 
Women  had  not  been  the  excellenteft  of  Crea- 
tures, it  would  have  beautified  them  with  Charms, 
and  armed  their  Eyes  with  fuch  piercing  Glan- 
ces, that  to  refift  them  is  the  next  Impoffibilicy  to 
the  finding  a  Creature  that  is  more  accompliih'd 
than  they ;  and  I  confefs,  the  Love  we  bear 
them  is  not  only  allowable  in  it  felf,  as  an  Incli- 
nation that  is  of  its  own  Nature  Ncble  and  Virtu- 
ous; but  likewife,  becaufe  it  obliges  fuch  as  are 
engaged  in  it  to  defpife  all  mean  Vices,  fuch  as 

Avarice 


J  96  Moral  Gallantry. 

Avarice  or  Fear  ;  and  is  incompatible  with  all 
difingenuoiis  Arts,  fucli  as  Difltmulation  or  Flat- 
tery.    And  rbouj^h  fuch  as  are  guilty  of  Who- 
ring, do  jiiftify  their  debording  by  a  Love  to  that 
glorioas   Sex;  yet  by  this  Pretext  they  are  yet 
more  unjuft  and  vicious  than  their  former  Guilt 
made  them  ;    for  by  roving  amongft  fo  many, 
they  inrijTiate  that  they  are  notfatisfied  with  their 
firft  Choice;  and  that   not  only  there  are  fo  me 
of  that  Sex,  but  that  there  is  none  in  it  who  de- 
fervcs  tl  cir  entire  Affection.    Or  elfe  by  dividing 
them  amongll:  fo  many,  they  think  their  Kind- 
nefs  fufficient  to  make  Numbers  of  Ladies  happy; 
by   both  which  Errors,    they   wrong   not  only 
themfelvcs  by  fwearing  otherwife  to  the  Ladies 
to  whom  they  make  Love,  but  they  wrong  like- 
wife  the  Innocence    and  Amiablenefs  of  that 
fwect  Sex,  in  whom  no  rational  Man  can  find  a 
Blemifh,  befides  their  Efteem  for  fuch  Perfons 
as  thefe,  who  indeed  admire  them  no  where  but 
in  their  Compliments;  and  who  are  ofc  fo  bafe, 
that  not  only  their  Society  is  fcandalous,  but  they 
are  ready  to  tempt  fuch  as  they  frequent;  or  if 
they  fail  in  this,  are  oft  ^o  wicked,  that  they,  to 
fatisfy  either  their  Revenge  or  Vanity,  do  brag 
of  Intimacies  and  Allowances  which  they  never 
poftefsM.  If  then  Gallants  would  be  lov'd  by  their 
Mirtrefles,  they  muft  be   virtuous,  feeing  fuch 
love  only  thefe  who  are  fecret,  many  things  paf- 
fing  amongft  even  Flatonkks,  which  fhould  not  be 
revealed.  Thefe  who  are  couragious,  fceing-this  is 
appointed  to  be  a  Protection  to  the  Weaknefs 
of  their  Sex ;  and  thefe   who  are  conftanr,  fee- 
ing to  be  relinqufh'd  infers  either  a  want  of  Wit, 
in  having  chofen  fuch  as  would  quit  them  with- 
out a  Defect ;  or  elfe  that  they  were  abandoned  be- 
caufe  of  Defe(5ls,  by  fuch  as  the  World  mav  juftly 
from  their  fii-ft  Ardency,  conclude,  would  never 

have 


Moral  Gallantry.  ^97 

have  abandoned  them  without  thefe;  what  Lad)' 
without  a  Cheat,  will  be  induced  to  love  one 
walled  with  Pox  and  Inconftancy?  one  whoili 
Drunkennefs  makes  an  unfit  Bedfellow,  as  well 
as  a  Friend  ?  And  though  fome  worfhip  the  Re- 
ifcks  of  Saints,  yet  none  but  thefe  who  are  mad 
as  well  as  vicious,  will  worfliip  the  Relicks  of 
Sinners. 

Neither  is  the  Meannefs  of  this  Vice  taken  off, 
by  theGreatnefs  of  thele  with  whom  it  is  fhar'd  ; 
which  may  be  clear  from  this ;  that  either  Affe- 
ction, Intereft,  or  Ambition,  are  in  the  Defign 
of  thefe  Offenders.  If  Affedion,  it  fllould  excufe 
no  more  her  who  is  Whore  to  a  Monarch,  than 
her  who  is  fuch   to  a  Gentleman  \  for  Affection 
refpeds  the  Perfon,  but  not  the  Condition  of 
fuch  as  are  lov*d  :  And  it  is  certainly  then  molt 
pure,  when  it  cannot  be  afcribed  to,  or  needs  the 
Help  of  either  Riches  to  bribe,  or  Power  to  re- 
commend it.     But  if  Riches  be  defign'd,  theil 
the  Committer   is  guilty   both  of  Avarice  and 
Whoring ;    and  fhe  is  not  worthy  to  be  a  Mi- 
ftrefs,    who  can  floop  to  a  Fee  like  a  Servant. 
And  fhe  who   defigns  Honour  and  Repute  by 
thefe  Princely  Amours,  is  far  difappointed  :  For 
though  flie  may  command  Refpeft,  yet  Efteem  is 
not  fubjed  to  Sceptres.     And  I  am  confident 
that  Lucretia,    who  chus'd  rather  to   open  her 
Veins  to  a  fatal  Launce,  than  her  Fleart  to  the 
Embraces  of  a  Sovereign ,  is  more  admired  than 
Thais,  Pofaa,    Jane  Shore,   and    Madam   Gabriel  ^ 
whofe    Obedience   to   their   own  Kings  was  si 
Crime  in  them,  though  it  was  Loyalty  in  others. 
Blufhes  are  then  the  noblefl  kind  of  Paint  for 
Ladies,  and  Chaflity  is  their  molt  charming  Or- 
nament: And  if  thefe  Would  fend  out  their  E- 
milfaries>  to  learn  by  them  how  to  reform  their 
Errors^  as  they  ofc  do  to  reform  tbctr  Revenge, 

t-»  they 


198  Moral   Gallantry. 

they  would  cafilv  perceive,  that  loofe  Men  laugh 
at  their  Kindncls,  virtuous  Men  undervalue  them 
and  it.  And  whenever  any  Judgment  is  poured 
out  upon  the  Kingdom,  or  Misfortune  overtakes 
thefe  Minions,  then  all  is  afcribed  by  Divines  to 
their  Loofenefs ;  and  it  is  one  of  theallowableft 
Cheats  in  Devotion,  to  invent  miraculous  Re- 
fcntments  from  Heaven  upon  their  Failures. 
Young  Ladies,  to  recommend  their  own  Chafti- 
ty  are  obliged,  in  good  Breeding,  at  leaft  to  fay 
they  hate  them  :  Such  as  arc  married,  are  bound 
by  their  Intereft  to  decry  fuch  as  may  debauch 
their  Husbands ;  and  thefe  who  are  old,  rail  a- 
gainft  them,  as  thofe  who  place  all  Happinefs  in 
what,  becaufe  of  Age,  they  cannot  pretend  to : 
Whereas  fuch  as  are  chaft,  are  recommended 
with  magnifying  Praifes ,  for  Patterns  to  fuch  as 
are  vicious;  and  are  copied  as  admirable  Origi- 
nals, bv  fuch  as  are  virtuous.  And  I  cannot 
omit  this  one  Refledion,  that  chaft  Women  arc 
more  frequently  tainted  with  Pride,  than  with 
any  other  Vice ;  Nature  as  it  were  allowing  to 
them  to  raife  their  own  Value  far  above  others , 
whom  they  have  (  almoft  )  Reafon  to  contemn, 
as  Perfons  who  proftitute  themfelves  ;  (  which, 
and  the  Word  humbling^  are  leflening  Epithets  of 
Whoring  )  ;  and  fuch  who  are  nafty,  fpotted, 
and  unclean. 

Luft  and  Ohfcenity  in  Difcourfe,  run  in  a  vi- 
cious Circle,  and  by  an  odious  Inceft  beget  one 
another  ;  for  as  I.ult  prompts  Men  to  Otfcenity, 
fo  Obfcenity  pimps  Men  into  Luft  ;  but  in  this 
Obfcenity  is  more  culpable  than  Luft,  that  in  the 
one,  Men  alledge  a  natural  Advantage,  and  fome 
a  Neceflity  ;  but  in  the  other  they  have  no 
Temptation,  and  fo  fall  under  that  Curfe,  TVoe 
unto  them  that  fm  without  a  C<ittfe.  In.  the  one  Men 
fin  covertly,  making  by  their  Bhiflie?,  as  by  a  ta- 
cit 


Moral  Gallantry,  I99 

cit  Confeflidn,  fome  Attonenient  for  their  Guilt ; 
but  ill  the  other  Men  divulge  their  Sin,  and  by 
gracing  it  with  what,  if  the  SubjeA  were  honeft^- 
might  pafs  for  Wit ,  do  invite  fuch  as  wifli  to  be 
reputed  Wits,  firft  to  admire,  and  then  to  imitate 
them  in  their  Sinning ;  and  the  beft  of  fuch  as 
ule  that  Eloquence,  become  thereby  mofl  ignoble| 
being  in  Effed  but  Cooks ,  who  prepare'  Sawces 
for  provoking  a  luftful  Appetite  in  their  Hearts. 
And  I  aditiire,  that  feeing  Comedians  are  hifs'd 
off  the  Stage  ,  when  they  attempt  it ,  that  fuch 
,as  are  fo  far  greater  than  thefe ,  as  Mailers  are  a- 
bove  Buffoons,  fiiould  imagine  that  they  can 
magnify  themfelves  by  it.  This  Vice  may  well 
enough  be  ranged  under  one  of  the  Species  of 
Sodomy,  feeing  fuch  as  ufe  it,  employ  in  their 
Luft  thefe  Members,  which  were  fo  far  from  be- 
ing deftinate  for  fo  low  Ufes,  that  the  Vfalmlfi  in 
faying ,  He  ivill  fraife  God  with  h^s  Glory ,  (  which 
Interpreters  render  to  be  the  Tongue)  doth  fhew 
lis,  that  our  Tongues  are  amongft  the  nobleft 
Parts  of  our  Body.  And  when  I  confider,  how 
Melodious  it  is  in  its  Harmonies  ^  how  Eloquent 
in  its  Expreflions ;  how  whole  Multitudes  are  re- 
claimed from  their  greateft  Furies  by  it ;  and  how 
Cicero  is  in  Spight  of  all  his  other  Faults,  fo  ad- 
mired for  it,  that  thoufands  fweat  and  toil  daily;; 
to  make  one  in  that  Number,  wherein  he  is  ac- 
knowledged to  be  by  them  all  far  the  firft :  When 
I  confider,  how  miraculoully  it  expreires,with  the 
fame  Motion,  fo  varying  Sounds,  that  tho'  Man- 
kind be  innumerable ,  yet  each  in  it  hath  his  di- 
fl:in6l  Tone  and  Voice ;  and  how  with  little  dif- 
ferent Pofitions ,  it  fignets  the  fame  Air  with 
Words  fo  extremely  differing,  that  one  may  think 
that  each  Man  hath  a  Spirit  (peaking  out  of  hims 
I  muft  tell  out  in  Regrates  and  Wonders,  thatj 
and  how  fo  Excellent  a  Faculty  is  fo  much  abiv 

P  %  f^ai 


*2oo  Moral  Gallantry. 

fed  I  Neither  mud  we  conclude,  thatbecaufe  fuch 
go  away  unanfwercd,  that  they  owe  this  to  the 
Sharpnefs  of  their  Wit,  but  rather  to  the  Depra- 
vednefs  of  its  Subject ;  wherewith  the  greateft 
part  of  accurate  Spirits  are  fo  little  acquainted, 
that  fome  know  not  the  Terms,  and  others  know 
them  only  to  hate  them.     We  muft  not  think, 
that  we  admire  for  Wits  fuch  ftill  at  whom  we 
laugh :  And  I  believe  many  laugh  at  fuch  as  are 
prophane,  as  they  do  at  fuch  as  they  fee  flip  and 
catch  a  Fall ,   though  never  fo  dangerous.     I  re- 
grate  in  thisVice,both  to  fee  fharpMen  fo  vicious, 
and  fo  much  Wit  fo  mifemployed ;  for  though  we 
may  fay  here,  that  Materlam  fuperabat  opus,   yet 
fuch  is  the  Abjeftnefs  and  Worthlefsnefs  of  the 
Matter,  that  it  is  not  capable  of  Ornament,  no 
more  than  Excrements  are  to  be  admired,  though 
they  were  gilded,  and  carv'd  out  by  the  moft  cu- 
rious Hand ;  and  their  Wit  is  at  leaft  to  be  charged 
with  this  Error ,  that  it  chufes  not  SubjeAs  wor- 
thy of  their  Pains ;  for  whereas  the  Quaintnefs 
of  Fancy  doth,  when  employ'd  about  indifferent 
SubjeAs ,  beget  its  Mailers  Refpecft  ;  and  when 
upon  Excellent  Admiration,    all  that  it  can  do 
here  ,  is  but  to  Excufc  the  Faults  it  makes ;   and 
fo  at  leaft  is  fo  beggarly  an  Employment,  that 
it's  fcarce  able  to  defray  its  own  Charges.     I  ac- 
count him  no  Wit,    who  cannot  deferve  that 
Name,  though  he  be  barr'd  any  one  Subjetft,  efpe- 
cinlly  fuch  a  Subjeft  as  Obfcenity  is;  wherein 
former  Traffickers  have  been  fo  numerous,  and 
fo  vacant  from  other  Employments,  that  as  no- 
thing which  is  excellent,  lb  little  th^it  is  new,  can 
be  faid  upon  it;  and  what  is  faid,  is  tranfmitted 
from  Ear  to  Ear,  with  fo  much  of  Secrecy,  that 
as  no  Hiftorian  will  write  it,  fo  fewer  will  know 
it,  than  will  know  any  of  thefe  wirtv  ProduAi- 
0ns  of  Learning,   or  moral  Pliilofophv,  which 

all 


Moral  Gallantry,  101 

all  Men  indifFeren/ly  defire  to  read  and  repeat: 
Whereas  this  will' be  altogether  fupprefs'd  from 
fucceeding  Ages;    and  of  the  prefent,  Ladies_, 
Statefmen,  Lawyers,  Divines,    and  Phyficians, 
are  not  allowed  to  give  it  Audience.    I  have 
heard  Women,  though  loofe,  fay.  That  they  lo- 
ved none  of   thefe,    who  publilh  their  Shame, 
tho'  they  fatisfied  their  Luft ;  and  that  fuch  did 
often  evaporate  their  Luft  in  thefe  Raileries,  or 
defign  to  fupply  their  Defeds  in  fuch  Difcourfes. 
And  I  know  that  Lacquies,   or  Bawds,  will  be 
more  accurate  in  that  Kind  of  Eloquence,  than 
the  nobleft  of  fuch  as  ufe  it,  ( if  any  who  are 
noble  ufe  it  at  all. )     Men  muft  either  think  Wo- 
men great  Cheats,  in  loving  what  they  weep  and 
blufh  at;  or  elfe  they  are  very  cruel,  in  torment- 
ing their  Ears  with  fo  grating  Sounds.     And  if 
Women  be  fuch  Excellent  Creatures,  as  Mens 
Oaths  and  CompHments  make  them,  certainly 
Obfcenity  muft  be  a  mean  Vice,  feeing  of  all  o- 
thers,  fuch  decry  it  moft.     For  Compliance  with 
whom ,  it  is  ftrange  that  thefe  who  offer  to  die , 
will  not  much  rather  abandon  a  Piece  of  Imagina- 
ry Wit ;  and  which  paifeth  not  even  for  fuch,  but 
amongft  thefe  who  are  fcarce  competent  Judges. 
It  is  moft  unbefeeming  a  Gentleman,  for  fuch 
as  frequent  Ladies ,    to  fpend  fo  much  time  in 
ftudying  a  kind  of  Wit ,   that  not  only  cannot  be 
ferviceable,  but  which  cannot  in  any  cafe  be  ac- 
ceptable or  recreativ^e  to  thefe  lovely  Perfons ;  for 
whofe    Devertifement    and    SatisfaAion,    even ' 
thefe  obfcene  Ranters  do  pretend  that  they  em- 
ploy all  their  time  and  pains;  and  whom  they  will 
doubtlefs  at  fome  Occafions  offend ,  by  flipping 
into  one  of  thefe  criminal   Expreffions,  which 
Cuftom  will  fo  famiharize,  that  it  will  be  as  im- 
poffible  for  them  to  abftain,  as  it  will  be  for  thefe 
©thers  to  hear  what  is  fo  fpoke  without  Trouble 
P  :;  and 


202  Moral  Gallantry. 

and  DiflatisFadlion.  Such  as  have  their  noble 
Souls  buficd  about  great  matters,  find  little  time 
to  invent  Exprcflions  or  mould  Thoughts  con- 
cerning fuch  pitiful  Subjects.  And  I  appeal  to  the 
worft  of  thefe,  if  they  do  not  abominate  f  uch  ai^^ 
are  in  Hiftory  noted  for  Obfcenity;  and  if  they 
would  not  hatfc  any,  who  would  adorn  their  Fu- 
neral Harangue  with  no  other  Praifes ,  but  that 
they  were  fo  wittily  prophane,  that  they  would 
force  Ladies  to  blufh.  Debauches  to  laugh^,  Statef- 
men  to  undervalue  them,  and  chafe  Divines 
from  theirTable.  ■ 

"jnjtiYks  Avarice  is  fo.bafe  aVice,  that  the  term  SorUlA 
,indLih-  is  improperly  ufed  in  Morality,  whenitis  other- 
tality.  wife  applied;  and  by  tcnn'mg  onQ^  Noble  Ferfon, 
we  intend  to  fignify,  that  he  is  liberal:  This  is 
that  Vice,  which  by  ftarving  great  Defigns,  hin- 
ders them  to  grow  up  to  their  full  Dimenfion<;. 
None  will  oiny  about  difmcmbred  Bodies,  ahd 
wear  Scars  in  their  Service,  nor  gain  Vidories 
for  thefe,  whofe  Avarice  will  fo  little  Reward 
their  Pains,  that  they  oft-times  refufe  to  fupply 
thefe  Necefiicics  which  were  contradred  in 
theit  own  Employments.  No  great  Man  hath' 
both  the  Hearts  and  the  Purfes;  of  his  Inferiors. 
And  few  have  been  famous  or  profperous  bAit' 
fuch  as  have  been  as  ready  to  be  flow  Riches  upon 
their  Friends,  as  they  have  been  ready  to  take' 
Spoil  from  their  Enemies.  T/je7r7iJhc!cs  ftndlhg 
himfclf  tempted  to  Eook  upon  a  great  Treaflir^, 
blufh'd  at  his  Error-  and  turning  to  iiis  Servant 
fa  id,  Take  thou  that  Moneys,  for  thou  art  mtTht- 
rniftocles.  7lo?vc  then  begun  to  be  jealous  <"'f 
Cafars  Greatnefs,  when  he  begun  to  put  rlie 
Army  in  his  Debt.  It  was  faid  of  phat  Noble 
.'Duke  of  Gfiijcj  that  he  was  tlie  grearcft:  IJfurer 
jn  Fi-ance;  for  he  laid  out  hisEftare  in  Obligations. 
AJid  Tacitus  obfervesj  that  Feip^r^m  had  equaKd 

the 


Moral  Gallantry.  205 


the  greateft  of  the  Roman  Heroes ^  if  his  Avarice 
had  not  leffen'd  his  other  Virtues :  Which  is  the 
Obfervation  made  by  Vhill'^  de  Comlnes^  upon 
Lewis  the  nth.  of  France.  PerfeHs,  out  of  love  to 
his  TreafureSj  loft  both  his  Kingdom^  and  thefe; 
being  as  a  Punifhmentto  his  Avarice^  led  in  Tri- 
umph in  the  Company  of  his  Coffers  by  a  Rowan 
General;,  who  gloried,  and  is  yet  famous  for  having 
died  almoft  a  Beggar.  The  World  love  Efteem, 
and  follow  fuch  as  are  liberal;  Hiftorians  celebrate 
their  Names ;  Soldiers  fight  their  Battels;  and  their 
Beadfmen  importune  Heaven  for  fuccefs  to  their 
Arms;  but  no  Man  can  have  a  Kindnefs  for  fuch 
as  will  prefer  to  them  a  little  ftamped  Earth  ;  or 
value  no  Obligations  but  thefe  which  bind  to  a 
paying  of  Mony.  And  it  is  well  concluded  by 
the  World,  that  no  vaft  Soul  can  reftrid  all  its 
Thoughts  to  thatEmploy  ment,  which  is  the  Task 
of  Porters  and  Coblers.  In  this  Vice  we  make 
our  Souls  toferve  our  Riches;  whereas  initsop- 
pofite  Virtue,  Riches,  and  every  thing  elfe 
(whofe  Price  thefe  may  be)  arc  by  fuch  as  are 
truly  liberal,  fubjeded  to  the  meaneit  Employ- 
ment, to  which  the  Soul  can  think  them  con- 
ducive. And  the  Soul  is  too  noble  and  well  ap- 
pointed an  Apartment,  to  be  filled  with  Coffers, 
Bags,  and  fuch  like  Trafli,  which  even  thefe, 
who  value  them  moft,  hoard  up  in  their  darkeft 
and  worft  furnifh'd  Rooms :  And  fuch  as  are  libe- 
ral, are  theMafters;  (  for  it  belongs  to  thefe  on- 
ly to  fpend)  whereas  the  Avaritious  are  in  Efled 
but  their  Cafh-keepers;  who  have  the  Power  to 
keep,  but  not  the  Allowance  to  fpend  what  is 
under  their  Cuftody.  1  am  confident,  that  Ze- 
no  is  more  famous  (and  to  be  rich  ferves  for  no- 
thing elfej  for  throwing  away  his  Money,  when 
it  begun  to  trouble  his  nobler  Thoughts;  than 
Crafus,  whofe  Mountainous  Treafures  ferved  on- 
ly to  bribe  a  more  valiant  Prince  to  deftroy 
P  4  them 


^oj^  Moral  Gallantry. 

them  and  him.  And  Alarcus  CraJJus,thQ  richefti^<'- 
w^w,  was  fo  far  undervahied    by  Julius  Cafar  ; 
that  he  faid^  he   would  make  himfclf  richer  in 
one  Hour,  than  thcfe  Riches  could  their  Mailer; 
which  came  accordingly  to  pafs,  when  by  his  Li- 
berality he  gained   the  Roman    Soldiery  ;    and 
they   gained  for  him  the  Empire  of  that  World, 
whereof   Craffus\  Eflate  was  but  a  fmall  one, 
though  his  Avarice  made  it  a  great  Spot  in  him. 
This  Vice  implies  a  prcfcnt  Senfe  of  Want,  and  a 
pear  of  future  Mifery.;  to  be  hoarding  up  what 
fervcs  for  nothingelfe,  except  to  prevent,  or  fup- 
ply  us  in  thcfe  Conditions.     But   Noble  Spirits, 
who   defign  Fame  and  Conqucfts,   Virtue  and 
Jleligibn  ,  raife  their  Thoughts  above  this  low 
Vice  y  and  deflgn  not  to  gain  Riches,  but  Men, 
who  are  Maftcrs  of  thefc  ;  and  with  whom  when 
gain'd,  they    can  foon  bring  all  things  to  their 
Pevotion  :  And  therefore  inPoint  of  Honour  we 
arc  obliged  to  haroAvarice,and  chcrifhLiberality. 
Though  Treafon   cheats   with  fair  Hopes  of 
^i''J!y£.    Glory  and  Advancement ;    and  at  leail  this  Vice 
,»..  pretends  to  have  whole  \\'oods  of  I.awrels  at  its 

Difpofal ;  yet  the  mofl  ordinary  Preference  it  gains 
lylcn  is  the  being  firlt  amongft  Fools  and  vicious . 
Perfons;  for  thev  are  then  wronging  both  that 
Honour   they  polTels,  and  that   to  which  they 
afpire  ;   when  they  by  their  Ufurpation  learn 
others    how  fwcet  it  is  to   rebel  .'\gainft  their 
Superiors:    And    fuch    as    Employ    the   Com- 
mons   againli    their    Sovereign    muft    cxpe«fl 
to  allow  them  greater  Liberty  than  fuits  with  the 
Honour  of    Governors^    and  mull  flile  them- 
felvcs  the  Servants  of  the  People.     Flow  meanly 
muit  thefe  flatter  that  unreafonable  Crew  .'^  Swear 
Friend fliip  with  fucji  as  have  wrongM  their  Ho- 
nour? Lye,  dilFcmMe,  cheat,  beg;  meet  in  dark 
Corners    with  their   AlfocLirc^  ;     and  fuffcr  fo 

ft}UCl^ 


Moral  GaUantry,  '205 

much  Toil  and  Mifery^  as  wants  nothing  but  the 
Noblenefs  of  the  Quarrel  to  make  them  Martyrs. 
It  is  not  fafe  for  any  Man  in  point  of  Honour,  to 
undertake  Defigns  wherein    it  is  probable  he 
will   fail,    and   wherein   if   he  fail,   it  is  moll 
certain    that    his    Honour    will   fuffer :     And 
there  is  no  Crime  wherein  Men  are  more  like 
to  fail,  than  in  this ;  the  Rabble  whom  they  Em- 
ploy, being  as  uncertain  ,  as  they  are  a  furious 
Inftrument :  And  like  the  Elephant,  ready  ftill  to 
turn  headagainft  fuch  as  Employ  them  in  Battel; 
And  who  will  truft  the  Promife  of  thefe  Lea- 
ders, (for  without  large  Promifes,  Rebellion  can 
never  be  efFed:uate)  who  in  thefe  Promifes  are 
betraying  their  own  Allegiance  ?  And  fuch  as 
thefe  employ,  will  (at  leaft  may)  confider,  that 
how  foon  they  have  effeduate  thefe  treacherous 
Defigns;  they   will  either    difdain  the   Inftru- 
ments  as  ufelefs ;  or  dertroy  them  as  dangerous 
and  as  fuch ,  who  by  this  late  Experience,  are 
abler  to  ruin  them ,  than  they  were  their  Prede- 
ceflbrs.     And  when  fuch  Tray  tors  are  difappoint- 
ed  of  their  defigns,they  are  laught  at  as  Fools;  for 
nothing  but   Succefs  can  clear  them  from  that 
Imputation;  and  expofed  to  all  the  Ludibrie,  and 
thereafter  to  the  Tortures  of  Enemies ;  who  can- 
not but  be  violent  Executioners,   feeing  their 
Ruin  was  fought  by  theRebelHon.     Is  there  any 
thing  more  ignoble  than  Ingratitude?  And  thefe 
Traytors  are  ingrate ;  feeing  none  can  pretend  to 
thofe  Arts,  but  fuch  as  have  been  by  the  Bounty 
of  thefe,  againft  whom  they  rebel,  advanced  to 
that  Height,  which  hath  made  them  giddy  ;  and 
to  that  Favour  with  the  People,  upon  which  they 
bottom  their  Hopes.  And  do  nor  Men  and  Story 
talk  more  advantagioufly  of  Footmen  and  Slaves 
who  have  relieved  rheir  Mafters,  than  of  the  grea- 
teft  of  fuch  as  have  rebelled  againft  their  Princes  ? 

All 


"506  Moral  Gallantry. 

All  Mankind  being  concerned  to  magnify  that 
wherein   their  own  Safety  is  concerned;  and  to 
decry  the fc  Arts  whereby  their  Ruin  is  fought. 
That  fame  People  who   cut  Sejantis  in  as  many 
pieces  as  he  had  once  Favorites ;  did  raife  a  Sta- 
tue to  FoMpey's  Slave,  for  ftaying  by  the  Carcafs 
of  his  dead  Mafter.  And  as  Alexander  hang'd  Beffus, 
who  had  betrayed  to  him  his  Maiter ;  Sptamenes 
2.n^  AntigoTtus  caufed  to  maffacre  thefe  Higerfftdesy 
who  had  betrayed  the  gallant  Euwenes  :  So  Charles 
the  Ninth  of  France,  did  refufe  to  punifh  fuch  as 
had  cppofed  him,  when  he  was  in   Rebellion  ; 
for  faid  he,  Such  as  have  been  faithful   to  the 
King  againft  me,  when  I  was  but  Duke  of  Or- 
leans, will  be  faithful  to  hie,  when  I  am   raifed' 
from  being  Duke  of  Orleans^  to  be  King  of  Fraytce: 
Inconftancy  is  likewife  an  ignoble  Vice,  fee- 
ing it '(hews,  that  either  Men  were  foolifh  fn 
their  firft  Choice,  or  that  they  were  foolifh*  in 
rclinquifhing   it ;    it  fhew-,    that  Men    are  too 
much  filbjed  to  the  Ifnprefnons  of  others  ^"and 
fmall  or  light  things  are  thcle  which  arc  (boneft 
blown  off  from  their  firft  Stations  :  Whei*fcfls  vir- 
tuous and  conftant  I'erfons  do  fhew  their  <3teat- 
nefs  in  the  Impofltbilitv  of  their  bein,^  remoVed: 
This  Vite   likewife  is  unfit   for   fuch  ^s'dfefign 
great  Matters,  feeing  no  Pnrty  will  Car6  much 
ro  gain  fuch  for  Friends,  whom  they  cahnot  re- 
tain >;'  and  when  they  t'clFyou  that  ftichare  not 
worth   their  pains,  they  tell  you  how  n>ean  an 
Ffteem  they  pur  upon  Inconftancy.  All  Affaii^s  in 
the  World  arc  fubjec^  to  change  ;  and  it  is  moft 
certain  that  fome  Occafion  or  otlicr  will  (ome- 
what  raife  all  Parties  :  To  be  conftant  then   to 
any  one^  will  gain  him  who  is  fix'd,  the  Honour 
of  being  fure  to  his  Friends,  which  will  magnify 
him  amonefl:  fuch  as  are  in  difference,  and  pro- 
cure him  Rcfped  even  from  his  Enemies  ;'  who 

will 


Moral  Gallantry.  '207 

will  admire  him  for  that  Quality,  which  by  eu- 
furing  their  own  Friends  to  them  will  advantage 
their  Interelt  more  than  they  can  be  prejudged 
by  him,  as  their  Enemy,  how  confiderable  foever 
he  be.  Augufitus  Greatnefs  cannot  perfwade  the 
World  to  pardon  him  this  fault :  nor  can  Cateh 
Severity,  nor  Self-murther  ,  dilTwade  them  from 
admiring  that  Conftancy ,  which  had  as  much 
extraordinary  Gallantry  in  it  as  may  be  a  Remif- 
fion  for  his  Crime:  Befides,  that  it  made  C^?/^** 
(even  when  his  Vi(5lories  had  raifed  him  to  his 
greateft  Height  and  Vanity  )  regrate  the  lofing 
an  opportunity  to  gain  fo  great  a  Perfon. 

There  is  amongft  many  others  one  EfFe6l  of  -^"^"'^e- 
Inconftancy,  which  I  hate,  as  mean,  and  un-  Jalv/un- 
worthy  of  a  Gentleman;  and  that  is,  to  alter  conjiant 
Friendfhips  upon  every  Elevation  of  Fortune  ;  as  Friendjhif. 
if  (forfooth)  Men  were  rais'd  fo  high,  that  they 
cannot,  from  thefe  Pinacles,  know  fuch  whom 
they  have  left  upon  the  firft  Level.  But  really  this 
implies  a  Weaknefs  of  Sight  in  them ,  and  no 
Imperfedion  in  their  Friends,  upon  whom  they 
caft  down  their  Looks,  and  who  continue  ftill  of 
their  firft  Stature,  though  the  others  Eyes  conti- 
nue not  to  polTefs  the  fame  clearnefs.  A  gene- 
roGs  Perfon  fhould  not  entertain  fo  low  Thoughts 
of  himfelf,  as  to  think  that  what  is  the  Gift  of 
another,  can  add  fo  much  to  his  intrinfick  Value, 
as  to  make  him  confefs  in  the  undervaluing  of 
his  former  Friends,  the  Meannefs  of  his  own 
Parts,  and  former  Condition :  And  he  obftruAs 
extremely  his  own  Greatnefs,  who  obliges  his 
Friends,  to  ftop  and  retard  it ;  as  what  may  be 
difadvantageous  to  their  Intereft,  by  robbing 
them  of  fo  rare  an  Advantage  as  is  a  Friend. 
Whereas  the  nobleft  Trial  of  Power  is,  to  be  able 
to  raife  thefe  whom  Men  honoured  formerly 
with  that  Title ;  for  by  this  others  will  be  invi- 

tea 


'2o8  Moral  Galliinlry. 

red  to  depend  upon  them  \  and  they  may  there- 
by juftify  their  former  Choice;  and  let  the 
World  fee,  thr^t  they  never  entred  upon  any 
Friendfhip  that  was  mean,  or  low.  Fricndfliip, 
the  greatefl:  of  Commanders,  hath  commanded 
us  to  flay  by  our  Friend  ;  and  he  who  quits  the 
Port  afligned  to  him,  is  either  Cowardly,  or  a 
Fool ;  and  a  Gentleman  fliould  think  it  below 
his  Courage,  as  well  as  his  Friendfhip,  to  be 
boaftcd  from  a  Station  which  he  thought  fo  ad- 
vantageous, out  of  either  Fate  or  Intcreft:  Which 
recommends  much  to  me  that  gallant  Rant  in 
Lucan,  when  after  he  had  preferred  Cato  to  other 
Men,  he  in  thefe  words  extols  him  above  the 
Gods; 

Vtctrix  cflufa  diis  ^IcJculty  fed  vicia  Catoni. 

The  Gods  did  the  Vichrious  approve^ 

But  the  great  Cato  did  the  Vanf^uifii'd  love. 

But  left  my  Tcdioufncfs  fhould  make  the  Con- 
ftancv  I   plead  for,  feem  a  Vice;  I  fliall  fay  no 
more  of  a   Subject,  whereof  I   can    never  fay 
enough. 
Drunkenncfs  is  fo  mean  a  Vice,  that  I  fcorn  to 
^^r"         take  Notice  of  it;  knowing  that  none  will  allow 
it,    but  fuch  as  arc  mad;  and  fuch  as  are  mad  are 
not  to  be  reclaimed  by  Moral  Difcourfes.     Yet  I 
cannot  but  prefs  its  Meanneis  from  this,    that 
though  Noab  was  a  Pcrfon  of  the  greateft  Autho- 
rity, his  once  being  drunk  is  remarked  in  Scri- 
pture, to  have  made  him  dcfpicable  in  the  Eyes 
even  of  his  own  Children;  (whom  he  had  alfo 
lately  obliged  to  a  more  than   natural  Relpcd, 
by  faving  them  from  that  Deluge,  which  drown- 
ed in  their  Sight  the  reft  of  Mankind.  )    And 
Vet   he  might  have  cxcufed  liimfelf  more  tliaa 
thidf©  of  rhi>>  Age  ;  as  not  knowing  the  Stvcngth 
>•  of 


jifjj 


Moral  Gallantry.  0.0^ 

of  that  new  found  Wine:  And  having  been  drunk 
but  once,  might  have  defended  himfelf  by  Curi- 
ofity,  which  too  few  now  can  alledge.     It  is  a 
mean  and  mad  Compliment,  to  requite  the  kind- 
nefs  of  fuch  as  come  to  vifit   us,  with  forcing 
them  (after  the  Wearinefs  of  Travel)  to  drink  to 
fuch  Excefs,  that  they  commit  and  fpeak  fuch 
Follies,  as  make  them  return  home  from  that 
Itrange  Place  ,    without  being  remarked  for  any 
thing  elfe,  than  the  ridiculous  Expreflions  they 
vomited  up   with    their    (linking  Excrements. 
Why  are  Servants  turn'd  out  of  Doors,  and  each 
Man  ('which  is  very  mean)  obliged  to  ferve  him- 
felf, when  Men  enter  upon  that  beaftly  Employ- 
ment? Is  it  not,  that  Servants  may  not  hear,  or 
fe^what  Extravagancies  are  there  to  be  commit- 
ted? And   is  it  not  an  ignoble  Part  in  Perfons  of 
Honour,  to  do   refolutely  what   they  dare  not 
own  before  the  meaneft who  attend  them?  Men 
by  this  Vice  bring  themfelves  to  need  their  Ser- 
vants Legs  to  walk  upon ,  and  their  Eyes  to  fee 
by ;  but  which  is  worfe,  they  muft  be  governd 
at   that  time,  by  the  fervile   Difcretion  of  fuch, 
(who   will   be  emboldned  by  this,  to  undervalue 
both  them  and  their  Commands)  and  thefe  Ma- 
fters  are  accounted  wifeft,  who  do  moft  fubmif- 
fively  follow  their  diredions.  Judge  if  that  Exer- 
cifecan  be  noble,  which  in  difabling  us  to  ferve 
our  Friends,  makes  us  uncapable  to  difcern  the 
Favours  they  do  us;    and   meafure  its  Difadvan- 
tages  by  this,  that  when  Men  have  their  Sences 
benighted  with  the  Vapours  of  Wine,    they  are 
thereby  unfitted   to  lead    Armies  ,   to  aflift  at 
Councils,  to  fit  in  Judicatories,  to  attend  Ladies; 
and  differ  nothing   from  being  dead,  but  that 
they  would  be  much  more  innocent  if  they  were 
fo.    Men  are  then  very  ready  to  attack  unjuftly 

the 


2 1  o  Moral  Gallantry. 

the  Honour  of  others ;  and  moft  unable  to  de- 
fend their  own  :  And  fuch  ns  they  wrong  then, 
do  with  a  fcornful  Mercy  pardon  their  Failings 
with  the  very  fame  Difdain  which  makes  them 
forgive  Fools,  or  furious  Perfons:  And  that  in 
my  Judgment  fhould  be  the  moft  touching  of  all 
Affronts.  And  if  we  efteem  Roots  according  to 
the  prettinefs  of  the  Flowers  they  dlfplay,  (as  if 
they  would  give  a  grateful  Account  to  the  Sun, 
of  what  its  Warmnefs  has  produc'd)  certainly  we 
will  find  Drunkennefs  (as  the  Apoftle  fpeaks  of 
Avarice)  the  Root  of  all  Bitternefs.  For  this  is 
that  Vice,  which  keeps  Men  at  prefent  from  at- 
tending fuch  of  their  own,  and  of  their  Friends 
Interefts,  as  concern  moft  their  Fame :  And  as  to 
the  Future,  begets  fuch  Difeafes,  and  Indif|5bfi- 
tions,  as  makes  their  Bodies  unfit  Inftruments  for 
great  Atchievements.  And  feeing  to  talk  idly, 
(a  CharacHier  fo  unworthy,  that  a  Gentleman 
would  fcarce  fuffer  another  to  give  it  of  him^ 
without  hazarding  his  Life  in  the  Revenge)  is 
the  moft  pardonable  of  its  Errors,  its  other  Mad- 
nefs  mutt  be  beyond  all  Remiflion.  By  this 
Men  are  brought  to  difgorge  the  deepeft  buried 
Secrets  ;  to  reveal  the  Intimacies ,  or  afperfe  the 
Names  of  Ladies;  to  enter  upon  foolifli  Quarrels; 
and  the  next  Morning,  either  to  abjure  what 
they  faid  ,  or  fight  unjuftly  their  Comrades ; 
and  Victory  is  not  in  that  Cafe  rewarded  with 
Fame,  but  is  tainted  with  the  Afpcrfiorj  of  a 
drunken  Quarrel  ;  and  is  notafcrib'd  to  Courage, 
but  to  Neceffity. 

I  confefs.  Whoring  is  in  tbis  a  more  extenfive 
Vice,  than  others ;  that  it  corrupts  ftill  two  at 
once,  for  no  Man  can  fin  fo  alone:  but  drinking 
(as  if  it  fcorn'd  not  to  be  the  greateftVice)  does 
furpafs  it  in  another  Quality  ^  which  is,  that  one 
vicious  Perfon  can  force  or  tempt  whole  Tables 

and 


Moral  Gallantry,  ,         i\\ 

and  Companies  to  be  drunk  with  him.  And  if 
great  Men  fhould  be  known  to  love  this  Vice,  all 
fuch  as  have  need  to  accoft  them,,  would  be  in 
danger,  either  by  Complacency,  or  Intereft,  to 
plunge  themfelves  into  this  miferable  Excefs.  In 
other  Vices ,  Men  debauch  only  their  own 
rational  Souls ;  but  here  Men  add  to  that,  the  In- 
gratitude of  employing  againlt  God  and  Natur^, 
thefe  Rents  and  Eftates,  which  were  kept  by 
Providence,  from  more  pious  Perfons;  that  great 
Men  might  by  that  Teftimony  of  his  Kindnefs, 
be  engaged  to  a  Religious  Retribution.  So  that 
fuch  as  employ  their  Eftates  in  maintaining  their 
Drunkennefs,  commit  almoft  the  fame  Sacrilege 
with  Behejhaz.zar;  who  was  terrified  by  a  mira- 
culous Hand  upon  the  Wall ;  delivering  his  fatal 
Sentence,  for  caroufmg  with  his  Nobles  in  the 
facred  Veffels,  that  were  robb'd  from  the  Temple 
of  JerufaUm. 

My  Emplo^^ment,  as  well  as  Philofophy,  obli-  f„j^pce. 
ges  me  to  implead  Injuftice  as  the  worft  of  Vices; 
becaufe  it  wrongs  the  bell  of  Men,  and  the  belt 
of  things;  the  beft  of  Men,  feeing  they  have  ftill 
the  beft  of  Pleas;  and  fo  Injuftice  can  only 
reach  them;  and  thefe  will  not  by  Flattery, 
Bribing,  or  Cheats,  conciliate  the  Efteeni  of 
fuch  as  have  a  Latitude,  to  return  them  this  un- 
juft  advantage  ;  which  good  Men  neither  need, 
nor  will  accept.  Injuftice  likewife  debauches  the 
Laws,  which  is  the  beft  of  things;  and  in  afti'ont- 
ting  whereof,  of  all  others,  great  Men  are 
(when  guilty)  moft  ungreat :  becaufe  it  is  their 
Guardian  and  Fence;  by  which  they  exadRefped 
and  Treafures  from  others ;  and  without  which 
fuch  Ma  gift  rates  who  are  unjuft,  could  not  e- 
fcape  thefe  hourly  Maflacres  which  a  robb'd  and 
oppreft  People  would  pour  upon  them.  And 
ihongh   fuch   as  are  generoufly  unjuft,  intend 

thereby 


212  Moral  Gallantry. 

thereby  to  compliment  their  Friends,  to  repay 
old  Favours;  yet  in  F.ffbA,  this  Requital,  is  as 
bafe,  as  if  one  fhould  rob  a  Church,  to  pay  his 
particular  Debts.  Ite  is  not  worthy  of  yourFriend- 
ihip,  who  willexped  fuch  Returns:  And  Virtue 
is  not  like  Vice,  fo   penurious  or  poor,  as  that  it 
cannot  build  upon  any  other  Foundation,  than 
the  Ruins  of  another.     Such  as  intend  by  their 
Injuftice  to  gain  Eflecm  from  the  Party  advan- 
tflg'd  thereby,  are  much  miftaken :  for  though 
they   fhould   gain  the  Efleem  of  one  thereby, 
yet  they  would  lofe   that  of  many  Thoufands ; 
and  he  who  is  wrong'd  will  difclofc  the  Injuftice 
done  him,  more  than  the  other  dare  brag  of  the 
Favour.     And  I  have  my  felf  heard,    even  the 
Gainer  hate  and  undervalue  his  unjuft  Patron  j 
loving  not  theTraitor  but  the  Treafon  :  Confider- 
ing,  that  by  that  Precedenthimfelf  was  laid  open 
to  moreHazard,  than  he  thereby  reap'd  of  Advan- 
tage ;  for  that  fame  Injullicc,  which  cenfured 
him  of  his  late  Conqueft,  made  him  unfurc  both 
of  it,  or  all  that  he  had  or  fhould  gain  thereafter. 
And  to  be  unjufl  for  a  Bribe ,  is  as  mean,  as  to 
ferve  in  the  worft  of  Employments  for  a  Fee ;  it 
is  to  be  as  bafe  as  a  Theif,  and  lefs  noble  than  a 
Robber  ;    and  it  deferves  all  thefe  bafe  Reproach- 
es that  are  due  to  Avarice,  I.ving,  Flattery,  In- 
gratitude, Treachery  and  Perjury  :   All  which 
are  Sharers  in  this  Caper,  when  it  profpcrs ;  and 
when  it  profpers  not ,  it  leads  to  thefe  ignoble 
Ports,  Infamy,  Poverty,  the  Scaffold,  Pillory, 
or  Gibbets. 
Puklick  Though  my  having  ufurp'd  fo  far  upon  the 

spirited-     Reader's  Patience,  makes  all  I  can  fay  for  the 
"cA-  future  Criminal  j  yet  fuch  Refped  I  owe,  and 

fuch  1  bear  to  the  Memory  of  thofe  Noble  Patri- 
ots, who  have  by  their  Publick  Spirircdnelsji 
fettled  for  us  that  Peace,  whofe  Native  Produ<5fc 

ttll 


Moral  Gallantry,  ^13 

all  our  Joys  are,  that  I  cannot  but  recommend 
that  prot€j6ling  Virtue^,  to  fuch  as  live  now,  for 
the  nobleft"  Ornament  of  a  great  Soul;  and  if 
our  Adions  be  fpecified  and  meafured  by  their 
Objects ,  certainly  thofe  Souls  muft  be  account- 
ed greateft,  which  center  all  their  Cafes  upon 
the  publick  Good ;  fcorning  to  wind  up  their 
Defigns  upon  fo  fmall  a  Botronij  as  is  private 
Tnterelt.  By  this.,  the  Heathens  became  Gods; 
and  Chriftians  do  by  it  (which  is  more)  refem- 
ble  theirs.  This  is  the  Task  of  Kings  and  Prin- 
ces ;  whereas  private  Intereft  is  the  Defign  of 
Ghurls  and  Coblers :  Who  can  fo  juftly  ex- 
ped:  univerfal  Praife,  as  thefe  who  dQCip;n  Uni- 
verfal  Advantage  ?  And  none  will  grudge,  that 
Riches  fhould  be  carried  into  his  Treafures,  who 
keeps  them  but  as  Jofeph  did  his  Corn  in  Grana^ 
Ties,  till  others  need  to  have  their  Neceffities  fup- 
plied.      ■ 

Thefe  are  defervedly  ftiled  Tatrei  T atria  ?  and, 
it  is  accounted  moral  Paricide,  to  wound  the 
Reputation  of  fuch  as  the  Commonwealth  terms 
its  Parents.  And  when  thefe  Treafures  which 
private  Incereft  have  robb'd  from  the  Publickj 
fha'l  after  they  have  ftain'd  the  Acquirer  with 
the  Names  of  Avarice  and  Cruelty,  invite  Po- 
fterity  to  recall  them  from  his  Offspring,  as  not 
due  to  them  :  Then  fuch  as  have,  like  Provi- 
dence, toiled  only  for  the  good  of  their  Coun- 
try and  Mankind,  Ihall  find  their  Fame,  like 
Medals,  grow  ftill  the  more  Illuftrious,  by  all 
Acceffions  of  Time  ,•  and  that  the  new  bora 
Generations  fhall  augment  the  Numbers  of  their 
Admirers,  more  than  following  Years  can  moul- 
der away  thefe  heaps  of  Coin,  which  avaritiouS 
Men  railed  as  a  Monument  for  their  Memory. 
Epaminondas  is  more  famous  and  adqaii^ed,  than. 
Cvicfiis  ^  and  Fame  may  be  betteJ"  believed  con- 

Q  cerning 


ai^  Moral  Gallantry. 

ccrning  him  ;  feeing  he  left  neither  Gold,  nor 
Money,  to  bribe  from  it  a  Suffrage.     And  albeit 
he  was  fo  bufied  in  raifing    the  Glory   of  his 
Country,  that  he  had  no  time  to  gain  as  much 
Money,  as  to  raife  the  Meaneft  for  his  own ; 
yet  we  find  him  at  no  Lofs  thereby,  feeing  each 
Theban  aflifted  at  his  Funeral,  as  a  Mourner  :  And 
Nature  lays  it  as  a  Duty  upon  all  whom  it  brings 
to  the  World,  to  magnifie  him  who  endeavoured 
to  refemble  it,  in  the  Univerfalities  of  his  Fa- 
vours.   That  glorious  Roman,  who  threw   him- 
felf  into  the  devouring  Gulf,  to  divert  the  Wrath 
of  the   Gods    from  his  Country,    did,    in  ex- 
change of  a  few  Years  (which  he  might  have 
liv'd)  add  an  Eternity  of  Fame  to  his  Age  ;  and 
by  the  Glorioufnefs  of  that  Action,    has  buried 
nothing  in  that  Gulf,  but  hisperfonal  Faults.  And 
Brutus,  by  dying  for  his  Country,    is  not  more 
juftly  called  the  laft  of  Romans,  than  he  may  be 
called  the  firft  of  Men :  And  for  my  part,  I  think 
that  he  facrificed  Cafar,  rather  as  a  ViAim  to  his 
injur'd  Country,  than  to  his  private  Malice.    For 
as  Mr.Cowley  well  remarks ;  the  pretext  of  Friend- 
(hip  can  be  no  Reafon,  why  aMan  fhould  fuffer 
without  Refentment,  his  Mother  to  be  violated 
before  his  Eyes.    Paul  likewife,  whom  Grace  had 
raifed  as  much  above  thefe  as  Reafcn  hadraifed 
thefe  above  others,  was  fo  zealous  in  this  Vertue, 
that  after  he  had  known  the  Joys  of  Heaven  more 
intimately  than  others,  who  had  not  like  him  tra- 
velled through  all   thefe  ftarry  Regions  j    yet 
fuch  was  his  Affection  to  his  Country,  that  he 
was  content  to  have  his  Name  expunged  out  of 
the  Book  of  Life,  that  Room  might  be  made  for 
theirs.     But  if  Men  will  love  nothing  but  what 
will  advance  their  private  Intereft ,    they  will  at 
ieaft,  upon  this  Score,  love  their  Country  ;  be- 

caufs 


Moral  Gallantry,  215 

jcaufe,  when  it  becomes  famous,  they  will  fliare' 
in  the  Advantage  :  As  the  being  a  Roman^  was 
fufficient  to  make  one  terrible  when  Rome  flou- 
riihed.  And  I  imagine,  that  it  was  fufficient  to 
incite  one  of  that  glorious  Republick,  to  under- 
•take,  or  fufFer  the  hardeft  of  things,  to  remem- 
ber him  that  he  was  a  Roman ;  and  at  all  times  ' 
the  unacquainted  ftill  eiteem  us,  according  ro 
the  Prefumptions  they  can  gather  from  our 
Country,  Race,  and  Education.  For  befides 
that  a  Hawk  of  a  good  Neft  is  ftill  preferred  ^ 
.we  fee  ,  that  Example  and  Emulation,  are  the 
ftrongeft  Motives  that  can  either  induce,  or  ina- 
ble  Men  to  be  noble  and  valorous  :  And  though 
fome  term  this  but  Fancy  ;  yet  granting  it  were 
no  more  ^  it  is  fuch  a  Fancy,  as  tends  much  to 
our  Honour  ;  becaufe  it  heightens  in  others  a 
Fear  of  us,  and  leffens  in  us  the  Fear  of  them. 
I  may  then  conclude  with  this ;  that  as  the  Rays 
of  the  Sun  are  accounted  a  more  noble  Eighty 
than  any  that  is  projeded  from  a  priv.ite  Candle ; 
and  as  amongft  Perfumes,  thcfe  are  accounted 
nobleft,  whofe  Emanations  dart  to  the  greateH: 
diftance ;  fo  amongft  Souls^  thofe  are  the  moft 
excellent,  which  refped  moft  the  Advantage  of 
others. 

I  confefs  there  are  fome  Vices ,  which  by  ^mhitiea 
Ihrouding  themfelves  under  the  Appearance  of  ^l^/^J"^'*^ 
good,  do  advance  themfelves  too  far  in  ill  go- 
verned Efteems ;  as  we  fee  in  Ambition  and  Re- 
venge ;  yet  to  our  feverer  Enquiries  it  will  ap- 
pear, that  Ambition  is  ignoble ;  feeing  fuch  as  de- 
fire  to  be  promoted,  confefs  the  Meannefs  of 
that  State  they  prefs  to  leave.  This  Vice  ob- 
liges Men  to  ferve  fuch  as  advance  its  Defigns  '^ 
exchanging  its  prefent  Liberty,  for  but  the  un- 
certain Expectation  of  commanding  others ;  and 
paying  greater  Refpeds  to  Superiors  for  this  Ex- 
Q,  i  pedation. 


yicti 


2 16  'Moral  Gallantry. 

pe^lation ,  than  it  will  be  able  to  exaft  from 
thole  whom  it  defigns  to  fubjcd.  What  is  Ad- 
vancement, but  the  People's  iivery  ?  And  fuch 
as  expe(5l  their  Happinefs  from  them,  muft  ac- 
knowledge, that  the  Rabble  is  greater  and  no- 
bler than  themfelves :  And  by  exchanging  their 
natural  Happinefs,  for  that  which  is  of  its  be- 
llowing, they  confefs  their  own  to  be  of  the 
lead  Value ;  for  no  Man  will  exchange  for  what 
is  worfe.  A  Courtier  admiring  the  Philofopher 
gathering  his  Herbs,  told  him,  that  if  he  flatte- 
red the  Emperor,  he  needed  not  gather  Herbs ; 
but  was  anfwer'd  ,  that  if  he  could  fatisfie 
himfelf  with  Herbs  ,  he  needed  not  flatter 
the  Emperor ;  and  without  doubt ,  Flattery 
infers  more  Dependance,  than  gathering  of 
Herbs.  And  in  the  Difpute  for  Liberty  j  Dioge- 
ves  had  the  Advantage  of  the  Stagyrite-^  when  he 
told  him,  Diogenes  did  dine  when  it  pleafcd  Dio-^ 
genes  ;  but  Arifiotle  not  till  it  pleafed  /Jexander, 
Vanity,  Vanity  is  too  airy  a  Vice  to  be  Noble  ;  for  it  is 

but  a  thin  Cruft  of  PnVe ;  and  but  a  pretending 
Caiet  of  that  Gallant  Sin ;  It  is  I  confefs,  iels 
hurtful  than  Pride,  becaufc  it  magnifies  it  felf, 
without  difparaging  others ;  (for  if  we  admire 
others  when  compared  with  our  felves,  we  are 
not  vain,  but  proud)  and  it  is  oft  the  Spur  to 
great  Aclions  ^  being  to  our  Undertakings,  what 
lome  Poifons  are  to  Medicines ;  which,  though 
they  be  hurtful  in  a  Dofe  apart  ^  yet  make  the 
Compounds  they  enter  more  Operative  and 
Pointed.  And  I  have  heard  fome  defend,  that 
Vanity  was  no  Sin;  becaufe,  in  admiring  our 
felves  at  a  greater  Rate  than  we  deferv'd,  we, 
without  detracting  from  our  Neighbour,  heigh- 
tened our  Debt  to  our  Maker  ,*  which  might 
be  an  Error,  but  was  no  Fault.  But  Vanity, 
being  an  Error  in  our  Judgment,  it  cannot  but 

be 


Moral  Gallantry.  0. 1 7 

be  Mearij  as  all  Errors  are  ignoble :  And  he  is 
a  very  Fool  (which  is  the  ignobleft  of  Names) 
who  underftands  not  himfelf;  he  who  un- 
derftands  not  his  own  Meafures,  cannot  go- 
vern himfelf  ^  and  fo  is  unfit  to  govern  others ; 
and  it  is  the  Employment  of  a  great  Soul,  ra- 
ther to  do  things  worthy  to  be  admired,  than  to 
admire  what  himfelf  hath  done.  But  leaving  to 
purfue  the  Croud  of  its  ill  EiFe6ls ,  I  fliall  fingle 
out  fome  of  thefe  I  judge  moll  Enemies  to  true 
Gallantry;  amongft  which,I  fcruplenot  to  prefer 
in  Meannefs ,  the  being  -vain  of  Profperkj/j  and 
derived  Power :  Which  fhews,  that  we  prefer 
and  admire  more  what  others  can  beftow,  than 
what  we  pofTefs  our  felves  ;  whereas  vertuous 
Perfons  may  juftly  think  ,  that  nothing  can 
make  them  greater ;  and  to  be  vain  of  Profperi- 
ty,  fhews  we  cannot  bear  it ;  and  fo  concludes, 
us  under  a  Weaknefs :  To  take  Advantages  of 
others,  when  we  are  more  powerful  than  they, 
is  as  bafe,  as  it  is  for  an  Armed  Man  to  force 
his  Enemy  to  fight,  when  he  has  no  Weapon  : 
This  is  Cowardlinefs  not  Courage  ;  and  who  de- 
fers not  his  Revenge,  till  his  Rival  be  equal 
with  him,  implies  a  Fear  of  grappling  upon  e- 
qual  Terms.  That  one  Expreffion,  of  one  of 
the  Kings  of  France,  that  he  fcorn'd  when  he 
was  King  of  France,  to  remember  the  Wrongs 
done  to  the  Duke  of  Orleans,  makes  his  Name 
grateful  in  Hiftory  :  And  if  great  Men  would 
refled  ferioufly,  how  a  Word  from  him  they 
ferve,  (though  but  a  Man,  who  muft  himfelf 
yield  oft  times  to  a  mean  difaller^  or  how  the 
leaft  Error  in  their  own  Conduct,  can  over- 
turn the  fixedft  of  their  Endeavours ;  and  make 
them  in  being  unfortunate,  ridiculous  withal  ; 
certainly  they  would  call  this  Prefumption  r;i 
ther  Maduefs,  thanVanitv*  and"  would  coiichidti 
Q  1'  i'^ 


ai8  Moral  Gallantry. 

it  more  gallant,  to  bear  Adverfity  with  a  gene- 
rous Courage  ;  than  to  be  a  Fool  or  flattered  by 
Profperity ;  which  vanquifhes  as  oft  thefe  for 
whom,  as  thcfe  againft  whom  it  fights. 
The  Mean.  Neither  can  1  leave  this  Period,  till  I  inveigh 
nf/xo/yf-  .j^l^  that  meaneft  of  Vanities,  whereby  Men 
Riches  and  ^^c  vain  01  hliates  and  T.erritones :  For,  leeing 
IftifttJ.  Man  is  born  Lord  of  all  the  World  ;  why  fhould 
he  retrench  his  own  Right,  by  glorying  in  fo 
little  a  Part  of  it,  that  his  Share  will  efcape  an 
exa6t  Geographer.  I  wifh  fuch  would  remem- 
ber, that  PoMpcy  beftowed  Kingdoms  upon  his 
Slave? ;  and  yet  EftBetus,  who  was  a  Slave,  is 
more  admired  than  he^  and  yet  admired  for  no- 
thing but  his  Virtue  •  and  why  fliould  Men  be 
Proud  of  enjoying  that,  upon  which  the  mean- 
eft  Beggar  pours  out  his  Excrements :  If  thefe 
be  vain,  becaufe  they  may  call  it  their  own ; 
what  hath  the  Mafter,  but  that  (as  Sclcmon  fays) 
he  beholdcth  it  with  his  Eyes  ?  and  at  this  rate, 
I  may  glory,  in  that  the  glorious  Heavens  are 
fprc  ad  over  me  ;  for  I  may  behold  the  one  with 
as  impropriating  Eyes,  as  he  can  do  the  other. 
And  he  who  wants  a  Tomb,  which  thefe  have, 
hath  the  Heaven  for  a  Vault  and  Burial  Place  ; 
•^Ciclo  tegituVy  ejtii  non  hahct  urnan?. 

But  if  the  Anfvver  be,  that  thefe  Rents  will 
allow  them  the  keeping  of  a  Table  for  their 
Grandeur;  (which  I  wiih  were  the  only  Excufe) 
that  Anfwer  makes  them  Servants,  and  burdens 
them  wi:h  a  Ncccffity  to  provide  for  fach  as 
thev  entertain  ;  and  fo  they  are  vain  of  being 
Servants  ;  and  Servants  to  fuch  as  will  rife  from 
their  Table,  to  read  and  admire  above  them, 
Tlato,  Socrates y  or  which  is  lefs,  the  Author  of  a 
well-contrived  Play.  But  to  leave  this  Folly  ; 
thefe  may  have  fome  Pretext,  for  preferring  their 
own  Eftates,   above  thefe  of  others ;  but   vvhy 

fhould 


Moral  Gallantry.  219 

fhould  they  admire  themfelves  for  their  Eflates  ? 
Which  is  no  part  of  themfelves ;  and  fo  they 
Ihould  not  in  Reafon  think  better  of  themfelves 
than  others  for  it.  Under  the  fame  Condemnati- 
on fallfuch  as  are  vain  of  their  Horfes,  Lacqueys, 
orfuchlike  things;  which  is  moft  unjuft,  ex- 
cept their  Horfes  and  they  were  all  one. 

Such  as  cruft  themfelves  over  with  Embroi-  The  Mean- 
deries,  and  after  they  have  divided  their  time  "/^  "^^l 
betwixt  their  Comb  and  their  Mirrors ,  are  vain  ^'^'j?^^"  ^' 
of  thefe  filly  Toys  which  are  the  Creatures  and  . 
Workmanfhip  of  Servants,  muft  be  certainly  ve- 
ry low  and  mean-Spirited  ;  when   they  imagine 
to  add  to  their  natural  Value,  by  things  that  have 
no  Value  in  them,  but  what  our  Fancy  (which 
is  the  moft  defpicable  Quality  of  that  Soul  the}'' 
negled)  gives  them.    And  do  not  they  amongft 
the  reft  of  Mankind,  difparage  very  much  even 
thefe  MiftrelTes  upon  whom  they  beftow  thefe 
Adorations,  which  they  deny  their  Mighty  Ma- 
ker, when  they  imagine  by  fuch  Contemptible 
Means,  to  fcrue  themfelves  into  their  Efteem  ? 
How    ignobly    undervalue    they    their    own 
Thoughts ;   the  noble  Converfation  of  Excel- 
lent Men  and  Accurate  Books  ;  (to  write  fome 
whereof,  Cafar  and  the  greateft  of  the  Emperors 
have  laid  afide  their  Swordsj    when  they  impend 
upon  Ribbons  and  Laces,   that  Age  of  Time, 
which  would  be  mifimployed,  though  it  were  let 
but  out  in  Moments,uponfuch  Womanly  Exercife? 
But  if  Ladies  or  their  Suitors,  will  magnifie  thefe 
handfom  Shapes  and  Colours ;    which  are  too 
often  beftowed  upon  them,  to  repair  the   Want 
of  thefe  Noble  Qualities,  of  which  thofe  who  are 
Mafters  maybe  more  juftly  vain;  Why  are  not  they 
afraid  by  Whoring,  Fairding,   Drinking,    Glut- 
tony, or  macerating  Envy,  to  blaft  thefe  florid 
Advantages  upon  which  themfelves  do,and  would 
have  others  to  dote  ?  Q  4  1 


aao  Moral  Gallantry, 

Prtfnment  J  j^^ft  hcrc  endefivour  to  fubdue  one  Error  ; 
Xonourablt  ^^^^^  ^^  ^Y  ^^  miich  the  more  dangerous,  that 
it  wears  the  faircfl  Mask  of  all  other  Vices :  And 
this  is  that  whereby  Men  are  induced  to  believe, 
that  true  Honour  is  but  a  Confequent  of  Prefer- 
ment ;  and  that  Preferment  is  feldom  without 
Honour  J  but  Honour  comes  never  without  Pre- 
ferment ;  and  not  only  arc  the  I  ees  of  the  Peo- 
ple taken  with  this  Opinion  ;  but  the  Gallanted 
of  Men,  who  are  fpheer'd  far  abcve  thofe,  do 
in  thiSj  flide  eafily  into  the  Senfe  of  the  Neigh- 
bourhood. "Yet  it  remains  IHll  an  Error ;  for 
true  Honour  is  an  innate  Elevation  of  the  Soul ; 
whereby  it  fcorns  every  thing  which  is  more 
mortal  than  it  felf ;  and  nothing  is  more  frail 
than  Preferment ;  whofe  Paint  is  wafht  off  by 
the  leaft  Storm  •  and  whofe  Being  depends  up- 
on the  Fancy  or  Humour  of  others :  Whereas 
true  Honour  is  independent ;  and  as  it  cannot 
flow  from  any  other,  fo  it  can't  ftoop  to  them. 
He  is  truly  gallant  whofe  Innocence  fears  not  the 
Jurifdi6lion  of  Men  ;  and  who  looks  upon 
Scepters,  and  fuch  Gilded  TriHes,  as  Imperti- 
nent Toys ,  when  they  are  not  fway'd  by  the 
Hand  of  Virtue ;  and  who  would  not  value 
Power  for  any  other  End,  but  to  be  a  Second  to 
thefe  Inclinations  which  are  fo  reafonable,  that 
they  fhould  not  need  Power  to  make  them  to 
be  obey'd  ?  Tyrants  can  beftow  the  talleft  Pre- 
ferments, but  they  cannot  make  Men  truly  'ho- 
nourable ;  which  fliews  that  thefe  Two  differ. 
And  Hdiogaboltis'i  Cock  was  ft  ill  but  a  bafe  Fel- 
low, though  his  Made r's  doting  made  him  as 
great  as  were  his  own  Vices.  A  Statue  be- 
comes not  taller  by  the  height  of  its  Bafis  ;  nor 
a  Head  more  wife  or  noble  for  being  adorn'd 
with  a  (haggy  Plumage.     Julius  defar,  though 

no 


Moral  Gallantry,     *  ^^i 

no  Emperor,  has  ai  more  lafting  Glory  than  7?- 
herius  who  was  fo.  And  Cato  gloried  more  In 
that  the  People  asked  why  he  was  not  preferr'd, 
than  he  would  have  done  in  enjoying  the  great- 
eft  Honours  they  had  to  beftow.  Preferment  is 
but  the  Creation  of  Men ,  but  true  Honour  is 
of  god's  own  Creation  :  And  as  we  fliould  e- 
fteem  this  laft  as  a  Piece  done  by  the  nobler 
Mafter  ;  fo  we  fhould  love  it  befe,  becaufe  it 
is  more  our  own,  than  what  rifes  from  another's 
Favour.  Greatnefs,  when  moft  advantagioufly 
beftowed,  can  but  produce  Love,  or  Fear  ;  to 
beget  Fear,  is  not  noble ;  becaufe  the  Devil  doth 
this  moft  ;  and  thefe  who  come  next  to  him  in 
Bafenefs,  come  neareft  to  him  in  this :  Brutes, 
Savages,  and  Mad-men,  have  fufficiency  enough 
for  that  Undertaking  ;  But  to  beget  Love  is  pe- 
culiar to  true  Honour :  And  fo  generous  a 
Paffion  is  Love ;  that  it  is  fooneft  elicite,  when 
leaft  commanded.  A  Virtuous  Perfon  is  like- 
wife  a  greater  Governor,  than  he  who  fufFers 
himfelf  to  be  commanded  by  a  Vicious  Woman , 
and  a  thirfty  Appetite  ;  or  than  that  King 
who  futfers  himfelf  to^be  led  by  the  Ears 
with  Flatterers;  and  to  be  forced  by  his  own  Pride 
to  difobey  his  Reafon,  by  which  alone  he  is  tru- 
ly great ;  and  which  when  any  Man  difowns 
abfolutely,  he  is  to  be  thrown  into  a  Dungeon. 
or  Bedlam.  Preferment  leaves  and  obliges  us  to 
bow  to  others,  for  fatisfying  our  Intereft  ;  fo 
that  Intereft  is  confeft  by  great  Men,  to  be 
greater  than  they.  But  Virtue  and  true  Honour 
teacheth  us  to  fubje(5i:  our  Intereft  to  our  felves ; 
and  puts  it  in  our  own  Power  to  make  our  felves 
happy.  And  what  a  Pilot  is  in  the  Ship  ,  a  Ge- 
ral  in  an  Army,  the  Soul  in  the  Body  ;  that  is 
a  Philofopber  amongft  thefe  with  whom  he  con- 

verfes. 


•  ^^1  Moral  Gallantry, 

verfes.  Nee  enlm  unquam  in  tantum  fic  convalefcet 
rtequitia  •  nunquam  fee  contra  -vtrtutes  conjurabittiX  • 
tit  nm  'vlrtutis  nowen  'venerabile  &  Sacrum  maneat. 
Sen.  Efijt.  14.  To  which  purpofe  I  mull  cite 
Stat,  Sih. 

Vive  Midegaz.isy  &  Lido  ditior  auro, 
Troica  ^  Euphrate  fu^ra  diademata  falix, 
^em  non  ambigui  fafces  non  mobile  vulgtis, 
Sfemque  metumque  domaSy  <uitio  fublimior  omni, 
Exewptus  fat  is. 

The  if^nt.       In  Revenge,  we  muft  ufe  Inftruments,  who 
ileneff  of    exad  more,  and  will  upbraid  us  more  than  the 
Revenge.    L^w  will  do,    whcn  it  fatisfies  us  our  Wrongs. 
And  does  not  the  Philofopher,  who  denies  that 
he  can  be  wrong'd^  more  nobly  ;   than  he  who 
confefles,  that  he  is  both  fubjedl  to  Wrongs,  and 
hath  received  fo  great  a  one,  that  he  cannot  but 
purfue    its   Revenge  ?    He    who    conceals  his 
Wrongs,  is  only  wrong'd  in  private ;  whilft  he 
who  revenges  his  Wrong,  is  wrong'd  in  publick  : 
And  certainly,  the  publick  Wrong  is  more  Igno- 
ble.    And  feeing  we  conceive  our  felves  con- 
cern'd  in  Honour,    to   punifh  fuch  as   would 
divulge  an    Affront ,    that    was    fmothercd  as 
foon  as  given  ;  we  cannot  be  faid  to  wrong  our 
own  Honour ,    when  we  in  feeking  Revenge 
proclaim  fuch  Wrongs,  as  had  elfe  either  vanifht, 
or  been  leffened  by  the  Concealment ; '  which 
^  remembers  me  of  a  Story,  that  goes  of  an  Old 

i?v;  Man,  at  whofe  Bald  Head,  a  rotten   Orange 

being  thrown  in  the  Street,  clapt  his  Hat  upon 
it ;  and  faid,  I  fhall  fpoil  the  Villains  Sport,who 
expe<fled  to  fee  me  come  fhewing  my  Head  all 
befmeared  over,  and  complaining  of  the  Injury. 
It  is  one  of  the  moft  picquant  Revenges,  to  un- 
dervalue our  Enemies  fo  far,    as  not  to  think 

them 


Moral  Gallantry.  21  j 

them  worthy  of  our  noticing ;  and  we  fhew  our 
felves  to  be  greater  than  they,  when  we  let  the 
World  fee,  that  they  cannot  trouble  us.  When 
Children  and  Fools  do  the  fame  things,  that 
we  fret  at  in  others  of  more  advanced  Years,  we 
pafs  them  without  a  Frown  ^  which  fhews,  that 
it  is  not  the  Ads  done  us  by  our  Enemie?,  buc 
our  own  Refentment,  which  in  EfFeA  injures 
us ;  fo  that  it  is  ffcill  in  our  Power  to  vex  fuch  as 
defign  to  affront  us ;  by  laughing  at,  or  under- 
valuing thefe,  and  fuch  like  little  Endeavours,  as 
what  cannot  reach  our  Happinefs.  He  who  par- 
dons, proclaims  that  by  fo  doing,  he  fears  not 
his  Enemies  for  the  future;  but  Revenge  implies 
a  Fear  of  what  we  defire  upon  that  Account  to 
lelTen.  Thus  Cowards,  and  none  but  they  are 
cruel ;  feeing  they  then  only  account  themfelves 
fecure,  when  their  Enemies  have  loft  all  Capa- 
city to  refift.  In  Revenge  we  ad  the  Executio- 
ner ;  but  we  Perfonate  a  Prince  when  we  par- 
don ;  in  the  one  we  beftow  a  Favour,  and  fo 
are  Noble  ;  but  in  the  other,  we  difclofe  our 
Infirmity,  which  is  Ignoble. 

I  admire  Paffive  Courage,  as  a  Virtue  which  ThegnUan. 
deferves  its  Palms  beft  of  all  others,  becaufe  it '7"-^^*" 
toils  moft  for  them.     Honours  and  Rewards  are  ''^'''■'• 
but  Gifts  to  them,  but  they  are  Conquefts  to  it : 
And  it  merits  as  much  Praife,  as  it  meets  with 
Injuries.     A'vida  efi  perlculi  ifirtus  ,    e^  cjuo  tendant 
non  <juld  pajfurajity  cogitat  ^  cjuoniam   d^  tjuod -pajju- 
ra  efi  ]  gloria  pars  efi  :  This  Vertue  hath  rather 
a  greedinefs  for,  than  a  defire  to  find  Dangers  ,• 
and  feeing  its  Sufferings  make  the  greateft  Part  of 
its  Glory ;  it  runs  out  to  meet  them,  thinking 
that  to  attend  them ,  is  a  Degree  of  Cowardli- 
nefs.     And  if  we  remark  narrowly,  we  will  find 
that  all  other    Virtues  owe  their  Gallantry  to 
this ;   And  have  no  other  Title  to  that  Glorious 

Qua- 


114-  Moral  Gallantry. 

Quality,  but  in  fo  far  as  they  borrow  Excellen- 
cies from  it.  Friendlhip  is  then  only  gallant, 
when  to  gratifie  our  Friends,  we  expofe  to  Inju- 
ries for  them,  either  our  Perfons  or  Intereft. 
Gratitude  is  then  Noble,  when  we  confider  not 
what  we  are  to  fufFer ;  but  what  we  owe,  or 
(which  is  more  gallant)  what  is  requifite  for  the 
Service  of  fuch  as  have  obliged  us.  Juftice  is  al- 
ways excellent,  but  is  then  only  moft  to  be  ad- 
mired, when  we  refift  Temptations ;  and  where 
we  refolve  to  fufFer,  for  having  been  juft,  the 
Envy  and  Rage  of  thefe,  who  confider  only  how 
much  they  have  been  prejudg'd,but  not  how  much 
the  publick  Good  hath  been  thereby  advanced. 

By  this  it  is  that  a  virtuous  Perfon  fhews  how 
great  he  truly  is ;  and  that  Power  and  Command 
were  the  Inftruments  only,  but  not  Parts  of  his 
former  Worth.  He  who  yields  to  Affliction, 
fhews  that  thofe  who  inflid  it,  are  greater  than 
himfelf  ;  but  he  who  braves  it,fhews  that  it  is  not 
in  the  Power  of  any  thing  but  of  Guilt,  to  make 
him  tremble.  It  is  eafy  for  one  who  is  affifted 
by  Power  and  Fate,  to  urge  thefe  Advantages ; 
but  to  dare  thefe,  fhews  a  Pitch  beyond  them : 
And  this  induces  me  to  think,  that  PafHve  Cou- 
rage is  more  Noble  than  what  is  Active.  For 
one  who  fights  gallantly  in  an  open  Field,  and 
in  the  View  or  Front  of  an  Army,  is  aflifted  by 
the  Example  of  others,  by  Hope  of  Revejige  or 
Vi(^orv  ;  and  needs  not  much  fear  that  Death 
which  he  may  fhun,  as  probably  as  meet :  But  he 
who  in  a  noble  Quarrel  adorns  that  Scaffold 
whereupon  he  is  to  fuffer,  evinces  that  he  can 
mafter  Fate,  and  make  Danger  lefs  than  his 
Courage,  and  to  ferve  him  in  acquiring  Fame 
and  Honour.  But  this  Virtue  defervcs  a  larger 
Room,  than  my  prefent  Wearincfs  will  allow  it 
in  this  Paper;  and  therefore  I  will  leave  it  for 
Praifes  to  its  own  Native  Excellencies.        1  fhall 


rfv,"^ 


Mdrit  Gallmtrf.  225 


I  fhall  ( My  Lords  and  Gentlemen )  leave 
thefe  Reflexions  to  your  own  Improvement ;  for 
I  am  confident  that  the  Heat  of  your  own  Zeal 
for  Virtue,  will  kindle  in  your  Breafts  fuch  noble 
Flames,  as  that  by  their  Blaze  ye  may  fee  further 
into  this  Subject,  than  I  can  difcover :  And  in 
this  Eflay  I  defire  to  be  efteem'd  no  otherways 
prefumptuous,  than  a  Servant  is ,  who  lights  his 
Matter  up  thofe  Stairs  which  himfelf  intends  to 
mount. 


A    MORAL 

PARADOX: 

Maintaining 

That  it  is  much  eafier  to  be 
Virtuous  than  Vicious. 

They  weary  themfel'ves  to  commit  Inicjuity .  Jer.  9.  f. 

T  O 

Sir  Robert  Murray, 

One  of  the  Honourable  Members  of  the 
Royal   SOCIETY. 


SIR, 

TH  O'  7  cannot  hut  with  much  T^ankfulnefs  re* 
fent  your  Favours,  (  'wherein  ye  did  both  pre- 
vsnf  and  Qutdo  my  Wtj^ts ) ;  jef  it  were  a  J)lf^arage* 

ment 


aa6  The  Epiftle  Dedicatory. 

mevt  to  tber»y  that  I  jlwuU  look  upon  my  felf  as  your 
Debtor  for  them  J  feeing  ye  be flowtd  thtm  jo  freely ^  that 
they  affearrd  Gifts,  not  Obligations.  And  fo  in  this 
Dedication  I  defign  to  pay,  not  them  hut  my  RefpeHs^ 
i^either  intend  I  by  it,  to  recommend  ycu  to  To  ferity^ 
for  in  that  I  would  difoblige  Fame,  which  hath  refclvcOy 
hyfpeaking  Truth  of  you,  to  repair  and  attow  its  for^ 
mer  Guilt,  in  having  fo  oft  ly^d  of  others.  But,  Sir, 
J  have  chofe  you  to  be  the  Patron  of  this  Bock  ^  becaufe 
your  BraEiice  is  the  firongefi  Argument,  whereby  I  can 
'  evince  what  is  undertaken  in  it ;  (  which  is  to  prove} 
That  there  is  more  Eafe  in  Virtue  than  in  Vice, 
And  feeing  to  undertake  the  Proof  of  that,  were  the  next 
Crime  to  the  doubting  of  it ;  and  that  your  JVor thine fs 
and  my  Efleem  of  it ,  are  much  raifed  above  the  frail 
Helps  of  Compliment,  or  a  wearying  Dedication  ;  let 
we  ajfure  you  and  the  World  of  both,  by  the  innocent 
Vanity  I  take  in  the  Title  of 


Your  Sincere  Friend^ 


and  Humble  Servant;^ 


Geo.  Mackenzie. 


It 


27 


1 


It  is  eafier  to  be  Vi  r  f  iJ6  u  s 
than  Vicious. 

As  thefe  Spies  deferved  III  of  the  Ifiaeli^  , .  , 
tijh  Camp;  who  having  inflamed  ^""*^*'^* 
their  Breafts  with  Defires  of  conquer- 
ing Canaan,  by  prefenting  them  of 
its  Vines,  who  each  Clufter  was  a  Vintage,  and 
each  Grape  a  Boctle ;  did  thereafter,  by  a  cru- 
el Paricide ,  deftroy  thefe  fame  Inclinations 
which  they  had  begot,  by  telling  thofe  their 
hopeful  Brethren,  that  the  Country  was  as  un- 
conquerable, as  pleafant,  and  that  its  Men  were 
Giants ,  as  well  as  its  Fruits.  So  by  the  fame 
Meafures  we  have  Reafon  to  fear,  that  thefe 
Divines  and  Moralifts  are  unhappy  Guides  to  us 
poor  Mortals ;  who  after  they  have  edged  our 
Inclinations  for  Virtue,  as  the  moft  fatisfying 
of  all  Objeds;  do  thereafter  affure  us,  that  it  is 
attended  with  as  much  Difficulty  as  it  is  furnifh'd 
with  Pleafure :  And  that  like  fome  coy  Lady,  it 
poiTeffes  Charms,  not  to  fatisfy,  but  to  exa4: 
our  Longings.  This  infortunate  Errorhat;h  in  aU 
probability,  fprung  either  from  the  Vanity  of 
thefe  Baftard  Philofophers,  who  having  cheated 
the  People  into  an  Efteem  for  themfelves,  as  Vir- 
tuous, refolved  by  the  fecond  Artifice,  to  heigh- 
ten that  Efteem,  by  perfwading  thefe  their  Ad^ 
mirers,  that  Virtue  was  a  Work  of  much  Difficul- 
ty as  it  met  with  Praife.  Or  elfe  from  the  Zeal 
of  fome  Preachers,  who  to  make  us  antedate  our 
Repentance,  refolved  to  perfwads  us^  that  Faith 

and 


aa8  It  k  eafier  to  be  Virtuous 

and  thefe  other  Spiritual  Virtues,  could  not  but 
be  hardly  attainable,  as  certainly  they  are,  when 
Moral  Virtue,  which  was  a  lower  Story  of  Per- 
fedion,  was  of  fo  difficult  anAfccnt;  or  elfe, 
which  is  yet  mod  probable,  our  Lazinefs  and  vU 
cious  Habits  being  called  to  an  Account  for  thefe 
Misfortunes^  which  they  occalion,  have  run 
themfelves  under  the  Prorecflion  of  this  defence, 
that  Virtue  is  mcft difficult  and  uneafv,  and  is  de- 
ftitute  of  both  pleafureand  advantage:  By  which 
Conceit,  many  are  difTwadcd  in  this  An;e  from 
undertaking  a  Refolution  of  being  Virtuous, 
though  otherwife  they  much  honour  it;  and 
Wickedncfs  is  not  only  furnifh'd  bv  this  with  an 
Excufe  to  detain  fuch  as  it  hath  already  overta- 
l?en;  but  with  Charms  to  entangle  thefe  who  are 
yet  ftated  in  an  Indifferency  for  either.  And 
though  the  Heat  of  Zeal  in  Preachers,  fhould 
not  be  too  much  difproved  in  this  Age  ;  wherein 
the  Coldnefs  of  their  Hearers  Charltv  needs  thofe 
warmer  Influences;  and  though  they  mav  be  al- 
lowed to  bend  our  crooked  Humours  to  the  con- 
trary Side  of  what  they  incline  to,  of  Defign  to 
bring  them  to  a  defired  Streighrnefs  :  Yet  if  we 
confider  that  infallible  Theology  delivered  by 
our  Saviour,  we  may  find,  that  he  inviced  his 
Difciples,  by  alTuring  them  ,  that  bis  Yoke  was 
eafy,  and  his  Burthen  very  I'lf^ht-^  and  by  upbraiding 
them,  for  wearying  themfel'ves  with  their  (Iks,  and 
^OV  troubling  theynfcl'ves  about  many  things.  And  fmcc 
the  former  Artifice  hath  either  by  being  too  fa- 
Tnlliary  preached,  loft  its  Operation  with  fuch  as 
love  curiofity ;  or  by  being  too  fcverely  prefl, 
^ifcouraged  too  much  thefe  who  love  too  well 
their  own  Flefh  and  Blood,  to  welcome  any 
Doftrine  that  ftands  fo  oppofite  to  it  ;  I  wifh 
thefe  fame  Preachers  would  now  endeavour  to 
reclaim  Mankind,  by  alluring  them  that  Virtue 

is 


■    than  Yicion^,  o.iq 

is  much  eafier^  and  much  more  advantageous 
than  Vice.  Imitating  in  this  their  great  Maftef, 
who  after  his  Diiciples  had  wearied  themfelves 
with  catching  no  Fifhall  the  Night  over  ;  did^  by 
perfwading  them  to  throw  out  their  Nets  upon 
the  other  Side  of  the  Boat^  put  them  upon  the 
way  of  catching  more  atone  Draughty  thari 
they  had  catcht  in  their  former  whole  Nights 
fifhing.  But  leaving  (^with  much  refignation) 
my  Ghoftly  Fathers  to  manage  the  Courfe  of 
our  Devotion  ^  as  their  Knowledge  and  Piety 
fhall  judge  moll  fit;  I  fhall  endeavour  to  clear 
from  Reafon  and  Experience ,  That  Moral  VWtut 
is  of  lefs  Wearinefs,  and  fuits  better  with  our  na- 
tural Inclinations,  than  Vice  or  Paflion  doth. 
And  although  I  fail  in  an  Undertaking,  which 
IS  too  Noble  an  Enterprize  to  receive  its  Accom- 
plifliment  from  fo  weak  a  Hand ;  yet  if  I  fhall 
excite  others,  out  of  pity  to  me,  or  Glory  be- 
caufe  of  the'  SubjeA,  to  defend  what  I  could 
Hot,  ortoloVe  that  Virtue  which  I  recommend, 
1  ihall  reft  fatisfied  with  a  Return,  which  be- 
caufe  it  will  be  above  my  Merit,  I  have  already 
placed  above  my  ExpeAation;  and  fo  I  may 
meet  with  a  Foil,  but  cannot  with  a  Difappoint- 
merit. 

All  Creaftrcs  defign  tafe-  and  for  this  ilptf  £-sp  i//A 
onW  Brutes  do  toil,  but  inanimate  Things  like-  comftten0^ 
wife  fhew  for  it  fo  much  of  Inclination,  that  ^'^' 
they  will  deftroy  all  intermediate  Objects,  that 
hinder  them  from  joyning   to  their  Centre;  to 
which  they  have  no  other  Tendency,  but  becaufe 
they  find  that  Eafe  which  is  deflred  by  their  Na- 
ture ;    and  becaufe  all  things  find  Eafe    in    it, 
therefore  all  things  flee  thither,  as  to  the  love- 
lieft    of    all    Stations.     And     that    Happinef^ 
Gonfiflsin.  Eafe,  is  clear  from  this,   that  either 


a  3G>  It  is  eafier  to  he  Virtuous 

we  want  that  we  need,  as  the  Accomplifhment 
of  our  Nature;  and  then  Nature  muft  move  to- 
wards the  Acquifition  of  what  it  wants ;  or  clfe 
we  want  nothing;  and  then  Nature  will  enjoy 
it  felf  without  any  further  Motion ;  nam  natura 
nihil  agit  frufira ;  and  it  were  mod  fruftraneous 
for  Nature,  to  feek   what  it  wants  not :  From 
which  we  may  conclude,  when  we  fee  any  Crea- 
ture reftlefs,  and  in  Motion,  that  certainly  it  ei- 
ther wants  fomething  to  which  it  moves,  or  is 
opprefs'd  by  a  Surcharge  of  fomewhat,    from 
which  it  flies.     This  hath  made  Philofophers 
conclude,   that  all  Motion  tends  to  fome  Reft  ; 
Lawyers,  that  all  Debates  refped  fome  Decifion ; 
Statefmen,that  all  War  is  made  in  order  to  Peace; 
Phyficians,  that  all  Fermentation  and  boiling  of 
the  Blood  or  Humours,  betokens  fome  Diflatisfa- 
dtion  in  the  Part  afFeded  (  and  to  fhew  how 
muchHappinefs  they  place  in  Eafe,  they  term  all 
Sicknefs  Difeafes)  which  imports  nothing  more, 
than  the  Abfence  of  Eafe,  that  happieft  of  States, 
and  Root  of  all   PerfeAions.    And  that  Divi- 
nity may  fmg  a  part  in  this  re^uieM,    Scripture 
teUs  Ls,  that  GOD  hallowed  the  feventh  Day, 
becaufe  upon  it  he  refted  from  his  Creation; and 
that  Heaven  is  called  an  Eternal  Sabbath,  becaufe 
there  we  Ihnll  find   Eafe   from  alI|Bur  Labours; 
there  G  O  D  is  faid,  when  well  pl^s'd,  to  have 
favoured  a  fweet  favour  of  reft ;  and   he  recom- 
mends his  own  Gofpel  as  a  burthen  that  \s  eafy. 
That  rhcii  wherewith  I  fhall  task  my  felf  in  this 
Difcourfe,  fhall  be  to  prove,  T!jat  Virtue  is  more 

ruiout       ^""fy  ^^^«  ^^'"^• 

ferfont  For  Clearing  whereof,  confider,  that  all  Men 

tnofi  dif-  who  dellgn  either  Honour,  Riches,  or  to  live  hap- 
fembie  yir-  ^\\y  \^  j-j!^^  W6rld,  do  either  intend  to  be  Virtuous 
Ts'd^tHcul.  ^^ ^^  ^^^^  pretend  it;  thefe  who  refolve  to  deftroy 
ter  than  to  the  Liberties  of  the  People,  will  ftilc  themfelves 
kiVirtuous.  Keeper* 


than  Vicious.  0>  3 

Keepers  of  their  Liberties;  and  fuch  as  laugh  at 
all  Religion,  will  have  themfelves  believed  to  be  ' 
Reformers;  and  of  thefe  two  the  Pretenders  have 
the  difficulteft  part,  for  they  muft  not  only  be  at 
all  that  Pains,  which  is  requifite  in  being  virtu- 
bus;  but  they  muft  fuperadd  to  thefe,  all  the 
Troubles  that  Diflimulation requires;  which  cer- 
tainly is  a  new  and  greater  Task  than  the  others 
and  not  only  fo,  but  thefe  muft  over-a6l  Virtue^ 
iipon  Defign  to  take  off  that  Jealoufy  which  be- 
<:aufe  they  are  confcious  to  themfelves  to  deferye, 
they  therefore  vex  themfelves  to  remove.  Mofes, 
the  firft,  and  amongft  the  beft  of  the  Reformers, 
was  the  meekeft  Man  upon  the  Face  of  the  Earth; 
But  Jehu,  who  was  but  a  Counterfeit  Zelot, 
drove  furioufly,  and  called  up  By-ftanders  to  fee, 
what  elfe  he  knew  they  had  Reafon  not  to  be- 
lieve; and  the  jufteftofall  i^e/'s  Chair -men, 
took  not  fo  much  Pains  to  execute  Juftice,  as 
Ahfalon  ;  who  is  faid  to  have  ftaid  as  long  in 
the  Gates  of  Jerufalem^  as  the  Sun  ftay'd  above 
them ;  informing  himfelf  of  all  Perfons  and  Af- 
fairs, though  with  as  little  Defign  to  redrefs 
their  Wrongs,  as  he  fhewed  much  Inclination  to 
know  them ;  and  all  this,  that  the  People  might 
be  gained  to  be  the  Inftruments  of  his  Unnarural 
Rebellion:  And  fuch  is  the  Laborioufnefs  of 
thefe  feeming  Copies  of  Virtue,  that  in  our  ordi- 
nary Converfation  we  are  ft  ill  jealous  of  fuch  as 
are  too  ftudious  to  appear  virtuous;  though  we 
have  no  other  Reafon  to  doubt  their  Sincerity, 
but  what  arifes  from  their  too  great  Pains ;  froni 
which  we  may  Conclude,  that  thefe  Who  intend 
to  be  virtuous,  have  a  much  eafier  Task  than  thefe 
Pretenders  have ;  becaufe  they  have  not  their  own 
Confcience,  not  the  Jealoufnefs  of  others,  to 
wreftl©  agaiiiftj  and  which  is  yet  vvorfe,  thefe 

R  2  wane 


2^-  It  is  eajier  to  he  Virtuous 

want  that  habit  of  Virtue  which  renders  all  the 
Pains  of  fuch  as  are  really  Virtuous  eafy  to  them  : 
And  what  is  more  difficult,  than  for  thefe  to  aA 
againft  Cuilofn,  which  Time   renders  a  fecond 
Nature;  and  which,  as  fhall  be  faid  hereafter,  is 
fo  prevalent  as  to  facilitate  to  virtuous  Perfons 
the  hardeft  Part  of  what  Virtue  commands  ?  Be- 
fides  this,  thefe  DilTemblers  have  a  difficult  part 
to  a<ft,  feeing  they  ad  againft  their  own  inclina- 
tion; which  is  to  offer  Violence  to  Nature,  and 
the  working  not  only  without  the  Help  of  that 
{trongeft  of  all  Seconds,  but  the   toiling  againlt 
it,  and  all  the  Afliftance  it  can  give;  which  how 
great  a  Torment  it  proves,  appears  from  this, 
that  fuch  as  have  as  much  Generofity  as  may  en- 
title them  to  the  Name  of  Man,  will  rather  wea- 
ry out  the  Rage  of  Torture,  than   injure  their 
own  InclinatiOTs.     I  imagine  that   Haman  was 
much  diftrefs'd,  by  being  put  to  lead  Mordecais 
Horfcin  compliance  with  his  Mafter'sCommands; 
and  one  who  is  obliged  by  that  Interell  which 
makes  him   diffemble,  to  counterfeit  a  Kindnefs 
for  one  whom  he  hates,  or  omit  an  Applaufe  of 
what  he  undervalues,  is  certainly  by  that  Necef- 
fitv  more  cruciate    by  a   thoufand  Stages,  than 
fuch  as  intend  upon  a  virtuous   account  to  love 
the  Perfon,  and  really    to  praife  that  in  him, 
which  they  are  forc'd  to  commend  ;  which  is  fo 
far  from  being  a  Torment  when  it  is  truly  virtu- 
ous, thatreal  Love  makes  him  who  has  it;  hun- 
gry of  an  Occafionto  fhew  it;  and  to  purfueall 
Means  for  heightning  that  Applaufe,  which  tor- 
ments the  other.  Confider  what  Difficulty  we 
find  in  going  one  way,  whilft  we  look  another, 
awd  with   what   Hazard  of  Humbling,  tb/.it  At- 
tempt is  attended,  and  ye  will  find  both  much 
Difficulty  and  Hazard  to  wait^on  Difiiniulation  ; 
Hvherein  we  ar^ried  to  a  double  Task;  for  we 

nuill 


than  Vicious.  ^  g  5 

muft  do  what  we  intend,  becaufe  of  our  Incli- 
nations; and  what  we  pretend,  becaufe  of  our 
Profeflion ;  and  if  we  fail  in  either,  which  is 
more  probably,  than  where  Simplicity  only  is 
profefs'd ,  ( Two  Tasks  being  difficulter  than 
one  )  then  the  World  laughs  at  us,  for  failing  in 
what  we  propos'd  ;  and  if  we  fret  at  our  felves, 
for  failing  in  what  we  privately  defign'd  :  And 
not  only  does  Diflimulation  tie  us  to  a  double, 
but  it  obliges  us  to  two  contrary  Tasks ;  for  wc 
needed  not  diffemble,  if  what  we  intend  be  not 
contrary  to  what  we  pretend:  And  thus  Men  in 
Diflimulation  do  but  (  like  Penelope  )  undo  in  the 
Night,  what  they  were  forc'd  to  do  in  the  Day- 
time. 

Diflimulation  makes  Vice  likewife  the  more 
difficult,  in  that  Diffemblers  are, never  able  to 
recover  the  Lofs  they  fuflain  by  one  Efcape  ;  for 
if  they  be  catch'd  in  their  Diflimulation,    or 
dogg'd  out  to  be  Impoftors,  (which  they  cannot 
mifs,    but  by  a  more  watchful  Attendance  than 
any  that  Virtue  requires )  then  they  of  all  Per- 
fons  are  moll  hated ;  not  only  by  thefe  whom 
they  intended  to  Cheat,  but  by  all  others,  though 
unconcerned   in  the  Crime  ;  and  both  the  one 
and  the  other  do  yet  hate  it,  as  what  ftrikes  at 
the  Root  of  all  humane  Society:  And  for  this 
Caure,Murther  under  Truft,  is  accounted  fo  im- 
pious and  facrilegiousabrcachof  Friendfhip,that 
Lawyers  have  heightned  itsPuniflmient,  from  that 
of  ordinary  Murther,  to  that  of  Treafon ;  and  the 
grolTeft  Politicans  haveconfeft  this  Diflimulation 
to  be  fo   horrid  a  Crime,  that  it  was  not  to  be 
committed  for  a  lefs  Hire  than  of  a  Kingdom  : 
Whereas    virtuous    Perfons  have  their  Efcapes 
oftner  pitied   than  punifned ;  both  becaufe  thefe 
Efcapes  are  imputed  to  no  abiding  Habit,  and  be- 
caufe it  is  not  to  be  feared  that  they  will  offend 

R   ;  for 


2^4  It  is  eafter  to  he  Virtuous 

for  the  future;  feeing  what  they  laft  failed  in;  was 
not  the  effed  of  any  innate  and  permtment  Qua- 
lity; but  was  but  was  a  tranfienc  and  defignlefs 
Frailty. 
pijjimuU-       Diffimulation  is  from  thislikewife  more  pain- 
fiott.         ful  than  Virtue,    which  it  emulates;    that  the 
Diffembler  is  obliged  not  only  fo  to  diffemble,  as 
that  thefe  whom  he  intends  to  cheat,  may  be- 
lieve him  ferious ;  but  fo  likewifc,  as  that  others 
may  underftand  that  he  is  not  ferious.     Thus  I 
have  my  felf  feen  a  Gentleman,  whodiffembled 
a  Love  and  Fondnefs  for  one  whom  he  was  obli- 
ged to  perfwade  that  flie  was  his  Miftrefs,  acft  fo 
covertly  that  perfidious  p?rt,  that   his  real  Mi- 
ftrefs  was  really  Jealous  that  he  dilTemblcd  Vv^ith 
her,  and  not  with   the  other:  And  to  remove 
this,  put  the  Gallant  to  as  much  new  Pains  as 
his  former  Cheat   had   coft  him.     And  1  have 
hea'"d  of  'he  like  Accidents,  though  in  different 
Ad'cus;  as  of  a  Rebel,  who  counterfeited  Loy- 
a]*-y  fo,  that  his  Complices  did  really  diftruft 
his  F^:ednefs  to  rhefe  damn'd  Principles  which 
le   f^ill    retained.      And  in  ordinary   Conver- 
fxrk-    yc  will   often    find,     that    in    diflem- 
bHnr.   with   the   one   Party,    ye  lofe  ftill  the 
otncr ;  and  it  is  impoflible  ro  regain  them  who 
nre  fo  lofi-,  but  by  a  fhamcful  Difcovery  of  the 
former  C'neat:  And  after  all  that  Lofs,this  Doubt 
js  Oi'l  kf"r ;   How  can  I  know  but  this  Man  dif- 
fcm.bles  with  me,  who  is  fo  exquifite  in  thatr  Art, 
as  even  to  have  made  me  jealous,  that  his  Diffi- 
mulation was  not  counterfeit?- 
yirtuerc       Let  us  a  littleconfider;  how  few  Inftruments 
tjuirtsfv-  Virtue  requires,  and  we  will   find  it  eafy  to  be 
er  inftru,    virtuous :    It    Tcquires    no    Arms,    Exchequer, 
7hanyice     ^uards,  nor  Garifon ;  It  is  all  thefe  to  it  felf, 
in  every  Senfe  wherein  it  needs  them  ;  Whereas 
Vice  is  a  Burden  to  its  Votaries  as  well  in  the  a- 

bundance 


than  Vicious,  235 

bundance  of  thofe  Attendants  which  it  requires, 
as  in  the  Difficulty  of  thofe  Attainments  which 
it  propofes.     And  this  is  that  happy  Topick, 
from  which  our  wife  Saviour  reproved  Martha, 
when   he  told    her.   That  jhs  wearied  her  felf  ahotit 
many   things^  whereas   there  was  one  thing  necejjary. 
By  which    f-eing  he   commended  Devotion^  I 
may  well  prefs  from  it  the  Excellency  of  Moral 
Virtue.     The  ambitious  Man  is  obliged  to  have 
his  Houfe  planted  with  a  Wood  of  Partizans ;  as 
well  tolecare  tharCondition  which  fo  many  envy 
and  rival,  as  to  magnify  himfelf  by  fo  unequall'd 
Attendance.  This  Defire  to  command^made  Hanl- 
^^/force  aPalTage  through  the  Rocky  Alfs ;  Cafar 
to  commit  himfelf  to  the  Mercy  of  a  ftormy  Sea, 
and  fo  many  weary  Journeys.  This  obliged  Xerxes 
to  entertain  vaft  Navies;  and  Darius  fuch  Armies, 
as  reduced  all  Mankind  into  one  Incorporation. 
And  fo  much  doth  Ambition  tie  its  Dependers  to 
depend  upon  fuch  Numbers,  that  tho'  that  Army 
of  Lacquies  which  attend  them,fignifies  no  more 
thanfo  many  followingCyphers,yet  the  fubftra^l- 
ing  of  any  one  of  thefe  doth  by  fo  much  lelfen 
the  Value  of  what  they  follow.  Doth  not  Pride 
require  Flatterers ;  and  thofe  Flatterers  Salaries ; 
and  the  Provifion  of  thefe  Salaries  muchPains  and 
Anxiety.''  Doth  not  it  require  Precedency?  a  fui- 
table  Eftate  and  Applaufe  ?   And  are  not  thefe 
inattainable,    without  more   Toil  and  Fatigue 
than  any  thing  that  Virtue  enjoyns.'*  Covetouf- 
nefs  requires  afliduous  Drudgery,  and  Mines  as 
bottomlefs  as  the  Defires  which  crave  them  :  It 
craves  every   thing  which  it  felf  can  imagine. 
Luxury  feeks  only  after  what  is  unufual  ,    and 
what  is  rare.     It  muft  in  Aficius  crave  Food  from 
the  Indies ;  fetch  to   Rome,  in  Heliogahalus,  Fiflies 
when  far  from  the  Sea;  and  more  for  one  Belly, 
than  might  enrich  Thoufands  of  Nobler  Crea- 
R  4  tures* 


2^6  It  is  eafier  to  &e  Virtuous 

tures.  Luft  requires  Plurality  cf  Women;,  Abun- 
dance of  Streni!;tl),  Numbers  of  Pimps^,  and  much 
Money.  Whereas  Virtue  craves  only  what  is 
tit;  and  pcrfwades  us  to  believe  that  only  to  be 
fit,  whicii  is  abfolutely  necelTary.  Catos  Table 
is  compleatly  furnifhed  with  one  pidi,  and  his 
Body  with  one  Vefture. 

Utitc  eiju'rla  vlcijje  famem.» 

And  the  Philofopher  going  by  well  and  rich 
furnifh'd  Shops,  could  cry  out  with  Pleafure, 
OhI  how  manv  things  are  there  of  which  I  ftand 
not  in  need?  Not  only  arc  thefe  many  Initru- 
ments  troublefomc,  becaufe  they  are  fuperfluous, 
but  likewife  becaufe  by  their  Number  they  add 
to  thefe  natural  Neccftities,  under  which  even 
virtuous  Men  nre  weighed,  as  long  as  they  are 
Men.  Thele  who  have  fo  numerous  Families, 
cannot  remove  when  their  Neccflity  calls  them  ; 
but  they  rni-ft  expecft  till  their  Retinue  be  ready; 
and  when  thefe  are  prepared,  it  is  no  eafie  Clo^ 
to  draw'fo  many  after  them;  or  when  any  Mii- 
fortune  overtakes  any  of  thefe  many,  they  rnuft 
fuffer  in  thefe,  as  oft  as  each  of  thefe  fuffers  in 
themfelves;  and  their  Miferies  are  augmented  by 
every  new  Increment  that  is  added  to  their  For- 
tunes. A  great  Treafure  is  not  only  an  Entice- 
ment to  make  its  Mafter  be  affaulred,  er  betray- 
ed, but  is  likewife  lineafy  to  be  tranfported:  and 
Cvicfus's  many  Bags  are  overtaken,  when  Mo- 
neylefs  S0I071  efcapes  with  Safety.  I  fhall  then 
conclude,  that  Virtue  is  eafier  than  Vice,  be- 
caufe it  requires  fewer  Inftrumcnts. 

;rtue  is  likewife   eafy,  becaufe  it  is  fitted  for 

Irices  and  Occafions^  whereas  Vice  is  ilinted 

.   ;*.Ic:!:  ones.     One  m^y  be  juft  every  where, 

but 


tha?i  Yicious.  137 

buj  Bribing  requires  Opportunity,  Mediation 
of  others,  and  that  thefe  others  be  dexterous  in 
the  Conveyance,  and  clofe  as  to  their  Humour. 
Adultery  muft  bufy  it  felf  to  find  a  convenient 
Room ;  it  requires  the  Husband's  Abfence,  a 
faithful ,  and  yet  a  faithlefs  Servant.  And  al- 
beit with  the  Concourfe  of  thefe  Provifions,  it 
may  attain  its  Aim  oftner  than  it  is  fit;  yet  will 
it  want  that  Satisfaction  oftner  than  it  wifhes. 
Whereas  Chaftity  is  circumfcribed  by  no  fuch 
Limits;  but  is  as  free  as  pure,  depending  upon 
nothing  that  is  extrinfick,  and  Debtor  for  its 
Happinefs  to  nothing  that  is  not  it  felf. 

I  cannot  here  but  reproach  Vice  for  tying  r/ce  re. 
us,  not  only  to  Place,  Times,  and  Numbers  of  i^ires 
Inflruments;  but  which  is  worfe,  for  referring  "'^'*yf, 
all  our  Endeavours  to  Defigns  that  are  either  un-  ""^"■^^ 
feifible  in  themfelves,  or  at  bell,  do  become  fo 
becaufe  of  our  Fancy,  orExcefs.  Vanity  is  not 
fatisfied  without  Applaufe  from  others ;  which 
being  an  Ad  of  their  free  Will  who  beftow  it, 
doth  therefore  depend  upon  their  eledion : 
whereas  Virtue  is  farisfied  with  its  own  teftimo- 
ny  ;  and  is  fatisfied  with  nothing  that  others  fay, 
except  it  be  bottom'd  upon  what  they  are  con- 
fcious  to  themfelves  to  deferve.  Advancement 
proceeds  not  from  him  who  defires  it,  but  he 
muft  exped  it  from  another ;  and  no  Man  can 
fatisfy  his  own  Luft.  O  then  happy  Virtue  I  who 
art  thy  own  Treafureand  Expectation;  thou  alone 
may 'ft  dote  upon  thy  felf  without  a  Fault  ;  and 
in  thee  only  Self-love  is  no  wav  Criminal. 
Whereas  Vice  is  uneafy,  becaufe  it  fetches  its  Sa- 
tisfactions from"  abroad  ;  and  is  barren,  becaufe  it 
cannot  find  them  at  Home.  Covetoufnefs  muft 
fcorch  in  hulks  its  Suiters ;  it  muft  freeze  them  in 
la^ova  Zemblii ;  it  terrifies  them  at  Sea  ;  and  fhip- 
wrecks  them  upon  the  Shore.  Whil  ft  Virtue  recom- 
mends 


^3^  It  is  eafier  to  he  Virtuous 

mends  to  us,    to  feek  our  Happinefs  in  no  fo- 
reign Pleafure:     And    Diogtms    finds    without 
Danger  in  his  Tub,  wha:  thefe  Sailers  purlue  in 
their  dangerous  Bottoms.     But  Vice  mi^ht  plead 
it  felf  Icfs  guilty,  if  its  Defign  were  only  difficult; 
but  Difficulty  is  not  all :  For  Vice  either  requires 
what  is  impoflible,  or  what,  by  not  being  bound- 
ed, may  very  eafily  become  fo.     Covetoufnels 
makes  nothing  enough  ,  and  propofes  not  only 
what  may  ratisfy,but  what  may  be  acquired.  Am- 
bition likewife  will  have  everyMan  to  be  higheft; 
which  is  impoflible,  becaufe  there  cannot  be  ma- 
ny highelt;  and  the  firft  Attainer  leaves  nothing 
to  his  implacable  Rivals  but   the  Impatience  of 
being  difappointed  :  Which  not  only  difquiets 
their  prefent  Eafe,  but   begets  in  them  Projeds 
of  attacking  him  by  whom  they  conceive  them- 
fclves  vanquifli'd.   And  thefe  Defigns  being  form- 
ed by  Perfons  whofe  Judgments  are  much  difor- 
dered  hy  Intereft ;  (which  like  fir'd  Powder,  flees 
out  not  always  where  it  may)and  againlt  Perfons 
already  fecured  by  Power,  Fame,Law,  and  other 
Advantages,  they  ripen  into  no  other  Iflfue,  than 
alnft  Ruin  to  thefe  who  werefo  foohfli,  as  not  to 
fatisfy  their  prefent  Humour  with  their  prefent 
Fortune. 
Vice  in  De-      Philofophers  have  divided  all  Vices  into  thefe 
feB  and  in  which  confilf  in  Excefs,  and  thefe  which  imply 
Excefs  are   ^  DcfcA ;  the  onc  fHooting  as  far  over  the  Mark 
'tttfy.  ^  ""'  ^^  ^^^^  other  comes  ffiorr  of  ic ;  and  if  we  compare 
Virtue  with  cither  of  thefe,  we  will  find  it  more 
eafie  than  either ;  for   as  to -thefe  which  over- 
reach Virtue,  they  muft  be  as  much  more  unea- 
fic  than  it,  as  they  exceed  it ;  for  having  all   in 
them  which  that  Virtue  polTeffes  which  they  ex- 
ceed, they  mult  require  cither  in  Acquifition  or 
Maintenance,  all  the  Pains   that  the  exceeded 
Virtue  cxtraAs ;  Thus  Prodigality  requires  all  the 

vSpending 


f^^w  Vicious.  039 

Spending  and  Pains  that  Liberality  needs ;  and 
running  equally  with  all  its  lengthy,  it  begins  to 
require  more  Pains  and  Travel  where  it  outfhoots 
the  other  :  And  thus  Prodigality  beftows  not 
only  enough^  as  Liberality  does^  but  it  lavifties 
out  more  than  is  fit ;  taking  for  the  Standard  of 
its  Bounty,  all  that  it  hath  to  beftow ;  and  not 
either  what  it  felf  can  fpare,  or  what  its  Object 
needs :  Jealoufie  pains  it  felf  more  than  true  Love, 
with  all  thofe  Extravagancies,  which  are  fo  un- 
fufFerable  to  the  Party  loved,  and  fo  difquieting 
to  the  Lover  himfelf,  that  Phyficians  have  ac- 
counted this  a  Difeafe,  and  the  Law  harh  made 
it  a  Crime.  As  to  thefe  Vices,  which  by  being 
placed  in  Defed,  Teem  ro  require  lefs  Trouble 
than  the  Virtue  they  fall  fhort  of;  as  the  others 
require  more,  becaufe  of  their  Excefs  .;  yet  fo 
uneafie  is  Vice,  that  even  thefe,  thouo;h  they  ex- 
ceed not  Virtue  in  their  Meafures,  do  yet  exceed 
it  in  their  Toil :  For  Nature  defigns  Accom- 
plifhment  in  all  its  Productions ;  and  therefore 
frets,  and  is  difquieted  at  thefe  immature  Ef- 
fects ;  and  is  as  much  more  wounded  by  thefe 
than  by  Virtuous  Productions ;  as  the  Crafts  are 
by  being  fpoiled  of  their  greener  Fruits,  or  as  a 
AVoman  is  by  her  too  early  Birth.  We  fee  a 
Mifer  more  cruciate  by  his  fcanting  Penuriouf- 
nefs,  than  a  Noble  Perfon  by  his  generous  Libe- 
rality :  for  thefe  are  obliged  to  keep  themfelves 
out  of  thefe  Occafions  of  fpending  ;  a  Task 
great  enough,  becaufe  all  Men  endeavour,  both 
out  of  Envy,  and  out  of  Humour  and  Sport,  to 
draw  them  unto  thefe  Snares,  and  when  they 
are  within  their  own  Circle,  they  are  forced  by 
.  that  reftlefs  Vice,  to  defcend  to  Thoufands  of 
Tricks,  which  are  as  wearying,  as  unhandfome. 
I  have  feen  fome  fo  careful  of  their  Eftates,  that 
^hey  brook'd  better  to  have  their  Names  and 

Souls 


'240  It  is  cafler  to  he  Virtuous 

Souls  burrhen'd  than  thefe  ;    and  to   preferve 
which,  they  were  at  more  trouble  than  any  can 
have  the  Faith  to  believe,  befides  thefe  who  had 
the  Humour  To  to  do.     If  to  hold  or  draw  with 
our  full  force  be  a  trouble,  both  thefe  are  the  Po- 
ftures  of  Covetoufncfs,  wherewith  it  is  kept  up- 
on conftant  Guard,  and  in  continual  Employ- 
ment I  and  if  at  any  time  they  remit  any  thin,^ 
of  that  Anxiety,  they  repine  at  their  own  Neg- 
ligence ;  and  imagine  that  they  loft  as  much  as 
they  hop'd  once  to  have  gained.     Fear  is  the 
Defed  of  Courage  ;    but  yet  it  is  more  uneafie 
than  Courage;  and  really  this  alone  has  more 
imeallnefs,than  all  the  Fraternity  of  Virtues  ;  for 
Virtue  is  at  worft  bufied  about  what  is  ;  but  Fear 
is  frighted  at  what  is  not,  equally  with  what  is. 
Vices  op.        y'T^^^  likewife  is  therefore  lefs  eafie  than  Virtue, 
pefeone  a-  bccaufe  Virtue propofcs  only  one  Aim,  which  is 
nether ;      fix'd  and  ftablc ;  whilft  Vice  and  Fancy  leaves  us  to 
rehereat     undetcrmination,  that  is,uneafie  as  well  as  dange- 
*a(r!^Vr  ^^"^-  When  it  hath  preft  us,  to  make  Arniies 
Fdhw.      fall  as  facrific'd  to  the  Idol  of  our   Ambition ; 
and  for  humouring  that  Paflion,    to  bring  Cities 
as  well  as  Men  level  to  the  Ground  ;    then  it 
will  in  the  next  Thought  perfvvade   us   even  to 
laugh  at  our  Ambition  ;  and  to  exchange  it   for 
Love  to  a  Miftrefs  or  Companionry  ;   as  it  once 
ferv'd  the  otherwife  Great  Alexander, 
The  Pra.        As  Virtue  makes  good  Neighbours  ;  fo  all  the 
nice  rfone  Virtucs  are  fo  far  fuch  amongft  themfelves ';  that 
it'lirllc      ^^^  ^^'^'  ^^'^^'  interfere  not  with  one   another, 
ther  vir.    but  the  Excrclfc  likewife  of  the   one,  facilitates 
tues.          the  PracT:ice  of  the  others  ;  thus  whilft  we  pra- 
ftifc  Temperance,  we  learn  to  be  Juft  ;  becaufe 
'  Temperance  is  the  juft  Meafure  of  enjoying  and 
ufmg  all  Contingents ;  and  wc  learn  by  it  to  be 
patient ;  Patience  being  a  Temperance  in  Grief, 
'Sorrow  or  Affii<^ion :  Patience  is  likewife  the 

Exercife 


^Z?^^  Vicious.  24.1 

Exercife  of  Fortitude ;  and  Fortitude  is  a  juft 
Proportion  of  Courage,  and  a  temperate  Exer- 
cife of  Boldnefs.  And  this  occafioned  the  Phi- 
lofophers  to  term  this  Noble  Alliance^,  the  Gol- 
den Chain  of  Virtue ;  each  being  link'd  with,  and 
depending  upon  its  Fellow.  But  if  we  turn  the 
ProfpeA,  we  will  find,  that  though  Diflention 
be  a  fpecial  Vice  fo  chara6ler'd  ;  yet  all  Vices, 
have  fomewhat  of  their  ill-natur'd  Humour  in 
them ;  and  agree  in  nothing  but  in  this,  that 
each  of  them  doth  difagree  with  each  other  ; 
which  makes  the  Practice  of  them  both  tedious 
and  difagreeable  :  For  all  of  them  confifting  the 
one  in  Excefs,  the  other  in  Defed ;  they  can- 
not but  difagree ;  Excefs  and  Defect  being  in 
themfelves  moft  contrary.:  Thus  Prodigality  op- 
pofes  Avarice,  Cowardlinefs  Courage,  and  Fond- 
nefs  Hatred ;  and  as  Virtuous  Perfons  have  a 
kindnefs  for  one  another ,  hecaufe  the  Objed  of 
their  Love  requires,  as  well  as  admits  Rivals; 
fo  Vice,  endeavouring  to  engrofs  wha:  it  pur- 
fues ,  makes  Rivals  altogether  unfupportable. 
Ambition  inciteth  each  of  its  Dependers  to  be 
chief;  and  yet  allows  only  one  of  thefe  many  to 
enjoy,  what  it  makes  all  of  them  defire.  Thus 
Avarice's  Task  is  to  impropriate  the  PolTef- 
fion  of  what  was  created ;  and  is  neceifary 
to  be  diftributed  amongft  many  Thoufands : 
And  Envy  will  not  only  have  its  Mafter  to  be 
full  of  Applaufe  ;  but  will  likewife  ftarve  the 
Defires  and  Merits  of  others ;  judging  that  it 
felf  cannot  be  happy  if  others  be.  Vice  then 
muft  be  lefs  eafie  then  Virtue,  becaufe  it  hath 
more  Enemies  than  Virtue  ;  and  becaufe  the 
Virtues  are  more  harmonious  amongft  themfelves 
than  Vices  are. 

Vices  not  only  make  Enemies  to  themfelves  ;  Providence 
but  by  a  Civil   War  (as  a  juft  Judgment  upon  ^^/^P^'"- 

them) 


04.2  It^  i^  eajjer  to  he  Virtuous 

them)  they  deftroy  one  another ;  Providence 
intending  thereby,  to  hinder  the  Growth  of 
what,  though  it  profper  not  well,  yet  is  alrea- 
dy too  noxious  to  Mankind  ;  and  upon  the  fame 
Principle  of  Kindncfs  to  what  bears  his  Image , 
GOD  Almighty,  and  His  Providence,  do  de- 
fign  the  unfuccefsfulnefs  of  Vice  ;  as  being  ob- 
ftrucftive  of  his  Glory,  as  well  as  deftru<ftive  to 
his  Creatures,  being  equally  thereto  engaged  by 
a  love  to  his  own  Honour  and  Service  ;  and  by 
'  a  hatred  as  well  to  thofe  who  commit  Vice,  as 
to  the  Vice  which  is  committed.  Thus  GOD 
confounded  thofe  Tongues  which  had  fpoke  fo 
much  Blafphemy  againll  him  ;  whilft  they  were 
endeavouring  to  raife  a  Tower  as  high  as  their 
Sins.  And  when  D^t/^/ intended  to  fpill  NabaVs 
Blcod,  GOD  is  faid  to  have  ftop'd  him  from 
being  an  unjull  Executioner,  whom  he  intended 
to  make  a  moil  juft  Judge.  And  fmce  Balaam's 
Afs  cpcn'd  its  Mouth  to  ipcak  this  Truth,  they 
muft  be  mere  ftupid  than  AiTcs^who  will  not  be- 
lieve it. 
Tffe  Lav  The  Law  likewife  by  its  Punifhments,  con- 
tnakes  Fice  tributes  all  its  Endeavours  to  crufh  Vice,  and  to 
une»fit.  arreft  its  Succefs ;  forbidding  by  its  Edids,  any 
Perfon  to  aflift  it ;  and  making  not  only  Aflift- 
ance,  but  Counfel  ;  not  only  Counfel  but  Con- 
nivance ;  not  only  Connivance  but  Conceal- 
ment of  it,  to  be  in  moft  Cafes  fo  Criminal,  that 
all  the  Honours  which  Vice  promifeth,  of  the 
Treafures  it  gives,  cannot  be  able  to  redeem 
thofe  who  are  found  to  have  Higlited  this  Prohi- 
bition. Muft  it  not  then  be  difficult  to  be  viti- 
ous ,  where  Afliftants  and  Counfeliors  are  fo  o- 
ver-aw'd,  and  the  Intenders  fo  terrified,  that 
few  yNxW  engage  as  Inftruments  ?  And  tViefe 
who  do,  are  fo  difordercd  by  Fear,  that  vitious 
Projcdors  arc  as  little  to  exped  Succefs,  as  vir- 
tuous 


than  Vicious.  24.3 

tuous  Perfons  are  to  wifh  it  for  them.  And  to 
evidence  how  much  Oppofition  the  Law  intends 
for  Vice ;  it  not  only  punifhes  Vice  with  what  it 
prefently  inflifts ;  but  it  prefumes  it  ftill  guilty 
for  the  future  :  Semel  malus  femper  prafumitur  ma- 
lm ;  and  upon  that  Prefumption,  many  vitlous 
Perfons  have  fufFer'd  for  that  whereof  they  were 
Dtherways  innocent.  Though  Rebellion  hath 
promifmg  Charms^  to  allure  the  Idolaters  of  Am^ 
oition  and  Fame  ;  yet  the  Law  doth  fo  far  ftand 
againft  it,  that  few  will  concur  with  the  Con- 
trivers^ except  fuch  Fools  as  have  not  the  Wit 
to  promote  it,  or  fome  defperate  Perfons,  with 
whom  few  will  join,  becaufe  they  are  known  to 
be  difcontent:  And  though  Revenge  reliflies 
Blood  with  a  plealing  Tafte ;  yet  the  feverity 
of  excellent  Law  cools  much  of  that  inhuman 
heat ;  and  leffjns  the  Pleafure,  by  fharpning  the 
Punifhment.  Vice  then  muft  be  uneafie,  feeing 
the  Law  oppofes  it,  and  renders  its  Commiflion 
dangerous,  as  well  as  odious. 

Men  likewife  join  with  God  and  the  Law  in  ^^n  f^e  in 
a  Confederacy  againft  Vice  ;  and  though  they  f"y '-^  '^' 
too  oft  approve  it  in  the  warmnefs  and  diforder  'f^^  ^;v*^" 
of  their  Paffions,    yet  in  their  Profeflions  and  avdfo  it  is 
Conventions   they  laugh  at  it,  and   inveigh  a-  une»[%e, 
gainft  it;  and  tho  the  preffure  of  a  prefent  Temp- 
tation, overcomes  them  fo  far  as  to  commit  what 
they  difallow  ,•  yet  they  do  but  infrequently,  and 
with  fo  many  checks  from  within,  as  that  its 
Commiflion    cannot  be  thought  eafie :     Con- 
fider,  how  amongft  Men,  we  hate  even  thefe 
Vices   in  others,  which  we    are  guilty  of  our 
felves;   and  how  we  even  hate  thefe   Vices  in 
others,  by  which  we  our  felves  reap  no  fmall 
Advantage.      Alexander  gloried  to  deftroy  that 
bafe  Perfon,    who  had  murthered  his  greateft 
Eneg[iy  Dmm  \    aad  DavU  is  commended,  for 

having 


?44-  J^  ^  eafier  to  be  Virtuous 

having  caiifed  to  kill  him,    who  but  faid,  that 
he  had  killed  Saul.  Who  will  employ  one  who  is 
Perfidious  ?  And  fo  uneafie  is  Vice,  that  much 
Pains  and  Difcourfe  will  not  perfuadc  us  to  be- 
lieve one  who  ufes  to  lie ;  whilft  we  will  foon  be- 
lieve what  is  really  a  Lie,  from  one  that  ufes  not 
to  abufe  our  truft ;  few  Judges  are  fo  precifely 
juft,  as  not  to  think  that  they  favour  a  Virtuous 
Perfon  ;  good  Men  do  likewife  reward  fuch  as 
own  an  Intereft  fo  allowable,  and  wicked  Men 
own  fuch  as  are  Virtuous,  out  of  defign  thereby 
to  expiate  their  former  Vice ,  and  to  perfwade 
the  World ,    that  they  are  not  really  Vitious, 
though  they  be  efteemed  fo  :  fo  that  Teeing  Re- 
ward as  well  as  Inclination,  and  juft  Men  as  well 
as  unjuft,  advance  Virtue,    and  oppofe   Vice; 
Vice  cannot  but  be  more  uneafie  than  Virtue, 
which  is  all  to  be  proved. 
f^icemtkef      \  ^m  from  refled:ing  upon  the  progrefs  and 
«x /f/»r  aS  gi-Q^vt;!^  of  Vicc,  convinc'd  very  much  of  its  un- 
eafinefs.    If  we  look  upon  Rebellion,  Revenge, 
or  Adulteries,  we  find  them  hatcli'd  in  Corners  as 
remote  from  Commerce  as  thofe  Vices  are  them- 
fehxs  from  Virtue  ;  and  as  black  as  the  guilt  of 
their  Contrivers  ;  and  almoft  as  terrifying  as  the 
worft  of  Prifons  are  to  fuch  who  are  but  in  any 
meafure  Virtuous.  None  of  the  Contrivers  dares 
truft  his  Colleague  ;  and  which  is  yet  worfe, 
none  of  them  hath   Courage  enough  to  reflecft 
upon  what  he  is  to  do ;  he  muft  be  too  bad  to  be 
Succefsful,  who  is  fo  defperately  wicked,  as  not 
to  tremble  at  the  Wickcdnefs  he  projecfls  ^  and 
thefe  Bleflings  which  adorn  the  Face,  when  they 
are  the  Motions  of  Modefty,  become  Stains  and 
Blemifhes,  when  they  are  fcnt  there  by  Fear, 
or  a  troubled  Confcience.  And  it  is  very  pretty 
to  obfcrve  ,  with  how  much  Art  and  Pains,  fuch 
as  are  guilty  of  Vice,  endeavour  to  niun  all  Dif- 
courfe^ 


than  Vicious.  ^4.5 

courfes,  that  can  rene\^  to  them  the  leaft  Refle- 
ction upon  their  former  Failings ;  and  how  they 
muft  often  times  difoblige  their  own  Envy  and 
Malice,  in  not  daring  to  vent  or  reproach  others 
with  that  Guilt ,  which  might  beeafily  retorted ; 
and  thus  Vicious  Men  have  as  many  Matters  as 
their  Vices  have  Witneffes:  And  tho' they  are 
bold  enough  to  commit  Vice,  yet  they  often- 
times want  the  Courage  to  own  it ;  and  Servants, 
if  confcious  to.  thefe  Crimes,  become  thereby  ne- 
ceflary  to  their  Matters ;  nor  do  wicked  and  vi- 
cious Perfons  fear  only  fuch  as  do,  but  (which  is 
more  extenfive)  fuch  as  may  know  their  Vices ; 
and  tremble  at  its  memory,  as  if  the  Sun  or 
Moon  would  divulge  their  Secrets;  and  by  acci- 
dent, they  have  oft  confefs'd  Crimes  upon  Mi- 
ttakes ;  and  have  made  Apologies  for  that  where- 
of they  were  not  accus'd  ;  which  hath  made  the 
Confettbrs  to  be  laught  at  for  their  Error,  as 
well  as  hated  for  their  Crimes. 

Another  Argument  to  inforce,  that  Virtue  is  ^^  ^  ^^^^ 
more  eafie  than  Vice,  is,  that  feeing  Nature  is  the  natural  to 
Spring  of  all  Operations,  certainly  that  muft  be  I'e'virtam 
moft   eafie,  which  is  mott   natural ;  and  when  ^^"^  ^^"'' 
we  would  exprefs  any  thing  to  be  eafie  to  a  Per- 
fon  or  Nation,  we  lay,  it  is  natural  to  them;  and 
Miracles  are  uneafie  and  difficult,  becaufe  they 
run  the  Counter-trad  of  Nature,  being  either  a- 
bove,  againft,  or  befide  its  Affiftance :  But  fo  it 
is,  that  Virtue  is  a  more  natural  Operation  than 
Vice,  both  becaufe  it  lefs  infefts  Nature  than 
Vice  does ;  and  becaufe  Nature  dlfcovers  more 
of  a  Bent  to  ad  vicioufly  thanvirtuoully;  which 
are  the  only  two  Senfes  in   which  any  thing  is 
laid  to  be  natural. 

That  Virtue  of  thefe  two  prejudges  Nature 
leaft,  is  clear  from  this,  that  Sobriety  eherifketh 
S  '  itj 


24^  It  is  e after  to  he  Virtuous 

it,when  iris  run  down  by  Intemperance  ;  Murder 
Ki'Js  it;  Gluttony  choaks  it  ;  and  Jealoufie  keeps 
it   not   alive  but  to   torment  it;  and  generally 
whenever  Nature  is  diftreft  ,   it  fives  to  Virtue, 
either  for  Protedion,    as  to   Courage,  Juftice, 
and  Clemency;  or  for  Recovery,  as  to  Tempe- 
rance, Induftry,  and  Chaftity :  Few  Gray  Hairs 
owe  their  Whitenefs,  except  to  that  Innocence 
whofe    Livery  it  is;   Rapin,  Oppreflion,    and 
thefe  other  Vices,  heightening  their  infolence  a- 
gainft  Man,  to  that  Point,  that  he  muft  ferve 
them  in  being  his  own  Cut-throat  ;  to  be  com- 
mended for  nothing  elfe,  flive  that  they  rid  the 
World  of  fuch,  who  came  only  into  it,  to  deface 
that  glorious  Fabrick,  whereof  the  Almighty  re- 
fented  fo  the  Pleafure  of  having  created  it;  that 
he  appointed  a  day  of  each  Seven  to  celebrate  its 
Feftivals.  Are  not  IbmeSins  faid  to  be  Sins  againji 
our  oivn  bodies  ?  Net  becaufe  all  are  not  foin  fome 
Meafure;  but  becaufe  fome  are  fo  in  fo  eminent 
a  Meafure,    that  the  Apoftle,  who  knew  much 
of  all  Mens  Inclinations,  thought  that  their  be- 
ing lb  much  fuch,  was  enough  to  reftrain  fuch 
Perfons   from  committing  them,  as  were  ye-t  fo 
wicked,  as  not  to  obey  a  Saviour  who  dyed  for 
them.     And  why  is  it  that  Laws  are  fo  fevere  a- 
gainft  Vice,   but  becaufe  it  deflroys  and  corrupts 
the  Membersof  the  Commonwealth?  I  have  oft, 
norwithftandingthe  Precepts  of  Stoicifm,  which 
forbids   me  to  be  fo  effeminate,  as  to  pit}'  any 
thing;   and  notwithftanding   the  Principles   of 
Juftice,    which    forbids    me'  to   pity    Perfons 
who  are  flagitious;  yet  been  driven  to  that  excefs 
ofCompaflion   for  the  ftate  of  vicious  Perfons , 
that  I  have  no  more  remembred  even  the  Wrongs 
that  thcv  have  done  me:  To  fee  the  Pox  wear 
out  a  Face  which   had  been  fo  oft  Fairdcd ;  and 

the 


than  Yicious,  24.' 

Gout  felter  Feec^  that  as  the  Pfalmiit  fays,  were 
fwift  to  do  ill,  are  but  too  ordinary  Encounters  to 
excite  Compaflion :  But  to  fee  the  Wheel  fatned 
with  the  Marrow  of  tortured  Mifcreants ;  and 
the  Rack  pull  to  Pieces  their  Receptacles  of 
Vice  J-  are  great  Inftances  how  great  an  Enemy 
Vice  is  to  Nature  ;  under  whofe  ill  Condudt , 
and  for  whofe  Errors  it  fufFers  Torments^  which 
are  much  fooner  felt  than  expreft. 

Since  then  Nature  is  fo   oppos'd  by  Vice,  it 
cannot  be  it  felf  fo  unwife,  in  the  meaneft  of 
thefe  many  Degrees  which  we  afcribe  to  many 
Creatures  whom  it  makes  wife^,  if  it  difpofed  not 
Mankind  to  entertain    an    averfion    for  Vice, 
which  is  fo  much  its  Enemy.     Shall  the  Sheep, 
the  fillieft  of  all  Animals,  or  the  Earth,  the  dul- 
left  of  all  the  Elements,  flee  from  its  OpprelTors? 
And  fliall  Nature,  which  fhould  be  wifer  than 
thefe,  becaufe  it  beftows  thefe  Inclinations  upon 
them,    which  makes  them  pafs  for  wife,  be  fo 
imprudent,  as  not  to  mould  Men  fo,  as  to  in- 
cline them  to  hate  Vice,  which  fo  much  hurts 
it  ?  Is  there  any  Vice  committed,  to  which  we 
may  not  find  another  im.pulfive  Caufe  than  Na- 
ture ?  And  are  not  moft  Vices  either  committed 
by  Cuitom,  by  being   miftaken  for  Good,  by 
Intereft,  or  Inadvertence,  as  fliall  be  fliewedin 
the  Clofe  of  this  Difcourfe  ?  And  feeing  Nature 
defigns  to  do  nothing  in  vain^  it  is  not  imagina- 
ble that  it  fliould  prompt  us  to  Vice,  wherein 
nothing  but  Vanity  can   be   expelled,  or  from 
which  nothing  elfe  can  be  reapt.  Thefe  who  are 
fo  injurious  to  Nature  (becaufe  it  appears  Nature 
hath  been  lefs  liberal  to  them,  of  Underflanding, 
than  to  others)  as  to  faften  this  reproach  upon  it 
of  inclining  Men  to  Vice,  do  contradid:  theni- 
felves,  when' they  fay  that  Nature  is  fatisfyed 
with  littlb.j  and  defires  nothing  that  is  fuperfluous; 
S  2  v/hereas 


^4-8  It  is  eafier  to  he  Virtuous 

whereas  all  thefe  Vices  which  condfl:  in  Excefs, 
do  ftretch  themfelves,  to  Superrtuity;  whilft 
upon  the  other  Side,  thefe  Vices  which  confift 
in  Defed,  are  yet  as  unnatural;  hecaufe  in 
thefe  the  Committers  deny  themfclves  what  is 
neceffary  for  them^  and  fo  are  moft  unnatural : 
Nature  defiring  to  fee  every  thing  accompliflied 
in  its  juft  Proportions^  and  fatisfied  in  its  juft 
DeHres. 
E(f:b  Vice  All  Viccs  have  their  own  peculiar  Difeafes, 
bring!  a  ^q  vvhich  they  inevitably  lead ;  Envy  brings 
jPjaaiDif-  ^^^  to  Lcannefs^as  if  it  were  fed  with  its  Mafter's 
Flelh^  as  well  as  with  its  Enemies  Failings ;  Luft, 
the  Pox  and  Confumptions ;  Drunkennefs^  Ca- 
tarrhs and  Gouts ;  and  Rage,  Fevers  and 
Phreniies  ;  which  is  a  Dcmonftration  of  their 
Uneafmefsand  Incommodioufnefs :  And  I  might 
slmoft  fay,  that  thof;  Vices  are  like  Frogs,  Lice 
and  other  defpicabb  and  terrible  Infe(fts,  gene- 
rated and  kneaded  out  of  excrementitious  Hu- 
mours. Luft  is  occafioned  by  the  fuperfluity 
and  Heat  of  the  Blood  ;  Drunkennefs  by  a  Dry- 
hefs  of  the  VefTels  ;  and  Rage  by  the  Corrupt!* 
on  and  Exuberancy  ofCholer.  Confider,  how 
much  the  Frowns  of  Anger  disfigure  the  fweeteft 
Face  ;  how  much  Rage  difcompofes  our  Dif- 
courfe ;  and  by  thefe  and  its  other  Poftures,  ye 
will  find  Vice  an  Enemy  to  Nature.  So  that  in  all 
thefe,  Nature  labours  under  fomc  Diftemp^r;  and 
is  diftrefs'd  in  its  Operation  ;  and  a^ls  them  not 
out  of  Choice,  but  as  fick  Men  rife  to  hunt  for 
what  their  Phyficians  deny  them.  And  for  all 
this  it  follows,  that  Vice  is  neither  natural  in  its 
Productions,  nor  in  its  Tendencies ;  not  being 
defigned  by  Nature  in  the  one,  nor  defigning  to 
preferve  Nature  in  the  other. 

I  confefs  there  is  a  Rank  of  Virtues,  which 
are  fupernatural,  fuch  as  Faith>  Hope  and  Re* 

pcntance 


than  Vicious.  249 

peiitance  ^  but  either  there  could  be  no  Contra- 
diftindion  of  thefe  from  fuch  as  I  treat  of,  or  elfe^ 
thefe  of  which  I.  here  fpeak,  muft  be  natural. 
To   deny  our  felves,  if  we  will  follow  Chrift  ; 
and  what  Flefh  and  Blood  did  not  teach  Veter,  to 
emit  that  noble  Confeflion  of  Chrift 's  being  the 
Son  of  the  Eternal  GOD,  proves  that  fome  Spi- 
ritual Truths  are    above  the  reach  of  Reafon; 
yet  with  Relation  to  thofe  other  moral  Virtues, 
that  fame  infpired  Volume  aflures  us,  77:'^!?  the  Gen-  j^^^^  ^^ 
tiles,  who  ha've  no   Law,  do  by  Nature  the  thhtgs  con  j^. 
tained  in  the  Law,  are  a  Law  unto  themfelves  ^  jvhich 
jhew  the  work  of  the  Law  written  in  their  hearts ;  their 
Confcience  alfo  hearing  witnefs,  and  their  Thoughts  in 
the   mean  time   accusing  ,  or  elfe  excujing  one  another  : 
And  elfewhere  the  wicked  are  faid  to  be  without  Rom.  i. 
natural  AffeEiion.  Are  not  all  Sins,  even  in  the  di-  31-! 
ali^t  of  Philofophers  and  Law-givers,  as  well  as 
in  the  Language  of  Canaan,  termed  unnatural  ? 
What  is  Paricide,  Ingratitude,  Oppreffion,  Ly- 
ing, &c.   but    the    Subverfion    of  thefe  Laws, 
whereof  our  own  Hearts  are  the  Tables  ?  Doth 
not  Nature,  by  giving  us  Tongues  to  exprefs  our  . 
Thoaghts,teachus,that  to  difguife  our  Thoughts, 
or  to  contradiA  them,  •  is  to  be  unnatural :  And 
feeing  the  not  acknowledgement  of  Favours,  ob- 
ftruds  the  future  Relief  of  our  Neceflities,itmuft 
be  as  unnatural  to  be  ungrate ,    as  it  is  natural  to 
provide  Supplies  for  our  craving  wants. 

I  will  not  fully  exhauft  the  Miferies  that  wait  The  Homr 
upon  Vice,  by  telling  you,  that  no  Man  who  is  */  ^onfd. 
really  vicious,  finneth    without   ReluAancy  in  ^:'^  '^^^^' 
the   Commillion ;  but  I  muft  likewife  tell  you,  ^ j^*_ ""' 
that    though  all  the  Preceding   Difadvantages 
were  falv'd,  yet  the  natural  Horror  which  refults 
from  the  Commiffion  of  Vice,  is  great  enough  to 
render  it  a  Miracle,  that  any  Man  fhould  be  vi- 

S  2  cious. 


un- 


5^0  It  is  e after  to  he  Virtuous 

clous.  Confcicnce  cnn  condemn  us  without  Wit- 
nefTes,  though  wc  bribe  off  nil  WitnefTcs  from 
without;  or  though  by  Sopliiflry  and  Art,  we 
render  their  Depofitions  inrucccfsful  :  And 
though  Remifltons  can  fecure  us  againft  all  ex- 
ternal Punifiiments ,  yet  the  Arm  of  that  Execu- 
tioner cannot  be  ilopp'd.  And  if  ye  confider  how 
Men  become  thereby  inconiblable^by  the  Atten- 
dance of  Friends,  and  the  Advantage  of  all  ex- 
terior Plcafures ,  ye  cannot  but  conclude  that 
Vice  is  to  be  pitied,  as  well  as  (hunn'd  ;  and 
that  this  alone  makes  it  more  uneafie  than  Virtue, 
whereby  the  greateft  of  Misfortunes  arc  fweet- 
ned  ;  and  outward  Torments,  by  having  their 
Profpcft  turn'd  upon  future  Praife  and  Rewards , 
renderd  Pleafures  to  fuch  as  fuffer  them  ;  and  are 
look'd  upon  as  Ornaments,  by  fuch  as  fee  them 
infli(fled,  and  draw  Praifes  from  fucceeding  Ages. 

Hie  murtis  ahemis  efio 

Nil  confcire  Jihiy  nulla  ^allefccre  culpa  j* 

•  was  the  Determination  of  a  Pagan  ,  who  could 
derive  no  Happinefs  from  the  Divine  Promifes, 
upon  which  we  are  obliged  to  rely  for  Rewards; 
which  though  they  be  too  great  to  be  underftood 
hy  the  Sons  of  Men,  yet  are  not  fo  great,  but 
that  they  may  be  expe(5led  by  us,  when  we  fhall 
he  adopted  to  be  the  Sons  of  that  God,  whofe 
Power  to  beftow  can  be  cquafd  by  nothing,'  but 
by  his  Defire  to  gratify.  After  Succefs  hath 
crown'd  vicious  Deflgns,  yet  Vice  meets  with 
this  Uneafmefs  of  Remorfe,  wherein  the  Souls 
of  Men  are  made  to  forget  the  Pleafure  of  Suc- 
cefs, and  are  punifhed  for  having  been  fucccfsful : 
And  rhefe  will  either  not  remember  their  Succefs, 
in  which  Cafe  they  want  all  Pleafure ;  or  if  they 
think  upon  it,  that  Thought  will  lead  theni  back 

to 


than  Vicious.  251 

to  confider  the  Guilt  and  Bafenefs  to  which  they 
owe  it^    which  will  vex  and  fret  them.     Virtue 
afflids  at  moft  but  the  Body,  and  in  thefe  Pains 
Philofophy  comforts  usj    but  Vice  affliAs  our 
Souls^  and  the  Soul  being  more  fenfible  than  the 
Body,  (  feeing  the  Body  owes  its  Senfiblenefs  to 
it),    certainly  the  Torments  of  Vice  mutt  be 
greateft.     And  this  feems  the  Reafon  why  our 
Saviour,  in  defcribing  the  Torments  of   Hell, 
placeth  the  worm  that  never  dies,  before  the  fire  that 
never  goeth  out:  And  that  the  Rebukes  of  a  natu- 
ral Confcience,  are  of  all  Torments  the  moll 
infupportable ,    appears  from  this,    that  albeit 
Death'  be  the  moft  formidable  of  all  Torments, 
(  Men  fufFering  Tortures,  Phyfick,  Contumelies, 
Poverty,  and  the  fharpeft  of  Afflictions,  to  lliun 
its  Encounter  )j  yet  Men,  in  Exchange  of  thefe, 
will  not  only  welcome  Death,    but  will  alTume 
it  to  themfelves ;   adding  the  Guilt  and  Infamy 
of  Self-Murther,  the  Confifcation  of  an  Eftate, 
and  the  infamous  Wants  of  Burial ,  to  the  Hor- 
rors of  an  ordinary  Death ;  and  all  this  to  fhift 
the  prefent  Gna wings  of  .a  Confcience.     The 
Horrors  likewife  of  a  guilty  Confcience  doth  in 
this  appear  moft  difquieting,  that  thofe  who  have 
their  Confcience  fo  burden'd,  do  acknowledge, 
that  after  Confeffion  they  find   themfelves  as 
much  eafed,  as  a  fick  Stomach  is  relieved  by  vo- 
miting up  thefe  Humours,   whofe  Difquietnefs 
make  fuch  as  fuifered  them,  rather  fick  Perfons, 
than  Patients ;   whereas  whatever  be  the  prefent 
Troubles  which  arife  from  Virtue,  yet  if  they 
continue  not,  they  are  tolerable ;   and  if  they 
continue ,  Cuftom  and  the  Afliftance  of  Philo- 
fophy will  leffen  their  Weight ;  and  at  beft  the 
Pain  is  but  temporary,  becaufe  the  Caufe  from 
which  they  defcend  is  but  momentary  :  If  they 
be  not  fharp  and  violent,  they  are  fufFerable; 

S  4  and 


^5-  It  is  eafier  to  te  Virtuous 

and  if  they  be  violent,  they  cannot  laft  ;  or  at 
lead  the  Patient  cannot  laft  long  to  endure  them. 
Whereas  thefe  Retleftions  that  difquiet  us  in 
Vice,  arifing  from  the  Soul  it  felf,  cannot  perifh 
whilft  that  hath  any  Being.  And  fo  the  vicious 
Soul  muft  meafure  its  Grief  by  the  Length  of 
Eternity,  tho'  Vice  did  let  out  its  Joys  but  by  the 
Length  of  a  Moment ;  and  did  not  fill  even  the 
narrow  Dimenfions  of  that  Moment  with  flncerc 
Joy  ;  the  Knowledge  that  thefe  were  to  be  fhort- 
Jiv'd,  and  the  Fear  of  fucceeding  Torment^  pof- 
feffing  much  of  that  little  Room. 

The  firfl  Objection,  whofe  Difficulty  deferves 
^mol%llt'  an  Anfwer,  is,  That  Virtue  obliges  us  to  oppofe 
fant  than  Plcafures^  and  to  accuftom  our  felves  with  fuch 
rice.  Rigorsj  Serioufnefs,  and  Patience,  as  cannot 
but  render  its  Praftice  uneafy;  and  if  the  Rea- 
der's own  Ingenuity  fupply  not  what  may  be  re- 
join'd  to  this,  it  will  require  a  Difcourfe,  that 
fhall  have  no  other  Dcfign  bclides  its  Satisfaction  ; 
and  really  to  fhew  by  what  Means  every  Man 
may  make  himfelf  eafily  happy,  and  how  tofoft- 
en  the  appearing  Rigors  of  Philofophy,  is  a 
Defign,  which,  if  I  thought  it  npt  worthy  of  a 
iwecier  Pen,  fhould  be  aflifted  by  mine  ;  and  for 
which  I  have,  in  my  current  Experience,  ga- 
thcr'd  together  iome  loofe  Refle(5lions  and  Ob- 
fervations,  of  whofe  Cogency  I  have  this  Affu- 
ranee,  that  they  have  often  moderated  the  wildeft 
of  my  own  ftraying  inclinations,  and  fo  might 
pretend  to  a  more  prevailing  Afcendant  over 
iuch,  whofe  Reafon  and  Temperament  makes 
them  much  more  rcclaimable:  But  at  prefent  my 
Anfwer  is,  That  Philofophy  enjoins  not  the 
crofling  of  our  own  Inclinations,  but  in  order 
to  their  Accomplifhment ;  and  it  propofes  Pleaf- 
fare  as  its  End,  as  well  as  Vice ;  tho*  for  its  more 
ftx'd   Eftablifhtnent ,    it    fometimes    commands 

what 


than  Vicious.  ^53 

what  feems  rude  to  fuch  as  are  Strangefs  to  its 
Intentions  in  them.  Thus  Temperancjg  refolves 
to  heighten  the  Pleafures  of  Enjoynient,  by  de- 
fending us  againft  all  the  Infults  of  Excefs^  and 
oppreflive  Loathing ;  and  when  it  leffens  our 
PleafureSj  it  intends  not  to  abridge  them^  but  to 
make  them  fit  and  convenient  for  us ;  even  as 
Soldiers,  who  tho'  they  propofe  not  Wounds  and 
Starvings,  yet,  if  without  thefe  they  cannot 
reach  thofe  Lawrels  to  which  they  climb ,  they 
will  not  fo  far  difparage  their- own  Hopes,  as  to 
think  they  fhould  fix  them  upon  any  thing, 
whofe  Purchafe  deferves  not  the  fullering  of 
thefe.  Phyfick  cannot  be  called  a  cruel  Employ- 
ment, becaufe  to  preferve  what  is  found,  it  will 
cut  off  what  is  tainted;  and  thefe  vicious  Perfons, 
whofe  Lazinefs  forms  this  Doubt,  do  anfwer 
it,  when  they  endure  tho,  Sicknefs  of  Drunken- 
nefs,  the  Toiling  of  Avarice,  the  Attendance  of 
rifing  Vanity,  and  the  Watchings  of  Anxiety ; 
and  all  this  to  fatisfy  Inclinations,  whofe  Short- 
nefs  allows  little  Pleafures,  and  whofe  ProfpeA 
excludes  all  future  Hopes.  Such  as  difquiet 
themfelves  bv  Anxiety  (  which  is  a  frequently 
repeated  Self-Murther )  are  more  tortur'd,  than 
they  could  be  by  the  Want  of  what  they  pant 
after ;  that  long'd-forPoffeflion  of  a  Neighbour's 
Eftate,  or  of  a  Publick  Employment,  makes 
deeper  Impreffions  of  Grief  by  their  Abfence, 
than  their  Enjoyment  can  repair :  And  a  Philo- 
fopher  will  fooner  convince  himfelf  of  their  not 
being  the  neceffary  Integrants  of  our  Happinefs  • 
than  the  Mifer  will,  by  all  his  Affiduoufnefs, 
gain  them. 

There  are  but  Three  Inllances  of  Time,  and 
in    each    of   thefe   vicious   Perfons  are   much 
troubled  ;  the  ProfpeA  of  ufual  Infuccefsfulnefs, 
Difficulties^  or  lacohveniencies,  do  torment  be- 
fore 


54  It^^  eafier  to  he  Virtuous 

fore  the  Commi/Tton  ;  Horror,  Trembling,  and 
Relu<5tancy,  do  terrify  in  the  K6k.  \  and  Confci- 
ence  fucceeds  to  thefe  after  Commiflion  ,  as  the 
laft,  but  not  the  leafl:  of  thefe  unruly  Torments. 
And  as  to  the  Pleafures  of  Vice,  it  can  have 
none  in  any  of  thefe  Parcels  of  Time,   befide 
the  prefent;  which  prefent  is  by  many  Philofo- 
phers,  fcarce  allowed  the  Name  of  Time  ;    and 
is  at  beft  fo  fwift ,  that  its  Pleafures  muft  be  too 
tranfient  to  be  poffefs'd.     T  confefs,  that  Revenge 
is  the  moil  enticing  of  all  Vices  3  infomuch,  that 
a  wicked  Italian  faid.  That  God  Almighty  had 
referved  it  to  himfelf,  becaufe  it  was  too  noble 
and  fatisfying  a  Prerogative  to  be  beftowed  upon 
Mortals ;  yet  it  difcharges  at  once  its  Pleafure 
with  its  Fury  ;   and  like  a  Bee,  languifhes  after 
it  hath  fpent  its  Sting  \  and  when  it  is  once  a6led, 
which  is  oft  in  one  Moment,  it  ceafeth  from 
that  Moment  to  be  a  Pleafure  \  and  fuch  as  were 
tickled  once  with  it,  are  afraid  of  its  Remem- 
brance, and  think  worfe  of  it,   than  they  did 
formerly  of  the  Affront,     to  expiate  which,    it 
was  undertaken.  Thirty  Pieces  of  Silver  might 
have  had  fome  Lechery   in  them  ,  at  Jtiia;  firft 
Touch  ;    but  they  behoved  to  have  a  very  unre- 
fembling  EffcL^:,  when  he  took  no  longer  Plea- 
fure in  them,  than  to  have  come  the  next  Week 
to  offer  them  back;    and  becaulc  they  were  re- 
fufed,  to  rid  himfelf  of  his  life  and  them  toge- 
ther. 

The  Pains  of  Vice  may  be  concluded  greater 
than  thefe  of  Virtue,  from  this ;  that  virtuous 
Perfons  are  in  their  Sufferings  aflilted  by  all  the 
World;  vicious  Perfons  doing  fo  to  expiate  their 
own  Crimes ;  and  virtuous  Perfons  doing  the 
fime,  to  reward  the  Virtue  they  adore  \  and  if 
thefe  Endeavours  prove  infuccefsful,  every  Man 
by  bearing  a  Share  in  their  Grief,  do  all  they 

can 


thanYicious,  155 


can  to  leiTen  it ;  but  vicious  perfons  have  their 
Sufferings  augmented  by  the  Difdain,  and  juft 
Opprobries  thrown  upon  them  by  fuch  as  were 
WitnelFes  to  their  Vices ;  and  fuch  as  had  any 
Inclination  for  them^  dare  not  appear  to  be  their 
Well-wifhersj  left  they  be  reputed  Complices  of 
their  Crimes. 

I  need  not  fear  fo  much  Weaknefs  in  this  my 
Theme^  as  to  bring  up  a  Thoufand  of  thefe  In- 
Itances  to  its  Aid,  that  lie  every  where  obvious 
to  the  leaft  curious  Obfervation  :    What  is  more 
laborious  than  Pride  ?  wherein  by  robbing  from 
others  what  is  due  to  them,  the  Acquirers  are 
ftill  obliged  to  defend  their  new  Conquefts  with 
m.ore  Vigilance  than  Virtue  needs  ?  The  proud 
Man  muft  be  greater  than  all  others,  and  fo 
muft  toil  more  than  they  all,  his  Task  being 
greater  than  all  theirs  jointly.     And  the  jealous 
Man  muft  never  be  fatisfied,  till  he  know  not 
only  what  is  Truth,  but  what  he  fears  to  be  fo  ; 
being  moft  unhappy  in  this,  that  if  he  get  Affu- 
rance  of  what  he  fufpe(5ts,  then  he  ism.ade  really 
miferable;  or  if  he  attain  not  to  that  Afturance, 
he  muft  ftill  toil  for  it,  and  make  himfelf  mifera- 
ble by  his  Pains,  till  he  become  really  fo,  by 
being  informed  of  what  at  one  Inftant  he  wifh- 
es  to  be  falfe,  and  endeavours  to  makt  true.  Re- 
venge is  moft   painful,  both  in  perfwading  us 
that  thefe  are  Affi'onts,  which  of  their  own  Na- 
ture are  no  Affronts ;  and  then  in  bringing  on  us 
much  more   Hazard  than  their  fatisfacftion  can 
repay.    For  one  Word  fpoke  to  us,  which  (it 
may  be)  the  Speaker  intended  as  no  Injury,  how 
many  have,  by  murdering  the  Speaker,  or  fome 
rafli  Attempt,  deprived  themfelves  of  the  Privilege 
of  feeing  their  Friends   without  Horror  ,•  or  of 
comingabroad  withoutimminent Danger^  skulk- 


2  5  6  I^  ^^  eajier  to  he  Virtuous 

ing  in  Dens  like  Theives ;  imprifoned  for  Fear 
of  Prifon ;  and  dying  daily  to  (hun  the  Death 
they  fear  ?  Whereas  Socrates^  by  laughing  at  him 
who  fpat  in  his  Face,  had  then  the  Pleafure  to 
fee  himfelf  at  prefent  fatisfied;  and  did  forefee 
the  Hopes  of  future  Praifes.  Guiltinefs  muft 
fearch  out  Corners ;  it  muft  at  all  Rates  fecure 
Favourites ;  it  muft  fhun  to  meet  with  fuch  as 
are  confcious  to  its  Guilt ;  and  whenever  two 
Men  fpeak  privately  in  Prefence  of  fuch  as  are 
vicious,  they  perfwade  themfelves  that  fome- 
what  is  there  fpoke  to  their  Difadvantage ;  and 
like  one  who  labours  of  a  Sore,  they  muftftill 
be  careful  that  their  Wound  be  not  toucht. 

To  conclude  then  this  Period,  confider,  that 
every  Thing  that  is  uneafy  muft  be  unpleafint ; 
and  that  Vice  is  more  uneafy  than  Virtue,  ap- 
pears from  the  whole  foregoing  Difcourfe. 
Why  Men  I  hope  the  preceding  Difcourfe  hath  cleared 
arc  always  o^  2M  thefe  Doubts,  that  can  oppofe  this  well 
■vicmt.  founded  Truth  ;  leaving  only  this  ObjedioH 
here  to  be  anfwered  :  If  Vice  be  lefs  eafy,  and 
lefs  natural  than  Virtue ;  why  do  the  greater 
Part  of  Mankind  range  themfelves  to  its  fide  ? 
leaving  Virtue  as  few  Followers,  as  it  profelTes  to 
defire  Admirers  ?  In  Anfvver  whereto,  I  confefs 
that  this  Qbjeclion  proves  Men  to  be  mad  but 
not  Vice  to  be  eafy;  even  as  when  we  fee  Men 
throw  away  their  Cloaths,run  the  Fields  over,  and 
expofe  themfelves  to  Storms,  leaving  their  con- 
venient Homes  and  kind  Family,  we  conclude 
fuch  as  do  fo  to  be  mad  ;  but  are  not  induc'd  to 
believe  that  what  they  do  is  eafy.  And  certainly 
Vice  is  a  Madnefs,  as  may  appear  convincingly 
from  this,  that  when  we  fee  others  run  to  thele 
Exceflesj  (which  we  thought  Gallantry  in  our 
felves,  when  wc  were  ading  the  like)  we  ^sk 

them 


than  Vicious.  257 

them  ferioufly.  What,  are  ye  mad  ?  And  Hazael, 
when  the  Cruelty  he  was  to  ("and  did)  commit, 
was  foretold  him  by  the  Prophet,  did  with  Ad- 
miration ask,  TVhat  ?  am  I  a  dog  that  I  jhould  do 
thefe  things  ?  And  the  Prodigal,  when  he  freed  2  Kipgs  £ 
himfelf  from  thefe  vicious.  Rovings,  is  faid  to  ^^• 
have  come  to  himfelf^  by  which  Word  Madnefs  is  "  *^* 
ufually  exprefs'd.  Men  are  faid  to  be  mad,  when 
they  offer  Violence  to  their  Bodies ;  and  it  is  a 
more  advanc'd  Degree  of  Madnefs,  to  offer  Vio- 
lence to  our  Souls ;  which  we  then  do  (  befides 
the  ruining  of  our  Bodies  )  when  we  are  vicious. 
And  to  fuch  as  prefer  their  Bodies  to  their  Souls, 
I  recommend  the  Survey  of  fuch  Bodies,  as 
have  wafted  themfelves  in  Stews  and  Taverns, 
or  have  left  Limbs  upon  the  Field,  where  they 
laft  quarrelled  after  Cups,  for  Vanity,  or  Mi- 
ftreffes.  The  Second  Anfwer  is.  That  Men 
miftake  oft-times  Vice  for  Virtue ;  and  are  enti- 
ced to  it  by  an  Error  in  their  Judgments ,  rather 
than  any  Depravednefs  in  their  AffeAions. 
Thus  Drunkennefs  recommends  it  felf  to  us,  un- 
der the  Notion  of  Kindnefs ;  and  Prodigality 
under  that  of  Liberality  :  Complacency  likewife 
is  the  great  Pimp  of  much  Vicloufnefs  to  well- 
difpofed  Perfons ;  and  many  are  by  it  enticed  to 
err,  to  gratify  a  Miftake  in  their  Friendfhip  ;  for 
they  are  perfwaded,  that  Friendfhip  and  Kind- 
nefs  are  fo  innocent  and  fweet  Qualities,  that 
they  cannot  command,,  what  are  not  juft  as 
themfelves. 

Cuftom  alfo,  as  it  is  a  Second  Nature,  fo  it  is 
a  Step-mother  to  Virtue ;  and  whiift  we  endea- 
vour to  fliun  the  Vice  of  being  t/^i«  a.nd  fmgnlar^ 
we  flip  into  thefe  Vices ,  which  are  too  familiar 
to  be  formidable ;  and  which  we  would  not  have 
committed,  if  the  Mode  and  Fafhion  had  not 
determin'd  us  thereto  ,  againft  our  firft  and  pure 

Inch- 


P58  It  is  enfter  to  be  Virtuous 

Inclinations.  Thus  the  Germans  believe  Drink- 
ing to  be  Kindnefs :  And  the  Italian  is,  by  the 
Cuftom  of  his  Country,  induc'd  not  to  tremble, 
but  to  love  Sodomy.  We  have  Intereft  likewife  to 
blame,  for  mucli  of  that  Wickednefs,  which  we 
falfly  charge  upon  Nature :  For  this  bribes  us  to 
oppofe  what  naturally  we  would  follow;  but  a- 
bove  all,  Want  of  Confideration  is  the  frequent 
Occafion  of  many  of  thefe  Diforders ;  fo  that 
Virtue  is  not  poftpon'd  by  Choice,  but  by  Neg- 
ligence ;  neither  would  it  be  more  difficult  for 
us  to  be  virtuous  in  many  of  our  Anions,  than  it 
would  be  for  us  to  confider  what  we  are  about  to 
do.  And  I  may  feal  up  this  Period  with  the 
blunt  Complaint  made  by  a  poor  Woman,  who 
after  her  AfFedion  and  Intereft  had  forc'd  from 
her  many  paflionate  Regrates  againft  her  Son's 
Debordings,  concluded  thus;  Alas !  my  Son  will 
never  recover,  for  he  cannot  think  :  Therefore  I 
muft  conclude,  that  feeing  it  is  eafy  to  think,  it 
muft  be  likewife  eafy  to  be  virtuous. 
The f^  prove  ^^  ^^  indeed  hard  for  one  who  is  drunk  to  ftand 
theUneaf:-  upright,  or  foF  onc  who  hath  his  Eyes  cover'd 
ntfsaJfo  with  Mire  to  fee  clearly;'  and  yet  ftanding  up- 
ef^prtvate  y\^^  ^  qj.  feeing  clearly  ,  are  not  in  themfelves 
'7ndluhu-  difficult  Tasks;  juft  fo  Virtue  is  eafy  in  it  felf, 
nteur:.  though  our  Prc-cngagcment  to  the  contr:jiy  Ha- 
bit, rather  than  to  the  Vice  it  felf,  rendei-s  its  O- 
peration  fomewhat  uneafy  ;  whereas,  if  we  had 
once  imbrued  our  Souls  with  a  Habit  of  Virtue  , 
its  Exercife  would  be  far  eafier  to  us  than  that 
of  its  contrary;  for  it  would  be  afliftcd  by  Rea- 
ibn,  Nature,  Reward,  andApplaufe;  all  which 
oppofe  the  other.  He  who  becomes  temperate  , 
finds  his  Temperance  much  lefs  troubicfome, 
than  tlie  moft  habitual  Drunkard  can  his  Excefs; 
who  can  never  render  it  fo  familiar,  but  that  he 
will  be  conftrain'd  to  make  Facc<,    when  .he 

quaffs 


than  Vicious.  259 

quaffs  off  a  tedious  Health ;  and  will  at  fome- 
times  find  either  his  QuarrelSj,  the  betraying  his 
Friend's  Secret,  or  his  Crudities,  to  importune 
him.  No  Lyar  hath  fo  much  accuftomed  him- 
felf  to  that  Trade ,  but  he  will  difcover  himfelf 
fometimes  in  his  Blufhes,  and  will  be  oft  diftref- 
fed  to  Ihape  out  Covers  for  his  Falfenefs;  where- 
as he  who  is  free  from  the  Bondage  of  that  Ha- 
bit, will  always  find  it  fo  eafy ,  that  he  will  ne- 
ver hear  a  Lye,  without  admiring  with  what 
Confidence  it  could  have  been  forg'd. 

Whereas  to  know  the  Eafmefs  of  Virtue ,  we 
need  only  this  Refledion,  that  every  vicious 
Perfon  thinks  it  eafier  to  conquer  the  Vice  he 
fees  in  another.  He  who  whores,  admires  the 
Uneafinefs  and  Unpleafantnefs  of  Drinknig ; 
and  the  Drunkard  laughs  at  the  fruitlefs  Toil  of 
Ambition  ;  which  fhews  that  Vice  is  an  uneafy 
Gonquefl ,  feeing  the  meaneft  Perfons  can  fub- 
due  it. 

Though  Truth  and  Newnefs  do  of  all  other 
Motives,  court  us  fooneft  to  Complacency ,  and 
that  my  prefent  Theme  may  pretend  to  both ; 
yet  fo  ftudious  am  I  of  Succefs,  where  I  have  a 
Tendernefs  for  the  Subjed  for  which  I  contend, 
that  for  further  Conviction  of  its  Enemies,  I 
muil  recommend  to  them  to  go  to  the  Courts  of 
Monarchs ;  and  there  learn  the  Uneafinefs  and 
Unpleafantnefs  of  Vice,  from  its  fplitting  thofe 
jii  Oppofitions  and  Fadions,  which  afford  the 
reafonable  Lookers-on  as  difagreeable  a  ProfpeA, 
as  that  of  a  fliipwrackt  Velfel.  And  when  Fa- 
ction has  once  difmembred  a  Society,  is  it  not 
ftrange  to  fee  what  Pains  and  Anxiety  mufl  be 
fhewed  by  both  Oppofites,  to  difcover  and  ruin 
each  others  Projeds  ?  Other  Men  toil  only  to 
make  themfelves  happy  ;  but  thofe  muft  labour 
likewife  to  keep  their  Oppofites  from  being  fo  ; 

tbev 


iko  It  U  cafier  to  be  Virtuous 

they  muft  feek  Applaufe  for  themrelves,  and  tnuft 
ftop  it  from  their  Enemies  ;   they  muft  fhun  all 
Places  where  thefe  are  entertained  ,  and  all  Oc- 
callons  which  may  bring  them  to  meet ,  though 
Inclination  or  Curiofity  do  extremely  bend  them 
to  go  thither.     They  muft  oppofe  the  Friends  of 
their  Enemies,    though  they  be   defirous,  and 
oblig'd  upon  many  other  Scores  to  do  them  good 
Offices :    They  grow  pale  at  their  Appearances, 
and  are  difordered  at  what  Praife  is  given  thofe, 
though  beftowed  upon  them  for  promoting  that 
publick  Good,   wherein  the  Contemners  fhare 
for  much  of  their  own  Safety  :    And  it  is  moft 
ordinary  to  hear  fuch  factious  Zealots  fwear, 
that  they  would  chufe  rather*  to  be  deftroyed  by 
a  publick  Enemy^    than  preferv'd  by  a  Rival. 
From  all  which  it  is  but  too  clear ,  that  all  vici- 
ous Perfons  are  Slaves ;  which  though  the  unea- 
fieft  of  States,  yet  to  (hun  a  Lofs  of  fuppofed 
Liberty,  moft  Men  refufe  to  be  virtuous.     If  we 
go  to  Phyficians,    we  will  find  their  Shambles 
hung  round  with  the  Trophies  of  Vice.     For 
Temperance,    Chaftity,    or  the  other  Virtues, 
fend  few  thither :   But  Wantonnefs  repays  there 
its  cne  Moment's  Pleafure  with  a  Year's  Cure  ; 
and  makes  them  afraid  to  fee  that  disfigured  Face, 
for  whole  Reprefentation  they  once  doted  upon 
their  flattering  Mirrors.     There  lie  fuch  Prifo- 
ncrs,  as  the  drunken  Gout  hath  fetter'd ;  and 
there  lie  louring  fuch  as  Gluttony  hath  opprefs'd. 
I,et  us  go  to  Prifons  and  Scaffolds,  and  there  we 
will  fee  fuch  furnilh'd  out  With  the  Envoys  of 
"fnjuftice ,    Malice ,    Revenge ,    and    Murders. 
fet  us  go  to  Divines,  and   they  will  tell   us  of 
the  horrid  Exclamations  of  fuch,  as  have  upon 
their  Death-bed  feen  mufter'd  before  them,  thofe 
Sins,  which  how  foon  they  had  their  Vizards  of 
Senfuality  and  Luft  pulled  off)  did  appear  in  Fi- 
gures 


,.  than  Yicious.  a6i 

gures  monflrous  enough  to  terrify  a  Soul  which 
took  leifure  to  confider  them. 

Hi  funt  (Jul  trepidant^  d^  ad  omnia  fulgura  patient,      Juvenal. 

And  though  the  Confciences  of  Soldiers  have 
oft-times  their  Ears  fo  deafned  with  warlike 
Sounds,  or  welcome  Applaufes,  that  they  cannot 
hear;  and  their  Eyes  fo  coverv*d  with  their  Ene- 
mies Gore,  that  they  cannot  fee  thefe  terrifying 
Shapes  of  inward  Revenge ;  yet,  if  we  believe 
Lman,  neither  could  the  Wrongs  done  to  Cafar 
fo  far  legitimate  his  Fury ;  nor  the  prefent  Joy, 
or  future  Danger,  fo  far  divert  him  from  refle- 
cting upon  his  by-palt  A«5lions ;  nor  could  the 
Want  of  Chriftianity  (which  enlivens  extreme- 
ly thefe  Terrors  beyond  the  Creed  0^3.  Roman,\vho 
believ'd  that  Gallantry  was  Devotion  )  fo  far 
favour  his  Cruelty ;  but  that  he  and  his  Soldiers 
were  the  Night  of  Pbarfalia's  Battel  thus  difturb'd. 
Lucariy  Book  7. 

But  furious  Dreams  difiurb  their  refilefs  Refi^ 
Pharfalia'j  Fight  remains  in  e'v*ry  Breaji'^ 
Their  horrid  Guilt  fiill  works  i  the  Battel  fiands 
In  all  their  Thoughts^  they  brandijii  empty  Hands 
Without  their  Swords :  you  would  have  thought  the 

(  Field, 
Had  Groan' d,  and  that  the  guilty  Earth  did  yield 
Exhaled  Sfir its y  that  in  the  Air  did  move ^      ;  ' 
And  Stygian  Fears  foJJ'efi  the  Night  above  ; 
A  fad  Revenge  on  them  their  Cow^uefi  takes  i 
.   Tlieir  Sleeps  prefent  the  Furies  hijjing  Snakes,  * 

And  Brands '  their  Countrymen's  fadGho^s  appear  : 
To  each  the  Image  of  his  proper  Fear. 
One  fees  an  old  Mans  Vifage,  one  a  young ; 
Anothei's  tortur'd  ail  the  Evening  long 

T  irith 


26 1  It  is  eafter  to  he  Virtuous 

With  his /lain  Brother  s  Spirit ;  their  Fathers  fight 
Daunts  feme  :  but  Caefar'j  Soul  all  Ghofis  affright. 

TheChara^  But  that  I  may  reft  your  Thoughts  from  the 
philofo.  ^oi^*^  ^"^  Horror  of  thefe  Objeds ,  let  me 
f  her,  and  lead  them  into  a  Philofopher's  Cell  or  Houfe  ; 
hit  Eafe.  (for  Virtue  is  not  like  Vice^  confin'd  to  Places ;) 
and  there  ye  will  fee  Mcafures  taken,  by  no  lefs 
noble  nor  lefs  erring  Pattern,  than  Nature.  His 
Furniture  is  not  the  Offspring  of  the  laft  Faflii- 
on ;  and  fo  he  muft  not  be  at  the  Toil,  and  keep 
Spies  for  informing  him,  when  the  fucceeding 
Modemuit  caufeth^febe  pull'd  down;  and  needs 
not  be  troubled,  to  fill  the  Room  yearly  of  that 
contemn'd  Stuff  he  but  lately  admir'd.  He  is  not 
troubled  that  anoth^rs  Candlefticks  are  of  a  later 
Mould  ;  nor  vext,  that  he  cannotmufterfo  many 
Cabins  or  Knacks  as  he  does.  He  fpends  no  fuch 
idle  times  as  is  requifite  for  making  great  Enter- 
tainments ;  wherein  Nature  is  opprcll  to  pleafe 
Fancy ;  and  muft  be  by  the  next  days  Phyfick 
tortur'd  to  cure  its  Errors:  His  Soul  lodges  clean- 
ly ;  neither  clouded  with  the  Vapours,nor  cloy'd 
with  the  Crudities  of  his  Table  :  He  applies  e- 
very  thing  to  its  natural  ufe  ;  and  fo  ufes  Meat 
and  Drink,  not  to  exprefs  Kindnefs  ('Friendfliip 
doing  that  Office  much  better  )  but  to  refrefti, 
and jiot  ro  occafion  his  Weaknefs.  His  Dreams 
are  neither  difturb'd  by  the  horrid  Reprefentati- 
on  of  *  his  laft  days  Crimes  ;  nor  by  the  too  deep 
Impreflions  of  the  next  Day's  Defigns,  but  are 
talm  as  the  Brcaft  they  refrefli ,  and  pleafant  as 
the  Reft  they  bring.  His  Eyes  fuffer  no  fuch 
Eclipfe  in  thefe  as  the  Eyes  of  vicious  Men  do, 
when  they  are  darkened  with  Drunkennefs , 
or  exceflive  Sorrow ;  for  all  his  DarknelTes 
fucceed  as  feafonably  to  his  Recreations  , 
as  the   Day  is    followed    in    by   the    Night. 

In 


thanY'icious.  063 

in  his  Gloaths,  he  ufes  not  fuch  as  require  two 
or  three  Hours  to  their  laborious  Dreffing ;  or 
which  over-awe  the  Wearer  fo,  that  he  mull 
ihun  to  go  abroad  to  all  Places,  or  at  all  Occafi- 
ons ,  left  he  offend  their  Luftre ;  but  he  pro- 
vides himfelf  with  fuch  as  are  moft  eafy  for 
tJfe  ;  and  fears  not  to  fiain  thefe,  if  he  keep  his 
Soul  unfpotted  :  He  confiders  his  Body  and  Oi> 
gans,  as  the  Eafement  and  Servants  of  that  rea&> 
fonable  Soul  he  fo  much  loves ;  and  therefore 
he  eafes  them,  not  upon  Defign  to  pleafe  them, 
but  to  refrefh  them  ,•  that  the  Soul  may  be  there- 
by better  ferv'd  ,•  and  if  at  any  time  he  deny 
thefe  their  Satisfadion,  he  defigns  not  there^ 
by  to  torture  them ;  For  Gratitude  ob- 
liges him  to  repay  better  their  Services :  (and  a 
Man  Ibould  not  be  cruel  even  to  his  Beaft)  ;  but 
he  does  fo,  left  they  exceed  thefe  Meafures^ 
whofe  Extent  Virtue  knows  better  to  mark  out 
than  they ;  or  elfe  he  finds  that  during  the  rime 
he  minifters  to  thele  Appetites,  he  may  be  more 
advantagioufly  employ  din  enjoying  the  pure  and 
Spiritual  Pleafures  of  Philofophy.  But  leaving 
this  outer  Court,  let  us  ftep  into  a  Philofopher's 
Breaft,  (a Region  as  ferene  as  theHeavcn  whence 
it  came)  and  there  view  how  fweet Virtue  infpires 
gentleThoughts,whofeStorms  raife  notWrinckles, 
like  Billows  in  our  Face>  and  blow  not  away  our 
difobliged  Friends.  Here,  no  mutinous  Paflion 
rebels  with  fuccefs ;  and  thefe  petty  Infurredions 
of  FlefK  and  Blood,  ferve  only  to  magnify  the 
Strength  of  Reafon  in  their  Defeat.  Here,  all 
his  Defires  are  fo  fatisfied  with  Virtue,  as  their 
Reward ,  that  they  need,  nor  do  not  ruii  abroad, 
begging  Pleafures 'from  every  unknown  Objed: 
And  therefore  it  is,  that,  not  placing  his  Happi- 
nefs  upon  what  is  fubjed  to  the  Empire  of  Fate, 
€apricioft^FQ«310^  cannot  make  him  miferable  : 


^64.  It  is  eajier  to  be  Virtuous 

for  it  can  rcfume  notliing  but  what  it  hath  given : 
And  therefore ;,  feeing  it  hath  not  beftowea  Yir- 
.  tue  and  Tranquility,  it  cannot  call  it  away,  and 
whilft  that  remains  all  other  LolTes  are  inconfi- 
B'erable.  And  as  few  Men  are  griev'd  to  fee  what 
js  not  their  own  deftroy'd,  fo  the  virtuous  Philo- 
Topher ,  having  always  confidered  what  is  with- 
out him  as  belonging  to  Fortune,  and  not  to 
him,  he  fees  thofe  burnt  or  robb'd  with  a  dif  in- 
tefefted  indifferency :  And  when  all  others  are 
allarm'd  with  the  Fears  of  enfiiing  Wars  and  In- 
A'afions ,  he  ftands  as  fixt  (though  not  as  hardj 
as  a  Rock,  and  fuffers  all  the  foaming  Waves  of 
Fate  and  Malice  to  fpend  their  Spite  and  Froth 
at  his  Feet.  Virtue,  and  the  Remembrance  of 
what  he  hath  done,  and  the  Hopes  that  he  will 
flill  ad  virtuoufly>  are  all  his  Treafures ;  and 
thefe  are' not  capable  of  being  pillag'd  :  thefe  are 
Jiis  infeparable  Companions,  and  therefore  he 
can  never  wanta  divcrtifmg  Converfation :  And 
feeing  he  is  a  Citizen  of  the  World,  all  places  are 
his  Country;  and  he  is  always  at  home,  and  fo 
can  never  be  banifhed  ;  and  feeing  he  can  ftill 
exercife  his  Reafon  equally  in  all  places,  he  is 
never  (like  vicious  perfonsj  vex'd,  that  he  muft 
-ftay  in  one  place,  and  cannot  reach  another  ; 
like  a  Sick  Man,  whofe  difeafe makes  him  always 
tumble  through  all  the  Corners  of  his  Bed; 
He  is  never  furprizcd,becaufe  he  forecaOs  always 
the  worft ;  &  as  this  arms  him  againftDifcohtents, 
fo  if  a  milder  Event  difappoint  his  Apprehen- 
fions  ,  this  heightens  his  Pleafurc.  He 
lives  without  all  dellgn,  except  that  one  of  obey- 
ing his  Reafon;  therefore  it  is  that  he  can  ne- 
ver be  miferable,  feeing  fuch  are  only  fo,  who 
are  cj-ofs'd*in  their  Dellgns;  and  thence  it  is, 
that  when  he  he.ys  that  his  Aftions  difpleafe  the 
.J^'orTd,  he  is  hljt"  troubled,  feeing -he*  "delignM 

■    "^  not 


tJMH  Vicious.  ^65 

not  to  pleafe  them ;  and  if  he  fee  others  carry 
wealthy  Pretences  to  which  he  had  a  Title^,  he 
is  little  troubled,  feeing  he  defign'd  not  to  be  rich. 
The  Frowns  or  Favours  of  Grandees  alter  him 
not,  feing  he  neither  fears  the  one,  nor  expeds 
Promotion  from  the  other.  He  defires  little, 
and  fo  is  eafily  happy  ;  feeing  thefe  are  without 
.controverfy  happy,  who  Enjoy  all  they  defire  ; 
and  that  Man  puts  himfelf  in  great  Debt,  who 
widens  his  Expedations  by  his  Defires:  Thus, 
he  who  defigns  to  buy  a  neighbouring  Fiel,d, 
•mull  itraiten  himfelf  to  lay  up  what  will  reach 
its  Price ,  as  much  as  if  he  were  Debtor  in  the 
like  Sum;  and  Defire  leaves  ftill  an  Emptinefe 
Which  muft  be  filled.  He  finds  not  his  Breaft  in- 
vaded ( like  fuch  as  are  vicious )  by  contrary 
Paffions;  Envy  fometimes  perfvvading,  that.o-r 
thers  are  more  deferving ;  and  Vanity  af?- 
furing,  that  none  deferves  fo  much.  HisPaf- 
fions  do  not  iriterefs  him  with  extreme  con- 
cern in  any  thing;  and  feeing  he  loves  nothing 
too  well,  he  grieves  at  the  lofs  of  nothing  too 
much ;  Joy  and  Grief  being  like  the  contrary 
Motions  of  a  Swing,  or  Tendula-^  which  muft 
move  as  far  (exa(ftly)  to  the  one  Side,  as  it  run 
formerly  to  the  , other.  He  looks  upon  al| 
Mankind  as  fprung  from  one  common  Stock 
with  himfelf;  and  there  is  as  glad  to  hear  of 
other  mens  Happinefs ,  as  others  are  to  hear  of 
their  Kindred  and  Relations  Promotion.  If  he 
\&  advanced  to  be  a  Statefman ;  vvhilft  he  con4 
tinuesfo,  he  defigns  more  to  difcharge  vvelLhl^  , 
prefent  Truft,  than  to  court  a  Higher ;  whic]\ 
double  Task  burdens  fuch.  as  are  vicious ;  and 
having  no  pri^^ate  .Defign,  if  the  publick  whi^ch 
he  ferves,  find  .out  one  fitter  for.  the  Employ- 
ment, he  is  well  fatisfied  ;  for  his  'Dq^)^^  of  fer-' 
ving  the  Publick  is  thereby  more  promoted.  And 

T  ?  if 


366  It  is  eafier  to  he  Virtuous 

if  he  be  preferr'd  to  be  a  Judge,  he  looks  only  to 
the  Law  as  his  Square;  and  is  not  di{1:ra(fted  be- 
twixt the  Dcfires  to  be  juft,  to  pleafe  his  Friends, 
to  gratify  his  Dependers,  and  to  advance  his  pri- 
vate Gain.     The  Philofopher  is  not  rais'd  by  his 
Greatnefs  above,    nor  deprefs'd  by  his  Misfor- 
tunes below  his  natural  Level :  For,  when  he  is 
in  his  Grandeur,  he  confidcrs  that  Men  come  to 
him  but  as  they  go  to  Fountains ;  not  to  admire 
its  Streams  ( though  clear  as  Cryftal)  but  to  fill 
their  own  Pitchers ;  and  therefore,  he  is  nei- 
ther at  much  Pains  to  preferve  that   State,  nor 
to  heighten  Mens  Efteem   of  it;  but  confiders 
his  own  Power  as  he  does  a  River,  whofe  Streams 
are  always  pa  (ling,  and  are  then  only  pleafant 
when  they  glide  calmly  within  their  Banks,    In- 
juries do  not  reach  him;  for  his  Virtue  places 
him  upon  a  Height  above  their  Shot;  And  what 
Calumnies  or  Offences  are  intended  for  him,  do 
but  like  the  Vapours  and  Fogs  that  rife  from  the 
Earth,  not  reach  the  Heaven;  but  fall  back  in 
Storms  and    Thunder   upon  the    Place    from 
which  they  were  fcnt.     Injuries  may  ftrike  his 
Buckler,  but  cannot  wound  himfelf;  who  is  fen- 
fible  of  no  Wounds,  but  of  thofe  his  Vices  give 
him.  And  if  a  Tyrant  kill  his.  Body,  he  knows 
his  immaterial  Soul  cannot  be  ftabb'd^  but  is  fure 
■  it  will  fly  as  high  as  the  Spheres ;  (nothing  but 
that  Clog  of  Earth  hindring  it  to  move  upward 
to  that  its  Centre)  and  that  from  thence,  he  will 
with  great  Pontpej,  (in  Lucan)  fmile  down  when 
he  fhall  fee  with  illuminate  Eyes  his  own  Trunk 
to  be  foinconfiderableaPieceofnegleAed  Earth. 
And  to  conclude,  the  Philofopher  does  in  all  his 
Actions  go  to    the    ftraiteft  way;    which    is^ 
becaufe  of  that,  the  fliorteft  ,    and  therefore  the 
EaficfV. 

When 


than  Vicious.  a 67 

When  I  have  conftellate  all  thefe  towring  Eu- 
logies, which  Gratitude  heaps  upon  its  Benefa- 
d:ors ;  which  foolifh  Youths  throw  away  upon 
their  Miftreffes;  and  which  Flatterers  buzz  into 
the  depraved  Ears  of  their  Patrons :  When  I  have 
impoverifh'd  Invention,  and  empty 'd  Eloquence 
of  their  moft  flowry  Ornaments :  When  I  fhall 
have  decoded  thePains  of  a  whole  writing  Age, 
into  one  Panegyrick ,  to  bellow  a  Compliment 
upon  Virtue,  for  the  Eafe  it  gives  us,  and  the 
Sweets  of  its  Tranquility ,  I  (hall  have 
fpent  my  time  better,  than  in  ferving  the  nioft 
wealthy  or  recreating  Vice  ;  and  yet  I  fhall  ob- 
lige Virtue  by  it  lefs,than  by  adingthe  leaft  part 
of  what  is  Reafonablej  or  gaining  the  foonell 
reclaimable  of  fuch  as  are  vicious ;  and  therefore 
I  fhall  leave  off  to  write,  that  I  may  begin  to  ad 
virtuoufly,  tho  one  of  my  Employment  may^find 
a  Defence  for  writing  moral  Philofophy,  in  the 
Examples  of  Cicero,  Du  Vaire  that  famous  French 
Prefident,  the  Lord  Verulam,  and  Thoufands  of 
others.  -^^--ilt 

I  have  (to  deal  ingenuoufly)  writ  thefe*  two 
ElTays  to  ferve  my  Country,  rather  than  my 
Fame  or  Humour;  and  if  they  prove  fuccefsfui. 
Heaven  has  nothing  below  it  felf,  wherewith  it 
can  more  blefs  my  wifhes.  But  if  thefe  fucceed 
not,  I  know  nothing  elfe  wherewith  I  would 
flatter  my  Hopes ;  and  fo  whatever  be  the  Event 
of  this  Undertaking,  (as  my  Refolutions  ftand 
now  form'd)  Adhufor  ever  to  Writing. 


T  4  A  Coh- 


a68 


A 

Confolationagainft  Calumnies : 
Shewing  how  to  bear  them  eafily 
and  pleafantly. 

(  Written  in  Return  to  a  Perfon  of  Honour, 
and  at  his  Defire  ful;yoin'd  to  the  foregoing 
Difcourfe,  becaufe  of  the  Contingency  of 
the  Subje<3;s. ) 

My  Lordy 

TH  O*  my  Friendfhip  pay  its  Incenfe  no 
where  with  fo  much  Devotion,  as  when  it 
bows  to  your  Merit;  and  though  your  charming 
Letter  had  a  Bait  hung  at  its  each  Line,  yet  I  am 
equally  afraid  and  afham'd  to  return,  in  Anfwer 
to  either,  that  defined  Confolationy  which  may 
fliew  very  much  Vanity  in  me  to  undertake,  and 
very  little  Friendfliip  to  be  able  to  perform.  For 
eithar  your  Misfortunes  arc  not  fo  pointed  as  ye 
reprefent ,  and  then  I  muft  fhew  your  Weaknefs 
when  I  deted  thcDefecfls  of  vvhat  conquers  you; 
or,  if  they  have  Powers  refembling  the  Greac- 
ncfs  of  thefe  Complaints  which  ye  form  of  them, 
then  it  will  fhew  too  muchDifunion  in  ourFriend- 
jfhip  ( pardon  the  Levclingnefs  of  that  Word, 
feeing  ye  have  authorized  what  it  expreffes  )  to 
be  able  to  comfort  you ,   when  you  are  not  able 

to 


agalnfi  Calumnies.  169 

to  comfort  your  felf ;  and  not  to  be  difcompofed 
by  the  fame  Abfences  of  Spirit  and  Courage  that 
obliges  you  to  crave  that  Affillance,  which  my 
Modefty  or  Sympathy  Ihould  make  me  decline  to 
offer.  Yet  feeing  ye  pofltbly  crave  this,  to  try 
rather  my  Obedience  than  to  fupply  your  Necel- 
fities;  I  will  expofe  my  own  real  Defctfls,  to 
help  thefe  imaginary  ones  in  you :  And  this  be- 
ing the  laft  thing  I  am  ever  to  print,  I  fhall  think 
my  Reputation  expires  nobly,  wheu  it  dies  a 
Martyr  in  your  Quarrel. 

The  Misfortune  you  complain  of,  is,  that  your 
Name  is  loaded"  with  Mif-reports  -,  and  that  your 
Innocence  doth  not  proted  you  againft  that  In- 
juftice :  And  albeit  I  am  forry  to  fee  fo  noble  a 
Name  as  yours  fo  ill  lodg'd,  as  in  the  venemous 
Mouths  of  the  indifcreet  World  ;  yet  I  am  glad 
to  hear  that  your  Fortunes  are  fo  full,  as  that  yc 
find  no  Incommodity,  but  what  is  fo  foreign, 
and  may  be  fo  eafily  remov'd. 

Be  pleafed  therefore  to  confider,  that  tho*  ye 
imagine  all  the  World  talks  of  you  ;  yet  that  is- 
your  and  not  their  Error ;  for  few  have  either 
Time,  Convenience,  or  Humour,  to. enquire 
•into,  or  hear  fuch  Reports  as  thefe  which  trouble 
you :  And  I  know  by  Experience,  that  where 
Men  fall  in  your  Misfortunes,  or  under  any  Af- 
front, they  conceive  all  they  meet  or  know,  con- 
fider nothing  fo  much  as  their  Cafe  :  Whereas  I 
my  felf  have  met  fuch  Perfons  without  any  lef- 
fening  Thoughts  of  them,  and  without  any 
Change  in  my  Humour  towards  them,  befides 
what  was  wrought  by  a  Pity  to  fee  reafonable 
Men  flip  into  fuch  an  Error.  It  is  the  Nearnefs 
of  Concern,  which  induces  Men  to  believe  this; 
and  fo  they  fhould  conclude,  that  feeing  others 
are  iiot  fo  concerned  in  thefe  Mifinformations, 
they  will  not  apprehend  them  with  the  fame 

Feelings. 


myo  AConfolatton 

i^eelings.    Every  Man  imagines  his  own  Difeafe 

greateft,  and  admires  why  others  are  not  (enfi- 
ble  of  his  Sufferings;  whilft  thefe  admire  why 
he  fees  not  his  own  to  be  much  iefs  than  he  ima- 
gines. And  as  Self-love  makes  us  imagine,  that 
all  the  World  hears  of  our  Advantages ;  fo  it  is 
an  equal  Error  to  believe,  that  all  Men  are  in- 
form'd  of  our  Misfortunes ;  and  I  have  regrated 
to  my  Friends  (  who  of  all  others  fhould  have 
known  beft  my  Misfortunes  )  what  they  knew 
not,  but  from  my  own  Apologies. 

Of  thefe  few  who  hear  fuch  Reports,  Reafon 
iliould  oblige  us  to  believe,  that  fewer  believe 
them  :  For  Reafon  teaches  us  to  prefume  Men  to 
be  juft  ;  and  really  they  fo  are,  except  they  be 
byaffed  by  Prejudice  or  Intereft ;  whereas  if  they 
be  juft,  they  will  little  Credit  fuch  Difcourfes ; 
it  being  fo  indifpenfible  an  Effential  of  Juftice, 
not  to  condemn  fuch  as  -we  have  not  heard  to  de- 
fend themfelves  againft  what  they  are  accufed  of: 
That  though  God  could  not  but  know,  what  A- 
dam  had  done  when  he  had  finn'd  in  Eden  ^  yet 
he  would  not  fentence  him ,  till  he  cited  him  to 
appear  in  his  own  Defence  ;  Adam,  vjbere.  art  tJjou  ? 
And  when  the  Cries  of  Sodom's  Sins  were  be- 
come as  great  as  the  Guilt  was  which  occafioned 
them  ;  yet  God  fays.  We  -will  go  do-wji  and  fee. 

It  were  like  wife  Injuftice  to  condemn  Men  up- 
on the  Depofitions  of  fuch  as  fhall  have  no  War- 
rant for  what  they  talk,  but  common  F^;?;^^  which 
is  fo  infamous  a  Witnefs ,  that  it  hath  been  con- 
victed of  a  Thoufand  Millions  of  grofs  Lies, 
and  ftands  condemned  in  the  Regifters  both  of 
facred  and  prophane  Story.  And  fo  unwortliy 
is  the  Off-fpring  of  this  common  Whore,  that  ye 
will  fcarce  find  one  in  an  Age,  who  will  own  ic 
for  his ;  and  as  if  every  Man  condemned  it,  even 
thefe  who  relate  thefe  Difcourfes  will  ftill  difown 

CO 


againfl  Calumnies.  571 

to  be  Authors  of  them :  And  I  may  fay  of  them, 
as  the  Laws  fay  of  Baftards,  that  Patrem  demon- 
firare  nequetmu  Why  then  fhould  we  think,  that 
juft  Men  will  believe^  what  even  unjuft  Men  are 
afhamed  to  maintain  ;  and  what  is  told  v/ith  fo 
much  Caution  and  Secrecy,  as  may  convince 
fuch  to  whom  it  is  told,  that  the  Relater  dares 
not  undergo  the  Trial  ?  The  other  Warrants 
of  their  Difcourfes  are  the  Teftimonies  of  fuch, 
as  Men  may  fee  by  the  feverifh  Zeal  of  the  Re- 
laters,  that  they  are  too  much  interefs'd  to  be  be- 
liev'd  ;  and  when  we  hear  fuch  Difcourfes,  we 
ihould  examine  why  was  the  Relater  at  the  pains 
to  difperfe  thefe  Informations ;  which  if  we  do, 
we  will  find,  that  Intereft  or  Prejudice  does 
prompt  them  ;  and  fo  in  believing  thefe,  we  give 
the  Informer  Reafon  to  laugh  at  our  Simplicity, 
in  being  fo  eafily  prompt  by  him  ,  (  which  may 
juftly  give  him  ground  to  prefer  his  Wit  to  ours,) 
and  we  become  but  the  Executioners  of  his  Re- 
venge and  Malice :  Should  not,  and  will  not  rea- 
fonable  Men  think,  that  thefe  who  are  fo  offici- 
ous as  to  reporf  fuch  Difcourfes ,  wherein  they 
are  not  interefs'd ,  will  be  fo  unjuft  as  to  make , 
as  Well  as  tell,  fuch  Calumnies?  And  thefe  who 
are  Bufy-bodies  in  interefling  themfelves  in  fuch 
Tattles,  may  be  Liars  in  forging  what  they 
want.  None  fhould  be  believ'd,  but  fuch  as  are 
virtuous;  and  fuch  will  never  be  Authors  of 
Mifreports,  or  curious  to  talk  of  other  Mens  Af- 
fairs; for  virtuous  Perfons  v/ill  be  afham'd  to 
have  it  thought ,  that  they  fpend  their  Time  fo 
meanly,  as  to  have  Leifure  to  hear  or  enquire  in- 
to what  does  not  concern  them :  And  as  the  Law, 
fo  Men  fhould  always  fufped  WitneflTes,  who  of- 
fer themfelves  to  depofe  without  being  command- 
ed, or  interrogate.  Wife  Men  will  likewife  ex- 
amine,  upon  what  ground  the  Relater  founds 

himfelf; 


7*7  ^  >  ^^  Cojifolation 

himfelf ;  and  if  tliey  do  not,    they  arc  unjuft  ; 
or  if  they  do  ^   they  will  cafily  find   that  the 
weakeft  Prcfumptions  make  the  ftrongcft  of  his 
Arguments :  And  in  place  of  making  you  crimi- 
nal, your  Accufers  will  thus  make  thcmfelvcs  ri- 
diculous.    Who  will  condenui  upon  Ptefumpti- 
ons  ?  and  upon  fuch  as  arc  only  Prcfumptions  to 
Perfons  ignorant  and  malicious?  What  may  be, 
may  not  be^  and  therefore  it's  bad  Logick  to  \fi- 
fer  J  that  fuch  an  evil  Thing  is  done ,  becaufc  it 
may  be  fo ;  for  the  Conclullon  (hould  follow  the 
weakeft  Propofition ;  and  therefore  we  fiiould  ra- 
ther conclude,  that  fuch  an  Evil  is  not  done,  be- 
caufe  it  may  be  that  it  is  not  done.    No  rational 
.Man  fhould  judge  of  any  Action,  whereof  he 
^knows  not  the  Delign  of  the  A<ftor ;    for  fomc 
,A<n:ions  are  good  or  evil,  according  as  the  Dcfign 
is.     St.  ycrome  went  to  Taverns,  to  obfcrve  and 
.  {reform;    which  was  a  Virtue  in  him,   though  it 

was  a  Crime  in  others ;  and  therefore,  feeing  we 
know  not  other  Men's  Defigns,  we  (hould  not 
cenfure  their  Attiions.  One  Circumftance  alfo 
will  vary  the  Cafe;  and  feeing  few  Men  know 
all  Circuniftances  df  other  Mens  Actions,  it  is 
Raflinefs  to  cenfure  what  but  may  be  vicious  ; 
.and  Injuftice  to  be  rafh  in  cenfuring,  feeing  what 
we  cenfure  may  be  virtuous.  Another  Ground 
which  pcrfwades  mc,  that  few  believe  what  \i 
difadvantagious  to  another  Man*s  Honour,  is, 
that  though  Fame  nnd  Life  be  but  paraleU'd  in 
I,aw  3  yet  in  Honour  Fame  is  much  dearer  than 
Life,  becaufc  it  lafts  longer  than  Life,  and  be- 
caufc I>ifc  without  it  is  a  Torment;  but  It  with- 
out Life  is  h  much  a  Happincfs,  that  more  die 
for  Fame  than  by  Courage.  Seeing  then  we 
need  not  fear  that  juft  Men  will  pronounce 
againft  our  Life  without  impregnable  Evidences, 
vvliy  ihould  we  fear  that  they  will  pronounce  a- 

againft 


againfl  Calumnies.  ^75 

gainft  our  Honour,  upon  foundlefs  and  flight 
Mifreports?  It  is  like  wife  Mens  own  Intereft  not 
to  believe  fuch  Difcourfes  of  others ,  left  they 
thereby  eftablifh  a  Precedent  againft  themfelves ; 
for  will  not  they  think  that  the  next  Turn  may 
be  theirs^  and  that  being  mortal  as  you,  they 
are  liable  to  the  fame  Accidents ;  and  that  if  fuch 
Difcourfes  fhould  receive  Accefs,  their  Innocence 
and  Pains  are  eafily  difappointed  ?  And  there- 
fore I  hope  ye  will  think,  that  common  Intereft 
is  a  fufficient  Security  for  your  Fame  amongll 
wife  Men ;  and  that  upon  that  Score,  prudent 
Men  will  not  believe  fuch  Reports,  as  juft  Men 
will  not  upon  the  former:  It  is  alfo  moft  ordinjt' 
ry  to  find,  that  fuch  as  have  been  once  cheated*, 
will  be  more  cautious  for  the  future  ,•  Brute«; 
themfelves  being  fo  wife,  as  to  beware  of  that 
Snare  where  they  were  once  entrapp'd.  It  is  then 
moft  probable,  that  feeing  moft  Men  have  once, 
and  many  too  often  been  cheated  with  Mifre- 
ports,  having  been  induced  to  wrong  their  Friends 
hereby,  and  their  Relations;  that  fuch  therefore, 
even  amongft  thefe  who  can  be  unjud,  yet  will 
be  fo  no  more;  and  that  we  will  be  fecured  by 
the  Experience,  though  not  by  their  Virtue. 

As  to  thefe  who  will  talk  to  your  Difadvan- 
tage,  I  fhall  clafs  them  thus ;  Some  will  out  of 
Raillery,  fome  will  through  Mifinformation, 
feme  by  Intereft  and  Malice.  Thofe  who  talk 
out  of  Raillery,  deferve  not  your  Malice  ;  nor 
"fhould  their  Difcourfes  fret  you,  feeing  their 
"Humour  is  generally  known  to  tlefign  rather  Jeft 
than  Truth  ,•  and  fo  what  they  fay,  may  divert 
■Others  as  a  Treat  of  Wit,  but  cannot  wrong  you 
^s  a  difobliging  Truth ,  no  more  than  Virgil  can 
'be  belicv'd  a  Fool,  becaufe  he  is  ahtick  in  Bur- 
lefque  Verfe;  and  feeing  thefe  ufe you,  as  they 
Tife^  their  Friends  and  themfelves,   ye  Ihould  be 

no 


74  A  Confolation 

no  more  angry  than  the  King  is,  when  h&  fees 
his  Face  pofted  up  for  a  Sign  to  a  Country  Ta- 
vern. Scripture  and  Devotion  fufFer  with  you 
on  this  Account ;  and  becaufe  the  fineft  things 
are  moft  univerfally  known,  therefore  they  ar« 
moft  ordinarily  the  Subjeft  of  fuch  Entertain- 
ment. That  being  the  Obje(ft  thought  only 
worthy  to  rail  at,  which  deferves  not  to  be  fo  u- 
fed ;  and  Men  being  ufed  to  make  that  appear  rir 
diculous,  which  is  not  fo  in  it  felf. 

Thefe  who  talk  to  your  Prejudice  through 
Mifinformation ,  receive  but  fo  flight  an  Impref- 
fion,  as  will  make  them  fpeak  but  faintly,  and  as 
will  not  hinder  them  from  being  eafily  removed 
from  their  received  Intelligence ;  and  after  they 
are  reclaimed  by  your  Friends,  or  a  ripen'd  Infor- 
mation, they  will  judge  it  a  Duty  to  expiate 
their  former  Error,  by  confeffing  to  the  World 
their  former  Injuftice  ;  fo  that  by  one  of  thofe 
Penitents  more  will  be  regain'd,  than  can  be  de- 
bauched by  twenty  Mifinformers  ,•  Men'  being 
generally  more  inclin'd  to  believe  fuch  as  have 
experienc'd  both,  than  fuch  ds  pretend  only  an 
Acquaintance  with  one  of  the  oppofite  Sides. 

As  to  fuch  who  fpeak  out  of  Malice,  they  do 
either  prefs  their  Dcfign  with  fuch  Vehemency, 
as  they  may  eafily  be  fufpe<5led ;  or  elfe  they 
over-a<5l  themfelves  by  telling  fo  improbable 
Untruths,  that  they  are  eafily  difcovered  :  Few 
likewife  are  unacquainted  with  the  Hurnour  of 
fuch ;  and  God  has  in  a  Manner  put  Cains  Mark 
upon  them,  that  they  may  not  be  believ'd.  Ma- 
lice cannot  conceal  it  felf,  no  more  than  it  can 
the  Faults  of  others;  and  the.  Authority  of  fuch 
is  ordinarily  of  fo  little  Advantage  to  the  Caufc 
they  manage,  that  it  hangs  Contempt  upon  A 
Report,  that  they  Ipread  it  ;  And  how  foon  it  is 

known 


againfi  Calumnies.  ■275 

known  to  have  begun  at  them,  it  leaves  on  to 
be  either  regarded  or  believed. 

Thofe  whom  Intereft  perfwades  to  talk  of 
you,  as  being  Rivals  to  either  your  Fame  or 
Love,  do  foon  difcover  themfelves  and  their 
Paflion;  and  by  that  Difcovery  they  fecure 
you :  For  after  that,  the  Hearers  confider  more 
their  Intereft,  than  your  Crimes ;  and  in  place 
of  hating  you  ,  becaufe  of  that  alledged  Guilt , 
they  pity  and  favour  you,  as  a  Perfon  who  is  fo 
perfecuted.  Others  do  feed  fuchMifreport,not  be- 
caufe they  rival  youjbut  becaufe  they  would  have 
you  to  rival  them  ;  defigning  to  have  you  loaded 
with  the  like  Guilt  with  which  themfelves  ftand 
charge'd ;  and,  expe(fting  either  to  divert  thereby 
the  publick  Noife,  and  make  you  the  Seat  of  that 
War  ;  or  hoping  to  lelTen  their  own  Guilt  by 
fharing  it  with  you :  Thefe  you  fhould  pardon, 
even  as  we  pardon  thofe  who  gripe  us  when^ 
they  are  like  to  drown ;  neither  need  ye  fear 
fuch  Informers,  feeing  their  Intereft  is  known  ; 
and  therefore  none  will  believe  them  but  fuch 
who  are  fimple ;  as  that  their  Belief  is  not 
worthy  your  Pains  or  Anger. 

Having,  thus  clear'd  off  many  of  thofe,  whom 
your  Lordfhip  fufpeded  as  Enemies ;  my  next 
Chapter  fhall  be  to  comfort  you,  againft  what 
Impreffion  thofe  who  remain  can  leave  on  you. 
In  purfuance  whereof,  my  firft  Conclufion  fhall 
be,  that  nothing  can  be  Arbiter  of  your  Fate, 
but  what  hath  Power  to  make  you  happy  as  well 
as  mlferable;  by  the  Application  whereof ,  and 
of  the  Rule  of  Contraries,  pardon  me  to  alTurc 
you,  that  except  ye  thought  the  Rabble  might 
have  made  you  happy,  making  you  great  or  fa- 
mous ,  ye  had  never  fear'd  or  courted  their  Suf- 
frage ;  and  feeing  they  are  fo  miferable  and  un- 
^onftant  a  Crew  >  what  an  empty  and  unfix'd 

Happi- 


ly^  A  Consolation 

H^pinefs  muft  that  be  which  ye  expected  ?  The 
ivay  then  not  to  value  common  Reports  is,  not 
to  value  what  Favours  the  Multitude  can  do  you ; 
that  Happinefs  which  ye  purfue  amongft  them, 
your'own  Breaft,  and  it  only,  can  beftow  :  And 
as  nothing  that  is  not  fpiritual,  can  make  your 
Spirit  happy ;  fo  nothing  can  wound  aSpirit,  that 
is  nothing  it  felf  but  Breath  and  Air  :  And  I  alTure 
you,  that  thefe  detract  too  much  from  the  Noble- 
nefs  of  Man's  Soul,  who  imagine,  that  there  is 
any  thing  elfe  under  the  Sun,  whereupon  his 
Happinels  or  Unhappinefs  doth  depend ;  for  all 
exterior  Enjoyments  do  no  otherwife  enrich  or 
impoverifh  it,  than  thefe  Rivulets  which  difgorge 
themfelvcs  into  that  Bafon  of  the  Ocean,*  do  by 
their  Accefs  or  Recefs  fill  or  empty  its  ftill  equal 
Waters.  How  can  Man  be  faid  to  be  Lord  of  all 
the  Creation,  if  his  Happinefs  does  depend  upj- 
on  Riches,  Territories,  or  any  thing  without 
him  ?  And  therefore  it  was  nobly  concluded  by 
EpUietus,  that  what  is- without  us ,  and  does  not 
depend  upon  our  Choice,  fhould  not  afFeft  us. 

And  therefore,  feeing  Reports  cannot  reach 
us, 'chey  fhould  not  grieve  us ^  unjuft  Calumnies 
fall  no  otherwife  upon  a  wife  Man,  than  Hall 
upon  a  ftrong  Houfe^  whofe  Fall  caufeth  grea- 
ter Noifc  than  Prejudice.  It  is  true,  that  thefe 
may  hinder  us  from  being  preferred ;  but  a  virtu- 
ous Perfon  knows,  that  his  Happinefs  lies  not  in 
Preferment,  and  fo  he  values  no  more  what  can 
obftrud  that,  than  a  covetous  Man  does  the  Lofs 
of  what  may  promote  his  Knowledge  ;  or  the 
Amorous  what  cannot  difappoint  his  Love.  A 
virtuous  Man  may  by  Want  of  Preferment ,  be 
floppM  from  doing  what  Good  the  DifFufivenefs 
of  his  noble  Humour  would  flretch  towards  o- 
phers :  But  his  Country  is  only  a  Lofcr  in  this, 
|nd  not  he  ;  for  he  pkafes  himfclf  in  the  doing 

-.  iT  ■  what 


againji  Calumnies*  ayj 

what  good  is  within  his  prefent  Reslch  ;  dnd  in 
being  willing  to  do  more  if  Occafion  offered. 

I  confefs  that  Mifreports  do  (bmetimes  grieve 
our  Spiirirs^  but  it  is  our  Fancy,  andnotthefe. 
Who  have  that  Afcendant  over  us  ^  as  is  clear 
from  this,  that  the  fame  Words  fpoke  by  a  Friend 
or  Fool;,  will  not  trouble  us,  which  would  en- 
rage us  if  they  dipt  from  any  other  Perfon^  and 
till  we  know  what  is  fpoke  of  us ,  what 
is  fpokeil  does  not  trouble  us ;  which  fhews 
that  not  our  Enemies ,  but  we  wound  our 
felves :  And  feeing  they  never  trouble  us,  but 
when,  and  at  what  Proportion  we  do  value 
them ;  it  is  clear,  that  not  thefe  but  our  own 
Reflexions  do  grieve  us.  For  if  thefe  grieved  us, 
the  Meafures  of  our  Grief  would  be  ruled  by  any 
fhing  in  us;  and  all  Affronts  and  Injuries  fhould 
be  to  all  equally  difquieting;  whereas  now  they 
yield  to  our  Humours;  nor  is  1  jovial,fereneSpirit 
troubled  like  a  Melancholian,  whofe  Humour 
gives  much  of  that  black  Tincture  to  our  Crolfes 
which  fo  affright  u$.  The  way  then  to  alfure  our 
felves  againft  Mifreports,  is,  not  by  informing 
all  that  great  Mafs  of  our  Acquaintances ,  or  by 
fhunning  what  difp'Ieafes  others :  (for  what  will 
perfwade  them  that  they  have  ai'ight  to  judge: 
us)  but  the  nearer  Cutis  to  tslrne  our  own  Af- 
fedionsj  and  bring  them  fo  under  Rod  to  our 
Reafon,  that  nothing  may  offend  us,  but  what 
offends  it;  even  as  the  way  to  preferve  a  Body 
from  Difeafes,  is  to  purge  away  thefe  noxious 
Humours  which  corrupt  the  befl  of  Aliments. 

Ler  us  confider  that  Men  are  either  juft,  or 
iinjuft;  if  jult,  we  need  notfear  their  Reproaches, 
for  they  never  reproach  Irinoceijc^^^  and  we 
fhould  not  fear  to  have  our  Guilt. reprbach*d  ;  if 
iinjuft  we  fliould  not  fret;  becaule  kiinatural  to 
U  them 


'ij^  A  Confolation 

them  to  Reproach  even  the  Innocent,-  and  we 
have  asjuft  Reafon  to  think  our  felves  unhappy ,be- 
caufeDogs  bark  at  us;  or  the  Winds  &  Storms  flop 
our  journeys.  This  requires  Submiffion,  but  not 
Grief;  and  is  a  Misfortune  to  them,  but  not  to 
us.  And  as  we  fliould  conform  our  felves  to  the 
Laws  of  the  Place  where  we  live  ;  fo  feeing;  the 
Decrees  of  Providence  haveappointed  the  wicked 
to  perfecute  the  juft ;  it  is  Reafon  to  obey,  not 
only  bccaufe  we  cannot  help  it,  but  becaufe  our 
Maker  hath  commanded  it.  Such  as  calumniate 
us, .  do,  ih  fo  doing,  fhew  either  Ignorance  or 
Malice;  and  that  being  the  worft  of  Ills,  they 
prejudge  themfclvcs  more  than  us;  and  we  have 
our  Revenge  in  their  Offence.  Fear  not  that 
their  Malice  will  be  conftant  if  it  be  vigorous  j 
for  it  muft  want  in  Length  what  it  grows  to  in 
.  Height ;  and  fome  frefli  Objed  will  divert  them 
from  toothing  upon  you  ;  or  at  Icaft,  their  natu- 
ral Inconltancy  will  make  them  llagger  from 
\vhat  they  are  at ;  and  they  will  fconer  fix  no 
where,  than  fix  lopg  any  where;  and  like  a 
Swing,  they  will  probably  run  as  far  in  the  other 
FA'treme  of  admiring  you,  as  they  did  to  that 
of  fpeaking  to  your  Prejudice ;  and  as  thofe  upon 
whom  the  Plague  breaks,  need  never  fear  a  Re- 
lapfe";  fo,  vour  furmounting  this  Report  will  fc- 
cure  you  againft  all  tuture  Invafions. 

Men  fboulddogcnerousthings,  not  forEfteeni 
but  for  Virtue;  and  1  may  fiy  they  are  then  moft 
generous,  when  they  meet  not  with  Applaufc ; 
for  .then  they  make  the  World  their  Debtors , 
init  when  the  World  applauds  them  ,  they 
pnv  them:  And  whereas  they  ufe  the  World 
in  rhe  one  C^afc,  as  a  Prince  does  his  Subjecfls  ; 
jhe  World  ufes  them  in  the  other  Cafe,  as  a  Man 
dotja.hi^. Merchant  or  Servant. 
,  :.  :.  Nothing 


againft  Calumnies.  ay^ 

Nothing  that  is  not  in  our  Power  fiiould  grieve 
ps  ;  and  fo  it  Holds  truer  in  Philofophy  than  Po- 
licy, ,  that  qulf<ft4}s  efi  faher  fua  fortuna  ;  a  wife 
Man's  Inclinations  are  his  Stars;  and  nothing  can 
make  him  unhappy,  but  what  can  Pollute  thefe. 
Seeing  then  we  are  not  anfwerable  for  other 
Mens  Follies,  why  Diould  their  Mifreports 
(which  are  the  cheifeft  of  thefe)  trouble  us  ?  And 
if  it  be  made  Arbitrary  to  them  to  grieve  us^' 
what  a  precaifious  Happinefs  is  ours  ;  which  is 
fubjedl  to  the  Caprice  of  fuch  as  are  capricious^ 
ignorant,  and  malicious;  to  efcape  one  of  which 
three,  is  as  impoflible  as  to  pleafe  them  all.  No 
Man  is  worfted  in  his  Efteem  ,  becaufe  another 
commits  a  Fault ;  why  then  mould  I  be  grieved 
as  if  I  were  guilty,  becaufe  another  Man  is  fo 
Guilty,  as  to  calumniate  me  ?  And  it  is  too 
much  Compafliori  in  nie  to  be  forry  for  him  who 
wrongs  me. 

There  is  no  Man  fo  foolifh,  as  to  purfue  a 
prize  not  worthy  of  his  Pains;  or  to  grapple  with 
one;  who  is  not  worthy  to  be  defeated.  Corifi- 
der  then  that  your  Adverfaries  acknowledge,  that 
they  fear  your  Worth  when  they  endeavour  to 
lelTen  tt  by  Calumny ;  knowing,  that  they  dare 
not  enter  the  Lifts  with  you  upon  equal  Terms ; 
arid  therefore  they  call  the  World  by  this  commoh 
'Fame  to  their  Afliftance;  which  imports,  thai: 
nothing  lefs  than  a  Multitude  can  overcome  fo 
Heroick  a  Spirit.  No  Place  is  undermined,  but 
vvhat  is  too  itrong  for  the  AlTailants  open  Forces _. 
and  no  Man  was  ever  painfully  malign'd,  but  fuch 
ai  were  of  fo  noble  an  Humour^  that  nothing 
but  Malice  joyn'd  with  Pains  could  ruin.  Le- 
velling is  the  natural  EfFe6l  of  Mans  Pride;  and 
as  no  great  Soul  will  defcend  to.  confider  his  In-* 
feri«rs  ,•    fo  fuch  as  Fate  hath  plgcM  bdo^  voiw 


8  o  \A  Consolation 


do  naturally  defign  either  to  rife  to  your  Height, 
or  to  pull  you  down  to  their  own  Stature :  And 
hence  it  is,  that  your  Endowments  making  the 
firft  unpradicable,  Self-intereft  makes  the  fecond 
ncceflary :    and  the  Liberty  of  Repining    is  % 
charitable  Allowance,  which  fhould  be  indulg'd 
to  thofe,    to  whom  Providence  having  deny'd 
what  we  poffefs,  we  fhould,  in  Recompence  of 
that  Partage,  fufFer  fome  Expreflions  from  them; 
which  when  granted,  does  no  ways  make .  up 
that  Lofs.     The  Confideration   whereof  made 
that  generous  Prince,  Henry  the  Fourth  of  France, 
fay,  when  he  heard  that  his  Subjeds  talk'd  of  him 
with  more  Liberty  than  Juflice ;  That  he  could 
not  but  Pardon  them,  feeing  they  had  nothing 
elfe  to  recompence  their  not  being  Kings  of 
France,    It  were  Injuftice  in  you  to  defireboth 
the  Price,  and  the  thing  whereof  you  have  the 
Price  :    So  that  feeing  ye  poflefs  that  Happinefs 
which  deferves  publick  Envy,  k  were  unjuft  that 
ve  fhould  not  fuffer  it,    and  unmerciful  that  ye 
Ihould  not  fuffer  a  Word  to  pafs  with  the  Loofers. 
Confider  likewife,  that  all  Mankind  is  born  to 
Mifery,  that  is  a  Law  not  a  Punifliment;  and 
Envy  is  too  common  to  be  a  Misfortune  :    Who 
cfcapes  it  in  fome  Meafure,  but  fuch  as  never  at- 
tempt any  thing  that  was  worthy  of  Confidera- 
tion? And  who  thinks  Death  a  Misfortune,  fmce 
all  mull  fubmit  to  it  ?  So  that  I  may  fay  to  your 
Lordfliip,  that  nothing  can  cure  this  better,  than 
to  wear  about  your  Arm  the  Names  of  three 
Perfons,  who  have  pafs'd  through  this  Valley  of 
Tears,  without  being  foil'd  by  fome  Drops  of 
.Calumny;  and  to  find  thefe  three,  will  be  as 
hard  as  to  find  the  Philofopher*s  Stone.     Men 
fhould  not  repine  then,  becaufe  they  are  p\irfued 
by  fome  Trouble  ;    but  they  Ihould  confider^ 
\vh«hcr  tlieir  Trouble  be  greater  than  that  of  o- 
*  .  thcr 


againjl  Calumnies.  1 8 1 

dier  Men :  And  by  this  Rule  we  will  find,  that 
they  efcape  eafily  to  whofe  Share  of  this  general 
Taxation,  nothing  falis  but  Mifreports.  For  fuch 
as  lye  entomb'd  in  Prifon,  or  are  ftarv'd  in  Po- 
verty, to  be  relieved  j  and  which  is  lefs,  the  am- 
t)itious  for  Preferment,  or  the  Vindidive  for. fa- 
tisfying  his  Revenge,  would  allow  the  World  to 
'talk  of  them  at  their  own  Rates :  So  that  your 
TQrment  is  but  their  Choice  j  and  ye  do  at  the 
(ame  Altars  complain  of  what  they  would  beg 
-jfrora  them. 

*     No  Merchant  efteems  himfelf  miferable,  be- 
Siaufe  fee  owes  fome  Debt ;  but  he  compares  his 
Debt  and  Credit,  and  is  fatisfied,  if  more  be  ow- 
ing to  him  than  Jjc  owes  to  others.     Do  then, 
my  Lord,  confider  what  Advantage  ye  poflefs ; 
and  think  not  that  Providence  deals  churlilhlv 
with  you,  when  ye.find  rfiat  even  Malice  i^nutt 
'find  more  things  to  admire  ip^Vou'_,  than  it^  can 
find  to  carp  at ;  for  to  have  biir  one  Trouble  is  la 
Happinefs,  feeing  if  ye  wanted  all,  ye  would  be 
"^  God  J  and  it  is  fuflficieni:  Happinefs  to  polTefs 
that  Quiet,    which  differs  but  by  one  Remove 
from  his.     Number  your  Friends;  and  I  aili' con- 
fident ye  will  find  thefe  to  furpafs  the  Nurtibef  of 
fuch,  as  dare  fay  they  arc  your  Enemies :  But 
ifhough  they  were  fewer  than  your  Enemies.,  yet 
be  not  fo  unjuft  to  your  Friends,  as  to  think  that 
one  Friend  is  not  worth  a  Thoufand  Enemies.  ■ 
Wife  Men  number  not,  bur  ponder  Vices ;    but 
ye  may  fecurely  do  both.     Will  notaCourrier 
value  the  Opinion  of  his  Prince,    and  a  Lover 
-the  Efteem  of,  his  Miftrefs,  above  all  th&  Suffra- 
ges of  all  the  Remanent  of   Mankind?  'Afnd 
fhould  not  a  virtuous  Perfon  content  himfelf  witli 
'the  Approbation  of  God  Almighty  ?  And  which 
is  next,  with  the  Efteem  of  .a  Friend,  whofe 
U  >  '--^^^^  ■•   -^  Know- 


^8l  A  Confolation 

Knowledge  and  Virtue  makes  him  all  tjiefe  tp 
fuGh  as  rightly  rate  Friendfhip ; 

Saty  amico  temlblfxUx. 

Ills  Friendfliip  is  a  conilant  Purchafe ,  but  the 
Multitude's  Applaufe  is  uncertain  and  painful ; 
and  thefe  fhould  rather  be  laugh 'd  at  who  court 
ir_,  than  they  who  want  it. 

Confidcr  fcrioufly,  whether  it  be  not  more 
cafy  and  pleafant  to  be  enjoying  your  felves  with 
a  generous  Friend,  than  be  running  up  and 
down  the  World ,  gaining  fuch  as  ferve  for  no- 
thing, but  to  fay.  Ton  are  a  brave  Gentleman  ; 
which  if  it  were  a  fine  thing,  they  would  not 
have  it  to  bellow  :  For  it  is  not  reafonable  -to 
think  that  Providence  would  depofite  fine  things 
in  fuch  Hands ,-  and  it  chiifes  its  Servants  ill,  if 
thefe  be  its  Stewards. 

I  having  then  fpoken  formerly  to  you  as  a 
Philbfopher,  let  me  ufe  the  Stile  of  a  Gentle- 
man ;  and  in  that  tell  you.  That  the  World  hath 
no  Right  to  judge  you  •  you  are  a  Peer,  and 
fhould  not  be  judg'd  by  Commons :  Laugh  at 
them  when  they  ufurp,  and  let  not  your  Melan- 
choly be  the  Executioner  of  their  Sentence.  It 
is  alledg'd,  that  no  Beaft  dares  purfue  a  Man,  if 
he  hold  his  Face  undauntedly  to  ir  :  Thc^  pur- 
fue not  Men  but  Cowards;  and  the  Rabble 
knows  not  when  ye  err,  but  becaufe  yer  blufli. 
Do  not  then  by  your  Anxiety  wrong  Innocen- 
cv,  and  eftablifli  not  a  Preparative  by  your 
)  ielding,  whereby  other  virtuous  Perfons  may  be 
opprefs'd  ;  but  be  fo  charitable  even  to  thofe  un- 
jufi  Creatures  who  calumniate  you,  as  to  reclaim 
thern  from  that  Humour,  by  laughing  them  out 
of  it.  For  1  affure  3^ou^  they  will  ufe  you  as 
Men  do  Children,  who  continue  to  hold  out 

theii: 


againfl  Calumnies.  -8^ 


.  their  Fingers  to  them,  when  they  find  it  vexes 
them.  No  Man  will  lofe  his  Pains  •  and  upon 
this  Account  ye  will  find,  that  feeing  Men  ca- 
lumniate you  becaufe  they  think  to  vex  you, 
they  will  give  themfeives  no  longer  that  Trouble, 
than  they  find  they  are  able  to  give  it  you. 

The  Example  of  thefe  Bethpemites  y  who  fell 
the  Sacrifice  of  their  own  Sin,  for  prying  into 
the  Bofom  of  the  Ark,  forbids  my  Eyes  to  be. Co 
facrilegious,  aS  to  look  inwardly  into  the-Dg- 
.  figns  of  God  Almighty ,  (  whereof  it  was  but^ 
Type)  in  raifing  that  Dull  wherewith  your 
Name  feems  to  be  at  prefent  fomewhat  fullied  : 
And  feeing  it  is  unjuft  to  judge  of  thefe  Men's 
A6lions,with  whofe  Pefigns  we  are  not  too  inti- 
mate, it  were  unmannerly  to  repine  at  God's 
Difpenfations,  whofe  Anions  are  fitted  more 
for  our  Wonder  than  our  Enquiry.  But  yet  I 
may  at  a  pious  Diftance  judge,  that  Providence 
hath  defign'd  thefe  Reports  rather  for  Trophies , 
than  Trials  to  your  Courage  ;  intending  in  your 
Cafe  to  teach  the  World  ,  that  it  is  as  eafy  for"U 
generous  Soul  to  conquer,  as  to  complain  of  Ca- 
lumnies :  And  fo  I  hope  your  Repute  (hall  rife 
more  glorious  after  this  Refurredion.  Do  then, 
my  Lord,  retire  from  under  the  Ernpire  of  Fawe^ 
to  the  Sanduary  of  Friendiliip  ;  where  generous 
Souls,  by  mingling  together,  become  themfeives 
greater.  And  from  that  feeure  Poit,  confider. 
How  the  happy  Angels  admire  to  fee  us,  who 
are  defign'd  to  be  Sharers  of  their  Happinefs,  fo 
foolifh  as  to  be  vain  of  Fame,  or  vex'd  when  we 
want  it  5  feeing  they  polfefs  thefe  Joys  for  which 
we  pray,  and  yet  value  not  a  far  more  noble 
Fame  than  that  after  which  we  pant.  Ye  arc 
innocent,  and  may  adore  your  Maker;  which 
compleats  the  Pleafures  of  thefe  Bleffed  Spirits  : 
And  what  can  be  Wanting  to  one  who  poffeifcs 

U  4  To 


^§4  A  Confolatimi^  &c 

fo  much  ?  Confider  likewifc,  how  thcfe  Hum- 
mings,  and  this  Noife  of  us  poor  Mortals,  out- 
live not  the  prefent  Age  :  For  who  knows  what 
was  faid  of  the  Nobleft  Ladies  who  lived  in 
Queen  Elizabeth's  Court;  much  lefs  in  the  Coun- 
try during  her  Reign?  And  Hiftory  fcorns  to 
preferve  ifuch  ridiculous  Fopperies,  as  have  no 
furer  Foundations  than  Rumor  or  Malice  :  But 
tho'  it  did,  yet  a  little  Time  fliall  confume  us 
and  them.  And  therefore  I  fliall  finifh  this  Let- 
ter, as  Virgil  doth  his  Refledion  upon  the  Battels, 
Toil,  and  Noife  of  the  Bees  5 

m  tnotus  animorunty  atej-^-hac  certamina  tanta, 
.    7t*heris  txigm  jaEiu,  comfrejja  quiefcunt^ 


ijsrrrr 


^•hTf 


THE 


n '.-'■■     ■!.       - 


THE 

MORAL  HISTORY 

O  F 

FRUGALITY, 

With  its  oppofite 

VICES, 

Covetoufnefs^    7       i  ^Trodigality^ 
Niggardlinefs^^  (Luxury. 

By  Six  GEORGE  MAC  KEI^ZIEyK\ 

LONDON: 
Printed  in  the  Year  MDCGXI. 


i  I 


i 


-.Vi  0 


i  t 


287 


T  O    T  H  E 

UNIVERSITY 

P  F 

OXFORD.' 


FhSngfuch  various  Ophior/s  ^diieermng  the 
firfl  and  fundamental  Rules  of  Jufiice,  ur^ 
ged  with  great  Anitnojity^  and  that  the 
Laws  of  hJatiQV.^  1^,CJS  alledged  hy  all  Sides  ;  / 
refohed,  after  having  fiudied  the  Roman  Laws^ 
and  the  Municipal  Law  of  our  own  Nation  Forty 
Tears^  to  fpend  fome  Time  in  enquiring  ferioujly 
into  the  Laws  of  Nations.  For  this  End  I  reti- 
red into  your  Famous  Univerjity^  whofe  Lihrary 
the  Learned  and  Curious  Selden  has  enrich'd  with 
Books  on  thefe  Suhje^s ,  beyond  what  is  to  he 
found  in  any  other  in  Europe  ;  nor  could  it  he 
that  any  thing  could  have  been  added  to  his  Ex- 
cellent Colle^iony  if  your  extraordinary  Care^ 
'  and  this  lajl  Age,  had  not  furnifhed  you  with 
many  Books,  which  either  had  efcaped  him,  or 
he  could  not  know  :  But  after  I  had  with  all  the 
Diligence  I  could,  inflruHed  my  felf  as  far  as  t 

thought 


3^8  D  E  D  I  C  A  T  I  O  N. 

thought  was  pojfthle^  I  dearly  found  that  thefe 
Debates  were  not  fo  much  occafioned  hy  the  hams 
of  t^ations,  as  fed  hy  Luxury  and  Avarice, 
which  of  late  have  given  Authority  to  that  which 
fotne  Men  think  a  mere  ohligingLaw^  called  Con- 
veniency  :  And  therefore  I  refolved  to  attack 
likewife  this  power ful  Enemy  of  Law  and  Juflice  ; 
and  Inowprefent  my  Undertaking  to  you^not  only 
iecaufe  it  was  firfl  formed  within  your  Univerfi- 
tyy  hut  hecaufe  I  know  that  you  of  all  Men^  with 
greateft  Reafon,  think  your  felves  rather  Stew- 
ards than  Proprietors  of  Benefits,  heing  you 
reckon  the  Wants  of  thofe  who  are  in  Diflrefs 
amongfi  your  principal  Debts ,  and  hecaufe  that 
to  fupply  thefe  is  the  greatefi  Convenience  a  felf- 
,  doomed  and  illuminated  Chrijlian  ought  to  Jluefy. 
^nd  after  1  had  calculated  what  you  have  of  Iqte 
hejlowed  upon  the  Exiled  French  Frotejlants, 
the  Fugitive  Jnihy  and  the  Starving  Clergy  of 
your  own  Trofeffion  in  Scotland ;  hefiies  the 
particular  Briefs  poured  in  daily  upon  you  for 
Alms  to  your  own  Countrymen^  whom  Accidents 
have  ruined'^  I couU  not  hut  admire,  how  even 
Frugality  it  f elf  could  have  made  you  live  with 
that  Neatnefs  I  obferved  among  you,  I  am  to 
lay  up  the  other  Marks  of  Efteem  I  have  for 
your  Learnings  and  that  Elogy  which  is  due  to 
your  Libraries,  whereof  each  of  your  Colleges  has 
one,  which  might  almofl  fupply  the  Want  of  a 
Bodleian  any  where  elfe,  until  I  compleaty  by 
the  Helps  J  found  ammtgjl  you,  the  Ohfervati- 
CMS  I  am  now  writing  upon  the  Dige/is,  and  fame 
iHuflrious  Qu^ions,  which  have  in  this  lafi  Age 

employed 


DEDICATION.  aSj 

employed  and  divided  the  heft  Lawyers  and  Statef- 
men  in  Europe,  lut  efpeciafly  in  Britain.  And 
who,  refiding  among  you^  could  fee  in  your  Lihra- 
riis  the  Tame  of  Learned  Men  of  all  NatioHi 
flillfo  frefhy  or  could  converfe  with  many  of  your 
own  now  livings  who  have  made  profound  Lear- 
ning even  ufeful  and  witty ^  without  heing  forced 
hy  a  nohle  Emulation  to  leave  all  other  Pleafures^ 
that  he  might  retire  into  your  Libraries ^  or  his 
own  Clofet,  there  to  purchafe  feme  Share  of  that 
improvement,  which  every  private  Mans  Breafi 
toncurs  with  the  World  to  effeem  ^    I  am 


Your  moft  obliged. 


and  Humble  Servant, 


Geo.  Mackenzie, 


2^0 


The  Copy  of  a  Letter  fent  together  "with 
the  ^Dedication. 


Mr.  HinJmarJh, 

I  Have  fent  you  the  Dedlcatidn  to  the  Uni- 
vcrfity  of  Oxford^  which  the  Author  of 
the  Hiftory  of  Moral  Frugality^  now  deceafed, 
defigned  for  that  Book.  If  there  be  any 
thing  in  it  unworthy  of  that  Society ,  or  the 
Author,  it  muft  be  imputed  to  the  fatal  Di- 
Hemper  of  Body  which  he  languiihed  under, 
when  he  wrote  it ;  and  though  it  falls  far  be- 
low wh^t  thjlt.  Univerfity  might  have  juftly 
expedled  from  him,  and  he  was  inclined  to 
have  faid  of  them  j  yet  as  it  is,  I  allow  you 
to  Print  it,  becaul^  the  World  may  thereby 
know  the  high  and  juftEdeem,  that  Sir  George 
Mackenzie  retained,  even  to  his  dying  Daiy,  of 
that  Famous  Society. 

London,  S  I  K, 

May  1 6, 
1 69 1 .  Tour  Servant^ 

Arch.  Cockburn. 


The 


091 


The  Moral  Hiftory  of  Fru- 
gality^with  its  oppollte Vices, 
Covetoufnefs,  Nig  gardlinefs. 
Prodigality,  and  Luxury. 

Discourse   I. 

WH  E  N  I  confider  how  many  Sea.  I. 
have  had  their  AfFedions  TheOccap. 
warm'd  by  pious  Sermons,  how  •«  "f^^^'- 
many  Moral  Philofophers  have  '^;/,/X. 
convinced  thofe  who  have  read  them,  and  yet 
how  few  have  been  reform'd  by  either ;  I  begin 
to  think,  that  there  muft  liefome  ftrange  hidden 
Engine  in  the  Heart  of  Man,  which  is  able  to 
pull  back  even  thinking  Men  from  improving 
thefe  Impreflions :  And  that  which  feems  to  be 
one  of  the  chief  Occafions  of  this,  is,  that  Men 
are  become  fo  poor,  by  the  general  A'varice  and 
Luxury  which  now  unreafonably  tyrannize  over 
the  World,  that  they  are  tempted  to  be  Wicked 
to  latisfy  their  Imaginary  fantaftick  Neceffities. 
Thus  we  are  uncharitable,  becaufe  we  want  Mo- 
ney for  our  Imaginary  Wants:  We  are  difloyal 
to  get  it  by  Rebellion  ;  for  fupplying  thefe.  Men 
betray  their  Country,  King,  Friends  and  Ma- 
tters, to  get  Employments  whereon  to  live,  and 
then  betray  their  Truft  in  thefe  Employments, 

that: 


i(^'l  The  Moral  Htjlory 


that  they  may  be  able  to  live  without  them* 
And  thus .  Luxury  and  A'varice  oifer.  not  only 
the  Temprations ,  but  furnifh  the  Excufes , 
when  they  nerfuade  us  to  yield  to  them  • 
they  tell -us  that  Chanty  muft  begin  at  Home, 
that  we  muft  prefer  our  felves  to  our  Friends, 
and  that  Neceflity  is  exempted  from  Law.  And 
whilft  Preachers,  Philofophcrs  and  Friends  are 
are;uinj»  from  the  Principles  of  Religion,  Reafon 
and  Honour,  they  by  an  Influence  as  latent,  but 
ilronger  than  tha't  of  the  St^rs,  draw  Mfens  At- 
tention from  confidering  the  Force  of  thefe  Ar- 
guments ,  to  confider  what  Charms  arc  in  Ri- 
ches, and  the  Eafe  which  Riches  procure  ;  and 
lb  Men  are  not  Profelytes,  becaufe  they  are  not 
Hearers. 

Therefore  to  fecure  U5  ftgainft  this  reigning 
Diftraclion,  and  thofe  Temptations,  let  us  em- 
brace ancient  Frugality^  under  whofe  Empire 
Vice  was  of  old  curbed  with  great  Succefs,  and 
which  by  freeing  us  from  Poverty,  fccurcs  us 
againft  all  the  Snares  which  it  occafions.  For 
if  I  can  once  bring  my  felf  to  live  on  a  little, 
and  to  enjoy  that  little  with  as  great  Pleafure  as 
ethers  follow  their  Rccreatiofis,  why  fhould  I 
ruin  my  Soul  or  Mankind ,  that  I  may  get  what 
frugality  will  perfuade  me  to  te  fuperfluous? 
And  if  I  once  be  convinced  by  this  faithful  Coun- 
Jcllor,  that  a  great  Eftate  is  a  great  Snare,!  will 
tiot  pay  down  for  it  my  Honour  and  Quiet,  as  a 
competent  Price.  I  heard  a  Dutch  Ambajfador  tell 
%\n^Charle!:xhc  Second^  That  he  hnd  fpefit  only 
a  hundred  Gilders  in  Meat  and  Drink  in  Hohnd 
during  a  whole  Year  after  he  had  been  AmbafTa- 
<lor"  in  moit;  Courts,  nor  had  he  ever  been  in 
tetter  JicjUh,   or  Compiia>:.    AQd  when  the 


of  Frugality.  ^95 

king  asked  why  he  had  done  fo  unufual  a  thing  ; 
Heanfwered^  To  let  his  Gountr^'-men  fee,  that 
one  needed  not  betray  or  injure  their  Native 
Country  to  get  whereon  to  hve ;  which>  as  it 
was  the  Defign  of  this  his  Conduct,  is  now  the 
Defign  of  my  Book. 

This  friendly,  wife,  and  convenient  Virtue  of  Sea.  It. 
Frugality  has  two  Capital  Enemies,  Avarice,  and  ihc  Ene- 
Luxury ;  the  one  whereof  forfeits  it,  and  the  o-  ^'^^ "/ 
ther  iiarves  it.     The  one  cheats  us  by  reprefent-    ^^"^  '^-^' 
ing  a  great  Eflare  as  too  little,  and  the  other  by 
reprefenting  a  littleEftate  as  too  great.  But  if  thefe 
IdiohyA^varice^^Luxtiry ^v^QTt  once  thrown  down  in 
the  High  Places,  we  fliould  no  more  fee  Church- 
men facrificing  to  them  their  Religion,  Judges  the 
Laws,  Statefmen  their  Honour,  and  m.oft  Men 
their  Quiet  and  Tranquility.    And  fmce  Interelt 
has  got  fuch  an   Afcendant  over  Mankind,  that 
it  has  brought  Law  and  Virtue  within  its  Power, 
and  under  its  Dominion,  nothing  now  feeming 
reafonable   or  legal,  but  what  it  recommends ; 
^tis  fit  by  this  Method  I  now  propofe,  to  make  it 
Confiftent  with  Virtue;  and  I  hope  fo  to  managed 
my  Theme,  as  to  render  it  fubfervient  to  that 
Virtue  with  which  it  hasfeemed  to  be  fo  long  at 
Variance. 

It  may  feem  that  fome  Grains  of  A'Varlce  and 
Luxury,  are  mixt  oft-times  by  the  great  Ph3''ficiarfc 
with  Virtue,  as  Poifon  is  with  the  be fc  Medica-* 
ments,  to  make  them  adive  and  ufeful ;  and  as 
fome  Pride  heightens  true  Courage,  and  fome 
Jealoufie  makes  Prudence  more  cautious,fo  with- 
out A'varice  Merchants  would  not  toil  to  bring  us 
NecelTaries ,  nor  Soldiers  defend  even  the  juft-^' 
eft  Quarrels ;  and  a  little, LMxr/rj  is  now  requifitc 
to  diffufe  Riches  among  theindigent  :  But  when 
thefe  Vices  exceed  their  AIlowaHCe^  and  fot  up 

%  fo.t 


a 94  ^^^  Moral  Hijiory 


for  themfelves,  then  is  Virtue  obliged  to  curb 
them,  who  having  been  call'd  in  as  Auxiliaries, 
defign  to  turnConquerors:  Yet  L  cannot  allow  my 
lelf  this  way  of  thinking  ;  for  befidc  that  it  does 
too  much  Honour  to  Vice,  we  cannot  juftly  fay 
that  Luxury  and  Avarice  are  requifite  to  excite 
Virtue;  for  when  they  tend  to  what  is  good, 
they  change  their  Nature  with  their  Defign.  But 
to  fet  this  Thought  in  its  true  light,  we  may 
fay  that  Frugality  has  all   the  A6livity  by  which 
A'varice  deceives  us,  and  can  give  all  the  true 
Pleafure  and  Eafe  by  which  Luxury  recommends 
it  felf ;  and  it  is  not  to  be  lefs  efteemed  than  Pro- 
digality, becaufe  it  does  notdazlc  us  with  afalfe 
Magnificence,  as  that  does ;  no  more  than  true 
Courage  is  to  be  lefs  valued  than  Bragging,  or 
Eloquence  than  bombaft  Floridnefs. 
Sea.  III.       To  enable  us  to  underftand  the  better  how 
Goctsdc    much  Frugality  is  founded  upon  the  Principles  of 
fgnto        Religion  and  Reafon,  and  how  weak  Enemies 
^'"'u^'u  >^'^^'*'^^  ^^^  Luxury  are  upon  due  Examination , 
h^FrZa-   if  i^  fif  fQ  ^^'^^^  f^^""^  ^^'^^'^  f^"'^  ^'^^y  Creation. 
lity.  And  thus  we  will  find  that  God  Almighty  having 

created  the  World,  to  the  end  Men  might  live, 
admiring  his  Providence,  and  tailing  his  Good- 
nefs;  it  was  juft  that  all  whom  he  brought  to  it, 
fhould  be  fupplied  in  it;  and  that  Men  being  to 
him  as  our  Families  are  to  us,  it  was  unjuft  for 
any  of  the  Family  to  hoard,  or  to  eat  up  the 
Portion  of  many  others ;  and  incredible,  that  he 
would  fuffer  any  of  them  to  want.  In  order  to 
the  better  maintaining  this  his  great  Defign,  he 
did  limit  our  Natural  Neceflities  within  very  nar- 
row Bounds:  We  need  little  Meat,  few  Cloaths; 
and  he  made  all  our  Generous  Inclinations  point 
outwards  towards  the  (liaring  with  our  Neigh- 
bours, what  fhould  be  convenient  for  them.  Li- 
berality was  given  Man,  that  he  might  fupply 

th? 


of  FrngaMtyi  295 

the  Want  of  Meat  arid  Drink  in  his  Neigh- 
bours; Courage,  that  he  might  thereby  fupply. 
their  Want    of  Power;    Compaflionj    that  he 
might  in  their  Miferies  afford  them  Confolation; 
jultice,  that  they  might  defend  one  another  a- 
gainft  the  Oppreflion  of  thofe  who  defired  too 
much,   &c.    His   Divine  Wifdom  has  for  the 
fame  End  imprinted  an  Abhorrence  upon  our 
Minds  againft  Avarice,  NiggardUnefs,  Trodigality^ 
and  Luxury,  as  Pyrates,  and  the  common  Enemies 
of  this  juft  and  equal  Diftribution ;  and  has  ena- 
moured us  of  Frugality,  as  its  Protedor  and  Bul- 
wark.   For  this  fame  End  alfo  God  at  firft  made 
all  things  common,  and  they  continued  fo,  till 
Mankind  multiplying  upon  the  Earth,  it  was  fic 
that  Propriety  fhould  by  a  Divifion  be  intro- 
duced ,  to  the  end  the  Earth  might  be  the  better 
Cultivated ,  and  fo  made  the  more  ufeful  for 
inany.    But  left  the  Proprietor  ihould  think 
that  by  this    Divifion  all  others  were  to  be 
excluded    from    any    Share   in  it ,    the  fame 
Divine  Providence  made  him  need  the  Help 
of  very  many  others,  to  the  end  they  might  be 
alfo  provided  for ;  and  made  him  fee,  by  thet 
Uncertainty  of  Hurtian  Affairs,  that  this  Pro- 
priety was  fo  ill  fecured,  that  it  was  necelfary 
for  him  to  accuftom  himfelf  to  live  upon  that 
little  to  which  he  might  probably  be  reduced; 
and  that  it  was  fit  to  fupply  others,  becaufe  he 
might  need  one   Day  to  be  fupplied  by  others. 
And  left  fome  fhould  be  unmindful  of  this  Un- 
certainty, he  made  Glory,  and  even  Trodigality 
dnd  Luxury  ufeful,  to  draw  Superfluous  Riches 
from  thofe  Who  would  not  otherways  have  part- 
ed with  them,  and  he  made  it  as  a  Duty  upon  Mart 
to  believe  himfelf  only  a  Steward. 
^   To  the  end  alfo  that  Man  might  be  the  more 
ferifible,  that  this  equal  Diftribution  was  his  ge- 
%  t  neral 


196  The  Moral  Hiftory 

neral  De(ign  in  all  the  Crcariorij  he  let  him  fee 
Inftances  of  it  ever)'  where,  and  even  in  Brutes, 
wh®  are  e;uided  merely  by  Inftincl,  and  have 
not  that  luminous  and  generous  Guide  of  right 
Reifon.  The  Lion^ndynlttircj  the  mod  rave-, 
nous  of  all  Beafts,  have  no  Store-houfe;  and  the 
the  Ants  have,  yet  that  proceeds  from  Inability 
to  travel  in  Winter,  and  not  from  a  Defire  to 
leave  any  Remnant  beyond  the  Year.  Thus 
God  has  given  to  the  Beails  of  the  Field  that 
Moderation  by  Initincl,  which  Man,  created  to 
adore  him,  is  to  beg  from  hinij  in  thefe  words. 
Give  us  this  day  our  daily  Briad.  So  that  Frugality 
is  the  true  Mathematick  of  Chriftian  Morality, 
and  there  can  be  nothing  naore  againft  Nature, 
than  Avarice  and  Luxury. 

Sea.  IV.  Notliing  can  recommend  this  Frugality  more, 
ThatFru-  than  that  in  the  Commonwealth  of  the  5^ £':/'j,  of 
gality-cvas  which  God  Almighty  was  Contriver  and  Gover- 
the  Bafts  of  ^^^  f^j.  many  Years,  Frugality  {ttms  to  have  been 

*&Gol'!rn-  '^^^  *^^"^^^^  -^^^^^ '  ^"*^  ^^  ^^^^^^  ^^^^  ^^^^  multiplied 
went  a.  them  to  a  vaft  Multitude,  and  pent  them  up  in 
tnongftthe  vcry  narrow  Bounds;  They  us'd  no  Taylors, 
Jews  Cooks,  nor  Paftry-men.  Jbraham,  who  had  ra- 
ther an  Army  than  Family  of  Servants,  makes  his 
Wife  bake  Bread  for  his  Guefts,  Gen.  18.  6.  Each 
Family  furnifhed  it  felf  all  Sorts  of  Tradefmen  ; 
and  in  place  of  Lordfhips,  each  containM  him- 
felf  within  his  Field,  in  which  the  Judges,  and. 
even  the  firft  Kings,  laboured.  Gideon  was 
threfhing  in  his  Barn,  when  the  Angel  call'd  him 
to  deliver  the  People,  Judg'.  6.  11.  When  S*?«/. 
got  the  News  of  the  Invafion  on  Jahejl)  Gikady 
he  (tho  a  King)  was  leading-  two  Oxen,  i  Saw. 
II.  ^.  Thus  their  Servants  did  not  encourage 
thiir  I.azinefs,  but  affift  their  Induftry.  The 
Simplicity  of  their  Diet  appears  from  Efau's  be- 


^/Frugality.  ^97 

ing  tempted  with  a  Difli  of  Pottage^  Abrahams' 
feafting  the  very  Angels,  by  bringing  himfelf  a 
Kid  from  the  Flock,  Gen  1 8.  6.  at  one  time  ; 
and  a  Calf  at  another,  with  Bread  bak'd  under 
the  Ailies.  Boaz.  treated  his  Miftrefs  Ruth  (who 
was  gleaning)  by  allowing  her  to  dip  her  Bread 
with  the  Servants  in  the  Vinegar;  and  xho  Rebecca. 
feafted  Ifaac  with  well-feafoned  Venifon,  yet 
that  was  only  one  Difh,  made  for  a  Prince,  on 
a  great  Defign,  and  when  his  great  Age  required 
fomewhat  to  recover  rather  a  loft  Appetite,  than 
pamper  a  ftrong  one.  Their  chief  Pleafures 
were,  that  Innocence  which  grew  from  Frw^^//- 
ty,  and  that  Health  which  is  the  natural  Effed: 
of  a  fimple  Diet.  Their  Affiduity  in  Labouring 
excluded  Houfe-games,  and  well-laboured  Fields 
allowed  no  Hunting,  Hawking,  or  other  Field 
Exercifes.  We  read  of  no  Feafts  among  them, 
fave  thofe  that  were  rather  Rewards  of  their 
Induftry,  than  the  Contrivances  of  their  Luxu- 
ry. Such  as  thofe  which  they  had  at  their  Reap- 
ing, Vintage,  &c.  And  the  only  Feail  we 
read  of,  made  by  Da'uid's  Children,  even  after 
he  was  exalted  to  be  King,  was  at  their  Sheep- 
fh  earing. 

Nor  did  God,    under  the  New  Teftamertt,  Sea.  v. 
leave  off  his  great  Defign  of  inftruding  Men  to  OurSavr 
live   foberly ;  but  on  the  contrary,  Luxury  and  **''  ^"^^ 
Avarice  having  grown  up  amongft  the  Jews,  as  df^y.^ and 
Tares  amongPc  the  Wheat,  after  the  Almighty  Bulwark 
himfelf  had  left  off  to  cultivate  them  by  his  own  '»  hisGo' 
immediate  hand  ;  He  thought  it  again  neceifary  •^^^• 
to  reprefs  and  root  out  thefe  Weeds,    and  to 
fow  amongft   them    new  and  frefh   Seeds    of 
Sobriety  and  A'loderation.     In  order  whereunto, 
he  fent  his  Son  to  be  Born  in  the  Houfe  of  a  fru- 
gal Artifan,  and  to  work  with  him  at  his  Trade, 
X  2  until 


^98  The  Moral  Hiflory 

until  he  thought  fit  himfelf  to  come  abroad  to 
work  out  the  Work  of  our  Salvation.    That  Idle- 
nefs  might  want  a  Pattern  in  our   great  Mafter, 
he  chofe  alfo  for   his  Difciples  and   Courtiers, 
Men  as  poor  as  a  Trade  could  fuffer  them  to 
be.    He  commanded  them,    and  all  others,  tb 
pray  only  for  their  daily  Bread;  Excluding  in 
the  Word  Daily,  the  covetous  Wifties  of  thofe, 
who  lengthen  their  Defires  beyond  thofe  plain 
Neceflities   that    are    inconfirtent  with  Luxury. 
And   fo  great  a  Defire  had  he   to   fecure  Man 
againft  thefe  Two  great  Tyrants,  that  he  not 
only  by  his  Example  and  Dodrine  difcredits  and 
forbids  them,  but  he  defccnds  from  being  a  Legi- 
flator ,  to  reafon  with  Mankind   againft  them. 
And  he  reafons  upon  no  Subje<9:  more  frequent- 
ly, nor  ftrongly,  than  againft  avaritious  Anxiety. 
if  you  he   (Taith  our  Saviour)  the  Children  of  God, 
^ill  he  not  care  for  his    own   Children  ?     Jince  you 
who  are  vncked  care  for  yours.  God  cloaths  the  Lil- 
lies  and  Flowers  of  the  Field,  more  glorious  than 
Solomon,t\\o  they  are  to  be  cut  down  the  next  day; 
and  feeds  the  Fowls  of  the  Air;  adding.  Are  you 
not  better  than  they  ?  He  fhews  in  the  Parable  of  the 
five  Loaves  and  two  Fifhes,  how  eafie  it  is  fof 
him  to  provide  for  his  own  Family  :  His  Omni- 
potency  being  a  fufficient  Granary  for  thofe  that 
depend  upon  him.     By  teaching  us  that  we  are 
Stewards,    not  Proprietors,  He  fhews  how  mi- 
ferable  thofe  are  that  lay  up  theirTreafures  where 
the  Moth  can  eat,  or  the  Thief  break  through 
and  fteal.     And  by   that  terrible  Sentence,  O .' 
Mat  6. 19,  thou  Fool,  this  night  thy  Soul  fljall  be  taken  from  thee  ; 
2o,  21.      He  has  left  a  dreadful  Impreflion  of  the  Uncer- 
tainty of  thofe  Riches,  which  are  too  oft  preferred 
to  the  Heaven  that  is  loft  for  them.     Stop  here, 
G  my  Soul,  and  read  with  Aftonifhmcnt,  that 
dreadful  Sentence  pronounced  by  the  infalliblgi 

|udge- 


of  Frugality.  299 

Judge;  and  join  to  it  another,  wherein  thefe  who 
preferred  their  Riches  to  the  diftreffed  Members 
of  Jefus  Chrift,  are  condemned  to  Torments 
xvhjch  fliall  endure  as  long  as  they  could  have 
wiftied  their  Riches  to  have  done;  Winn  I  was 
hungry,  you  did  not  feed  me ,  &C. 

The  BlelTed  Apoftles  fufficiently  illuminated  Seft.  VI. 
by  the  Divine  Power  and  Goodnefs  for  fo  great  ^'^^o- 
a  Work  as  the  Converfion  of  the  World,  conti-  contlnue'd 
nued  to  preach  this  excellent  Do6trine,   calling  by  the  a- 
Avarice  Idolatry,  and  in  that  one  word  compre-  fofiies  and 
bending  a  greater  Satyr 'againft  it,  than  all  that  P^'mifive 
ever  the  Philofophers   taught ;  but  very  confe-  ^""''^^' 
quentially  to  the  Dodrine  of  their  great  Mafler, 
who  affured  his  Difciples,  that  they  could  not 
both  ferve  God  and  Mammon.    In  them  alfo 
we  find  that  judicious  LelTon,  to  ufe  the  World 
as  if  we  ufed  it  not  ;  not  foolifhly  throwing  a- 
way  Riches  as  the  Philofophers  did,  left  they 
might  be  thereby  tempted  ;  nor  hoarding  them 
up  as  Mifers  do  ;  but  fufFering  them  to  flow  on 
gently,  and  in  their  natural  Courfe,  for  the  good 
of  others ;  and  keeping  a  loofe  Hand  on  them, 
•  left  our  Hearts  being  too  much  united  to  them, 
Ihould  not  be  united  by  Love  to  God  Almighty, 
who  declares  himfelf  irreconcileable  with  Mam- 
mon: And  to  make   this  great  Dodrine  go  the 
more  eafily  down,and  give  it  a  morepleafant  Re- 
lifh,  they  aflure  us,  that  the  chief  Ornaments  of 
reafonable  Creatures  are  Mercifulncfs,  Patience,   • 
Innocence,  Charity ;  and  not  large  Territories , 
fwelling     Treafures ,    fplendid     Titles ,     fine 
Cloaths,    nor    thofe    other    gaudy  Trappings, 
which  are  no  part  of  us,  and  confequently  can- 
not be  the  Standard  by  which  we  are  to  be  mea- 
fured. 

X  4  The 


^oo  The  Moral  Hijlory 


The  World  having  been  debauched  by  the  Ro- 
wan  Luxury,    as  that  \va^  fed  by  their  Spoils^ 
Mankind    was  ,     under     Nero ,      Hdiogabalus  , 
and  fome  other  of   the  Rowan  Emperors ,    de- 
praved beyond  what  we  can  believe.     And  even 
at  that  time^   when  all  their  Philofophers  could 
gain  very  few  Profclytcs  to  Virtue,    the  Apoftles 
and  their  Difciples  were   able  to  make  many 
Thoufands  to  Chriftianiry,  and  to  refine  them 
to  a  Degree  of  Moderation,  Sobriety,  and  In- 
nocence, which  thefe  Philofophers  thcmfelves 
admired  far  more  than  others  did  them ;  and  cer- 
tainly thofe  numerous  and*  entire  Converfions, 
were  infallible  Proofs  of  the  Verity  of  that  Re- 
ligion which  they  taught;    and  the  Primitive 
Chriftians  were  as  great  Miracles  themfelves,  as 
any  that  were  wrought  amongft  them.     If  we 
propofe   then  thcfe  admirable  Patterns  to  our 
felves,  we  (ball  find,   that  mofi:  of  the  Rich  a- 
mong  them  did  woik  with  their  own  Hands,  to 
avoid  thereby  that  Idlenefs  which  brings  on  Lu- 
Ca/r.  de     ^^O'j  Curioilty,  Backbiting,    and  many  other 
Sp .  Aced.  ViceSj  which  are  inconfiltent  with  the  Chriftian 
(■  7.  Con-  Religion  ;  and  all  the  Poor  were  commanded  to 
ilituc.  A-   work,  that  they  might  thereby  have  to  pay  their 
TcVrul"^'  ^^^^^'  ^^^  ^°  "^^ks  of  Charity;  they  fubdued 
Apol  c.-,  ^^^^^  Bodies  by  Facing,  and  their  Spirits  by  Hu- 
y.     "    ^'  mility;  nor  would  they  have  been  Soldiers,  buc 
becaufe  the  Severity  of   Military  Difcipline  a- 
mong  the  Romans  at  that  time  ,   did  oblige  .them 
to  the  Sobriety  and  A(3:ivity,  which  overcame 
A'varlce  and  Luxitry,  as  well  as  their  Enemies ; 
they  did  feldom  eat  fave  once  a  Day,    but  then 
never  fed  upon  what  Luxury  prepared,  nor  di- 
verted themfelves  with  what  it  invented ;   they 
valued  not  Health  it  felf,  but  that  they  might 
fervc  God  with  it ;  nor  Riches,  but  becaufe  they 
nii^ht  be  ufeful  to  the  Poor, 
'•••  '    '  Nevei 


of  Frugality.  goi 

Never  any  Man  wifh'd  more  earneftly  t6  be 
rich,  than  I  to  have  iiv'd  in  thofe  glorious 
Times ,  and  to  have  {"ecn  thofe  great  Triumphs 
over  Luxury  and  A'uarke.  But  w^e  may  correct 
the  ufelefs  Wifh,  by  the  juft  Remedy  of  reading 
and  meditating  much  upon  what  they  have  left 
for  our  Inftrud:ion  in  their  Excellent  Writings, 
and  above  all^  by  living  as  they  did  ^  for  with- 
out doubt,  the  moft  pleafant,  and  moll  comfor- 
table Profped:  of  Virtue^,  would  be  to  fee  it  in 
our  Actions;  and  the  moft  joyful  Image  of  In- 
nocency,  would  be  to  fee  it  graven  upon  our 
Hearts. 

Thofe  Commonwealths,  or  Societies  of  Men,  ^^^  yj 
which  grew  up  from  Confent,  and  were  not  the  hoto  the ' 
Produd  of  popular  Fadion  and  Fury,  did  found  other  com- 
themfelves  upon  Sobriety,    as  their  true  Bafis  ;'»""- 
that  beine  the  kindly  Nurfe  of  Equality,  and  ^^'*^" 

o         ,,       .       -^  ,        ,  ^  were 

nothing  contributing  more  to  make  the  common  yj,^„^^^<,„ 
Treafure  rich  for  the  publick  Safety,  than  that  Frugality, 
private  Citizens  ftiould  facisfy  themfelves  with  ^^  Lace- 
what  is  neceffary.     They  juftly  concluded,  that  j^^"' 
as  the  Body  Natural  muft  perilli,  if  the  Blood  Holland, 
does  not  circulate ;  fo  alfo  the  Riches  of   the 
Commonwealth  become  ufelefs,   or  rather  cor- 
rupted, vv^hen  they  ftagnate  by  being  hoarded  in 
the  buried   Treafury  of  private  Men.     They 
made  alfo  many  Laws  againft  Luxury,  and  the 
Severity  of  their  Military  Difcipline  and  Cen-     ' 
fures  exceeded  yet  thofe  Laws.     Cato  was  more 
celebrated  for  his  frugal  Severity ,  than  Cafar  or 
Tsmpy  for  their  Conquefts :  The  Ro?nan  Poets 
and  Hiftorians  vie  one  another  in  their  Expref- 
fions  of  Efteem  of  him  ;    and  Lucan  gives  this 
Character  both  of  Frugality  and  him  : 

*• -   Hi  mores,  hac  dim  Immota  Cutonls 

SeBa  ftfit^  fer'uare  modum,  finemq;  tenere. 


3°2  Jhe   Moral  Hiftory 

Naturam<i[-fe<ji4iy  fatriaej'^  impendere  'vitam 
Nee  Jib i,  jedtoti  genitum  Je  credere  mundo, 
Huic  epiiU  vicijjl'famemy  magniqi  penates 
Suntmo'uijfe  hiemem  tecto^  fretiofaq-^  'vefiis 
Hirtam  membra  fuper  Romani  more  ^)nritis 
Induxijje  togam,  Venerifj-^  huic  maxlmus  ufm. 
Progenies  :  Urbi  pater  efi,  urbiq-^  maritus  ; 
*^[ufiitia  cultory  rigid'i  jervator  hofiefii : 
In  commune  bonus,  ?iullofj;  Catonis  in  aclits 
Subrepjit,  patremq-^  tulit  Jibi  nata  'voluptas. 

Which  M(jy  has  tranflated  thus : 

7'hefe  were  his  Alanners,  this  fowre  Cato'/  Se^y 
To  keep  a  Mean,  holdfaji  the  End,  and  make 
Nature  his  Guide,  die  for  his  Countrey^s  fake. 
For  all  the  World,  not  him,  his  Life  was  lent. 
He  thinks  •  his  Feafis  but  Hunger  s  Banijliment ; 
His  choicefi  Buildings  were  but  Fence  from  Cold -^ 
His  hefi  Attire  rough  Gowns,  fuch  as  of  old 
Wiis  Roman  Wear  ;  and  nothing  but  Defre 
Of  Progeny  in  him  warmd  Venus  Fire. 
Father  and  Husband  both  to  Rome  was  he. 
Servant  to  Jufice  and  fir i^  Honefiy  : 
For  th*  publick  Good ;   in  none  of  Cato'j  Ach 
Creeps  felf-born  Plea  fur  e,  or  her  Share  exaHs. 

But  I  read  not  of  any  Laws  made  agamft  Ava- 
rice, fince  the  Tenth  Law  in  the  Decalogue ;  of 
which  the  Reafon  may  feem  to  be,  that  tlie  great 
Irregularity  of  Covetoufnefs  arifes  from  the  in- 
ordinate Love  to  Riches,  which  being  a  latent 
Ad  of  the  Mind,  can  be  known  to  none  fave 
God  ;  and  therefore  it  can  be  punifhable  by  no 
Laws,  but  thofe  which  are  made  by  him  who«is 
the  Searcher  of  Hearts ;  and  the  Contempt 
which  follows  Avarice,  is  in  it  (blf  a  fufficient 
Temporal  Puniflmient. 

To 


of  Frugality.  *       305 

To  underftand  the  Progrefs  of  Frugality,  and 
its  oppofite  Vices ,  in  the  other  unhallowed  Na- 
tions, we  muft  recur  to  the  more  ancient  Hifto- 
ries  of  the  World  ,  where  we'll  find  that  Nature 
endeavoured  to  pleafe  thofe  who  were  fituated  in 
deiert  Countries,  fuch  as  the  Scythians,  with  the 
Thoughts  of  their  being  fecure  by  their  Frugali- 
ty againft  the  Invafions  of  thofe  who  were  tempt- 
ed to  Robberies  by  the  Expedation  of  Spoil ; 
and  thus  their  Ambaffadors  diverted  Alexander 
from  the  Hopes  of   conquering  them,    telling 
him'.  That  he  could  gain  nothing  but  Blows  by 
invading  them,    who  had  no  Pleafure  in  any 
thing  but  in  defending  their  Native  Country, 
and  whofe  Courage  had  never  been  effeminated 
by  Luxury,   nor  ftained  by  Rapine.     In  other 
Nations,  where  Plenty  was  able  to  corrupt,  their 
Lawgivers  did  moft  induftrioufly  turn  all  the 
Edge  of  their  Laws  againft  Luxury,  making  Fru~ 
gality  the  Fundamental  Law  of  their  Govern- 
ment •  as  we  fee  in  Lacedemon,  which  Rome  after- 
wards did  imitate  ^  and  Rome  has  in  this  of  late 
been  imitated  by  Holland.      But  I  find  this  Diffe- 
rence between  the  Frugality  of  Lacedemon,  Rome, 
and  Holland,  that  the  great  Defign  of  Lycurgus  in 
Lacedemon ,  was  to  wean  his  ambitious  and  facti- 
ous Countrymen  fi'om  too  ardent  a  Defire  of 
coming  into  the  Government,  that  thereby  they 
might  enrich  themfelves :  and  therefore  he  did 
allow  no  Salary  to  Statefmen  fave  Fame ;  and 
preferred  none  to  be  fuch,  but  they  who  fhew'd 
a  Contempt  of    Riches.     The  Romans  recom- 
mended Frugality  and  the  Contempt  of  Riches , 
becaufe  they  found  nothing  was  fo  neceffary  for 
a  warlike  Nation,  as  the  Love  of  Glory ;  and 
nothing  was  fo  great  a  Rival,  or  rather  an  Ene- 
my to  Glory,  as  A'varice :   They  alfo  confider'd 
juilly,  that  Frugality  harden'd  Men  into  a  Tem- 
per 


504       •  T^he  Moral  Hiftory 

per  of  being  Soldiers.     The  Hollanders  pradifed 
at  firft  FrHgality,  rather  through  Necefliry  than 
Choice  ;  but  finding  thereafter,  that  it  was  pro- 
bable they  might  enlarge  their  Territories '  by 
Commerce,    as  the  Romans  did  by  Conqueft, 
they  recommended  Frugality,  as  that'^which  could 
beft  enlarge  tlieir  Trade  ;  and  thus  they  by  fail- 
ing their  Ships  with  fewer  Men,  and  feeding 
thefe  Men,    and  their  Manufacturers  too,  lefs 
fumptuoufly  than  other  Nations  do,  have  been 
?Me   to   out-fell   them;    their   Merchants   and 
Tradcfmen  likewife  living  lefs  prodigally  than 
other  Merchants,  are  able  to  lay  out  more  of 
their  Stock  in  Trade,  and  to  fell  at  eafier  Rates : 
Nor  do  fo  many  of  them  break  as  elfewbere  ; 
and  the  breaking  of  one  Merchant,  who  hath 
*  lived  fumptuoufly,  endangers  Twenty.     By  this 
Frugality  likewife  they  are  able  to  contribute,  and 
do  contribute  m.ore  freely  to  the  paying  of  Tax- 
es, than  any  other  Nation  ;  for  Men  part  freely 
with  that  without  which  they  may  live.     So 
that  Frugality  is  amongft  them,  not  only  a  Nurfe 
to  their  Trade,  but  a  Bulwark  to  their  Country  : 
Yet  I  cannot  but  blame  them  for  making  Fruga- 
lity,  not  only  the  chief  of  their  Virtues,    but  a 
fliarer  in  their  Religion  ;  they  having  few  Mer- 
chants or  Tradcfmen,  who  do  not  fell  and  work 
freely  on  the  Sunday ;  and  one  of  them  excus'd  it 
to  me,  by  telling,that  he  was  worfe  than  an  Infi- 
del who  provides  not  for  his  Family;  &:  from  this 
Politick  has  arifen  poflibly  that  great  Fadlion  in 
Holland^  who  oppofe  the  Morality  of  the  Sabbath. 
As  to  the  Management  of  Publick  Employ- 
ment ,  Holland  and  Venice  have  always  thought  ic 
unjuft  to  defraud  thofe  who  are  able  to  fervc  the 
Publick,   of   neceflary  Subfiftence :   For  feme- 
times  the  abler  Statefmen  have  not  whereupon  to 
live  I,  but  on  the  other  Hand,  the  greateft  Men 

among 


^/Frugality,  505 

among  them  have  very  mean  Salaries,  which  are 
neither  able  to  feed  their  Luxury,  nor  raife  their 
Avarice.  They  laugh  at  Monarchies,  and  fay. 
They  heftow  fo  large  Salaries  upon  their  Mini- 
fters ,  that  they  are  generally  diverted  from  the 
publick  Affairs,  by  following  thofe  Pleafures 
with  which  vaft  Salaries  do  daily  tempt  them  ; 
and  thus  they  ufe  the  Publick,  as  thofe  Coach- 
men do,  who  otherwife  skilful  enough,  yet  if 
they  have  too  much  good  Liquor,  they  overturn 
their  Maflers  in  the  plaineft  ways. 

Mahomet  defign'd  to  found  a  New  Empire  as 
well  as  Religion,  and  made  his  Religion  fubfer- 
vient  to  his  Empire,  teaching  his  MuJJelmen  or 
Believers,  that  they  fhould  be  fav'd  accordingly 
as  they  fliew'd  Zeal  for  enlarging  his  Kingdom ; 
and  by  an  entire  and  blind  Obedience  to  the 
Emperor's  Command,  they  might  fave  their 
Souls  in  fending  their  Heads.  In  Recompence 
of  which  fevere  Obedience  he  allow'd  them 
Plurality  of  Wives  here,  and  promis'd  them  new 
Scenes  of  carnal  Pleafures  for  ever  hereafter:  fo 
that  he  feem'd  (contrary  to  all  other  Inftitutions) 
to  found  his  upon  Luxury ;  but  yet  no  Society 
is  oblig'd  to  ftudy  the  contempt  of  Riches  fo 
much  as  they :  For  the  end  that  their  Treafury 
might  only  be  rich,  Aiahomet  oblig'd  them  to 
believe  that  all  belong 'd  to  the  Emperor,  and 
tjnat  no  private  Men  had  Property;  perfua- 
ding  them,  that  when  the  Treafury  was  rich,  all  . 
private  Men  were  fecure;  and  that  by  extending 
the  Limits  of  the  Empire,  every  man  who  was 
vigorious  and  aAive  in  the  Conqueft,  had  the 
Opportunity  thereby  of  making  himfelf  great 
and  rich.  Which  hath  made  me  very  oft  admire 
how  human  Nature  could  allow  Men  to  believe 
a  Point  that  was  fo  ftretch'd  ;  but  Mahomet  ow'd 
his  Succefs  in  this  more  to  the  Brutality  of  his 

Fol- 


3o6  T^he  Moral  Hijlory 


Followers,  than  to  the  Solidity  of  his  own  Rca 
fon.  And  if  we  confider  more  narrowly  his 
Principles,  we  will  find  that  he  did  not  chiefly 
defign  to  gratifte  their  Luxury ,  but  to  teach  what 
was  ufeful  to  his  own  Intereft :  For  he  allow'd 
them  Plurality  of  Wives  only  to  compenfate, 
and  make  them  infenfible  by  this  impious  Li- 
berty ,  of  the  great  Prejudice  he  had  done  them 
in  robbing  from  them  their  Liberty,  and  Pro- 
perty ;  but  he  difcharg'd  them  the  Ufe  of  their 
delicious  Wines,  becaufe  it  might  difable  them 
at  any  time  from  going  about  their  publick  Em- 
ployments, it  appears  at  firft  diflficult  to  recon- 
cile their  being  fo  avaritious  with  the  Want  of 
Property ;  for  Reafon  teaches  us  to  value  little 
that  of  which  we  cannot  be  fecure  :  But  we  muii 
confider^  that  no  Vice  looks  further  than  the 
prefent  time  ;  thus  A'Var'ice  is  every  where  un- 
fecure  of  its  Prey,  as  well  as  among  the  Turks  \ 
and  this  Inftance  of  the  Turks  is  enough  to 
prove,  how  far  A'Var'ice  makes  us  toil  beyond 
what  we  ought  to  do ;  however  it  wants  not 
its  own  colours  there ;  for  it  perfuades  them^ 
that  it's  good  once  to  be  in  polTeflion  of  Riches ; 
that  none  can  take  them  away  fave  the  Empe- 
ror; and  that  he  can  have  no  Temptation  to  take 
them  from  any,  fave  fuch  as  are  Fadious,  and 
Traitors. 

To  return  to  my  former  Defign,  I  continu^ 
to  obferve,  that  Men  having  no  Defence  againft 
ihefe  Vices,  fave  the  ufe  of  their  Reafon,  asfoon 
as  this  Reafon  was  bribed  by  Avarice^  or  made, 
drunk  by  Luxury,  it  ranged  it  felf  on  the  Side  of 
thofe  Vices,  and  then  frail  Man  was  foon  over- 
come by  his  own  Auxiliaries ;  which  a  more  re- 
fined Sort  of  Men  call'd  the  Philofophers  per- 
ceiving, they  run  to  the  Afliftance  of  Reafony 
and  they  gain'd  indeed  many  Profelytes,  though 

thej' 


of  Frugality.  307J 

they  could  not  gain  entire  Countries.  And  after 
Others  had  made  a  great  Progrefsin  Greece^  Pytha- 
goras made  one  in  Italy ;  and  his  Recommendati-* 
on  and  Efteem  of  Frugality  retains  yet  great  Vi- 
gor amongft  the  Brachmans  in  India,  as  Confuci- 
us's,  has  done  amongft  the  Chhefe  for  many  Ages. 
And  the  fame  Dodrine  was  tranfmitted  by  them 
to  the  Druids ,  the  joint  Prefts  and  Philofophers 
of  our  Northen  Regions;  who  made  Silence 
and  Frugality  the  Nurfesand  Supports  of  all  Vir- 
tue. Lycurgus  difcharg'd  the  Ufe  of  all  Gold 
and  Money^  and  made  his  Iron  Coin  founplea- 
lant  and  unportable,  that  (as  he  thought)  no 
Man  would  be  covetous  of  it.  He  ordered  all 
Men  to  eat  in  common  and  publickly,  that  none 
might  live  more  delicioufly  than  others.  The 
Romaji  fumptuary  Laws  fet  limits  to  Extravagan- 
cy, and  their  fevere  Cenfots  were  efteem'd  in 
their  Magiflracy  according  as  they  punifh'd  the 
TranfgrelTors  of  thefeLaws.  Some  of  the  Philo- 
fophers threw  away  their  Riches  left  they 
lliould  be  tempted  by  them  ;  and  others  of  them 
did  in  their  Cynick  way  not  only  bark  againft 
Riches,  but  vainly  glory  in  fordid  and  nafty  Po- 
verty. By  which  Laws  and  Philofophy  the  lefs 
attentive  part  of  mankind  may  think  themfelves 
better  guarded  againft  thefe  Vices,  than  by  the 
Precepts  of  either  the  old  or  new  Teftament : 
But  thefe  Lawgivers  not  knowing  the  Heart  of 
Man  fo  well  as  he  who  made  it,  fram'd  Laws 
that  were  inconfiftent  with  true  Natural  Reafon, 
or  at  leaft  fubdued  Nature  only  for  a  time,  but 
eould  not  reform  it.  They  gained  few  Profe-  . 
lytes  but  either  by  the  Novelty  of  their  Dodrine, 
or  by  a  Love  to  Singularity,  or  from  a  hid  de- 
fign  of  making  the  People  believe  that  if  they 
were  brought  into  the  Government,  they  would 
not  rob  and  fqueeze  the  Riches  of  their  Sub- 
Jeas,  Th© 


tue 


508  The  Moral  Htflary 

Sea.  VII.      'jj^g    Heroes  who  •  condemned  Anjarlce  and 
ent  Heroes   ^^^g^'d  at  Luxury,   never  failed  of  being;  univer- 
and  Fhi/o-  Tally  admired,    and  having  their  Memories  cele- 
fophcrs       brated,  (the  great  and  peculiar   Reward  of  Vrr- 
Tvere  ad-     j.^^^  yy^  fjnd  that  Efammondas  the  Thehan,  by  be- 
Thisvn-     ing  buried  at  the  publick  Expence  (after  he  had 
been   Mafter  of  all  the  Subftancc  of  the  Com- 
monwealth, and  not  having  wherewith  to  bury 
himfelf)  was  more  efteemed,  than   thofe  who 
had  all   the  Riches  in   the  City.     Nor  does  the 
Roman  Hiftor}''  remember  with  fo  much  Applaufe 
the  Triumph  of  any  of  their  Generals,  as  it  does 
the  Generofity  of  Fahriuus,  who  when  he  was 
tempted  by  Tyrrhus  King  of  Eplrus  to  betray 
his  native  Countr}^    overbalanc'd  that  Kings 
Gold  by  his  own  more  folid  Virtue.  I  fball  not 
contend  much  for  the  Sincerity  of  the  Heathen 
Philofophers ;    bur  fure  I  ara,    that  their  pro- 
fefling  Enmity  to  Riches  and  Prodigality,  does 
fully  evince  that  the  moft  Ambitious  Mind  can 
ftnd  nothing   worthier   of  its    Imitation  ;    nor 
could    Nature  teach  the  Vulgar  any  Thing  that 
they  could  more  eafily  believe,  than  that  he  de- 
ferved  moft  to  be  admired,   who  valued  himfelf 
leaft  upon  his  Riches.     We  have  many  ScAs  of 
thofe  Philofophers,  who   put  Virtue  under  the 
Tuition  of  Sobriety;    fuch  as  the  Tjthagoreansy 
Stoicks,  and  even  Epicurus   himfelf  taught,  that 
he  who  could  live  upon   Bread  and  Water,  was 
equal  to  Jupiter  ;  and  he  exprefted  fo  much  Joy 
in   his    Sobriety,  that  it    burft  forth  into  Ra- 
ptures.    They  do  all  in  their  Difcourfes  againfl 
A'varice  and  Luxury  overflow/  as /iii^crj  do,  when 
they  are  fwellM  with  too  great  abundance.   And 
in    thofe  Tajjions,  expreffed    themfelves  with  a 
natural  force  and  zeal,  which  was  thought  ini- 
mitable by  Hypocrific.     And  their  refufing  the 
'     ■     *  "  Employments 


of  Frugality.  509 

Employments  and  Riches  which  they  cried  out 
againft,  was  concluded  to  be  a  very  probable 
Argument  of  their  Sincerity.  They  admir'd 
the  wife  Gallantry  of  one  of  the  Athenian  Philo- 
fophers,  who  when  he  was  reproached  as  railing 
only  at  Riches,  becaufe  he  could  not  command 
them ;  left  his  Philofophy  for  fome  time,  and 
turning  Merchant^  enhanfed  the  whole  Trade 
of  the  City  :  but  then  divided  what  he  gained 
moft  Generoufly  betwixt  the  Commonwealth 
and  the  Poor  ;  defigning  to  gain  nothing  by  his 
Trade,  but  theBelief  that  he  was  in  earneft  a 
Philofopher.  Nor  can  I  forget  Phocions  generous 
Anfwer  to  the  Ambajfadors  or  Alexander  who 
having  brought  him  a  great  Sum  of  Money,  he 
ask*d.  Why  Alexander  fent  him  that  vaft  Sum  of 
Money  ?  And  when  they  had  anfwered,  that  he 
had  fent  it  to  fhew  his  Efteem  of  his  great  Vir- 
tue ;  He  replied ,  that  he  hoped  Alexander  would 
fufFer  him  to  enjoy  that  Virtue  for  which  he  e- 
fteemed  him,  and  which  he  had  never  gain'd  by 
Riches.  And  tho'  the  Philofophers  were  very 
exceffive  in  their  Contempt  of  Riches,  and  con- 
tradided  thereby  Nature  as  well  as  the  Multi- 
tude; (which  made  them  in  the  End  as  Ridi- 
culous, as  the  Vices  truly  were  which  they  con- 
temned :  Yet  certainly  God  did  think  fit  to  fend 
thefe  Philofophers  into  the  World  a  little  before 
his  Son,  to  convince  Men,  that  the  Vices 
which  he  was  to  curb  by  his  Gofpel,  were  ab- 
horr'd  by  thofe  whom  they  Honoured  with 
the  Names  of  Wife  Men,  and  Lovers  of  th? 
Truth," 


COVE^ 


5 1  o  T'he  Moral  Hiftory 

COV  ETOU  SNESS. 

DISCOURSE  IL 

'■  TX7H  EN  Nature  beG;anfirft  to  yield  toVice, 

Thep,-i:         •"'  V  and    to  be  mifled   by  blind    Appetites, 
feofco-   it  yielded  to  Ambition  in  the  ^«fe/j,  to   Vanity 


r^eo 


how*  ^"  ^'^^i  ^"^  '•^  R^^'^"g^  mCain  :  But  it  did  coit 
'..  «  were    Vice  many  Ages  before  it  could  prevail  io  far  as 
•:-v.fTcd     to  perfuade  Men  to  toil  and   fweat  beyond  Ne- 
'   '^h       ccrfity,  or  to  believe  that  to  be  necelTary  which 
i.'conve-   ^       "iuperfluous:  fo  far  were  thefe  contrary  to 
F-operiY.    Nature  ;  nor  had  it  ever  been  able  to  corrupt  rea- 
fonable  Men  without  difguifing  its  Defigns;  and 
therefore  it  firft  reprefented  to   them  that  Men 
growing  numerousand  unjuft,  it  was  fit  to  divide 
that  Land    which  they  inhabited  ;  pretending 
that  the  Earth  which  God  had  given  them  would 
be  daily  beautified  by  thofe  to  whom  each  Por- 
tion fliould  fallj  and  every  Man  remaining  con- 
tent with  his  own  Share  fhould  want  all  Pretext 
of  opprefling  his  Neighbour.     This  Property 
became  afterwards  fo  charming,  and  Men  were 
fo  pleas'd  with  what  they  had,  that  by  a  fatal 
Miftake  they  concluded  the  more  they  had,  they 
would  be  the  more  pleafed  ;  and  fo  that  which 
was  defigned  to  bound  our  Appetites,,  didrenlarge 
them. 

Thus  A'varice  was  the  firft  of  the  two  Extremes 
which  attacked  Frugality  ;  and  as  the  Number 
of  Men  increafed  upon  the  face  of  the  Earth,  it 
increafed  with  them ;  for  its  Pretences  grew 
thereby  much  ftronger,  becaufe  it  was  fo  much 
the  abler  to  perfuade  Men  that  by  how  much 

the 


of  Frugality.  5 1 1 

the  Multitude  of  Sharers  grew,  the  Shares  muft 
lelTen  by  the  fame  Meauire  :  and  that  they 
would  not  be  able  to  fupply  their  Neceffities 
without  making  laborious  Provifions  for  them. 
And  when  Men  grew  very  numerous.  Avarice 
thought  it  time  to  fuggeft  to  them,  that  if  they 
multiplied  by  the  Proportions  formerly  obferved, 
the  Earthwhich  was  already  fcarce  able  to  fupply 
them,  wQuld  fhortly  become  abfolutely  infuffici- 
ent.  Tho  Avarice  had  thus  got  fome  Footing  in 
theWorld,  yet  becaufe  Commerce  was  then  only 
entertained  by  Exchange,  it  could  make  no  con- 
fiderable  Progrefs,  till  men  for  their  own  Deftru- 
<aion  had  digged  up  Gold  andSilver,  thofeMetals 
which  have  deftroyed  more  then  Iron  or  Steel;  & 
then  it  getting  fomething  that  was  durable,  and 
might  be  hoarded  up;,  toil'd  to  Excefs ;  but  even 
that  Money  it  laid  up,  being  thereby  barren,  was 
fo  much  the  lefs  defirable,  therefore  ir  fuggefted 
to  Men  the  taking  Bonds  and  Obligations,  with 
eating  Ufury.  And  thus  Avarice  grew  up  to  its 
full  Perfedion. 

Avarice  in  the  next  place  borrowed  New  For-  j^'J}' 
ces  from  the  Experience  of   Mankind;  for  as  ^^^y^/a^. 
time  ran  on,  *twas  eafie  to  obferve  that  Favour  der  which 
and  Security  were  to  be  bought  by  Money ;   and  Avarice 
from  this  it  fuggefted  that  it'  was  inculfata  Ttitela,  '"f"^^^^^^ 
and  one  of  the  wifeft   Duties  of  felf  defence  to  'fjchasits 
hoard  up  Riches  as  the  means  whereby  Men  promifes 
could  ranfom  themfelves  from  all  Dangers.     Ic  ^'^  gratify 
borrowed  alfo  Affiftance  from  all  the  Paffions,  ^^«^^^> 
and  when  it  found  any  Man  too  ftrong  for  it  by  rZl'h^'^' 
his  innate  Reafon,  it  transformed  it  felf  into  the  their  Ne- 
Likenefs  of  his  favourite  Inclinations,  and  did  cefjincf, 
like  the  Ivy  with  the  Oak  q-eep  up  to  a*Height 
to  which  k  could  not  naturally  have  rifen.   And 
Y  2,  rhii* 


5 1  a  77:7^  Moral  Hiflory 


thus  when  it  found  a  Man  incline  to  Ambition, 
it  endeavoured  to  perfuade  him,  that  without 
Money  all  his  generous  Thoughts  would  turn 
Crimes ;  that  it  only  could  raife  him  Soldiers, 
becaufe  Men  muft  venture  their  lives  for  that 
without  which  they  cannot  fupport  them.  That 
this  would  hire  them  New  Counfellors  by  ma- 
king his  Intereft  theirs,  and  that  the  making  of 
Peace  and  War  was  more  its  Prerogative,  than 
of  Kings  and  Primes  ;  who  though  they  vainly 
founded  their  Power  upon  their  Right  of  Blood 
and  the  Juftice  of  their  Laws,  yet  they  owed  it 
only  to  their  Treafures  \  nor  had  the  Faces 
of  Emperors  fo  much  influence  any  where 
as  upon  their  Coins.  And  thus  Avarice  like  the 
Smoak  which  it  truly  refembles,  raifed  it  felf  a- 
midft  the  tovvring  Flames  of  Ambition. 

We  fee  Riches  prove  the  moft  fuccefsful  of  all 
Gallantries :  for  let  whining  Lovers  talk  what 
they  pleafe  of  their  Chains,  the  ftrongeil:  ones 
are  made  of  Gold  ;  and  Jupiter  himfelf  could  not 
otherways  win  Danae^  than  by  defcending  on  her 
in  a  Golden  Shower.  "What  cannot  be  expelled 
from  the  Force  of  Gold,  when  it  not  only  be- 
comes the  beft  of  all  the  Paints  and  Beauty  Patch- 
es that  Ladies  can  ufe,  but  is  miraculouily  able 
in  our  Matches  to  make  the  Crooked  Streight, 
and  the  Blind  fee  ?  In  vain  is  Blood  pretended 
to,  except  this  make  it  circulate  ;  and  Men*: 
Parts  are  look'd  on  as  Airy  Notions  when  a 
Competitor  appears,  who  hath  fuch  foHd  Ad- 
vantages as  Lands  and  Riches.  I  have  with 
Contempt  and  Difdain  confider'd  the  Omnipo- 
tency  of  Mammon,  in  commanding  the  moll: 
beautiful  and  haughtv  Ladies  to  humble  them- 
felves  to  the  Son^  of  thofe  who  had  got  their  E- 
■ftates  by  Infamy,  and  had  themfclves  Souls  that 
were  unworthy  of  any  other  Bodies,  than  thofe 

dcfor- 


<^/ Frugality/  3^? 

deformed  ones,  which  every  one  abhor'd, 
but  the  bought  Bride,  and  her  bribed  Relati- 
ons. 

If  any  Man  defign  to  purfue  his  Revenge, 
Money  will  furnilli  him  a  Murtherer ;  or  if  he  re- 
folve  to  improve  himfelf  in  Arts  and  Sciences,  he 
muft  owe  his  Education,  Travels,  Books,  and 
Inftruments  to  his  Riches ;  and  poffibly  he  may 
buy  a  Poem,  Play,  or  other  Book  which  niay  af- 
terwards make  the  Stock  of  his  Reputation.  He- 
who  wants  Children  muft  adopt  Riches  in  their 
Place,  and  after  he  has  comforted  himfelf  againft 
the  miferies  of  Old  Age  by  being  courted  by  all 
who  either  expeA  Succeffion,  or  Legacies,  He 
at  laft  thinks  he  can  perpetuate  more  his  Name 
by  leaving  a  great  Eftate,  than  by  leaving  a  Son, 
though  recommended  by  the  beft  Parts  and  Edu- 
cation ;  having  obferved  in  the  long  Courfe  of 
his  Life,  that  a  great  Eftate  is  more  efteemed 
than  generous  Qualities.  I  have  known  A'va- 
rke  infmuate  it  felf  with  fome,  as  'twere  only  a 
pleafant  Effect  of  the  Love  of  Proportion  and 
Harmony  ;  and  thus  he  who  wants  only  two 
or  three  hundred  Pounds  of  ten  thouland  a 
Year,  or  he  who  has  a  whole  Barony,  except 
fome  few  Acres  belonging  to  a  poor  Neighbour, 
can  be  as  little  at  eafe  till  he  get  thefe,  as  he 
whofe  fine  Lodging  wants  fome  Rooms  to  coni- 
pleat  its  Symmetry:  Which  falfe  Colour  did 
tempt  King  Ahah  to  covet  that  Vineyard  which 
he  got  to  the  Deftrudion  of  his  ^een  and  King-* 
dom.  It  infinuates  it  felf  on  Gamefters  as  an  In- 
nocent Love  of  Divertifement,  and  perfuades 
them  that  their  Anger  for  lofmg  proceeds  not 
from  an  Efteem  of  the  Money  they  have  loft, 
but  from  the  Shame  of  being  overcome.  It  per- 
fuades the  Lazy,  that  if  they  come  once  to  an 
Eftate  they  not  be  afraid  of  lofmg  any  thing  by 
Y   ;  their 


3 1 4-  The  Moral  Eiflory 

their  Slothfulnefs.     And  thus  it  promifes  to  be  a 
Hedge  to  that  foft  and  nice  Humour,     k  ^er- 
fuades  thofe  who  are  in  Debt,  that  any  thing 
is  lawful  which  may  pay  it.  1  was  pleas'd  once 
to  hear  a  Lady  fay,  that  fhe  abhor'd  Privateer- 
ing fo  much,  as  a  kind  of  publick  Robbery,  that 
fhc  would  no  way  fuffer  the  Money  arifmg  from 
the   Prizes  in  which  flie  had  Intereft,  to  enter 
into  her  Pack  ;  that  is  to  fay,  fhe  would  buy  no 
Land  with  it  for  her  Heir,  but  defign'd  with  it 
only  to  clear  her  Debrs     A  nice  way  indeed  of 
reconciling;  Covcrpufnefs  with   Honour,    Law 
and  Confcience.     Yet  T  could  not  but  regret  to 
he?'-  another  I,advwhomI  eftcemed  much  more, 
fav,  Oh,  tha;-  my  Debts  were  paid  ;  to  the  end 
I  n/ghc  have  the  great  Pleafure  cf  doing  Works 
of  Charity :  To  which  my  Anfwer  was,  Madam, 
Sell   a  little    cf  the  Land  you  lately  bought, 
and  pay  thofeDebrs,and  yet  ye  (hall  have  remain- 
ing thrice  as  much  Land  as  ever  you  expeded. 
Seft.  ni.      jiqjarlce  borrows    fometimes  a  Mask  from  a 
fiilnce      M[3^*s    Temperament ;  it  perfuades   eafily  the 
from  Melancholy,    that  he  may  ftarve,  and   that  in 

Mens         laying  up  Riches  he  only  provides  for  Nature  j 
different     without   which  he  is  as  much  a  Self-murderer  as 
Tempera-    jf  j^g  fhould  cut   hisown  ThtOHt ;   Nam  efili  ali- 
**"'^'"       menta  negat,  Necat.     And  for  the  fame   Reafon 
we  fee  the  older  Men  grow  they  grow  the  more 
Covetous^bccaufc  the  more  MalanchoHyy  for  not 
being  able  to  gain  as  they  did  when   they  were 
Young,  they  think    they  fliould  fupply  this  by 
Niggardlincfs  and  Avarice,and  rcfolve  to  gain  E- 
fteemby  it,  fmce  they  can  by  noway  elfe.  Upon 
which  Confiderations  the  Elo^ncnt  Jpofile,  Heh. 
12.  I.     defigns   J^'arice  by  thc^Q  words,  And  the 
fin  which  dothfo  eajily  hcfet  us  ;  for  the  Greek  words, 
tMmeL<^-ni  Aiutpva,  may  be  better  tranflated    the 
well   Circumftantiated  Sin,  or    the   Sin  which 

hath 


of  Frugality.         .  515 

hath  the  fair  Pretences ;  and  in  this  Avmice  is 
the  moft  dangerous  of  all  Sins,  that  others  oc- 
cafion  Remorfe  by  their  Heinoufnefs,  but 
A'varice  precludes  it  ;  for  few  or  none  are 
ever  convinced  that  it  is  a  Sin,  and  fo  cannot 
repent  for  it. 

Though  thefe  be  the  Difguifes  under  M^hich  it 
ofr-times  recommends  it  felf  to  us,  as  the  Pro- 
dud    of  Reafon^     yet  it  is  too  well  known, 
that  Avarice  is  fometimes  fo  abfurd  that   it  feems 
to  have  more  of  a  Difeafe  than  a  Vice  in  it,  and 
to  be  rather  a  total  Want  of  Reafon  than  a  cor- 
ruption of  it.     But  alas!  it  is  fuch  a  Difeafe  as 
comes  not  by  Fits,  as  other  Vices  do ;  for  the 
Drunkard  may  be  quenched,  and  the  Leacher  is      « 
foon  drain'd,  but  the  Mifer  and  Covetous  Man  is 
always  tortured.     And  in  this  it  differs  from  o- 
ther  Difeafes,  that  thofe  who  are  fick  of  it,  de- 
fire  never  to  be  Cured,  and  therefore   it  refem- 
bles  more  a  Madnefs,  which  makes  Men  admire 
and  value  themfelves,  even  in  that  wherein  all 
Men  elfe  fee  they  are  diftraded.     For  there  are 
Men  truly  mad,  who  talk  reafonably  enough  on 
all  Subjeds,  fave  on  that  one,  in  which  they  are 
diftempered  ^  not  unlike  an  Excellent  Lute,  hav- 
ing all  its  ftrings  well    tun'd ,    fave  one,   but 
the    lead    defed    is    fufficient    to    difconcert 
all  the    Harmony.      Nor    does  Bedlam  it  felt 
lodge  greater  Varieties  of  Madmen,  than  Avarice 
produces ;  for  fome  will  be  fo  mad  as  to  ftarve 
themfelves,  and  the  very  Heir  to  whom  they  are 
to  leave  their  plentiful  Eftate.     And  fome  have 
paft  by  their  ftarving  Relations,  to  leave  it  to  one 
who  had  no  recommending  Qualities,  fave  that 
he  would  fucceed  him  in  his  Humour,  as  well  as 
his  Eftate,  and  keep  together  the  beloved  Trea- 
fure  :  And  fome  who  would  not  leave  Six-pence 
to  the  Poor,  have  left  their  whole  Eftate  to  Per- 

Y  4  fons 


J 1 6  The  Moral  Hiflory 

fons  who  have  bribed  them  out  of  it,  by  incon- 

llderablc  Prefcnrs  (for  Bribing  is  the  only  Flatte- 
ry that  can  prevail  on  the  Avaritiousj )  and 
though  they  would  not  give  a  Shilling  for  an 
Eloquent  Panegyrick,  have  yet  left  itall  to  fuch 
infipid  Flatterers,  &  have  fuffered  their  Eftatesto 
taken  away  by  ProcelTes,  or  expofed  to  publick 
Enemies,  rather  than  fecure  them  by  a  timely 
and  prudent  Expence  againft  either.  I  have  al- 
fo  admired  to  find,  that  Men  who  are  fure  of  no 
Property,  as  in  Turkey,  and  it  may  #be  nearer, 
flioiild  of  all  Men  be  moft  Avaritious,  though  it 
is  probable  that  they  toil  for  their  Tyrants,  rather 
than  Fleirs,  and  yet  the  counterfeit  Happinefs 
of  Griping,  is  irrefiftible.  So  that  A'varlce  feems 
only  to  fport  it  felf  with  its  Votaries,  and  to  ufe 
them  fis  the  Devil  docs  Witches. 

Seft.  4.         A'varlce  having  thus  corrupted  the  Rcafon  of 
jttspro-    jy/jankind,    thii  Corruption   propagates  it   felf 
hy^hnita-  by  Imitation  and  Example  ;  for  as  A'varice  arifes 
tien  aud     oftcn  ftom  a  diftempered  Judgment,  like  to  the 
ixapifle.    Hemlock  fpringing  out  of  Mud  ;  ib  it  is  fome- 
times  copied  by  Imitation,  as  a  Pidure  isdraw^i 
by  a  Face.     And  I  mud  here  obfervc,  that  Pa- 
rents have  a  mod   fpecial  Obligation  to  be  Vir- 
tuous beyond  others;  for  Children  whilft  young, 
do  eafily  like  fofc  WaK,  receive  ImpreHiops  from 
their  Example,  becaufe  of  the  RefpeA  they  have 
to  them,   and  their  being   conftantly  in'  their 
Company.     So  that  Parents  fhare  in  their  Chil- 
drens  Crimes  without  leffcning   the  Childrens 
Guilt,  by  bearing  this  Share.     The  being  like- 
wife  meanly  bred,    docs  oft-times   by    a  fixed 
Habit  draw  over  fome  Mens  Inclinations  to  this 
Byafs,  and  though  they  refcue  themfelvcs  from 
Poverty,  they  arc  pot  able  to  recover  from  thaf 
vicious  Habit. 

There 


d?/ Frugality.  517 

There  are  likewife  fome  Countries,  in  which  ^j^^'Y^'/.  ^ 
by  general  Cuftom  Vice  feems  to  be  authori-  ly'fhfrel 
zed  ;  as  Drunkennefs  in  Germany,  Revenge  and  fpeaive 
Jealoufy  in  Italy  :    The  Induftry  of  Holland  in-  Countriet 
dines  Men  fomewhat  to  A'varke ;  the  Pride  of  "'^^''^  ^^^ 
Scotland  to  Prodigality  ;  and  the  Plenty  of  Eng- 
land to  Luxury  ;    in  which  Cafes,  Reafon  is  ra- 
ther prevented ,    than  corrupted  or  perfuaded. 
Nor  durft  either  Prodigality  or  Avarice  under- 
take to  corrupt  Nature  and  Reafon  fo  highly, 
if  they  had  not  the  Afliftance  of  General  Ex- 
ample, to  which  Men,  by  a  falfe  Modefty,  think 
they  are  in   Reafon  obliged  to  fubmit  :    And 
oft-times  a  General  Cuftom  palTes  for  Nature, 
in  fuch  as  underftand  not ,  or  have  no  mind  to 
underftand   the   Difference  ,    and   to   examine    • 
wherein  the  Copy  differs  from   the  Original. 
1  confefs,  that  Rich  and  Trading  Nations,  fuch 
as  England ,    may  be  allow'd  greater  Scope  to 
Sumptuoufnefs ;    as  Men  who  have  great  Re- 
venues, without  the  leaft  Imputation  of  Luxury, 
do   live  proportionably  to  what  they  poffefs, 
without  being  cenfured  by  any  Reafonable  Man 
for  fo  doing. 

The  Church  hath  alfo  concurred  to  its  Afli-  ^^^-  ^^• 
ftance  :   and  Avarice  havine  eained  even  fome  i^^  ^^^f' 
Churchmen    to  be  its  Chaplains ,    (  who  love  ^^^^z 
Eafe,  and  concluding  Riches  neceffary  for  pro-  church- 
curing  it )  that  they  might  more  eafily  convey  '"^^  ;  and 
them  into   their  own  Channel  ,    have  endea-  ^^'"^• 
voured  to  make  Riches  as  neceffary  for  other 
Men's  Salvation  ,    as  they  thought  they  were 
for  their  own  Eafe.      And  tho'  we  poor  Mor- 
tals think  them  only  Snares ,    yet  they  have  of 
l£|.te  become  the  beft  Antidote  ngainft  Sin  ;   and 
^  Man  may  as  well  by  them  purchafe  a  Place 


5i8  The   Moral  Hi ftory 

in  Heaven  as  in  Earth,  and  as  eafily  free  him- 
(elf  from  Purgatory  as  Poverty  :  Or ,    if  any 
Man  defig;ns  to  ruin  the  State ,  by  raifmg  Fa- 
<ftions  and  Rebellions,  Money  alone  can  furnifli 
him,  from  the  Altar ,  with  the  beft  Trumpeter 
of  Sedition.     It  is  no  wonder  we  Laicks  accufe 
Churchmen  of  Avarice^  fince  they  tax  one  ano- 
ther with  this  Vice.     Thofe  who  feparated  from 
the  Church  of  Rowe ,  objeded  that  A'varice  had 
kindled  the  Fire  of  Purgatory,  invented  MafTes 
to  fave  Men  by  Money  from  its  Flames ,    had 
wrought  falfe  Miracles,  &c.    Thofe  who  fepa- 
rated from  the  Epifcopal  Churches ,    pretended 
that  Bifhops  had  arrogated  that  Superiority ,  to 
make  thereby  great  Benefices  necerfary.     Thofe 
who  fubdivided  from  Tresbytery^  cried  out  againft 
Soul-felling  Stipends  ;  and  all  thofe  Churches 
may  probably  conje(5lure  ,  that  thofe  DilTenters 
cry  down  Stipends ,    out  of  a  Dellgn  to  excufe 
themfelves  from  the  Payment  of  them.     Nor  is 
Covctoufnefs  able  to  debauch  private  Church- 
men ,  and  fet  particular  Setls  at  Variance  with 
one  another ;    but  'tis  fubtile  enough  in  fome 
Collecbive  and  Reformed  Meetings  of  the  Cler- 
gy ,  to  influence  the  Decifion  of  General  Cafes 
of  Confcience,  tho'   ( I  confefs  )    with  a  Deli- 
cacy peculiar  to  it  felf.     It  will  fuggeft  ,    that 
the  Clergy  are  to  be  refcued  from  Contempt, 
and  ought  to  have  wherewith  to  maintain,  not 
only  themfelves,  but  Hofpitaliry,  and  Founda- 
tions of  Charity.  From  which  humblerThoughts, 
Cardinal  rala^'tcino,  in  hlsHidory  of  the  Coun- 
cil of  Trent ,    rifes  by  an  infolcnt  Flight  to  de- 
fend all  the  Magnificence  of  the  Church  of 
Rowe,  under  pretence  that  Mankind  is  govern'd 
by  Senfe,  as  well  as  by  Reafon  ;  and  therefore 
they  muft  fee  in  the  Church  ,  and  its  Minifters, 
what  may  draw  Refpecfl  from  the  Outward  ,  as 

well 


of  Frugality.  3 1 9 

well  as  from  the  Inward  Man.  It  pafTes  for 
Pure  Devotion  in  that  Church,  to  hook  into  its 
Patrimony  all  they  can ,  ( tho'  by  as  palpably 
forg'd  Donations  as  Conftantines  was ;  )  and  it 
would  be  judged  Sacrilege,  to  quit  what  is  once 
acquired.  Nor  fhall  you  find  in  all  your  Tra- 
vels any  more  Covetous ,  and  thereby  greater 
Oppreflbrs ,  than  fome ,  who  having  left  the 
World  to  retire  to  I^eligious  Koufes ,  are  made 
by  them  their  Procurators.  But  tho'  thefe  Con- 
fi.derations  may  fufficiently  juftify  the  Liberal, 
but  Suicable  Provifions ,  which  have  been  be- 
ilow'd  on  the  Church  of  England,  for  promo- 
ting Charity  and  Learning ;  yet  they  can  never, 
with  VaU'vlcino ,  vindicate  the  Exceflive  Sums 
brought  in  by  thofe  Indulgences  to  theTreafures 
of  the  RomijJj  Church ,  which  occafion'd  the 
dreadful  Wars  of  Germany  :  And  they  extreme- 
ly condemn  thofe  Impropriators, who  have  made 
not  only  the  Preachers ,  but  the  Gofpel  it  felf 
contemptible,by  denying  a  Competency  to  them 
who  fcrve  at  the  Altar. 

At  which  Inconfiftency  of  Defigns,  occafion'd 
by  the  natural  Force  of  Covetoufnefs  (  which 
can  be  difguifed  ,  but  never  mortified  )  I  have 
frequently  been  aftonifhed.  In  Secular  Meet- 
ings alfo,  it  can  perfuade  not  only  the  Hearers, 
but  the  Speakers  themfelves ,  to  go  along  with 
whatever  it  dictates  :  And  it  will  infinuate  it 
felf  at  laft  fo  far ,  that  a  Man  will  really  be- 
lieve himfelf  publick-fpirited ,  when  at  the 
bottom  his  chief  Inclinations  arife  from  private 
Intereft  ,  which  we  now  by  a  kind  and  gentle 
Word  call  Convenience ;  which  is  in  effect  a 
Combination  of  Luxury  and  Avarice ,  each' 
whereof  finding  themfelves  too  weak  apart  to 
encounter  the  Strength  of  Reafon,  have  moil 
reniarkably  in  this  Age  join'd  their  Forces  toge- 
ther 


-^<io  The  Moral  Htflory 

their  nnd  affumcd  the  infinuating  common  Name 
of  Convenience.  O ,  Happy  Orator  !  Teach  me 
thy  Art  of  PerfiiaHonj  and  beftow  thv  Bags  up- 
on thofe  who  delight  to  trudge  under  them; 
But  if  I  could  perfuade  as  thou  canit  ,  I  would 
endeavour  to  refcue  Mankind  from  thy  Tyran- 
ny ;  for  if  thou,  bewitching  Convenience,  be 
made  the  Standard,  farewel  for  ever  to  the  Glo- 
ry of  Martyrdom  ,  to  the  Loyalty  of  Subjeds, 
to  the  Dutifulnefs  of  Children,  and  to  the  Ties 
of  Friendship. 

Having  thus  feen  A'varlce  condemned  by  Na- 
ture, by  the  great  Author  of  it,  by  all  the  great 
and  wife  Societies  of  Mankind,  and  by  that 
fame  general  Agreement  of  Men,  which  hath 
taught  us  that  our  Souls  are  Immortal  : 

Having  feen  the  Original  and  Progrefs  of 
Frugality  and  A'varlce,  and  the  feveral  Masks  un- 
der which  y^'c^ricf  has  cheated  us ;  It  will  be  fit 
to  proceed  to  confider  the  Remedies  and  Argu- 
Ynents  whereby  we  may  fecure  our  felves  againft 
its  Influence. 

Sc6t.  VII.      The  true  way  to  wean  us  from  Avarice,  is  firft 

j^rgumenti  fo  find  out,  what  docs  in  our  Breaft  incline  us 

and  Reme.  ^q  jj-^     ^^^  {f  jj-  j^g  fhjjf  ^ve  may  be  eft ccm'd, 

Amice!^  we  fiiall  eafily  find  this  but  a  Cheat,  becaulc  none 

but  the  Avaricious  themfclves  efteem  other  Men 

for  being  Rich  j  and  we  may  be  as  well  in  love 

with  Cheating,  becaufe  thofe  who  value  that 

Craft  and  Subtiky  are  pleafed  with  fuch  as  are  Ma- 

flers  in  it  :  But  if  we  can' once  perfuade  our 

felves  that  Riches  arc  not  to  be   admired,  and 

are  rather  given  to  Men  for  Eafe  than  for  E- 

fteem  ,  we  fhall  be  clearly  convinced  ,  that  this 

is  but  a  faint  Colour  to  excufe  it :  And  when 

Men  in  Trade  or  Employments  die  very  Rich, 

the  generality  of  Mankind  concludes  that  they 

have 


o/ Frugality.  311 

have  taken  a  Latitude  of  gaining  by  any  Means, 
or  are  Guilty  af  the  Folly  of  having  defrauded 
themfelves  of  Neceffaries,  to  lay  up  fo  much  as 
might  corrupt  their  Heirs  by  Luxury.  It  has 
been  frequently  obferved^  that  the  Children  of 
Avaritious  Men,  have  proved  more  Luxurious 
or  Prodigal,  than  others  ;  which  proceeds  ei- 
ther from  their  abhorring  of  Avarice  ,  becaufe 
they  found  themfelves  when  they  were  young 
oppfeffed  by  it,  or  becaufe  finding  their  Parent?, 
much  reproached  with  it ,  they  thought  them- 
felves obliged  in  Honour  to  fhun  that  Vice  which 
occafioned  this  Reproach  :  Or  elfe  having  con- 
ceived an  Opinion  when  they  were  young,  that 
their  Parents  were  very  Rich ,  as  all  Avaritious 
Men  are  thought  to  be  ,  they  concluded  they 
might  allow  themfelves  to  fpend  the  more  free- 
ly. But  upon  the  whole  Matter  ,  I  muft  con- 
clude that  Indiaft  wife  who  laugh'd  at  the  Europe- 
ans, who  toil  exceffively  to  make  their  Children 
exceffively  Lazy. 

1  doubt  not  but  fome  Men  have  been  defirous 
to  gain  Money  by  their  Employment,  becaufe 
the  want  of  Pracflice  is  look'd  upon  as  want  of 
Parts .:  But  I  have  obferved  few  who  deferving 
to  be  eileem'd  for  Parts,  have  miffed  it  from  the 
Wifer  fort,  becaufe  they  wanted  Pradice  :  And 
thofe,  and  not  the  Multitude,are  the  true  Judges. 
Nor  is  that  Wit  or  Learning  which  gains  Money 
the  crue  Meafure  of  Efteem  ;  being  rather  the 
Mechanick  Part  of  true  Senfe,  given  by  Nature 
to  us  for  maintaining  our  Bodies,  than  the  fub- 
lime  Part  bellowed  by  Heaven  for.  adorning  our 
Souls,  We  have  few  Monuments  at  this  Day  of 
the  rich  Lawyers  among  the  Romans ,  that  gained 
great  Eftates,  but  we  retain  ftill  great  Efteem 
for  thofe  who  contemned  them.  And  have  we 
not  feen  fome  rich  Jvlen  among  our  felves^  who 

having 


J  a  a  The  Moral  Hiftory 

having  gained  even  to  Envy,  died  more  neglefft- 
ed,  and  fcorned,  than  they  whom  Poverty  had 
•ftarved,  and  who  now  are  remembred  for  no- 
thing but  as  Inftances  of  Folly  and  Madnefs. 
That  can  never  pafs  for  Wit,  nor  deferve  Efteem 
among  reafonable  Men  ,  which  naturally  tends 
fo  far  to  debafe  our  Reafon  :  Nor  did  the  lUu- 
^noM'i  Turenne  (toinftance  likewife  the  Brave  ) 
want  that  Efteem  which  the  greareft  Mifers  in 
the  World  would  have  coveted,  though  he  never 
valued  that  Money  which  they  admire,  having 
died  without  being  Mafter  of  Fifty  Pound>  tho' 
he  could  have  been  Mafter  of  far  more  than 
thofe  Mifers  durft  have  wifhed.  Fame  is  the 
Heritage  of  the  Virtuous,  and  Efteem  is  a  Rent 
that  all  Men  muft  pay  them.  Such  as  think 
that  by  Riches  they  can  fecure  themfelves  againft 
Danger,  have  certainly  forgot  how  many  Ava- 
rice has  made  a  Prey  ;  nor  did  ever  any  rave- 
nous Creature  chufe  to  devour  the  Lean.  Men 
look  on  the  Avaritious  as  Pyrates,  agahift  whom 
Intereft  arms  all  Mankind ;  and  though  Drun- 
kards love  Drunkards ,  yet  the  Avaritious  hate 
all  who  are  fo,  as  Men  do  thofc  Rivals  who  are 
preferr'd  by  their  Miftrefs.  Money  may  indeed 
fupply  the  Want  of  Tnnocence ,  when  Men  arc 
accufed  :  But  few  Tyrants  or  Robbers  are  con- 
tent with  a  Part  when  they  may  have  the  Whole  : 
And  when  Darius  offered  to  Alexander  ,  all  on 
this  fide  of  Euphrates,  Alexav Jo-  laughed  at  it,  and 
^defired  him  to  offer  fomething  to  him  which  he 
could  not  take.  Tyrants  alfo  and  Statefmen  are 
invited  to  rob  Avaritious  Wretches,  becaufe  the)*" 
can  commit  this  Crime  with  the  Applaufe  of  the 
far  greater  Part  of  Mankind,  who  are  glad  to 
fee  thofe  robbed,  who  robb'd  them  ;  or  uho  at 
leaft  hindred  Riches  to  circulate  for  the  Supply 
of  the  Poor  and  Needy.     But  the  Knaves  whom 

Moncv 


of  Frugality.  .      323 


Money  defends,  are  thofe  only  whom  the  love 
of  it  has  made  Knaves ;  and  it  were  better  not 
to  be  tempted  to  the  Crimes  that  Avarice  occa- 
fions,  than  to  be  defended  by  the  Treafure  which 
it  lays  up;  fmceitmay,  and  oft-times  does  fail  to 
defend^  and  at  bell  but  fecure  fome  few  againffc 
the  many  Evils  which  it  occafions. 

The  befl  Plea  that  Avarice  can  make,  is,  that 
it  provides  againit  thofe  Neceflities  which  other- 
wife  would  have  made  us  miferable  ;  but  the 
Love  of  Money  deferves  not  the  Name  of  Ava- 
rice, whilft  it  proceeds  no  farther.  And  it  is 
then  only  to  be  abhorr'd,  when  it  cheats  and  a- 
bufes  us,  by  making  us  believe  that  our  Necefli- 
ties are  greater  than  they  are.  In  which  it  treats 
us  as  Fools,  and  makes  us  Slaves ;  but  it  is  indeed 
moft  ridiculous  in  this,  that  oft-times  after  it  has 
perfuaded  Men  that  a  great  Eftate  is  necelTary , 
it  does  not  allow  them  to  make  ufe  of  any  fuita- 
ble  Proportion  of  what  they  have  gained ;  and 
fmce  nothing  can  be  called  NecelTary  feut  what 
we  need  to  ufe,  all  that  is  laid  up  cannot  be  faid 
to  be  laid  up  for  Neceflity.  And  fo  this  Argu- 
ment may  have  fome  weight  when  it  is  prefs'd 
by  Luxury,  but  it  is  ridiculous  when  it  is  alledg'd 
by  Avarice. 

I  have  therefore  oft-times  admired,  how  a 
Perfon  that  thought  it  Luxury  to  fpend  two  hun- 
dred Pound,  toil'd  as  a  Slave  to  get  four  hun- 
dred a  Year  for  his  Heir  :  Either  he  thought,  an 
Honeft  and  Virtuous  Man  fhould  not  exceed 
twf)  hundred  Pound  in  his  Expence,  or  not ; 
if  he  thought  he  fliould  not ,  why  did  he  bribe 
his  Heir  to  be  Luxurious  by  leaving  him  more  ? 
If  he  thougjit  his  Heir  could  not  live  upon  fo 
little,  why  fhould  he  who  gain'd  it,  defraud  him- 
felf  of  the  true  Ufe  ? 

I  know 


324.  T'hc  Moral  Hiflory 

I  know  fome  who  prefcrve  themfclves  againft 
A^iirice,  by  arguing  often  with  their  own  Heart> 
that  they  have  twice  as  much  as  they  expected ; 
and  more  than  others  who  they  think  liv^e  very 
contentedly  ;  and  who  did  bound  their  Defigns 
in  the  beginning  with  moderate  Hopes,  and  re* 
fufe  obftinately  to  enlarge,  left  they  fhould  thus 
launch  out  into  an  Ocean  that  has  no  Shoar. 

To  meditate  much  upon  the  Folly  of  others 
who  are  remarkable  for  this  Vice,  will  help  fome- 
what  to  limit  it  ;  and  to  rally  him  who  is  Ridi- 
culous for  it,  may  influence  him  and  others  to 
Contemn  it.  1  muft  here  beg  rich  and  avariti* 
ous  Men's  leave,  to  laugh  as  much  at  their  Fol- 
ly, as  I  could  do  at  a  Shepherd  who  would  weep 
and  grieve,  becaufe  his  Mafter  would  give  him 
no  more  Beafts  to  herd  :  Or  at  a  Steward  ,  be- 
caufe his  Lord  gave  him  no  more  Servants  to 
feed.  Nor  can  I  think  a  Man  who  having  gain'd 
a  great  Eftate  is  afraid  to  live  comfortably  upon 
it,  lefs  ridiculous  than  I  would  do  him,  who  hav- 
ing built  a  convenient ,  or  it  may  be  a  ftately 
Houfe,  fhould  chufe  to  walk  in  the  Rain,  or  ex- 
pofc  himfelf  to  Storms,  left  he  ftiould  defile  and 
prophane  the  Floor  of  his  almoft  Idolized 
Rooms.  They  who  think  that  they  are  obliged 
to  live  as  well  as  others  of  the  fame  Rank  ,  do 
not  confider  that  every  Man  is  only  obliged  to 
live  according  to  his  prefent  Eftate.  And  there- 
fore this  Ncceflity  will  alfo  grow  with'  our  E- 
ftates ;  and  this  Temptation  rather  makes  our 
Neceflities  endlefs ,  than  provides  againft  them. 
And  he  ,  who  having  a  Paternal  Eftate  of  an 
Hundred  Pound  a  Year,  will  not  be  fatisfied  to 
live  according  to  it ,  will  meet  with  the  fame 
Difficulty  when  he  comes  to  an  Eftate  of  Ten 
thoufand  Pound  ;  and,  like  the  wounded  Deer, 
he  flees  nor  from  the  Dart ,  but  carries  it  along 

with 


of  Frugality.  3^5 

with  him.  We  are  but  Stewards,  and  the  Stew- 
ard fliould  not  be  angry  that  he  has  not  more  to 
manage;  but  fhould  be  careful  to  beftow 
what'  he  has;  and  if  he  do  fo,  neither  his  Mafter 
nor  the  World  can  blame  him. 

The  next  Cure  againft  Avarice,  is,  to  confi-  Sea.VIII 
der  what  abominable  and  dreadful  EffeAs  it  pro-  The 
ducech  in  the  World,  how  like  the  evil  Spirit  ^''"^^^^f 
that  poffefTed  the  poor  wretch  fpoken  of  in  the  Jlp[^ 
Gofpel,  it  drags  him  up  and  down  through 
Deferts  and  Mountains,  throwing  him  fome- 
times  into  the  Fire,  and  fometimes  into  the  Wa- 
ter. No  Climate  fo  Hot,  nor  Cold,  no  Sea  fo 
Boifterous,  nor  Shoar  fo  Rocky,  but  the  Avari- 
tious  Man  muft  venture  upon  it.  And  after  he 
has  gained  fomeching  at  the  Price  of  fo  much 
Toil  and  Slavery,  it  barbaroufly  ftarves,  and  ty- 
ranoufiy  denies-  him  the  Uie  of  his  own.  As 
if  God  defigned  to  punifh  thofe  Sinners  fo ; 
That  he  will  let  all  the  World  fee  them  want  the 
Ufe  of  that  for  which  they  have  damn'd  them- 
felves.  There  can  be  nothing  more  Inhumane 
than  Avarice,  when  itperfuades  men  to  enter  in- 
to Plots  and  Factions,  that  they  may  augment 
their  Eftates ;  and  yet  will  not  allow  them  to  be- 
ftow  fuch  a  Portion  of  thefe  upon  their  Defigns, 
as  may  fecure  themfelves  by  making  the  Villany 
fuccefsful  And  we  have  feen  of  late  Men  of  vaft 
Fortunes,:  forefeit  them,  and  their  Lives  too,  ra- 
ther than  contribute  what  was  inconfiderable, 
but  abfolutely  neceflary  for  the  Succefs  of  their 
Enterprize.  Many  alfo  are  perfuaded,  as  it  were  to 
Bury  themfelves  alive  in  Mines,  and  Coal-pits, 
or  to  Sacrifice  many  of  their  \ears,  by  living  in 
fuch  Places  as  Scanderoon,  exchanging  Life  it  lelf, 
which  is  moft  defirablc,  for  Money,  that  tyran- 

Z  noi^s 


3^6  "Xhe  Moral  Hiflory 


nous  Idol.  Envy,  th?it  cruel  Torturer  of  the 
Soul,  deferves  a  Place  amongft  the  Executioners 
which  attend  Avarice.  For  moll  Mens  Avarice 
proceeding  from  comparing  themfelves  with  o- 
thers^  thismuft  neceflarily  beget  Envy;  &Envy 
forces  Men  to  toil  till  they  be  as  rich  as  thofethey 
envy.I  confefs  that  Ambition  raifesalfo  Envy,  but 
in  the  ambitious  it  refines  it  felfinto  a  noble  Emu- 
lation, and  forces  thofe  who  are  polTeft  with  it, 
.to  do  what  may  exalt, them  to  an  equal  height 
with  others.  And  this  requires  Liberality,  Cle- 
mency, &c.  But  the  Envy  of  the  Avaritious, 
deprcfTes  the  Spirit  to  that  Earth,  with  which  he 
is,  by  a  Love  to  it,  united  ;  and  makes  him  ftarve 
the  Poor,  bribe,  cheat,  and  opprefs;  that  he 
may  be  as  rich  as  thofe  who  occafioned  this 
Paffion.  The  Envy  that  arifcs  from  Ambition, 
cannot  always  keep  a  Man  on  the  Rack,  for 
the  Occafion  fails,  tho  the  Inclination  remain: 
But  in  this  alfo.  Avarice  is  the  molt  difquieting 
of  all  Vices,  and  Paflions,  that  every,  thing  that 
it  fees,  or  hears,  both  kindles  and  feeds  its 
Flame. 

In  vain  do  we  cxped  Juftice,  if  Judges  weigh 
Money  againft  Arguments,  or  if  WitnelTes  value 
Gain  more  thanan  Oath.  In  vain  do  Kings  and 
Commonwealths  fortifie  their  Towns,  if  Ava- 
rice govern  them.  Nothing  is  fecure  that  can 
be  bought,  nor  is  Religion  it  felt  fecure  at  the 
Altar,  if  its  Priefts  can  be  brib'd     . 

Such  as  would  fhun  Coveto.ufnefs  fliould  fhun 
the  afpiring  to  great  Dignities,  wliich  feems  to 
make  Avarice  rather  aDebt,  than  a  Vice  ;  And 
perfuade  Men,  that  the  Robbing  others  to 
maintain  their  Grandeur,  is  a  Duty,  not  a  Sin ; 
And  that  he  who  maintains  not  his  Honour  for- 
feits it.  And  thus  men  fupport.  Avarice  by  Pride, 
3fld,varnifhit  with  the  deceiving  Lutlrcof  Gcne- 
rofity.  It 


t>f  Frugality;-  517 


It  contributes,  not  a  .little  to  our  being  Avari- 
tious ,  that,  when  Children,  we  are  bred  to  an 
Efteem  of  Money  ,  before  we  can  underftand 
any  thing.  And  therefore  this  Impreffion  lafts 
with  them ,  even  after  their  Underftanding  is 
gone.  For  we  fee,  that.  Men  in  Bedlam  are  al- 
ways asking  Money ;  and  that  when  Avaricious 
Men  are  on  their  Death-bed ,  paft  the  Senfe  of 
every  thing  elfe ,  yet  they  ftili  grafp  at  their 
Money  and  Bonds.  Parents  fhould  likewife 
carefully  confider  in  Breeding  their  Children^ 
what  their  Genius  or  Temper  is.  For  there  are? 
fome  Trades  which  incline  more  to  one  Vic© 
than  another.  As  for  inftance  ;  the  being  a 
Lawyer ,  is  thought  to  incline  them  to  Avarice^ 
becaufe  in  that  Employment  Men  are  always 
Treating,  and  Contending  about  Riches ;  and 
^re  oft-times,  by  defending  unjuft  Acquifitions, 
tempted  to  think  the  Guilt  contraded  by  them, 
very  fmall  ;  Familiarity  leflening  always  Gruih 
on  fuch  Occafions, ,  And  therefore,  if  a  Man 
find  his  Child  inclined  to  love  Money-,  hs 
fhould  breed  him.  to  no  Trade  that  can  inflame 
Kis  Defires.  •  And  a  Lawyer,  engaged  once  in; 
the  Employrrient,  fhould  ,  and  I  am  fure  fome 
do  ,  balance  this  Inconveniency,  by  the  high 
Efteem  they  have  for  Juftice,  whereby  they  can 
only  fecure  Fame  and  Property,  the  Two. mod 
definable  of  all  Things  :  .And. the  great  Expsri*- 
^nce  they  have  above  others  of  the  Uncertainty' 
of  Riches  and  Eftates^ihouldconvince^  them, 
moft  of  all  Men  ,  ,of  the  Folly  as  well  as  Gnilt 
of  this  V  ice.  Soldiers  are  generally  inclined  to 
Luxury ,  becaufe  they  are  not  frequently  in  Bu-^ 
fmefs  relating  to  Eftates  and.  Commerce.  And 
in,  the  Interludes  of  their  Dangers ,  they  are 
inclined  to  recreate  tllemfelves  even  to  Excefs; 
to  compenfate  the  Toil  they  have  fiifFei'My  ?ind 
Z  2  the 


^iS  The  Moral  Hiflory 


the  Rifques  they  have  run.     On  the  other  hand, 
a  Child  inclined  to  Luxury  fhould  rather  be  bred 
a  lawyer.  And  tho'  this  be  not  the  proper  Place 
of  fpeaking  againft  Luxury,ytt  the  Contingency 
of  the  Matter  obliges  me  to  fay ,  that  Soldiers, 
of  all  Men  ,   fhould -(hun  moft  Luxitry  ;  for  it 
foftens  too  much,  makes  Men  too  Lazy ,  and 
fucceeding  Dangers  the  more  intolerable.  The 
proper    Sanctuary    againft   both    thefe   Vices, 
fhould  be  the  Employment  of  Churchmen  ;  and 
we  fhould  fly  for  Prote<5lion  againft  thefc  to  the 
Horns  of  the  Altar  :    Yet ,    as  I  have  formerly 
obferved ,    the  World  is  much  inclin'd  to  be 
jealous  of  their  Avarice,  tho'  they,  of  all  Men, 
ihould  ,    and  I  hope  do  Ihun  it  moft.     For  he 
who  preaches  againft  A'varice ,    and  yet  afts  it, 
is  no  more  a  Preacher,  but  a  Mountebank  ;  nor 
can  his  Difcourfe  convince ,    whofe  Example 
diftwades  ;   moft  Men  being  more  led  by  Senfe 
than  by  Reafon.     By  this  Vice  alfo ,    Church- 
men fall  under  that  Contempt,  which  overturns 
their  'Church ,    and  in  Confequence  takes  away 
their  Benefice.    And  this  Vice  cannot  but  dou- 
bly augment  their  Torments  to  all  Eternity. 

Upon  the  whole  Matter  then  ;  Men  fhould 
confider  moft  of  all  Things  the  Education  of 
their  Children  ,  as  the  only  way  to  make  them 
happy,  which  is  all  the  Avaritious  defign' 
And  this  is  not  to  be  done  by  Providing  too 
much ,  but  by  making  them  to  be  content  with 
every  thing.  One  who  is  bred  up  in  folid  Vir- 
tue ,  will  not  probably  fpeak,  or  do  what  may 
forfeit  his  Eftate  ;  as  he  will  not  endanger  it, 
or  his  Health,  by  Women,  and  Drinking  :  He 
will  think  the  little  that  is  left  him ,  enough  : 
and  his  Frugality  will  make  it  fo ,  if  it  do  not 
find  it  fo. 

Wc 


«;/ Frugality.  529 

We  need  no  Eloquence  but  folid  Reafon ,  to 
charge  the  Avaricious  Man  with  Theft,  in  deal- 
ing from  the  Commonwealth  the  true  Ufe  of 
thofe  Riches  which  are  neceffary  for  the  Sup- 
port of  the  Common  Treafure ,  the  Neceffities 
of  the  Poor ,  and  the  Increafe  of  Commerce  ; 
which  made  Timandridtis  the  Lacedemonian  chide 
his  Son ,  who  valued  himfelf  for  having  fpent 
nothing,  as  having  thereby  defrauded  his  Coun- 
try ,  his  Neighbours ,  and  the  Poor.  We  may 
likewife  char^  him  with  Murther ,  (  as  I  for- 
merly inftanced  )  for  he  takes  away  the  Life  of 
the  Poor,  who  refufes  the  Means  of  Supporting 
it  :  And  Men  feel  too  much ,  not  to  find  that 
A'varice  tempts  its  Slaves  to  invade  their  Neigh- 
bours in  Time  of  War ,  killing  all  thofe  who 
intercept  their  Prey,  and  murthering  in  time  of 
Peace,  by  Proceffes,  thofe  from  whom  they  can 
exped  any  Eftate.  It  makes  Men  at  lalt  Athe- 
ifts,  by  perfuading  them  that  God  is  not  able  t» 
fupply  their  Neceffities ;  and  they  are  really  lb, 
when  they  truft  it,  and  not  him.  Idolaters  they 
alfo  are ,  becaufe  they  worfliip  Riches  as  their 
only  Deity. 

To  raife  our  Thoughts  higher  than  thofe  Mo-  Seft,  ix. 
ral  Arguments  :  We  may    eafily  difcern  how  i>^otJon 
much  ftronger  Helps  Chriftianity  affords  us ,  fZ'J 
than  we  can  exped  from  the  Heathens,  or  thofe  and  befl 
Thoughts  which  Nature  fuggefts  :  For  we  have  Remedies 
immediate  Promifes  from  an  Omnipotent  God,  againft  a- 
that  tho(p  who  depend  on  him  fhall  never  want.  '"«'''<^^- 
And  to  alfure  them  the  more  of  his  Care ,   he 
calls  the  Poor  his  Children,    his  Family  ;  and 
has  wrought  Miracles  to  relieve  their  Neceffi- 
ties ;  by  which  Advantage  no  Heathen  Philofo- 
pher  could  have  fecured  Men  againft  the  Fear 
of  Want,  which  is  a  ftrong  Temptation  to  A-va^ 
Z  2  rice. 


'3?o  The  Moral  Hipry 

rice.  And  againft  which  the  Jfofile  very  wifely 
guards  us,  Heh.  1:5.  f.  Let  your  Con'verfatlon  Ife 
"without  Covetottfncfs  ,  and  be  content  with  fuch  things 
as  you  have  ;  for  he  hath  [aid  ,  /  will  never  leave 
tbecy  nor  forfake  thee.  And  becaufe  this  immode- 
rate Care  ftretches  it  felf  to  our  Pofterity ,  that 
fame  God  hath  defir'd  us  to  leave  our  JFather- 
lefs  Children  upon  him  ,  and  declares  himfelf 
the  Father  of  the  Fatherlefsj  and  Husband  of 
the  Widow. 

•' 

Seft.X.         We  mayalfo  fee  by  Chriftianity  the  Purity 
The  chri.    f^at  is  required  in  its  Believers ,    beyond  what 
■S"*"  ""^    the   moft    Spiritual   Heathens   could   imagine. 
PMopby  ^^^  ^^"^^y  condemned  only  the  outward  Effefts 
eompared,l  of  Covetoufnefs ,    when  they  prevailed  againft  a 
0t  tofheir  Man'^s  Reafon  ,    and    proceeded  fo  far  as  to 
KtmidUs.  wrong  the  Society  in  which  he  lived ,  or  the 
Neighbours  whom  he  injur'd  ,  by  Theft,  Rob- 
bery or  Cppreffion.     But  Chriftianity  defig/i- 
ing  to  make  the  Heart  a  Tempfe/or  the  Holy 
Ghoft,    and  ^Jan  an  Heir  of  Heaven  ,    it  did 
therefore  command  him. to  keep  his  Heart  pure 
from   that  Concupifcence   and    Covetoufhefs , 
which  polluted   or   diforder'd   the   Inclination, 
without  wronging  any  elfe,  favc  the  Perfons  in. 
whom  thefe  Defires  were  raifcd.     And  thus,  he 
who  defires  to  have  a  great  F.ftate,  without  de- 
firing  any  other  Man's  ;    or  who  wifhes  that 
his  Neighbour's  Lands  or  Moveables  were  his, 
even  for  a  Price',    is  condemned  by  Chriftia- 
nity,  as  guilty  of  Covetoufnefs  andi  Concu- 
pifcence, and  as  one  who  has  not  learned  that 
noble    Leflbn  ,     To  he  content  with  his  own  Condi- 
tion, whatever  it  he.     An  Accompliftiment,which 
the  Great  Judge  of  all  Things  requires  in  thofe 
whom  he  will  own  for  his  Servants.     And  for 
our  better  tinderftanding  the  Heart  of  Man  ,  It 

will 


of  Frugality.  351 

will  be  fit  to  diftinguifh  Three  Degrees  in  this 
Irregularity.  The  firft  is  that,  whereby  the  ex- 
terior and  fenfible  Objed ,  entring  in  by  the 
Senfe  unto  the  Fancy ,  does  fo  fuddenly  move 
the  Appetite,  that  the  Judgment  has  no  Leifure 
to  perceive ,  much  lefs  to  make  Reflexions  up- 
on it.  And  there  can  be  no  Irregularity  in 
this  Degree,  except  we  have  fail'd  to  accuftom 
our  Judgment  and  Reafon  to  be  watchful ,  as  \t 
ought  to  be ,  over  the  very  firft  Motions  ot 
our  Appetite,  and  to  obferve  continually  (  as  a 
good  Centinel )  what  enters  in  by  the  Ports  of 
our  external  Senfes.  v. 

The  Second  Degree  is,  when  the  Obje^fc 
makes  its  Impreflion  upon  the  Appetite ,  anti 
raifes  Commotions ,  whereby  the  Judgment 
takes  a  wrong  View  of  the  Objed ,  tho*  after- 
wards the  Judgment  overcomes  ;  yet  this  Dif^ 
order  deferves  the  Name  of  a  Vicious ,  or  Irre- 
gular AfFedion  :  Not  unlike  to  that  Diforder 
a  Rider  is  put  in ,  when  his  Horfe  boggles,  at 
qny  fudden  Object  with  which  the  Beaft  is  fiir- 
prized  ,  and  \yhich  ,  tho'  his  Rider  pVQrcome 
without  Difficulty,  yet  it  fhews,  that  he  has  not 
fufficiently  managed  the  Horfe  he  has  taken  in 
charge. 

The  Third  is ,  When  this  Commotion  in  the 
Appetite  lafts  fo  long ,  and  prevails  fo  much, 
that  ic  makes  the  Judgment  doubt  which  Party 
it  fhould  take  ;  and  becomes  like  to  a  Rider, 
who  keeps  his  Saddle,  but  with  Difficulty.  In 
this  Degree  ,  St.  Taul  reprefents  Man's  Reafon 
and  his  Covetoufnefs  wreftling  againft  one  ano- 
ther. I  confefs,  that  Arlfiotle  acknowledges  that 
there  are  fome  Appetites  in  a  Man  repugnant  to 
Reafon ,  which  indeed  he  blames :  And  that 
IPlato  (before  him)  taught  in  his  eloquent  way, 
that  the  Chariot  of  Reafon  was  drawn  by  two 
Z  4  Horfe?3 


35^  "*  The  Moral  Htflory 


Horfes,  whereof  one  was  black  and  refty, 
difobeyinp;  the  Reins  of  him  who  governed 
them.  Seneca  alfo  numbers  thofe  Appetites 
which  oppofe  our  Reafon,  among:  the  Culpa- 
ble Paflions :  But  none  of  them  difcover'd  the 
Irregularity  of  the  firft  Two  Degrees  ;  and  the 
bed  of  them  faw  only  the  Irregularity  of  the 
Third  with  fo  dim  an  Eye,  and  thro'  fo  thick 
Clouds,  that  St.  Taul  had  Reafon  to  alTert,  that 
if  the  I,aw  (meaning  the  Moral  Law  of  God) 
had  not  faid,  thou  jl)ah  not  Covet ,  Man  had  not 
perceived  the  Sin  that  lies  in  Simple  Concu- 
pifcence.  And  whereas  the  Heathens  did  on- 
ly forbid  thefe  immoderate  Cares  as  inconve- 
jiient,  our  Holy  Religion  goes  higher,  not 
only  in  its  Purity ,  but  in  its  Penalty.  For 
all  Anxiety ,  as  to  our  felves ,  or  Covetouf- 
nefs ,  either  relating  to  our  felves  or  Neigh- 
bours ,  are  forbid  upon  pain  of  difpleafing  a 
kind  Father ,  and  an  Infinite  God  ,  and  be- 
comes uneafy  ,  by  the  cutting  and  fevere  Re- 
proach of  a  Terrified  Confcience.  Whereas* 
among  moft  Heathens ,  the  Confcience  did 
take  no  notice ,  nor  thunder  out  its  Terrors 
upon  fuch  fpiritual  and  inward  Delinquen- 
cies. 


FJRSl- 


<?/ Frugality.  '     jjg 

PARS  I  MO  NT 

AND 

NIGGJI^DLINESS 

DISCOURSE    HI. 

THERE  is  I  confefs  a  difference  betwixt  Sea.l. 
Avarice^  and  exceffive  Tarfimony  or  Niggard-  "^^toru 
linefs  ?  that  wrings^  from  others  what  Is  theirs ;  ^p"''ff,f 
this  only  exceeds  in  fparing  too  much   what  is  Parfimony 
oaes  own ;  the   one   rifes  purely  from  a  fear  of  or  Nig- 
Want,   and  therefore  ia  the  firft   Ages  of  the  gajdli- 
World  it  was  fcarce  known ;  the  other  from  a      *' 
defire  to  heap  up,  tho  ufelefly ;  the  one  is  a  kind 
of  Self-defence,    the  other  an  Invafion ;    and 
therefore  the  one  is  the  worft,    the  other  a- 
mongft  the  beft  of  Neighbours;  for  as  the  Mi- 
fer  checks  us  when  we  exceed  in  our  Expence,  fo 
he  is  moil  unwilling  to  wrong  us,  left  he  thereby 
encourage   others  to  wrong    him.     The  Nig- 
gard is,    generally    fpeaking,   a  better  Subject 
than  the  Avaritious,  for  he  is  afraid  to  lofe  what 
he  has,    whereas  the  Avaritious  loving  more" 
what  he    wants  than    what    he    has,    hazards 
the  prefent  in  expedation  of  a  greater  advan^ 
cage. 

NiggarMnefs  oft-times  grows  up  rather  from 
Education  than  any  vitious  Inclination, 
and  I  have  ^etn  fome  become  Parfimonious 
by  living  near  Prodigals,  having  occafion  daily 
%o  abhor  their  Extravagancies,  and  to  be  terrified 

at 


3:54  The   Moral  Hijlory 

at  the  Miferies  to  which  they  have  feen  them 
reduced  by  thefe  Extravagancies.     Men  exprefs 
their  abhorrence   of  this  Vice  in  calling  fuch  as 
are  maftcred    by    it,    Mifcrs ;    as  if  they  were 
the  moft  miferablc  of  all  Men:  but  yet  they 
muft  have  fome  Pleafure  in  it,  elfe  they  would 
not  be  fo  afliduous  and  diligent  about  it;  certain- 
ly they  think"tofpare,  is  to  gain;  and  therefore 
they  wonder  why  others  who  take  fuch  pains  to 
eain,  fliould  laugh  at  them  for  taking  pains  to 
Ipare.     Nor  do  they  fee  that  rhcy  want  any  of 
thefe  things,  for  providing  of  which  others  take 
y  V,     pains  to  heap  up  Money,  or  that  they  fliould  toil 
.,^,/,  to  get  Money  to   entertain  ethers ;    and  upon 
,  '-    '     thefe  grounds  it  is  that  we  find  the  Parfimonious 
to  be  generally  proud,  thinking  they  fliall  never 
need  to  depend  upon  any.     But  yet  Parfimony 
is  to  bepitifd,  fmce  it  exceeds,  for  it  muft  pro- 
..'L.  ceed  from  a  too  high  value  of  Riches,  and  fo  ar- 
gues a  blindneFs  in  ourReafon.     And  it  employs 
too  much  of  that  Time  which  might  be  better  be-^ 
ftowed,  ftarving  both  Charity  and  Friendfhip, 
th?  greater  Duties,  as  well  Comforts  of  our  Life. 
Yet  it  may  feem  a  more  excufable  Vice  than./4- 
ry^^/cc;  for  A'var'ice  ftill  promifes  to  employ  the 
Mony  that  it  tempts  us  anxioully  to  feek,  in  the 
fervice  of  Charity  and  Generofity ;  but  after  we 
have  got  the  Mony,  Parfimony  will  not  allow^. 
Men  to  employ  it,  no  not  on  their  own  Ivleceffi-i'.' 
ties,  though  the  Niggard  (God  knows)  is  him- 
felfa  great  Object  of  Charity;  which  made  Horace 
account  ic  a  Madnefs  rather  than  a  Vice. 

"parens  oh  hare  His  cur^im  nipjfum'^.ue  feverus 
AJJidet  infitjo  •••  ' 

The  Scripture  alTures-  us  that  Riches  take  th< 
'  ^^  ^:  wifigs. 


«« 


of  Frugality.  5? 5 

wings  of  the  morning  and  flyaway.    They  da  ?*^- ^^* 
not  wait  till  others  come  and  take  them  ffom  us;  ^^^,^7 
but  they  naturally  tend  to  fly  about,  and  there-  ofseHp' 
fore  they  run  away  with  fo  much  haft,  as  de-  ture  eem^ 
ferves  to  be  called  taking  of  Wings,  and  they  P*''^^ 
leave  us  fd  foon,  that  this  haft  is  called  the  Wings  pj^'f//'^ 
of  the  Morning;    and  when  they  have    taken  ^Z//*^"'* 
wings,  I  imagine  I  fee  them  looking  back  with  Sul>jeS{, 
contempt,  and  laughing  at  thofe  who  thought 
to  have  fecured  them  and  kept  them  Prifoners. 
Let  us  then  endeavour,  with  the  wife  Apoftle  to 
learn  to  be  content  in  aH  conditions,  expeding 
more  permanent  Riches  and  Treafures :  Imita- 
ted in  this  by  Horace    who  reflecting  on  the  In-. 
ftability  of  Fortune,  had  the  fame  Thought  from 
his  Fountain,  as  moft  of  the  Heathens  borrow 
from  the  Scripture; 

Fortuna  favo  lata  negot'to,  ^ 
Luduminfolentem  luderefertinaxy 
Tranfmutat  incertos  honores, 

Nunc  mihij  nunc  alio  henigna^ 
Laudo  manentem :  (i  cleres  qnatit 
Pennas,  rejigno  c^ua  dedit ;   &'  meii 
Virtute  me  in'vol'vCy  prohamque 
Fau^eriem  fine  dote  quiero. 

1  muft  remark  by  the  way,  the  different  Genius 
o^  Virgil  ^nd  Horace,  which,  appears  in  this,  as 
well  as  with  relation  to  all  Morality:  Firgil  loves 
Virtue  as  a  part  of  Devotion, 

Aiide  fjofpes  contemner  opesy  d^  te  quoquQ 

dignum,  ,. ,  / 

Flnge  Deo.  — — — 

Horace  loves  it  as  conducing  to  his  Eafe,  as  w^ 
fee  in  this  and  many  other  palTages  in  his  Satyrs 

»  Condemn 


3  ?  6  'I'he  Moral  Hiflory 

condemn  it  eafily.  Jwuer^al'm  his^rails  at  it  bitterly, 
and  troubles  himfelf  almoft  as  much  in  writing 
againftit,  as  Coveroufnefs  could  have  vexed  him  ; 
like  Seneca  who  grows  angry  in  writing  aganift 
Anger. 

The  Scripture  fpeaking  againft  Covctoufnefs 
compares  it  to  an  evil  Eye,  which  makes  the  Bo- 
dy dark,  Matth.  6.  And  Horace  tells  us  that  an 
honeft  Man, 

Oculo  irretortofpecht  acervos. 
« 
The  Scripture  calls  Avarice  Idolatry.    And  the 
Poets  alluding  to  this_,  fay 

Pr^efentewijue  fewper  fojfidet  area  Deum. 

Sea.  III.       One  of  the  chief  Pleafurcs  and  Arts  of  Mo- 

Thatthe-    j-^j  Philofophy  lies  in  conlidering  the  various 

mturs  fn    Mixture  of  Pailions  and  Vices  with  one  another  ; 

MtTMiity,   as  to  which  Tlutarcb  himfelf  has  not  been  fpeci- 

mnd  their   al  cnough.  Contenting  himfelf  with  obferving 

vartout     y^vhQ  were  Covetous ,  who   Prodigal ,  &c.  but 

ArenT/ret  ^^  S^^^  ^'^^^  Glanccs  of  this ,  upon  which  I 

fui/y  en-     will  poflibly  beftow  an  Effay  apart :  It  is  obferva- 

eiuireJ  in.  blc  that  many  in  the  late  Civil  Wars  who  were 

ro\  snin-  known  Niggards,  beftowed  frankly  their  Eftates 

^vhereof  is  ^^  ^^^  Service  of  King  Charles  I.     Many  who 

given  »n     would  not  beftow  a  hundred  Pound  in  the  Edu- 

this  Sub-    cation  of  their  Heir,  do  beftow  with  JDelight 

>"^'         many  Thoufands  in  building  the  Houfe  they  are 

to  leave  him  ^  and  that  beautiful  young  Lady 

who  allowed  a  Favour  to  a  rich  old  niggardly 

Excife-man  in  France  to  get  Money  to  preferve 

her  Father's  Life,  has  left  it  dubious  what  Name 

this  Tranfgreflion  deferved.     The  different  and 

contrary  Effects  produced  by  the  fame  Vice  or 

Paflion  are  Proofs  of  this  ;  As  for  Inftance,  a 

meer 


»/ Frugality.  337 

meer  Niggard  ftarves  his  Caufe ;  for  he  dares 
nOrt  beftovv  fo  much  as  one  Shilling  upon  Hope 
it  iv?lf ;  whereas  if  Niggardlinefs  be  quickened 
by  fome  degrees  of  Avarice,  no  Man  is  a  fran- 
ker <Slient  than  the  Niggard;  for  he  knows 
Money  is  a  better  Fee^,  than  the  good  Dinner 
the  Luxurious  thinks  a  fufficient  Reward.  It  is 
ordinarily  obferved  that  a  Niggard's  Feaft  is  the 
greateft,  and  the  Reafon  feems  to  be,  that  they 
deilgn  thereby  to  convince  the  World  that  their 
Parfimony  proceeds  not  from  their  over-valuing 
Money.  But  in  my  Opinion  they  as  Painters 
not  ufed  to  paint,  miftake  Proportions  more 
than  ethers  do  ,  or  it  may  be  they  feldom  Treat 
without  defign  of  Gain,  and  lb  their  Entertain- 
ments are  Bribes  and  not  Feafts. 


L    U    X    U    K    r. 

DISCOURSE    IV. 

ON  E  might  reafonably  have  thought ,  that  j^^^  |^ 
as  the  World  grew  older ,  Luxury  would  The  Rife 
have  been  more  fliunned.     For  the  more  Men  snJPro. 
multiplied,  and  the  greater  their  Dangers  grew,  i""'/^  */ 
they  fhould  have  been  the  more  eafily  induced  ^**'"*^^' 
to  fhun  all  Expence,  that  they  might  the  more 
fuccefsfuUy  provide  againft  thofe  Inconvenien- 
cies.    But  yet  it  proved  otherwife,  and  Luxury 
was  the  la  ft  of  all  Vices  that  prevailed  over  Man- 
kind ;  for  after  Riches  had  been  hoarded  up, 
they  rotted  as  it  were  unto  Luxury  ;  and  after 
that  Tyranny  and  Ambition  had  robbsd  many 

poor 


3?8  The  Moral  Hijiory 

poor  Innocents ,  Luxury  more  cruel  than  they, 
Wiis  made  ufe  of  by  Providence,  to  revenge  their 
Quarrel :  And  fo  triumphed  over  the  Conque- 
rors. Thus  when  Rome  had  by  Wit  and  Courage 
fubdued  the  World  ,  it  was  drovvned  in  that  In- 
undation of  Riches,  which  thefe  brought  upon 
it. 
Sca,II.  This  Vice  has  its  ovvn  Masks  and  Difguifes 
^^^r!s'un  ^°^»  ^^^  ^^  transforms  icfelf  into  Virtue  ,  whilft 
^der  which  1^^^^  ^^at  it  runs  fafter  from  Avarice,  and  laughs 
Luxury  more  loudly  at  it  than  Liberality  it  felf  does, 
infmuatt:  ^nd  to  that  height  that  it  fcems  .to  be  angry  at 
itself.  Liberality,  as  being  only  a  kind  of  Niggardli- 
nefs.  It  pretends  to  keep  open  Table  to  thofe 
who  ftarve,  and  to  have  an  open  Purfe  always 
for  Men  of  Merit.  .Beauty  and  Learning  are  its 
Penfioners ,  and  all  mariner  of .  Divertifemetits 
are  ftill  in  his  Retinue.  It  obliges  the  peaceable 
to  favour  it,  as  an  Enemy  to  every  thing  that  is 
uneafy :  And  ir  engages  Men  of  Parts  to  fpeak 
for  it,'  becaufe  whilft  it  lavifhes  the  Tre^fures 
others  have  hoarded  up,  it  feeds  the  Hdpe  and 
Expedations  of  fuch  as  were  provided  by  Na- 
ture of  fiothing,  but  a  Stock  of  Wit.  And 
there  being  fcldom  other  matcKes  betwixt  Libe- 
rality and  Prodigality ,  but  fuch  as  are  to  be 
meaiured  by  exad  Reflexions  upon  the  Eftates 
of  the  Spenders,  it  fometimcs  praifcs  that  as  Li- 
bcrality,\yhich  ought  to  be  condemned  as  Luxu- 
ry. And  even  where  the  Tranrgreflion'may  be 
difcerned,  the  bribed  and.,  jnterefted  Multitud^e 
will  not  acknowledge  ,  that  Liberality  by  ex- 
ceeding its  Bounds  has  loft  its  Name.  Some  al-. 
fo  from  the  fame  Principle  authorize  this  Vice, 
by  the  pretext  of  Law,  crying  out  that  every 
Man  fhould  have  .Liberty  to  difpofc  of  his  ow^, 
as  he  pleafes,  and  bv  the  good  of  Commerce, 
faying  with  a  ferious  Faccj  that  Frugality  would 

fihiq 


«/ Frugality.  339 

ri^in  all  Trade  \  and  if  no  Man  fpend  beyond 
his  Meafure,  Riches  fhould  not  circulate  j  nor 
Ihouid  virtuous,  laborious,  or  witty  Men  find  in 
tjiis  Circulation,  occafions  to  excite  or  reward 
their  Induftry.  And  from  this  probably  flows" 
the  Law  of  England's  not  interdiding  Prodigals, 
denying  him  the  Adminiftration  of  his  own  E- 
i^ate,  as  the  Laws  of  all  other  Nations  do. 

I  know  alfo  fome  very  devout  Men,  who  Se^^.  III. 
would  perfuade  us,  that  it  is  not  fit  to  decry  Luxu-  f'*"^  '^^' 
ry  too  much  in  this  Age,  becaufe  it  entertains  1^^"^',^*^^ 
and  feeds  fo  many  poor  Artifans,  and  others  who  PeopU 
would  ftarve  without  its  Afliftance ,  having  no' f^ink  Lu- 
other  Trade,  but  the  making  Perfumes,  Laces,  *^"''jy""' 
Embroideries ,  and  fuch  things  which  Frugali-  "fupf^^the 
ty  contemns  as  Baubles,  or  abhors  as  Poiions.  ciecay  ef 
And  though  when  Charity  had  in  the  Youth  q(  charify. 
Chriftianity,  Vigor  enough  to  perfuade  Men  to 
entertain  the  Poor  as  Members  of  the  fame  Bo- 
dy with  them  :  Yet  God  feems  now  to  permit 
Luxury  to  throw  away  that  Money  amongft  the 
Poor,  which  Charity  cannot  perfuade  them  to 
give.     Others  again  recommend  Luxury  as  that' 
which  occafions  the  fharpning  of  Wit ,  and  the 
beautifying  of  theUniverfe^*  for  thofe  who  have 
Wit,  ftudy  Painting,  Architedure,  Sculpture; 
and  by  thefe  the  Rich  adorn   the  World,  and 
make  it  a  more  glorious  Inftance  of  his  excellent 
Skill,  who  ftrft  formed  it ,  and  bellowed  thofe 
excellent  Talents   on    Men  for  improving  it. 
That  fame  God  alfo  has- made  Jewels,  Perfumes, 
and  many  other  Things  which  he  muft  allow 
to  be  ufed  by  Luxury,  lince  Frugality  knovv^s  no 
ufe  for  them.  But  the  great  Advocate  for  I,uxu- 
ry,  is  Self-Love,  that  Orator  which  never  falJis 
to  perfuade.     And   it  fuggefts   to  us  ,  that  the 
greateft  of  our  Concerns  fhould  be  for  our  felves, 
and  thdt  a  reafonable  Man  (hould   think  all 

thrown 


5^o  T'he  Moral  Htflory 

thrown  away,  which  he  fpends  not  to  pleafe 
himfelf.  And  which  he  can  no  way  do  fo  well 
as  by  gratifying  all  his  own  Appetites  and  Incli- 
nations with  the  full  Enjoyment  of  all  they  cai\, 
define ;  the  Publick  Good,  and  Charity,  being 
meer  Notions  invented  by  Philofophers  and  Di- 
vines, to  make  us  (hare  with  them  that  Money, 
which  when  they  have  once  got ,  they  laugh  at 
us  for  parting  with. 

I  confefs,  that  all  the  Arguments  that  plead 
for  Avarice  feem  to  conclude  at  la  ft  in  Favour 
of  Luxury  ;  for  to  what  purpofe  fhould  a  Man 
lay  up  Money  ,  except  he  ufe  it  ?  And  Nature 
would  not  allow  one  to  toil  much  for  it ,  if  it 
were  not,  that  he  promifed  to  himfelf  to  live 
one  Day  foftly  and  pleafantly  ,  on  thef  Fruits  of 
thefe  Labours :  And  on  the  other  hand.  Luxury 
never  approves  any  Argument  or  Pefign  that 
Avarice  can  bring ;  for  it  is  fo  much  taken  up 
with  the  prefent  Pleafure  of  ufing  what  it  has, 
that  it  will  allow  it  felf  no  time  to  forefee  ,  or 
toil  for  what  it  may  want. 

Many  who  have  been  very  Prodigal  andLuxu- 
rious ,  have  afterwards  turned  very  Avaritious ; 
whereas  they  never  gained  one  Profelyte  from 
Avarice.  And  I  have  known  fome  who  have 
fpent  a  very  prodigal  and  luxurious  Youth, 
throwing  away  the4ittle  they  had,  who  fo  foon 
as  they  grew  rich  ,  became  fo  fond  of  it ,  that 
they  could  not  part  with  what  was  fufficient  to 
fupply  their  Neceflity.  And  when  I  asked  them 
why  they  run  from  one  Extreme  to  another,  in 
fpight  both  of  Reafon  and  Cuftom  :  They  an- 
fwered  ,  that  what  formerly  they  had  was  not 
worth  their  care  ;  and  therefore  they  fpent  it  in 
Hopes  thereby  to  gain  more.  In  which  we  may 
fee  a  new  and  different  View  of  the  genius  of 
/  Ava- 


of  Frugality.  54-1 

Avarice  and  Luxury,  and  the  Motives  whence 

they  rife.  s  a  IVi 

As  Avarice  differs  from  Parfimony,  fo  does  j!|^  ^^^^ 
Prodigality  from  Luxury  ^  for  Prodigality  is  a  rencebe- 
profufe  fpending  on  others ,  but  Luxury  upon  twixt  Pro- 
ofs felf.    In  Prodigality  a  Man  feems  to  value  digaiity 
every  Man  more  than  himfelf,  becaufe  he  pre-  '""'^«*«'- 
fers  them,  defrauding  himfelf  of  Neceflaries,  to  ^^' 
beftow  upon  them.     In  Luxury  a  Man  prefers 
himfelf  to  all  others,  robbing  and  cheating  them 
by  all  Arts  and  Devices ,  to  get  thereby  Super- 
fluities ,  to  feed    himfelf  and  his  Lufts.     For 
which  Reafon  ,    and .  fmce  alfo   the  Scriptur? 
fpeaks  fo  much  againfi:  Luxury,  and  not  againd 
Prodigality,  it  may  feem  ftrange,  why  the  Laws 
are  fo  fevere  to  Prodigals  in  interdicting  and 
forbidding  them  the  Adminiftration  of  their  own 
Eftates,  without  putting  any  reftraint  upon  the 
Luxurious  :  Whereas  it  feems  that  the  Prodigal 
is  lefs  an  Enemy  to  the  Commonwealth  than 
the  Luxurious  ;  feeing  he  is  ready  to  prefer  his 
Fellow-Citizens  to  himfelf  ;  and  generally  they 
who  get  the  Prodigals  Means  have  more  Wit 
than  he,  and  csin  make  better  XJk  of  what  they 
get  from  him  ,•  and  fo  fhould  by  the  Laws  be 
preferred  to  him.     But  I  think  the  Reafon  of 
this  is,  that  the  Law  fears,  that  after  he  hath  dif- 
fipated  his  own  ,  he  may  fall  a  Burden  on  the 
Society  :  And  therefore  it ,  confiders  him  as  a 
generous  kind  of  Idiot,  and  fo  puts  him  under 
Tuition  as  it  does  an  Idiot.     And  thus  it  cares 
for  him  more  than  for  the  Luxurious ;  and  it 
were  to  be  wifhed  that  by  the  fame  Compaffion 
it  provided  alfo  Tutors  for  the  Niggard,  who  ii5 
in  greater  Danger  to  be  ruined  by  himfelf,  than 
the  Prodigal  by  others.    To  which  nothing  Qm 
be  anfwered,  but  that  the  Law  thinks  this  Churi 
Unworthy  of  its  Care  ;  and  that  the  Gommon- 

A  a  wealth^ 


H^  l^he  Moral  Hiftory 

wealth  would  lofe  little,  though  he  fhould  ftarve 
himfelf. 

vSince  Self-love  is  Man's  chief  Counfellor  ,  it 
feems  that  Men  are  more  naturally  inclined  to 
Luxury  than  Prodigality ;  as  they  are  inclined 
to  love  themfelvcs  better  than  their  Neighbours. 
But  yet  on  a  more  feriousReflexion  it  will  appear, 
that  even  Prodigality  has  Self-love  to  plead  for 
it ,  becaufe  Ambition  ,  which  is  a  more  violent 
Paffion  than  Senfuality,  drives  a  Man  to  Prodi- 
gality ,  as  that  whereby  he  may  raife  his  Repu- 
tation by  buying  that  Fame ,  of  which  only  he 
is  greedy. 

Sea.  V.         rY^Q  great  Arguments  that   weigh  with  me 
<i-S'"'^  againft  Luxury,  are  firft ,  That  Luxury  difor- 
Luxttry,      dcrs,  confounds ,  and  is  inconfiftcnt  with  that 
^  fi'li ,      juft  and  equal  Oeconomy  ,  whereby  God  go- 
Thatitis    verns  the  World  as  his  own  Family  ,  in  which 
wZfhZ'  ^^^  ^^"  ^^5  ^^^  Children  ,  or  Servants  ;  for  as 
equal  Di-    ^^6  Avaritious  hoards  up  for  one  ,  that  which 
firibution    fhould  be  diftributed  among  many  ;  fo  in  Luxu- 
whcrehy      j-y  Qne  vicious  Man  fpends  upon  himfelf  what 
^"rfth      ^ould  maintain  many  hundreds ;  and  he  furfeits 
^mrid.  ^    ^^  make  them  ftarve.     This  is  not  to  be  a  Stew- 
ard but  Mafter.  .  Nor  can  we  think  that  the  wife 
and  juft  Judge  of  all  Things  ,  will  fuffer  in  his 
beautiful  World  ,  what  the  moft  negligent  and 
imprudent  amongft  us ,  could  not  fuffer  in  his 
private  Family. 

The  fecond  Argument  is,  That  Nature  fhould 
be  Man's  chief  Rule  in  things  relating  to  this 
World  ;  and  Reafon  his  great  Diredor  under 
God  in  making  ufe  of  that  Rule,  and  the  Eyes 
(as  it  were)  by  which  we  are  to  fee  how  to  fol- 
low it.  By  this  Nature  teaches  us  how  to  pro- 
portion the  Means  to  the  End ,  and  not  to  em- 
ploy all  the  Inftrumejiti  whereby  fuch  an  End 

may 


of  Frugality.  345 


may  be  procured,  but  only  fuch  as  are  neceffary^ 
and  fuitable  for  the  procuring  of  it  ,-  which  Pro- 
portion Luxury  neither  underftands  nor  follows ; 
and  therefore  we  mull  conclude  it  unnatural  and 
unreafonable  ^'  and  that  Frugality  is  the  true 
Mathematicks  of  Moral  Philofophy  :  And  by 
this  we  may  condemn  not  only  fuch  as  Senecio 
was  in  the  Roman  Hiitory  ,  who  delighted  to 
have  his  Cloaths,  and  his  Shooes,  twice  as  large 
as  were  fit  for  his  Body  and  Feet  j  which  the 
Luxurious  laughed  at,  with  others;  but  even 
fuch  as  keep  twice  as  great  Tables,  build  twice  as 
great  Houfes,  pay  twice  as  many  Servants  as  are 
fit    for    them ,     are    as    mad    as    he.      For 
though   that    Difproportion   be   not    fo    very 
perceptible  as  the  other,  becaufe  the  Bulk  of  a 
Man's  Eftate  is  not  fo  eafily  meafured  and  known 
as  that  of  his  Perfon  ;  and  becaufe  there  are 
twice  as  many  Fools  of  this  kind  ,  as  there  are 
of  the  other,    fo    that  Reafon  is  out- voted  , 
though  it  cannot  be  anfwered  ;  yet  the  Folly  is 
the  fame  every  where ;  and  in  this  it  is  more 
dangerous,  that  Senecio  wronged  only  himfelf , 
whilft  they  oft-times  wrong  and  ruin  both  their 
Pofterity  and  Neighbours.     To  convince  us  that 
Luxury  is  a  great  defed  in  our  Reafon,  we  fhall 
ordinarily  find  that  young  Men,  Fools,  and  Wo- 
men, are  moft  given  to  it.     Thus  I  have  ^ttn  a 
Man,  otherwife  judicious  enough ,  much  fur- 
prized,  when  it  was  reprefented,  that  his  Build* 
ing  (though  it  feemed  to  him  and  many  others 
to  carry  no  great  Difproportion  to  his  Eftate) 
yet  would  in  Forty  four  Years  (  which  is  but  a 
(hort  time)  equal  his  Eftate,  allowing  the  Inte- 
reft  of  his  Money  to  equal  the  Capital  Sum  in 
the  fpace  of  Eleven  Years  and  an  half ,  which 
it  did  by  Law  ;  for  loo  /.  forborn  for  Forty 
eight  Years ,  at  6  fer  Cent,  compound  Intereft, 
A  a  2  amounts 


344-  T^he  Moral  Uijlory 

amounts  to  17^4  ^.  4  ^.  ^  d.  And  how  tnany 
may  forbenr  100  /.  ?  and  this  Sum  in  Ten  Years, 
which  is  but  a  very  fhort  time  ,  will  amount  to 
2774/.  12  ^.  by  fimple  Multiplication  without 
Compound  Intereft.  And  very  few  confider 
the  Extravagancy  of  this  Age,  in  which  Houfes 
and  Furniture  go  out  of  Fafhion^  as  Hats  or 
Shoes  do.  Nor  does  the  Expence  of  Building 
contain  it  felf  within  the  Walls ;  for  it  obliges  a 
Man  to  a  fuitable  way  of  living ,  there  being 
nothing  more  ridiculous,  than  to  fee  one  who 
lived  in  a  Palace  at  Home ,  travel  and  lodge  A- 
broad  with  fuch  Equipage,  and  in  fuch  Inns,  as 
Men  who  live  in  ordinary  Houfes  do.  We  fhould 
therefore  be  very  proportionable  in  our  Expencey 
for  that  which  widens  a  Man's  Fancy  in  any  one 
thing,  makes  it  Extravagant  in  all  things.  As 
they  who  ufe  their  Stomachs  to  too  much  of  any 
one  Meat,  will  make  it  craving  as  to  all  others. 
Whereas  on  the  other  Hand  ,  that  which  fhould 
enamour  Men  of  Frugality,  is,  that  it  accuftoms 
us  to  Reafoning,  and  Proportion  •  obferving 
exadly  the  leaft  perceptible  Proportions,  and 
the  fmalleft  Confequences.  Which  makes  me 
call  to  mind  the  remarkable  Story  of  the  Holland 
Merchant,  who  having  married  his  Daughter  to 
a  Luxurious  rich  Citi/en,  to  the  great  DiiTatif- 
ynizht  ^"^^^^^^  ^f  his  Wife,  flie  came  the  next  Day  to 
flfduct'tt  t'"^s  Bride  and  Bridegroom,  and  offered  them 
Turhyy  the  Egg  of  a  TurkyHen,  and  defired  her  Daugh- 
vhich  ter  to  ufe  herfclf  in  exacftlv  looking  to  the  Pro- 
^^1'^^.  J  duA  of  that  Egg,  to  confider  the  great  Things 
7nto  many:  which  Frugality  can  do  in  other  Matters.  But 
ufndthf  her  Husband  and  flie  having  laughed  at  the  Eef- 
priceof  fon,  the  Mother  improved  fb  far  tl\e  Egg,  that 
*H'^'^^^*  wirhin  Twenty  Years  the  Advantage  of  it,  and 
TwLe,^  the  Luxury  of  that  married  Couple  grew  fo  faft. 
Cows,' Sec.  that 


For  that 


(?/ Frugality.  345 

that  they  needed  the  meaneft  Affiftance,  and 
the  Produd  of  the  Egg  afforded  a  comfortable 
one;  for  with  the  confiderable  Sum  that  was  ga- 
thered by  itj  they  ftocked  themfelves  anew^  and 
by  the  help  of  the  (formerly  flighted  )  Leffon 
of  not  defpifing  the  meaneft  Things ,  raifed 
themfelves  again  to  a  very  confiderable  Eftate. 
And  if  any  Man  will  but  confider  Yearly,  what 
heruperfluouflyfpends,and  how  much  that  would 
multiply  in  procefs  of  time ,  he  will  eafily  per- 
ceive that  what  he  fpends  in  the  Confequence  is 
vaftly  greater  than  appears  to  him  in  the.firft 
Calculation  :  As  for  Inftance  ,  if  a  Man  who 
may  fpend  f  oo  /.  per  Annum  does  fpend  600 ,  this 
fmall   Error  of  100/.  a  Year  will   amount  in 
44  Years  at  6  fer  Cent,  to  the  Sum  of  157;  /.  6  j. 
and  odd  Pence.     And  though  a  Man  thinks  it 
fcarce  worth  his  Pains,  to  manage  fo  as  to  pre- 
ferve  100  /.  he  muft  be  very  Luxurious ,  who 
thinks  it  not  worth  his  Pains  to  gain  the  Sum  of 
I  ;7:>  /.     And  it  is  a  great  Defed  in  our  Reafon, 
that  thofe  Ills  which  follovy  by  necelTary  Confe- 
quence are  defpifed  as  mean ,  becaufe  the  Con- 
fequences  themfelves  are  remote.     And  as  that 
is  the  beft  Eye,  fo  that  is  likewife  the  belt  Rea- 
fon, which  fees  clearly  at  a  great  Diftance.    A- 
nother  great  Error  that  Luxury  tempts  us  to,  by 
not  reafoning  exa(5lly,  is,  that  ic  makes  us  cal- 
culate ourEftates  vv^ithoutdeducing^vv'hat  ispaya- 
ble  out  of  them  to  the  Poor^  to  the  King  and  to 
Creditors,  before  we  proportion  our  Expence  ; 
whereas  we  fhould  fpend  only  what  is  truly  our, 
own ;  and  the  Law  to  prevent  Luxury  tells  us 
that  ,  id  tantum   nofirum  eji  <jMod  deduBis  debithy 
afud  nos  rcmanet :     That  is   only  ours  which  re- 
mains with  us,  after  our  Debts  are  deduced.  Nor 
will  a  proportional  Part  of  6ur  Eftates  anfwer 
the  Equivalent  of  our   Debts.     For  if  I     owe 
A  a  ;  TOO  /. 


54-6  The  Moral  Hijlory 

100  /.  a  Year  ,  no  part  of  my  Eftate  that  pays 
me  loo  /.  a  Year  will  pay  it  ;  for  many  Acci- 
dents may  hinder  me  to  get  my  own  Rent,  but 
no  Accident  will  procure  an  AbatemcHt  of  my 
Debt.  And  this  leads  me  to  confider  that  Fru- 
gality numbers  always  the  Accidents  that  may 
intervene,  amongft  other  Creditors ;  and  the  wife 
Hollander  obferves,  that  a  Man  fhould  divide  his 
Eftate  in  three  Parts,  upon  one  third  he  fliould 
live  ,  another  third  he  fhould  lay  up  for  his 
Children,  and  the  laft  he  fhould  lay  by  for  Ac- 
cidents. There  are  few  Men  who  do  not  in 
their  ^Experience  find5that  their  whole  Life  beinp; 
ballanced  together,  they  have  loft  a  third  part  al- 
x-yays  of  their  Revenue  by  Accidents.  And  mofl 
Families  are  deftroyed  by  having  the  Childrens 
Provifion  left  as  a  Debt  upon  them.  So  that  a 
Mart  fhould  at  leaft  endeavour  to  live  upon  the 
one  half ;  and  leave  the  other  half  for  his 
Children. 

Scft.Vf.  The  next  Argument  that  difcredits  Luxury 
Thg  other  ^jj-j^  jyjg  ^  js  ^  That  it  occalions  many  and  great 
fs^thaT  liiconveniences,  both  to  him  who  labours  under 
Luxury  is  it ,  and  to  the  Commonwealth  under  which  he 

mofl  incon-  liyes. 

venientfor      'phg  Luxurious   Man  opprefTes  that  Nature 

^^^'^^^^J^^^' which  fhould  be  the   Foundation  of  his  Joy  j 

bimfeif,     and,  by  falfe  Reafoning,  he  is  made  by  this  Vic€ 

aadtbtSo-  tp  believe,  that  becaufe  fome  Eafe  and  Aliments 

"'^y         are  pleafant ,    therefore  the  more  he  takes  of 

Uvi?'"'^  them  ,    the  more  he  will  be  pleafed.     And  the 

f^rft  Proofs  by  which  he  is  convinced  that  he  is 

cheated  in  this,  are  thofe  Gouts ,  Gravels ,  and 

other  Difeafes ,    into  which  thofe  Vices ,  when 

they  are  fwell'd  ,   overflow  ,    and  deflroy  that 

Ground  ,    which  a  gentle  Watering  would  have 

rcfrefh'd.    Then  he  begins  to  undcrftand  that 

Medio- 


of  Frugality.  5^7 


Mediocrity  is  the  Golden  Rule  ,  and  that  Pro- 
portion is  to  be  obferv'd  in  all  the  Courfe  of  our 
Life. 

Luxury  alio  makes  a  Man  fo  foft ,   that  it  is 
hard  to  pleafe  him  ^  and  eafy  to  trouble  him  : 
So  that  his  Pleafures  at  laft  become  his  Burden. 
Luxury  i^^  a  nice  Mafter ,    hard  to  be  pleafed  : 
Res  efi  ffvera  Voluftas  ,  faid  he  who  knew  it  beft. 
Whereas  the  Frugal  and  Temperate  Man  can, 
by  Fafting  till  a  convenient  time ,    make  any 
Food  pleafant ;   and  is  by  Travelling ,    when  it 
is  convenient ,    harden'd  fufficiently,  not  to  be 
troubled  by  any  ordinary  Accidents.     The  Lu- 
xurious muft  at  laft  owe  to  this  Temperance, 
that  Health  and  Eafe  which  his  falfe  Pleafures 
have  robb'd  him  of ;    he  muft  abftain  from  his. 
Wines,  Feaftings  and  Fruits,  until  Temperance' 
has  cured  him.     And  I  have  known  many,  whc 
after  they  have  been  tortur'd  by  the  Tyranny  of 
Luxury ,   whilft  they  had  Riches  in  abundance 
to  feed  it ,    became  very  healthful  and  ftrong 
when  they  fell  into  that  Poverty  which  they 
had  fo  abhorr'd  :  Some  whereof  have  confefs'd 
to  me  ,   that  they  never  thought  themfelves  fo 
happy,  and  that  they  w^re  never  fo  well  pleas'd, 
as  fmce  they  had'efcap'd  the  Temptations  of 
that  dangerous  Vice.     Luxury  does  ^ot  more 
ruin  a  Man's  Body,  than  it  debafes  his  Mind  ; 
for  it  makes  him  fervilely  drudge  under  thofe 
who  fupport  his  Luxury ;    In  pimping  to  all 
their  Vices ,    flattering  all  their  Extravagancies, 
and  executing  the  moft  dreadful  of  their  Com- 
mands.    I  have  oft-times  remark'd  with  great 
pleafure,  that  in  Commonwealths,  where  to  be 
Free  was  accounted  the  greateft  Glory,  nothing 
reigned  fave  Frugality  ,  and  nothing  was  rich 
fave  the  Common  Treafure.     But  under  thofe 
Monarchies  which  have  degenerated  into  Ty- 
A  a  4  ranny. 


34S  The  ]\ioral  Hijlory 


ranny.  Care  is  taken  to  have  thofe  who  get 
the  Publick  Pay  fpend  it  luxurioufiy  ,  to  the 
end  J  that  thofe  they  employ  may  ftill  want , 
and  fo  may  be  oblig'd  to  that  Contemptible  Sla- 
very ,  to  which  none  would  bow  if  they  could 
otherwife  live.  It  is  alfo  very  obfervable ,  that 
thofe  who  dwell  in  the  Richell  Countries,  which 

,  incline  Men  to  Luxury ,  fuch  as  Greece  and  Italy ^ 
are  poor,  and  Slaves ;  whereas  the  hard  Rocks 
of  Svjitz.erland  breed  Men  who  think  themfelves 
rich  and  happy.  I  heard ,  that  a  Churchman 
call'd  that  the  beft  Religion,  which  was  able  to 
entertain  a  Coach  and  Six  Horfes ;  but  I  am 
fure,  that  if  the  Mafter  who  was  in  it  knew  that 
he  had  made  himfelf  a  Rafcal  to  get  the  Coach, 
he  could  not  be  fo  eafy  in  it,  as  if  he  walk'd  on 
foot  with  his  Innocence.  I  .like  well  his  Re- 
ply, who  ,  being  tempted  to  comply  with  what 
his  Confcience  could  not  digeft  ,  faid  to  him 
who  tempted  him,  I  can  contentedly  walk  on 
foot ,  but  you  cannot  live  without  a  Coach  :  I 
will  be  advis'd  by  my  Innocency  ;  confult  you 
with  your  Grandeur.    Rulers  can  beftow  Trea- 

;  fures,  but  Virtue  only  can  beftow  Efteem  ;  and 
all  the  Refpeft  that  is  beftow'd  upon  a  Vicious 
Man,  is  no  more  to  be  valued  ,  and  is  as  ridicu- 
lous as  a  Copy  of  Verfes  (writ  for  Money)  in 
Praife  of  a  Coward.  Nor  can  either  fine  Houfes 
or  Gardens,  large  Territories,  or  pleafant  Fields 
delight  him ,  who  when  he  walks  in  them , 
muft  remember  that  they,  were  purchafed  at 
the  Rate  of  the  Curfe  of  God,  and  his  own  In- 
famy. 

From  all  which  we  may  eafily  fee  ,  that  the 
Luxurious  are  not  only  ufelefs ,  but  Enemies  to 
the  Commonwealth  wherein  they  live  :  Ufe- 
lefs ,  becaufe  they  become  effeminate  and  foft, 
unable  to  defend  and  improve  their  Native  Coun- 
try ; 


^/Frugality.  343 

try  ;  Enemies,  becaufe  they  debauch  the  Inno- 
cent J  and  aflift  the  Guilty.  Whereas  the  Fru- 
gal Man  takes  more  Pleafure  in  being  a  good 
Example  to  the  Youth  j  and  in  oppofing  the 
Lufts  of  Tyrants,  than  the  Luxurious  can  do  in 
feeding  upon  what  their  Cooks  prepare  ,  or  in 
dallying  with  the  Proftitute  whom  his  Money 
can  buy.  TIjc  Pleafure  of  Sin  lafis  hut  for  a  mo^ 
ment ;  but  a  good  Confcience  is  a  continual  Feafi^ 
The  one  pleafes  only  thofe  Corrupted  Flatte- 
rers, whom  the  Luxurious  himfelf  contemns  ; 
whilft  the  other  pleafes  the  Heroick ,  the  Wife, 
and  the  Virtuous ,  whom  the  Vicious  muft  ad- 
mire in  fpite  of  his  Corruption :  And  even  ma- 
ny Thoufands  ,  who  tho'  they  are  not  Virtuous 
therafelves,  yet  are  by  Conviction,  or  Intereft, 
forced  to  appear  as  fuch. 

I  fhall  clofe  thefe  few  Arguments  againft  Lu- 
xury, in  obferving,  that  it  appears  from  all  that 
hath  been  (aid,  how  unfatiable  both  Avarice, 
and  Luxury  are ;  both  of  them  are  aded  by 
Imagination  ,  which  can  never  be  fatisfied  nor 
bounded  :  The  one  feeks  Money  only ,  that  he. 
may  have  the  Pleafure  to  have  it  lying  by  him  ; 
and  the  other ,  that  he  may  pleafe  his  Fancy  in 
fpending  it.  And  yet,  I  think ,  that  Avarice  is 
a  more  fevere  Mafter  than  Luxury.  For  the- 
Luxurious-  Man  propofes  only  what  he  may 
fpend ,  but  the  Avaritious  Man  covets  every; 
thing :  The  one  is  fatistied  fometimes  in  Enjoy-, 
ing  what  is  got  ;  but  the  other  gets  no  fooner 
any  one  thing,  than  he  prefently  runs  after 
another ;  and  when  he  has  reaped  the  Fruit  of 
his  Pains ,  he  is  made  poor  again  by  Poffef- 
fion. 


From 


350  7he   Moral  Hiftory 

l/^/J^'*      From  thefe  Rcfleclions  alfo  may  arifc  Reme- 
•g»inft"    ^^^5  againft  luxury    to    any    thinking    Man: 
Luxury.     For  tho'  when  we  confider  the  Luxurious  as 
they  fhine  at  Courts ,    live  in  Sumptuous  Pala- 
ces, faluted  in  the  Streets,  adorned  with  Pane- 
gyricks ;   it  is  probable ,    that  moft  Men  will 
think,  that  Philofophers  and  Divines  have  only 
writ  againft  Luxury,  becaufe  they  could  not  at- 
tain to  the  Riches  that  are  neceflary  for  main- 
taining it :  Yet ,  to  balance  this,  let  us  confider 
the  vaft  Numbers  of  thofe  whom  it  has  drown- 
ed in  Pleafures,  others  whom  it  has  fent  to  ftarve 
in  Prifons,  and  drag'd  to  Scaffolds  by  its  Temp- 
tations.    I  have  oft-times  feen  the  Luxurious 
railed  at  with  much  Malice  by  thofe  they  fump- 
tuoufly  entertained,  who  envied  the  Entertainer 
for  being  able  to  treat  them  fo  highly,  and  for 
Living  fo  far  above  their  own  Condition  :  Con- 
cluding, that  they  were  rather  called  to  be  Wit- 
neffes  of  the  Entertainer's  Abundance ,    than 
Sharers  in  his  Bounty.     And  tho'  fome  think 
to  make  an  Atonement  for  their  Oppreflion,  by 
Living  fumptuoufly   upon   its  Spoils ;    yet  no 
Wife  Man  will  pardon  a  Robber  ,    becaufe  he 
gives  back  a  fmall  Share  of  the  great  Riches  he 
has  taken. 

Some  think  Riches  neceflary  for  keeping 
greatTables,  and  excufe  this,  by  the  Hopes  they 
have  of  Good  Company.  And  a  Great  Man 
told  me,  he  wifhed  fuch  a  Man's  Eftate,  that  he 
might  keep  us  all  about  him.  But  my  Anfwer 
was ,  That  the  Luxurious  gather'd  about  them 
ordinarily  the  worft  of  Company  ;  and  wor- 
thy Men  valued  more  Virtuous  Converfatjon 
than  Sumptuous  Diet ,  which  they  rather  fhun- 
ned  than  follow 'd.  I  believe  there  are  few  fo 
Prodigal  of  their  Money ,   but  that  they  have 

oft 


of  Frugality.  35 

oft  fome  Regrets  for  having  fpent  it  :  From 
which  the  Frugal  Man  is  exempted ,  by  the 
Affurance  he  has  from  his  Virtue  that  he  can 
live  happily  upon  the  little  he  has,  and  can  with 
Pleafure  find,  that  he  is  neither  opprelTed  by  the 
Weight  of  Riches ,  nor  terrified  by  the  Fear  of 
Want  ;  breeding  up  his  Pofterity  not  to  need 
thefe  great  Patrimonies,  which  he  cannot  give. 
I  know  ,  that  fome  think  they  are  never  to  be 
charged  with  prodigal  and  ufelefs  Spending ,  if 
they  take  exad:  Account  of  their  Servants  of 
what  they  fpend  :  But  our  Inclinations  may 
cheat  us  as  much  as  our  Servants ;  and  there- 
fore I  am  very  well  pleafed  with  the  Anfwer  of 
that  Father ,  tho'  Mifer ,  who  having  feen  his 
Son  very  bufy  in  taking  in  his  Accounts ,  told 
him ,  Son,  Son,  fpend  nothing  you  can  fpare  ; 
but  after  it  is  once  fpent ,  think  not  you  can 
make  it  up,  by  keeping  an  exad  Account  your 
felf,  or  taking  in  fuch  Accounts  from  your  Ser- 
vants. 

I  am  fo  far  from  thinking  that  Luxury  is  ufe- 
ful,  becaufe  it  fuftains  many  poor  Artizans,  that 
I  think  there  would  be  no  Poor ,  were  it  not 
for  Luxury  and  Avarice;  for  all  would  have 
fomewhat,  and  none  would  have  too  much. 
The  Commonwealth  of  the  Je-ws ,  inftituted 
by  God  Almighty,  proves  moft  Artifans  to  be 
unnecelTary  ;  and  tho'  a  prefent  Innovation  in 
this  Point  may  ftarve  fome ,  yet  it  would  not 
ftarve  fo  many ,  as  might  be  eafily  entertained 
upon  what  the  Luxurious  and  Avaritious  poflefs 
beyond  a  due  Meafure :  And  in  a  little  time,  all 
thefe  Artifans.  who  now  drudge  to  pleafe  Luxu- 
ry, would  follow  other  Trades ,  wherry  they 
might  pleafe  God  Almighty  much  bette ;  whofe 
Service  is  the  chief  End  of  Man,  and  to  pleafe 
whom  is  his  chief  Happinefs^  And  thefe  Arts 
'  .  neither 


35^ 


The  Moral  Hiflory 


Sca.viii. 

,  This  Dif- 
courfe  is 
not  difign- 
td  agsihji 
true,  but 
immode- 
rati  Pitt' 

fuTtt. 


neither  provide  Meat  ncr  Drink,  as  the  Husband- 
man does :  from  which  it  follows  clearly,  that 
Husbandry,  and  not  thefe  Trades  fuftains  the 
World.  And  there  would  be  need  of  no  fuch  Arts 
to  draw  Money  from  the  Rich  forthefupply  of  the 
Poor/incethis  wouldbringMentoagreaterEqua- 
lity  as  to  Riches  &  Poverty.  It  is  very  obfervable, 
that  many  of  thefe  Tradefmen  ftarve,  whereas 
few  Husbandmen  do  ;  and  it  is  alfo  obfervable 
that  Prodigality  and  Luxury  entertain  always 
the  worft  of  Men,  for  they  are  ordinarily  fuch 
who  Trade  in  things  that  pleafe  the  Vicious : 
Men  being  either  by  Force,  or  Cuftom,  eafily 
induced  to  imitate  the  Mafters  on  whom  they  de- 
pend, and  to  efteem  thofe  whom  they  ferve  : 
whereas  the  Frugal  Man  not  only  chufes  fit  oc- 
cafions  on  which  to  fpend  his  Mony,  but  Per- 
fons  worthy  of  his  Employment.  And  yet  if 
Men  do  beftow  their  Mony  upon  Perfumes,  Pi- 
cT:ure?  and  fuch  other  Baubles,  with  defign  to  let  it 
fall  into  Hands  which  needed  it,  their  fincerity 
in  this  defign  will  certainly  refcue  them  from 
the  feverity  of  a  Cenfure  which  they  would  o- 
therwife  deferve. 

This  Difcourfe  tends  not  to  forbid  the  ufe  of 
all  Pleafure,  nor  even  the  pleafing  our  Senfes ; 
for  it  is  not  to  be  imagined,  that  God  Almighty 
brought  Man  into  the  World,  to  admire  his 
Greatnefs,  and  tafte  his  Goodnefs,  without  al- 
lowing him  to  rejoyce  in  thefe  things  which  he 
fees  and  receives.  The  beft  way  to  admire  an 
Artift,  is  to  be  highly  pleafed  with  what  he  has 
made ;  and  a  Benefaftor  is  ill  rewarded,  when 
the  Receiver  is  not  pleafed  with  what  is  beftow- 
cd:  his  Joy  being  the  jufteftMeafure,  and  Stan- 
dard of  his  Efteem.  We  find  that  in  Eden  the 
tafting  of  all  the  fweet  and  delicious  Fruits  was 

allowed 


of  Frugality,  5  5  3 

allowed,  fave  only  that  of  the  Tree  of  Know* 
ledge  :  and  why  fliould  all  thefe  Fruits  have  been 
made  fo  pleafant  to  the  Eye,  and  fo  delicious  to 
the  Taft,  if  it  had  not  been  to  make  Man,  his 
beloved  Gueft  happy  there?  And  I  really  think 
that  the  Eye  has  got  the  quality  of  not  being  fa- 
tisfied  long  with  any  Objed,  nor  tlie  Ear  with 
hearing  any  Sound,  to  the  end  that  they  might 
by  this  Curiofity,  be  obliged  to  feek  after  that 
Variety  in  which  they  may  every  Moment  dif- 
cover  new  Proofs  of  their  Matter's  Greatnefs, 
{md  Goodnefs.  But  I  condemn  the  pleafmg  of 
the  Senfes  only ,  where  more  pains  is  taken, 
and  more  time  is  fpent  in  gratifying  them,  than 
is  due  to  thofe  inferior  or  lefs  noble  Parts  oft  he 
Reafonable  Creature.  The  Soul  being  the  No- 
bler and  more  Sublime  parr,  our  chief  Care 
fhould  be  laid  out  in  Pleafing  it,  as  a  wife  Subjeft 
fhould  take  more  Care  in  Pleafing  the  King, 
than  his  Minifters,  and  the  Matters  than  his 
Servants.  The  true  and  allowable  Luxury 
of  the  Soul  confitts  in  Contemplation,  and 
Thinking,  or  elfe  in  the  Practice  of  Virrtie, 
whereby  we  may  employ  our  Time  in  being  ufe- 
ful  to  others :  albeit  when  our  Senfes,  and  other 
inferior  Faculties  have  ferved  the  Soul  in  thefe 
great  Employments,  they  ought  to  be  gratified 
as  good  Servants :  but  not  fo  as  to  make  them 
wild  Matters,  as  Luxury  does,  when  it  rather  op- 
prefTes  than  refrefties  them.  I  do  alfo  think  that 
our  chief  Pleafure  fhould  not  be  expected  from 
the  Senfes;  becaufe  they  are  too  dull,  and  un- 
adive  to  pleafe  a  thinking  Man  ;  they  are  only" 
capable  to  enjoy  little,  and  are  foon  blunted 
by  enjoyment:  whereas  Religion,  and  Vir- 
tue, do  by  the  ravittiing  hopes  of  what  we 
are  to  Exped,  or  the  Pleafant  remembering  of 
what  we  havedone,  affoi"d  conttantlv  new  Scenes 

of 


:^  5  4-  7^^^  Moral  Hijlory 

of  Joy,    and  which  are  juftly  augmented  by  the 
concurring  Teftmonies  of  the  bert  of  Mankind, 
^v'ho  applar.J  our  Virtuous  Atflions,  and  decry 
the  Vicious.     So  that  the  Virtuous  Man  is  by  as 
many  degrees  pleafed  beyond  the  Vicious,  as  the 
pai^  and  future  exceed    the  fingle  Moment  of 
the  prefent  time,  or  as  many  Suffrages  exceed 
one.     Nor  doubt  I,  but  thefe  who  have  relieved 
a  ftarving  Family  by  their  Charity,  have  feaft- 
cd  upon  the  little  which   they  have  beftowed 
'.vith  more  Joy,  than  ever  Lucullus,  or  Aficius  did, 
in  all  the  Delicacies  their  Cooks  could  invent.  I 
am  convinced,   that  any  generous  Gentleman 
would  be  much  more  troubled  to  think,  that  his 
poor  Tenants  who  toil  for  him,  are  fcrued  u^ 
to  fome  degrees  that  look  too  like  Oppreflion, 
than  he  could  be  pleafed  with  any  Delicacies 
which  thatfuperplus  of  Rent  could  buy  for  him  :& 
that  he  who  has  refcued  a  poor  innocent  Crea- 
ture from  the  Jaws  of  a  ravenous  OpprefTor, 
finds  a  greater  Joy  irradiated  on  his  Spirit,  by 
the  great  and  juft  Judge;  than  any  General  does 
in  that  Night,  wherein  he  has  defeated  his  Ene- 
mies  merely  for  his  Glory.    We  remember  to 
this  day   with  veneration  and  efteem,  John  the 
Baptifi's  Locufts  and  Wild  Hony  ;  but  the  delici- 
oufnefs  of  Herod'' s  Feafts  lafted  no  longer  than  the 
Taft  :  And  even  the  Pleafure  of  the    prefent 
Moment,  which    the    Luxurious  only    enjoy, 
is  much  leifened,  by  the  Prevailing  Conviction, 
which  arifes  from  that  fmall  remaining  force, 
which  is  ftill  left  in  the  reafonable   Faculty  of 
the  moft  Corrupted  Men  :  and  which  can  ne- 
ver be  fo  blinded,  as  not  to  have  fome  glimmer- 
ings, whereby  it  can  difcever  the  uglinefs  and 
deformity  of  Vice.     It  may  furprize  a  fcrious 
Man,  to  fee  that  Men  immediatly  after  being  at 
the  Sacrament  of  Baptifm,    or  about  the  Ccle- 

bratioii 


e/ Frugality.  555 

brations  of  Marriage  (which  all  acknowledge  to 
be  of  Divine  Inftitution,  and  which  many  own 
to  be  a  Sacrament  alfo)  they  fhould  run  out  im- 
mediately into  fuch  Luxurious  Extravagancies, 
as  may  make  Lookers-on  rather  conclude ,  that 
they  acknowledge  nO  God  ,  than  that  they  are 
obliged  to  him  for  thofe  great  Mercies^  or  that 
they  hope  by  their  Gratitude,  to  improve  them 
into  Bleflings.  5e£^  jX 

Whether  Avarice,  Prodigality,  or  Luxury  be  me'ther' 
the  more  dangerous  and  polluting  Vice  ,  is  lefs  ^variccy 
worth  our  Care  than  the  avoiding  of  all  three.  ^*'<>^'i'*^^- 
But  however,  it  feems  that  Avarice  lies  under  2''//'?^*" 
more  Difadvantages  ,  than  any  of  the  Two.  monDan^ 
For  Prodigality  and  Luxury  are  ufeful  to  many,  geroHf. 
Avarice  to  none.    Thefe  are  ordinarily  the  Ex- 
travagancies of  Youth,  and  are  cured  by  Age  ; 
but  the  other  grows  ftronger  by  it.     Intereft  and 
Self- Prefer vation  may  contribute  much  to  cure 
thefe,  but  both  do  argue  moft  frequently  to  the 
Advantage  of  Avarice.    Thefe  have  a  great  deal 
of  Liberality  in  their  Compofition  ,  and  Prodi- 
gality has  all  that  Liberality  has,  except  its  Mo- 
deration ;  whereas  Avarice  has  nothing  of  Vir- 
tue in  it.    Luxury  wants  many  Things ,  but  A- 
varice  all  Things.     Luxury  may  feem  the  more 
defirable  Quality  in  a  Governor ,  becaufe  they 
who  love  to  pleafe  themfelves ,  are  obferved  to 
defire  all  may  be  pleafed  about  them  ;  or  at  leaft 
they  are  fo  bufy  in  pleafing  themfelves,  that 
they  are  not  employed  about  thofe  new  Projeds, 
which  avaritious  Rulers  are  ever  inventing.  The 
Luxurious  alfo  are  more  eafily  influenced  ,  and 
more  exorable,  becaufe  they  will  not  endure  the 
Torture  of  oppofmg  the  Importunity  of  the 
Miferable.     But  I  have  heard  it  afferted,  that 
the  Luxurious  make  the  worft  Soldiers,  becaufe 
that  Vice  effeminates  and  foftens ;  whereas  Ava- 
rice 


55^  The  Moral  Hiflory 


rice  makes  Men  hardy  and  laborious :  And  the 
Love  of  Pay  and  Preferment  will  make  the  ve- 
ry Noife  of  Canons  become  Melodious.  How- 
ever, Agur  thought  it  worthy,  not  only  of  his 
Wifh,  but  of  his  Prayer,  that  God -would  give  him 
fieither  Poverty  nor  Riches  ,  hut  would  feed  him  -with 
Food  convenient  for  bint.  .  And  as  the  Life  is  com- 
pared to  a  Lamp,  fo  like  a  Lamp  it  burns  long- 
eft  and  cleareft,  when  it  is  neither  op'preft  with 
too  much  Oil,  nor  ftarved  for  want  of  it  :  And 
in  this  likewife  we  have  occafion  of  admiring 
the  Wifdom  and  Goodnefs  of  God,  who  when 
we  break  all  Squares ,  forces  us  even  by  our  Vi- 
ces to  ballance  one  another  :  And  makes  things 
return  to  that  juft  Proportion ,  which  he  at  firft 
defigned.  Thus  he  not  only  opens  every  wife 
Man's  Eyes  ,  to  fee  that  it  is  his  Intereft  to  hold 
the  Scales  equal,  betwixt  Riches  and  Poverty : 
But  when  any  vicious  Man  runs  to  an  Extreme 
in  any  of  the  two,  all  others,  though  as  vicious 
as  he ,  find  it  their  Intereft  to  lie  heavy  upon 
the  other  Scale.  If  any  affeA  an  univerlal  Mo- 
narchy, all  Princes  who  are  not  Fools ,  or  gui- 
ded by  Fools  or  Knaves,  combine  againft  him  ; 
if  a  private  Neighbour  do  avaririoufly  incline  to 
opprefs,  he  will  joyn  even  thofe  who  were  E- 
nemies  before,  in  a  firm  defign  of  bonnding  his 
Violence  :  And  the  Avaritious  and  Luxurious 
are  in  a  conftant  Enmity  againft  one  another. 
So  that  while  each  endeavours  to  draw  that 
which  is  contended  for  to  his  own  fide  ,  it  muft 
neceftarily  remain  in  the  middle  :  And  whilft 
the  Frugal  and  Virtuous  Man  ,  is  going  about 
his  Affairs,  he  is  fecurcd  by  vicious  Men's  being 
Spies  upon  one  another  ;  and  the  very  feeing 
thcmruntoanExccrs,i«;anewObligatiGn  on  fuch 
as  are  wife,  to  prav  with  Agw,  that  God  would 
give  diem  neither  Poverty  nor  Riches.    Every 

fuig}: 


of  Frugality.  357 

fingle  Man  alfo  has  the  fame  Balance  within 
himfelf ;.  and  thus  though  the  exceflive  Love  of 
Money  incline  a  Man  to  opprefs,  yet  the  fear 
of  being  oppreffed,  flops  his  Career :  And  ma- 
ny would  pollute  themfelves  and  others  by  A->- 
dultery  ,  Gluttony  ,  &c.  if  Avarice  w:ould  al- 
low them  to  go  to  the  Price :  He  who  is  fondeft 
of  Pleafure,  is  forced  by  the  fear  of  Law  _,  and 
the  love  of  Health  ,  and  Self-Prefervation,  to 
imitate  that  Moderation,  which  he  would  other- 
ways  negled  :  For  if  he  have  enjoyed  too  much 
at  any  time,  he  is  cloyed  with  his  own  Excefs, 
and  is  forced  to  commend  the  Temperate  whom 
he  formerly  fcorned. 

The  chief  thing  that  can  recommend  Fruga-  ^pUafant 
lity  to  all  Men  ,  but  efpecially  to  Magiftrates ,  '^'"^  "f 
is  that  it  employs  every  thing  to  the  Ufe  for  ^^^^jf^ 
which  it  was  ordained.  If  Men  were  enamour-  g^uty 
ed  with  it,  and  made  it  their  chief  Care ,  we  -would fro* 
fhould  ihortly  fee  bloody  Wars  ceafe  every  where,  '^"'^^ '» '^' 
fince  (  let  Men  talk  now  what  they  pleafe  of  ^"''^''' 
Glory  )  the  great  defign  of  the  War ,  is  rather 
to  gain  Land,  than  Reputation  ;  of  which  this 
is  a  convincing  Proof,  that  thofe  who  talk  of 
Glory ,  take  more  pains  to  gain  Towns  and 
Countries  by  Bribes  and  Cheats ,  than  by  expo- 
fmg  their  own  Perfons  to  Danger,  or  obferving 
Capitulations.    Nor  fhould  we  fee  Monarchs  be- 
trayed by  their  Minifters,  nor  Commonwealths 
by  their  Rulers  as  now  moH  frequently  they 
are  ;    Statefmen  would  not  ruin  their  Native 
Country,  and  confequently  their  own  Pofteri- 
ty,  that  they  might  get  fuperfluous  Riches  ;  nor 
would  fuch  as  are  under  their  Care  be  tempted 
to  rebel  againft  their  Sovereign,  to  be  free  from 
their  Oppreflion,  and  to  enter  into  Combinati- 
ons, againft  thofe  Rulers;  4fct  Reafon  would 
make  all  our  Laws,  and  Duty  would  make  us 
obey  them.  B  b  If 


35^ 


T'he  Moral  Hiflory 


Sea.  X. 
Haw  hup- 
fythe 
mrld 
vpould  he 
if  Men 
would  he 
Moderate 
in  their 
Expence 
and  Plea- 
furcs. 


If  Frugality  prevailed ,    it  would  opeft  the 
Store-Houfes  of  Charity ,  the  Poor   would  he 
fed,  the  Sick  would  he  taken  care  for  ,  and  the 
Prifoner  would  be  relieved.     This  would  reftore 
Men  to  their  Sleep,  which  is  now  oftentimes 
broke  by  the  Fear  of  Want ,  or  the  Oppreflion 
of  Abundance.     This  would  prevent  the  Me- 
lancholy caufed  by  the  one  ,  and  the  many  Dif- 
eafes  occafioned  by  the  other.     And  we  fliould 
have  a  fatisfied  Mind  in  a  Ibund  Body  :  A  fru- 
gal Woman's  ftaying  within  Doors ,  would  pre- 
vent the  Jealoufies  of  her  Husband  ;  and   the 
Husband  by  minding  his  Bulinefs,  would  there- 
by fecure  her    againft  the  infecting  Difeafes 
vvhich  he  contrads  in  his  Idlenefs :  And  Parents 
living  thus  regularly  ^  would  not  have  Children 
who  will  prove  rather  Croffes  than  Comforts, 
wilhing  either  their  Parents  dead  through  Ava- 
rice ;  or  making  them  Beggars  during  their  Life 
by  Luxury. 

Frugality  would  enable  every  Man  to  live  fo 
wellj  that  the  Servant  needed  nor  cheat  his  Ma- 
iler, nor  the  Tenant  the  Landlord  ,•  but  on  the 
contrary,  every  Man  would  take  as  great  Plea- 
fure  to  help  his  Neighbour,  when  he  needed  his 
Afliftance,  as  Men  do  now  in  Hunting  and 
Hawking  ;  and  certainW  there  muft  be  more 
Delight  in  helping  a  realoriable  Creature ,  bear- 
ing the  Image  of  God,  that  is  in  diftrefs ;  than 
in  rifmg  early,  and  fitting  up  late,  and  giving 
our  felves  far  more  Toil  and  Vexation  than  Fru- 
galit}^  requires ,  merely  to  kill  poor  innocent 
Creatures  that  never  offended  us.  1  know  that 
it  is  hard  to  reform  a  World,  wherein  that  which 
is  wantinz^  camiot  be  numbered  ^  and  that  vhich  is 
crooked  cannot  be  rrtiMe  flretght.  And  it  fccHTS  thart 
fuchDevils  asAvarice  and  Luxury ,cannot  be  calt 

out 


of  Frugality.  359 

but  without  Falling  and  Prayer;  but  yet  the  op^ 
pofing  of  thefe,  is  fo  much  every  Man's  Intereft, 
^nd  is  fo  fuitable  to  Nature  (  from  which  Men 
will  get  all  poflible  Afliftance )  that  if  Kings 
and  Governors  would  concur  with  God  and  Na-i 
ture ,  theTask  would  be  Eafy,as  theEfFeds  would 
be  pleafant.  I  cannot  but  commend  moft  cor-^ 
dially  the  Quakers ,  who  have  let  us  clearly  fee 
that  if  Men  pleafe,  they  may  emancipate  them- 
felves  from  the  Tyranny  of  Cuftom  in  this  par- 
ticular ; ,  and  this  one  excellent  Endeavour  does 
not  only  give  them  much  Tranquillity,  and  en- 
ables them  to  help  all  thofe  of  their  Perfuafion 
to  a  degree  that  is  to  be  admired  and  commend- 
ed, but  it  really  makes  them  acceptable  in  the 
Neighbourhood :  And  attones  very  much  for  the 
other  Irregularities  with  which  they  are  charg- 
ed ;  and  they  may  convince  us ,  at  leaft  in  this 
one  Point,  that  if  fuch  sis  have  much  Power 
and  Reafon  fhould  concur  together,  they  would 
eafily  make  Mankind  Happy ,  by  making  them 
ifrugal. 


Bb  a  REi- 


R  K  A  S  O  W 

A  N 

ESSAY. 

B    Y 

Sir  GEORGE  MACKENZIE,  KK 

V 

LONDON: 
Printed  in  the  Year  MDCCXL 

3^? 


For  the  Honourable 

ROBERT  BOTLE,  Efq; 


I 


KnoTif  nothing  (Sir,)  more  inconp(l:ent  ivith  Right 
Reafofiy  or  ivhlch  defaces  more  to  be  reformed  a- 
wongfi  Learned  Men  ^  than  their  Way  of  Dedicating 
Books.  And,  that  we  may  the  better  imderfiand  what 
ought  to  be  done  In  this  Age,  let  us  look  back  Into  what 
was  done  by  the  Ancients. 

The  Foets  did  Indeed  invoke  their  Gods  ,  or  the 
Mufes  5  In  the  Beginning  of  their  Works  ',  but  that 
was  rather  to  obtain  their  Affifiance  ,  than  to  befioiv 
upon  them  Vanegyricks  :  But  their  Fraifing  the  Gods, 
was  a  fafe  SitbjeB  ,  in  which  they  could  not  exceed. 
And  therefore,  tho'  thefe  Invocations  were  the  firfi  Oc- 
cafion  of  vmting  Dedications  to  Mortals  ,  yet  Flattery 
in  this  made  than  mifiake  their  Model  fo  far  ,  that  at 
la  ft  fome  of  the  Poets  did  likcwife  invoke  the  Ajfi- 
fiance  of  their  Emperors,  as  if  they  had  been  Gods  as 
well  as  Patrons. 

Others  of  the  Poets  did  very  anciently  Dedicate 
their  Works  to  Men  alfo  :  As  Hefiod  ,  ivbo  _  jvas 
older  than  Homer  ,  dedicates  ,  or  rather  addrejjes  his 
Firft  Poem  to  Perles.  But  'tis  very  obfervable,  that 
he  and  others  ,  in  inch  like  Addrejjes,  rather  excite  the- 
Perfons  (  to  whom  they  addrefs  )  to  Virtue  and  Glory, 
than  magnify  them  for  hav'tvr  attain  d  to  the  Perfect' 

B  b ;  ^» 


564  The  Dedication. 

on  of  either  ,  or  both.  Tet  fome  of  thefe  Poets  have 
left  us  Dedications  fo  excelleTit  ,  that  they  are  as  little 
to  be  imitated  as  cenfurd  ;  fuch  aSy 

Hor.   Efifi.  I.   Lib.  2. 
Cum  tot  fuftineas  &  ranta  Ncgocia  folus : 
Res  Italas  Armis  tuteris :  moribus  ornes : 
•Legibus  emendes:  In  publica  Conimoda  peccem. 
Si  longo  Sermone  morer  tua  tcmpora,  Cacfar. 

^nd  others  of  them,  fuch  as  Virgil,  end  their  Po- 
ems with  very  decent  and  delicate  Compliments  ;  as 
that  which  clofes  the  Fourth  Book  of  his  Geor- 
gicks, 

Hxc  fuper  arvorum  cultu  pecorumq;  canebam, 
Et  fuper  arboribus :  Cxfar  dum  magnus  ad  akum 
Fulminat  Euphratem  bello,  Victorq,-  volenres 
Per  populos  dat  Jura,  viamq^  affedat  Olympo. 

which  exceed  ,  in  my  humble  Opinion  ,  the  fam'd  and 
large  Dedications  of  Grotius  and  Caufabon. 

It  was  ufual  amongfi  the  modefi  Ancients  ,  to  ad- 
tlrefs  their  Books  to  juch  as  they  thought  able  to  correal 
them  ,  feeking  rather  Advice  than  Patronage.  And 
thus  Plutarch  teUs  us  in  the  Life  of  I.ucuDus  ,  That 
Scylla  having  wrote  an  Hlfiory  ^  fent  it  to  Lucullus 
iiff^at<pU'  to  ^^  corrected ;  and  the  Greek  Word  ufed  there ^ 
vmn.  feems  to  me  to  import  only  Adlocutio.     And  T  think 

that  the  Ancients  have  found  ProteBion  and  Patronage, 
even  in  thofe  Addrejjes  wherein  Advice  was  fought 
for.  Who  durfl  have  ccnfur*d ,  as  Tully  objervcs, 
what  Brutus  or  Pomponius  Atticus  approved  ? 

Some  alfo  prefixed  modefl  Prefaces  ;  wherein  they 
acknowledged  the  Favours  done  them  ,  and  told  the 
Occafion  of  their  Writing  ;  as  Vitruvius  to  Au- 
guftus.  Others  did  thereafter  ,  In  Imitation  of  the 
Writers  of  Tragedies  and  Comedies,  addrefs  them- 

lelves 


The  Dedication.  365 

(elves  in  a  Prologue ;  as  Valerius  Maximus  to  Ti- 
berius :  Afid  this  I  think  he  did  to  gi-vc  his  Fancy 
Scope,  as  a  Toet ,  to  fraife  -with  the  Latitude  that  Po- 
ets take.  For  that  ?'s  the  fir jl  Debauch  I  find  commit- 
ted of  this  kind  ;  for  he  could  not  ha've  [aid  greater 
Things  to  a  worje  Man. 

To  Jhun  v^hich  Excefs ,  fome  ga've  to  their  Books 
the  Names  of  the  >,lufes,  as  Herodotus  j  or  of  Men 
of  great  Merit,  as  Plato  did  in  his  Socrates  ,  or 
Tully  in  Lxlius,  &C.  or  elfe  omitted  all  AddreJJes, 
as  Thucidides,  Livy,  Saluft  ;  or  at  moft  extended 
not  their  AddrejJes  beyond  a  mere  Compellation ,  fuch 
as  that  in  St.  Luke  to  Theophilus  ;  by  which  pojji- 
bly  mjy  be  meant  any  Chrisiian  under  this  Appella- 
tive Name ,  rather  than  a  particular  Patron  or 
Friend  :  As  fome  Books  are  noiv  addrejfed  to  the 
Chrifiian  Reader  ,  in  Imitation  ,  it  may  be,  of  him. 
For,  'tis  obfervable  ,  that  the  Churchmen  imitate  this 
K^.v<i^  Gi'opKi  of  St.  Luke.  And  thus  Origeii 
dedicates  his  Book  again ji  Celfus  ,  with  this  Com- 
pellation ,  (piKi^?  'A/a.S£9'<7£  ^  and  Eufebius  names  his 
Vatron  Oso^tj  (P»a.69sk. 

At  lafi;  the  Word  Dedication  was  brought  In  by 
Flattery  ;  and  Books  were  dedicated  to  Men  in  Imita- 
tion of  their  Dedicating  Temples  ,  Statues  ,  and  other 
Things  to  the  Gods.  Nor  did  this  extravagant  way 
of  ExceJJive  Praifing  ever  appear,  till  the  World  was 
( under  Tiberius)  corrupted  in  all  its  Morals.  This 
depraved  Cufiom  was  alfo  much  heightned  by  the  Pa- 
negyricks  made  by  Pliny  to  Trajan,  and  by  Eu- 
febius to  the  Great  Conftantine  ;  who  thought 
that  they  might  more  jufily  praife  the  Good ,  than 
others  might  Impious  Emperors  ',  tho  I  am  afraid, 
the  Eloquence  which  charms  us  in  thofe  Two  Difcoar- 
fes,  Jhall  never  be  able  to  account  for  the  ill  Exam- 
ple they  have  given. 

My 


566  The  Dedication. 

My  De(ign  In  all  this  is  to  JIkvj  ,    That  we  can  a! 
little  juftify  our  Flattery  by  the  Practice  of  the  Anci- 
ent s,  as  by  the  Frinciples  of  Reafon,  by  -ivhich  they  al^ 
ivays   regulated  their  Eloe^ucnce.      And  therefore    It 
feews  to   me  ,   that  Dedications  Jlmuld  be  brought  back 
to  the  ancient  Model ,    either  of  a  naked  Cowpellation, 
nuhich  fatisfies  abundantly  Friendfkip  ^    or  of  acknow- 
ledging Favours  which  Jatisfes  Gratitude ,    or  of  Ex- 
citings  the  Ferfons  to  whom  we  write  ,   to  deferve  thofe 
TratJ'cs   v'hich  are  now  mojh  unjujHy  bej^ow^d  upon 
them,  which  is  a  Chrifiian  Duty.     And  1  cannot  but 
obferve  Three  very  ill  Confeejuences  which  artfe  nai it- 
rally  and  nccejjarily  from  our  late  Dedications.     The 
firji  is  3    That  they  learn  Men  to  lye  and  flatter  •    and 
Cufiom  hath  almoft  legit  iinated  this  Crime  ,  and  made 
it  a  Duty.     Secondly ,    They  have  poifond  the   very 
Fountains  of  Truth  Jo  far  ,    that  Pojhrity  can  hardly 
dif^inguijjh  betwixt  thofe  who  have  defer v^d  well  or 
ill  ^    Flattery  thitiking  always  ft  to  fupply  ,    by  its 
excejfive  Fraifes,  what  is  wanting  in  dueAlertt : '  And 
thcrcforey  by  how  much  tlnir  Patrons  deferve  ill,  they 
traife  fo  much  the  more  ',  and  the  only  Mark  of  Virtue 
in  an  Author  ^    or  Merit  in  a  Patron  now  is ,    that 
there  is  no  extraordinary  thing  faid  in  any  Addrefs  to 
the  one  by  the  other.     For  who  can  believe  an  Author 
fpeaks  Truth  in  his  Book  ,    v^ho  lies  and  flatters  i  n 
its  very  begijjning  ;  or  that  a  Patron  has  any  Modify 
or  com7non  Senfe,  who  fuffcrs  himfclf  to  be  fo  impoft  d 
up072  ?  If  the  Patron  believe  what  the  Author  f^ys,   he 
muf  he  a  Fool  ;  and  if  he  believes  him  not ,  he  mufi 
think  the  Author  one  ;  and  f  nee  they  who  lie  improba- 
bly, are  thought  Fools  in  all  Things  elfe  ,  why  n&t  in 
this  too  J  in  which  they    exceed  the   moH  Ro?naniick 
TraveUtrs,  for  they  only  would  impofe  on  tts  in  things  ■ 
which  we  know  not,  but  thefe  in  things  wherein  v>e 
cannot  hut  dif cover  them  ?  And  I  wonder  why  they  do 
not  as  well  praife  the  French  King  for  having  found 
out  America  j  o^  for  having  van<juifi)t  Alexander 

the 


The  Dedication!  367 

the  Great ,  as  for  thofe  things  which  they  of  late  af- 
fcribe  to  him  in  their  Dedications.     Thirdly ,  our  late 
Dedications  have  really  corrupted  the  Eloquence  of  the  . 
Age  ;  for  whereas  the  true  Ornaments  of  Eloquence  are 
to  be  natural  and  decent  in   exfrejjing  our  Thought s^ 
thefe  Dedication^  have  blown  our  Stile  into  a  Tympa- 
ny, and  have  ruined  its  natural  Beauty  by  fulfome  and 
ill-placed  daubing  Paints  :  f  Which  made  Chryfip-  fAojw/  A 
puSj  as  Laertius   tells  us  ,  decry  all  Dedications  to  "^Jd'^^wf 
King's  and  Princes^  left  they  (hould  entice  Men  to  Flat-  ^^  y-T^f^ 
tery  •  mt  this  were  to  run  from  one  Excejs  to  am-  ^  y'^^, 
ther.  diCxiA 

Idejign,  Sir,  nothing  in  this  Ejjay,  but  to  hold  out  y^-"^^*, 
a  Lanthorn  to  thofe  who  are  ready  to  jfplit  on  a  Rock  ;  ^     ! '^ 
and  I  wijh  rather  that  this  may  be  one  of  the  Works  ^^^^^a'^ 
that  njay  follow  me,  than   one  of  thofe  that  may  fjjcrg. 
bring  me  Reputation :  And  I  fend  this  to  you  as  Lucul- 
lus  did  to  ScyWa.  for  CorreBion  ;  or  as  Cicero  did  to 
Atticus,  as  a  Token  of  our  Friendship ,  and  of  my  jufi 
J^Jteem  of  your  Fiety  and  Learnings 


G.  M. 


PART 


368 


PART    I. 

H(/w  njceakly  Men  reafon  in 
matters  of  greatefi  Impor- 
tance. 


IT  may  feem  a  boIdUudertaking  in  any  man 
to  own  right  Reafon  in  this  Age,  it  being 
the  declared  Enemy  of  our  Incerefts  andf 
Inclinations;  for  it  may  poflibly  excite  Man 
to  refled  upon  what  the  World  and  himfelf  does; 
and  fo  infpire  him  with  Thoughts  contrary  to 
thofe  which  are  generally  received,  and  that  is 
the  only  unpardonable  Error.  It  may  likewife 
fecm  ridiculous  to  think,  that  there  is  any  com- 
mon Standard  of  Reafon  amongft  Men,  fmce 
that  charms  in  one  Country,  which  is  abhored 
in  others  ;  and  the  very  imaginary  Lines  which 
divide  Kingdoms,  feem  likewife  to  divide  their 
way  of  thinking,  and  to  make  a  different  Geo- 
graphy in  the  Reafon  which  they  adore,  as  well 
as  in  the  Earth  on  which  they  trample.  Every 
Age  of  the  World  has  almoft  had  a  different 
wayof  reafoning,and  every  Age  inMan  fuggefts  to 
him  contrary  Thoughts :  In  the  prefent  he  con- 
demns what  himfelf  formerly  admir'd :  So  little  In- 
fluence has  it  upon  the  befl  refin'd  Judicaturesjand 
Alfcmblics,  that  the  moft  infallible  Churchmen, 

the 


j4n  EJfny  oyiKe^i^on,  569 

the  mod  Learned  Judges,    and  the  moft  Zea- 
lous Patriots,    muft  truft  to  Voting,   becaufe 
they   cannot  to   Reafoning ;     and    they   are 
by  this  likevvife  fo  often  mifled  ,    that  it  may 
be  expeded  Men  will  one  day  agree  to  decide 
Matters  by  the  feweft  Votes ;  as  the  wifer  have 
always  told  us,    that  Votes  are  rather  to  be 
weighed,  than  numbred.  It  has  often  grieved 
me,  that  Men  could  guefs  the  Decifion  and  De- 
termination of  any  Point  to  be  debated,  before 
they  had  the  Reafons  to  be  produced  upon  ei- 
ther fide; and  to  hear  them  laugh  at  fuch  as  truft- 
ed  to  the  Solidity  of  the  Reafons  they  were  to  • 
produce ;  being  fully  ccjpvinced  that  the  Point 
would  be  determined  by  Intereft,  and   not  by 
Reafon.  TheJw^^  o^Peru  was  much  in  the  right, 
when  he  regretted,  that  his  Predeceffors  had  not 
obliged  him   to  worfhip  a  Reafonable  Man; 
yet  his  Choice  in  this  had  been  unfuccefsful;  for 
it  would  have  been  as  hard  to  have  found  him, 
except  he  had  believed  his  Prieft,  who  had  un- 
doubtedly told  him  he  was  the  Man.     And  the' 
I  believe  not  that  Fretjcb  Phyfician  who  affures 
us,  he  found  in  his  Travels  a  Nation  that  differ- 
ed altogether  from  us  in  our  way  of  reafoning, 
as  if  God  defign'd  to  fliew  Mankind  that  his  Om- 
nipotency  is  not  tyed  in  this  to  any  known 
Meafures ;  yet  I  fee,  even  amongft  our  felves, 
that  Conveniency  ( the  gentler  Name  of  Avarice) 
Pride,  Revenge,  Bigotry,  Education,  and  every 
thing  elfe,  pafsfor  Reafon,  except  Reafon  it  felf ; 
which  makes  me  oft-times  cry  out,  Is  this  that  no- 
bler Creature  formed  after  the  Image  of  God,  for  -ivhom 
Chrifi  dyed,  and  who  is  to  he  Co-heir  with  him  of  his 
everlaftingKingdoms  ?  All  which  notwithflanding, 
it  is  undeniably  true,  that  there  is  fomething  in 
Man  more  fublime  than  can  be  afcrib'd  to  Flefh 
and  Blood ;  that  dull  Matter  could  never  infpire 

him 


570  An  EJfay  on  Re^Con. 

him  with  thefe  penetrating,    fubtile,    comprc- 
henfive  ,    generous ,    and  elevated  Thoughts , 
which  made  the  Pagans  believe,  that  his  Soul 
was  farticula  Di'vina  Natura,^  parcel  of  that  fame 
Divine  Subftance  of  which  the  Gods  were  form- 
ed ;    and  that  Men  fo  qualified  were  demi-Gods. 
And  God  Almighty  himfelf  has  by  a  furer  Re- 
velation revealed  to  us,  that  this  noble  Soul  was 
formed  after  his  Image  ;  and  it  was  moft  confe- 
quential  that  God  who  is  infinite,  being  to  com- 
municate himfelf  to  fome  of  his  Creatures,  to 
the  end  his  Greatnefs  and  Goodnefs  might  be 
.   known  to  them,  he  ftiould  in  order  to  this  breathe 
into  them  fomewhat  that  might  comprehend, 
at  leaft ,  fome  Ideas  or  that  infinite  Perfedion ; 
and  therefore  it  was  necelfary   that  the  Soul 
fhould  be  an  Image  of  what  was  infinite.   And 
that  we  might  underftand  this  from  fome  exteri- 
or and  fenfible  Reprefentations  and  Things,  he 
has  formed  his  very  body  (the  Casket  wherein 
that  Noble  Jewel  is  kept)  after  a  very  wondeo*- 
ful  Manner,  thus  by  fmalla'ndinterceptible  Rays 
darted  into  his  Eye,  the  Reprefentations  of  the 
vaft  Hemifphere  are   imprinted  fo  on  that  little 
Tablet,  that  it  feems  as  great  and  diftincl  there, 
as  in  the  Original ;  all   he  ever  heard  is  bid  up 
in  his  Memory,  as   diftinclly  as  Papers  in  a  Ca- 
binet.   And  almolt  by  the  fame  Morion  of  the 
Tongue ,  or  at  leaft,  without  any  ftudied  vari- 
ation, vaft  Numbers  of  delicate  Words,  or  har- 
monious Sounds,  do,  in  a  way   unknown,-  and 
unperceptible  by  Fiefh  and  Blood,  fally  oiit  in 
mighty  Swarms  and  Armies,   which  pafling  thus 
undifcovcred,  through  the   Air,  enter  ric  man'y 
rhoufand  Ears  in  the  fame  Figure  ,  Ranks,  and 
Files,    wherein  they  were  at  firft  fpoke;  and 
there,  in  a  Spiritual  Vv'ay,  they  charm  ibme;  and 
enrage  others  j  they  animate  fome,  and  difcou- 

raec 


^  An  EJfay  onKe^hn.  571 

rage  others ;  working  almoft  as  great  Varieties  as 
they  bring. 

Divine  Wifdom  alfo  forefeeing  that  Interell 
would  perfuade  Men  to  pull  all  to  Pieces,  whilft 
each  drew  all  to  himfelf,  he  impreit  upon  this 
Soul  common  Principles ,  which  even  thofe 
muft  reverence  who  negletl  them ;  and  there- 
fore they  err,  not  in  the  Rule,  but  in  the  Ap- 
jDlication  ,  and  cheat  themfelves  by  Subterfuges ; 
the  recurring  to  which  infers  necelfarily,  that 
thefe  Principles  are  fubmitted  to  by  the  moft 
ftubborn,  and  fomewhat  refpeded  by  the  wil- 
deft  in  fublunary  Matters ;  and  yet  in  what  con- 
cerns our  immortal  Souls,  and  Eternal  State, 
we  are  more  negligent;  as  will  appear  too  clear- 
ly by  thefe  following  Particulars,  which  I  have 
claiTed  according  to  their  different  Inferences. 

I  have  oft-times  admir'd  to  fee  Men  bufied 
iabout  nothings  fave  external  and  fenfual  Ob- 
je<5ls ;  but  it  is  yet  ftranger  to  find ,  that 
amongft  fuch  as  are  convinc'd  that  Knowledge 
is  as  much  to  be  preferr'd  to  all  other  things,  as 
the  Soul  is  to  the  Body,  there  are  yet  fome  fo 
fenfual,  even  in  this  Point,  that  the  knowledge 
they  feek  after  is  but  a  more  delicate  Senfuality. 
Mathematicians  confider  chiefly  how  to  mea- 
fure  Bodies ;  Phyficians  how  to  know  and  cure 
Men,  as  Soldiers  do  how  to  deftroy  them.  But 
the  Study  of  Chriftian  Morality  (  which  has  for 
its  ObjeA  the  Soul  of  Man  heighten'd  by  the 
Chriftian  Religion,  teaching  him  how  to  un- 
derftand  the  Duty  of  that  Soul  to  God  )  is  too 
much  negleAed,  as  a  thing  obvious  and  eafy. 
Whereas  when  cur  Saviour  came  into  the  World, 
he  neither  taught  Mathematicks,  Medicine,  nor 
Phyfiology,  tho  all  thefe  were  much  confider'd 
in  that  Age  wherein  he  affum'd  our  Nature ;  and 
he  could  have  made  himfelf  as  much  admir'd  by 

ckar- 


qjo.  An  EJfay  on  Reafon. 

clearing  myfterious  Doubts  in  thefc,  as  by  work- 
ing Miracles :  But  he  pafling  by  all  thcfe  as  lefs 
ufeful  NocionSj  and  fuch  as  too  frequently  divert 
and  diftrad:,  rather  than  inform,  he  declares  he 
was  come  to  make  Man  happy  ;  and  begins  his 
Miniftry  by  an  admirable  Sermon  on  the  Mount, 
whereby  in  order  to  the  making  him  happy,  he 
teaches  him  to  reafon  rightly  upon  his  Duty  to 
God  and  Men.  And  it  is  ftrange,  that  we  fhould 
think  dull  Matter  is  able  to  afford  more  noble 
Contemplations,  than  that  fubtle,  that  fublime, 
that  vaft,  and  that  nimble  Soul,  which  retains  fo 
far  the  Image  of  its  Maker,  as  to  be  infcrutable 
in  all  its  Faculties.  And  O  I  what  wonderful 
Springs  and  Motions,  what  various  Windings 
and  Flights,  what  boundlefs  and  new  Spheres 
and  Worlds  are  there  in  his  Reflections  ?  And 
what  Things  are  daily  faid,  and  Volumes  writ- 
ten on  the  Love  to  Women,  which  is  but  the 
Excurfion  of  one  of  them  ?  Our  Difeafes  can- 
not conceal  themfelves,  being  tied  to  Matter  ; 
but  the  Difeafes  of  our  Immortal  Souls  are  fo 
concealed  by  Self-Love,  which  loves  to  cover 
its  own  Imperfedions,  and  to  hide  its  own  Re- 
treats, that  they  are  paft  finding  out.  And  if  a 
little  Microfcope  can  difcover  to  the  Eye  new 
and  ftrange  things  in  Objeds  that  have  been 
daily  feen,  without  being  confider'd  for  many 
Ages;  what  wonderfnl  Difcoveries  may.ferious 
thinking  Men  make  in  fo  immcnfe  an  Objed, 
that  has  been  fo  much  neglc6ted  ?  Efpecially, 
fince  the  Thoughts  of  Men  do  change  and  vary 
themfelves  into  as  manyShapes,&  give  themfelves 
as  many  Colours  as  they  pleafe:  And  every  Duty 
or  Error  is  really  a  different  Object,  as  they  are 
in  Conjunction  with,  or  in  Oppofition  to  one 
another ;  whereas  all  other  Objeds  are  incapa- 
ble 


Alt  EJfay  on  Reafdli.  573 

ble  of  fuch  Variations  either  from  thettifelveS'Qr 
others ;  And  tho'  God  has  defign'd  to'  be  known 
in  his  Works,  yet  he  feems  on  purpofe  to  have 
inade  the  Knowledge  of  them  fo  unfearchable 
to  Natural  Philofophers ,  and  the  Succefs  fo  lit- 
tle able  to  reward  or  honour  their  Endeavours, 
to  the  end  they  might  the  more  relifh  Moral 
Philofophy,  which  is  then  only  uncertain  when 
like  the  other  it  grows  more  a  Science  than  a 
Duty. 

In  my  Rejifoning  I  will  ufe  the  Forms  pre- 
fcrib*d  by  God  himfelf  in  his  Holy  Scriptures  ^ 
wherein  when  he  would  convince  Man  of  his 
Folly,  Sin,  or  Ingratitude^  he  argues  with  him 
from  his  own  Conceffions  in  thefe   Cafes ,  or 
his  own  Practice  on  all  other  occafions :  As  foe 
Inftance,  when  he  fends  Nathan  to  Da-vidy  ha 
asks  him  what  the  Mart  deferv'd  ,  who  having 
great  Herds  and  Flocks  of  his  own,  took  a  poor 
iClan's  Lamb  out  of  his  Bofom  ?  And  David, 
having  in  great  Anger  fworn  that  he  fhould  die, 
Nathan  then  tells  him,  it  was  his  Ca(e,  and  con- 
demns him  from  his  own  Mouths  And  God  fays 
to  his  People,  who  acknowledg'd  him  to  be  their 
Lord  and  Father,  but  walk'd  not  fuitably  to  their 
Acknowledgmeilt ;  If  I  be  a  Father,  -ivhere  is  mine 
Honour ;  and  if  I  be  a  Mafier  ,  'where  is  my  Fear  ? 
Makch.  I.  6,     He  calls  to  them,  Ifai.  1. 18.  Comcy 
let  us  reafon  together  •  and  admiring   the  Unrea- 
fonablenefs  of  unthinking  Man  ,  he  appeals  to 
the  Heavens  and  Earth,  Hear ,  O  Hea'vens ,  and 
gi'veear,  O  Earthy  for  the  Lord  hathffoken  !  I  hav4 
nouriJl)ed  and  brought  up  Children,  and  they  ha-ve  re~ 
helled  againfi  me  '  The  Ox  knoweth  his  Owner ,  end 
the  Afs  his  Mafiers  Crib  •  but  \iv^t\doth  not  knowy 
my  Peofle  do  not  ccnfidcr  !  And  in  the  feveral  Go- 
jfpels  we  find  our  bleifed  Saviour,  after  the  fam& 
riianner,  confuting  the  Je^s,  and  convincing  ali 

C  c  hi»* 


37+  ^^  E[fayon  Reafon. 

his  Hearers.  Nor  do  I  Hnd  fo  much  delicate  rea- 
foniug  In  any  of  thofe  Books  ,  highly  elteem'd 
by  our  Men  of  Senfe,  who  flight  too  much  that 
admirable  one  ,  which  God  himfelf  owns  as  his 
Sacred  Word  :  And  I  admire  our  Saviour,  as 
much  for  bis  Reafonings  as  for  his  Miracles. 
Thus  when  he  would  convince  Men  of  the  Fol- 
ly of  caring  inmioderarelv  for  the  Things  of 
this  World,  he  asks  them,  What  Profit  fhall  it  be 
to  gain  all  the  World,  that  foon  perifiies,  if  they 
lole  their  own  Soul,  which  is  Immortal  ?  yifid 
which  of  you,  (  fays  our  Lord  )  by  taking  thought , 
can  add  one  ctih'tt  to  his  fiature  ?  Ajid  urges  them  , 
not  to  fear  Want,  becaufe,  if  they  who  are  fin- 
ful  know  how  to  provide  for  their  own  Families, 
how  much  more  ihall  your  Father ,  which  is  in 
Heaven,  know  how  to  provide  for  you,  if  ye  be 
his  Children  ?  Behold ,  (fays  our  BlelTed  Maker) 
the  Fowls  of  the  Air,  for  they  fow  net,  neither  do  they 
reap,  yet  your  Hea'venly  Father  feedeth  thew  ;  are  not 
you  much  better  than  they  ? 

For  eflablifhing  this  my  Pofition  ,  it  is  fit  to 
confider,  that  fuch  as  are  reafonable,  endeavour 
to  flicw  it  in  the  greatefl  Concerns ;  and  it  im- 
plies a  want,  or  weaknefs  of  Reafon,  to  be  ex- 
2i&.  and  delicatein  inconfiderable  and  filly  Things, 
and  yet  to  err  and  be  carelefs  in  Matters  of  great- 
eft  Confequence  ;  And  who  would  not  laugh  at 
an  AmbalTador  or  a  General ,  who  would  value 
himfelf  upon  his  dancing  or  playing  upon  the 
Lute,  beftowing  upon  thefe  Exercifes  the  time 
due  to  his  King  ,  Country  ,  and  Negotiations  ? 
Which  makes  me  admire,  why  in  this  foolifli 
Age,  we  call  thefe  Men  of  good  Senfcs,  and 
ftrong  Spirits,  who  can  cricicile  Virgil^  'Jwvenal, 
Li'vy,  Tacitus,  or  it  may  be,  underfland  the  Ma- 
thcmaticks ,  or  Converfation  ;  whiTft  we  are 
conYinc'd,that  albeit  they  believe  rlicr^;  is  a  God, 
.  ..  vet 


An  EJf^y  on  Reafon.  -375 


yet  they  mind  him  not,  and  care  lefs  for  their 
Souls  than  they  do  for  any  of  their  ordini^^  Re- 
creations, though  they  are  forc'd  to  tremble  at 
its  ili  Condition,  when  theV  begin  to  confider 
it.  ^  ; 

One  of  the  things   which  prompted  rire  to 
write  this  Book ,  was  the  reading  of  a  French 
Treatife  ,  De  la  Juftejje ,  wherein  tho'  he  made 
me  exped  great  Matters,  by  promifing  to  learn 
us  to  think    juftly  ;  yet  it  only  taught  how  to 
chule  true  Epithets,  or  underftand  Criticifms, 
and  fuch  trivial  Knacks :  But,  alas ,  it  is  more 
to  be  regrcted,  that  Men  fhould  have  the  Senfe 
to  laugh  at  others,  for  not  having  confidered  th® 
Plot  and  Defign  of  their  Plays  ^  whilit  many 
who  pafs  for  refin'd  Wits,  want  one  in   their 
whole  Life  ;  and  where  the  want  of  it  is  not  on- 
ly a  greater  Shame,  but  is  of  greater  Danger, 
fmce  a  Man  cannot  err  here  without  being  rui- 
ned to  all  Eternity  :  And  one  of  thefe   great 
Wits,  without  a  folid  Defign  in  his  Life,  appears 
to  me,  like  a  glorious  firft-rate  Ship  ,  magnifi- 
cently equipped,  richly  gilded,  and  abundantly 
provided  of  all  NeceiTaries ;  but  becaufe  it  wants 
a  Rudder,  and  a  skilful  Pilot,  fluduating  in  a 
great  Storm,  and  ngar  a  dangerous  Shore  ,  qit 
which  it  is  driven  with  Violence  ,  threlten'd  by 
the  Wind,  and  overflown  by  the  Billows ;  fome- 
times  fhatter'd  by  one  Rock  ,  and  fometimes  by 
another,  till  at  la  ft  it 'finks  down  irrecoverably 
into  an  unfathomable  and  dreadful  Abyfs.  Whe- 
ther then  is  the  Owner  of  this  Ship,  who  looks 
on  unconcernedly,and  perhaps,  would  not  leave 
his  Whore,  Game,  or  Supper ;  or  that  Poet, 
who  wrote  his  Play  without  a  Plot,  moft  to  ht 
contemn'd  ?  Yet  he  who  has  no  dengn  to  favd 
his  immortal  Soul  from  endlefs  Torments ,  is  a 
much  greater  Fool  than  either  j  which  recom- 
C  G  a  mends 


37^  An  Ujfay  on  Rcafon. 

men#l  to  me  the  Senfe  of  a  Wifer,  tho'  a  jlca- 
then  Poet,  on  this  Subjeft  ;  and  which  I  wifii 
the  whole  Tribe  would  ferioufly  confider. 

Difcite,  0  miferiy  c^  caufas  cognofcite  rerttw, 
^uid  fumus,  d^  (juldnam  'Victuri  gjgnimitr  ,  ordo. 
^t'ls  datiii  ,  aui  met  a  <juam  mollis  jiexus  O'  unde. 
j^is  modus  argentOy  ejuid  fas  optare,  tjnid  afper. 
Utile nummus  habet :  fatr'tj:  carifjiie  propinqttit 
.^iintum  ditrgiri  deceat  :  (jnem  te  Dens  ejje 
Jujjit  d^  humana  ^ua  farte  locatus  cs  in  re. 

It  is  a  pleafant  thing  to  hear  us  admire  Men, 
for  confidering  exadly  the  Anatomy,  Speciali- 
ties, and  Natures  of  Fifhes,  Fowls,  Flies,  and 
otlier  Infed:s ;  and  yet  never  confider  whence 
ihemfelves ,  came,  whither  they  are  going,  or 
what  is  their  Duty  whilllthey  remain  here.  And 
I  wonder  why  we,  fhould  think  it  juft ,  to  look 
upon  Men  in  Bedlam,  though  they  be  very  Rea- 
fonable  in  many  Things ,  if  they  be  very  diftra- 
6ted  in  any  one  ;  as  I  know  one  ,  who  feem'd  a 
difcreet  Perfon,  and  could  .  converfe  molt  per- 
tinently in  every  thing,  till  they  fpoke  of  the 
Moon  ;  but  upon  hearing  that  nam'd  ,  fell  in- 
stantly a  flaring,  and  into  gfeat  Extravagancies, 
believing  himfelf  to  be  Secretary  to  t^e  Moon. 
And  others  will  be  difcreet  enough \,,  till  you 
mention  the  Name  of  fuch  a  Man  or  Woman  ; 
and  yet;  we  do  not  conclude  fuch  Mad  and  Di- 
itra<fteJ,  who,  though  they  underlland  to  n\ea- 
fure  Fleaven,  never  defign  to  enter  into  it  j  and 
who  can  eloquently  convince  Men  of  eternal 
Torments,  and  fright  them  from  the  wicked 
Courfe  which  lead  to  thefe,  and  yet  ruin  them- 
fclvcs  on  the  Precipices  againlt  which  they  guard 
others.  And  who  would  not  think  a  Phyliciaii 
mad,  for  all  his  Skill,  it  after  he   hqd  made  a 

karn- 


An  Effay  on  ReafonJ  377 

learned  'OiGzomvCq,  to  prove  a  Liquor  to  be  Poy-r 
fon ,  he  ftiould  drink  it  off  hitnfelf ;  and  yet 
more,  if  he  would  not  take  an  Antidote,  thougl^ 
ready,  and  which  Ije  knew  would  fecure  him. 

I  fliall  but  lightly  touch  that  ridiculous  and  im- 
pudent Extravagance  of  fome ,  who  rather  pre- 
tending to  Reafon,  than  having  it,  take  pains  to 
perfuade  themfelves  and  others,  that  there  is  not 
a  God;  whilft  even  the  Subtilty  which  they  ufe, 
when  tliey  are  endeavouring  to  prove  this  their 
AlTertion,  does  necelTarjly  prove  his  Being  ;  It 
being  impoflible ,    that  Matter  and  Chjance , 
(their  great  Idols)  could  forge  and  polifh  fuch 
fubtile  Notions ;  And  how  can  tliey  imagine^ 
that  fince  their  own  little  Afrair§*coald  not  be 
managed  without  Forefight  and  Condujfl ,'  that 
yet  this  great  and  glorious  Univerfe,  which  com- 
prehends fo  many  Millions  fuel)  as  they,  fhould 
be  fo  exadly  and  juftly  governed    by  blinci 
Chance  ?  If  there  were  po  Men  but  the  filly 
nnd  humourous  AfTerters  of  this   Opinion  ,  I 
Ihould  be  afhamM  to  bring  Man  as  an  Inftance 
of  the  Power  and  Wifdom  of   God  :  Let   us 
then  confider  this  Creature  ,  formed  of  I  knovy 
not  what,  fed,  breathing ,  and  growing  in  the 
Womb,  we  know  not  how  ;  but  from  thofe  de- 
fpicable  Beginnings ,  one  rifes  in  a  fhort  time, 
to  meafure  the  Heavens ,  to  calculate  their  Mo- 
tions, and  to  imitate  their  Lightning  and  Thun- 
der ;  another  does  for  his   own  Glory  ,  form 
fuch  Models  of  Religion  as  feduces ,  and  draws 
after  him  Millions  of  Men  ,  contrary  to  their 
former  Interefts,  as  well  as  former  Inclinations ; 
A  Third,  by  his  Skill,  Condu(51:,  and  Courage, 
makes  even  the  remoteft  Countries  of  the  World 
to  tremble,  overturning,  and  confounding  that 
World,  whereof  he  is  fo  fmall  a  part  :  And  :^ 
Foarth  ,  by  drawing  fweetly  and  gently  toge- 
C  c  ;  ther 


^7^  A^  EJfiiy  on  Reafon. 

ther  very  diftaint  and  different  Reflexions ,  and 
Thoughts  which  come  readily,  as  it  were  upon 
his  Call,  from  their  fcveral  Repofitories ,  forms 
an  Harangue,  or  a  Poem,  which  pleafes  or  tor- 
ments the  Hearers  irrefiftibly ,  as  they  have 
Commiflion  from  their  Author  ;  it  being  har- 
der to  refift  them  than  to  make  them :  Can  fo 
regular  Things  be  afcribed  to  wild  Chance  ,  or 
fuch  fubtle  Things  to  dull  Matter  ,  which  by  its 
Nature  moves  neceffaiily  and  without  Choice  ? 
The  beft  contriv'd  Machine  can  only  repeat  ; 
but  Man  chufes  his  own  Thoughts ,  and  varies 
pr  changes  them  as  he  pleafes. 

I  dcf-re  ourAVits  to  confider  ,  that  every  thing 
which  they  f  c,  or  know,  is  fo  marvelloufly  fit- 
ted to  feme  Ufe,  that  as  they  could  not  be  want- 
ed, fc-  thcV  cannot  be  contrived  better:  And  it 
is  ridiculous  to  anfwer  with  Ep/curu^,  (who,  tho" 
he  denied  Providence ,  yet  denied  not  a  Deity) 
that  thefe  Things  were  not  made  for  thefc  Ufes, 
as  we  pretend,  but  were,  in  procefs  of  time, 
niade  ufe  of  to  thefe  ends  by  Wit  or  Neceflity  : 
For  even  Brutes  ^o*  immediately  after  they  are 
brought  forth  ,  run  to  thofe  Things  which  they 
need,  with  greater  exa^tnefs  than  Man  could 
teach  them.  And  how  could  Men  ,  by.  Reafon, 
jnake  every  thing  ufeful,  if  fo  infinite  a  Being 
did  not  dired  and  fupervife  their  almoft  infinite- 
ly various  Neceffities  and  Defigns,  and  inftrud 
them,  by  the  ufe  of  Thinking,  (that  wonderful 
Engine)  to  accommodate  every  thing  to  its  true 
XJCq.  The  next  thing  I  recommend  to  them,  is 
to  confider  that  ail  the  Principles  of  Juftice  and 
Government  ,  without  which  the  World  could 
not  fubfift,  depend  upon  the  Belief  of  this  infi- 
;nite  Being ;  for  how  could  I  convince  a  Man 
without  this  ,  that  it  were  not  fit  to  poyfon  his 
Brother  for  an  Eftate  ;  or  his  Prince  ^  when  hs 
' '  thought 


An  EJfay  on  Reafon.  3  79^ 

thought  that  by  that  he  might  Hep  into  his 
Throne ;  which  oft-times  might  be  done  co- 
vertly enough  ,  to   efcape   the  Punifliment  of 
Laws,    if    they    could  that    of    Confciencc. 
Nor  is  it  of  any  Force  to  tell  us ,  that  Po- 
liticians   have    only    invented    this  for  their 
own  Conveniency,  fince  even  this  Anfwer.pre- 
fuppofes  that  there  was  a  Pre-difpofition  on  the 
Spirits  of  Men,  to  receive  and  fubmit  to  this  In.i- 
preffion,  which  is  an  unanfwerable  Proof  of  its 
Truth  3  and  this  Trick  had  not  been  long  be- 
liev'd,  had  it  been  only  fuch  ;  nor  could  their 
Inventions  fecure  us  againft  private  Treachery, 
tho'  it  could  againft  open  Force  ;  nor  can  I  o- 
mit  to  obferve  from  this  Anfwerj  how  unfit  thefe 
Men  would  be  to  govern  others,  and  how  un- 
fufferable  they  are  under  all  Governments,  who 
thus  expofe  to  Contempt  that  which  they  con- 
fefs  to  be  the  great  Engine  of  Government.     I 
might  likewife  urge  the  Confent  of  all  Nations; 
which,  by  how  much  they  became  the  more  po- 
lifh'd  and  civiliz'd,  do  fo  much  the  more  reft  on 
this  Belief.    The  Certainty  that  has  arifen  from 
Predictions  which  are  above  Nature,  and  the 
wonderful  EfFe6ts  wrought  by  Miracles,  even 
againft  it,  are  confirm'd  to  us ,  by  the  unerring 
Teftimony  of  thofe  Senfes  which  our  Atheifts 
make  the  only  and  fure  Teft  of  KnowIedge.And 
do  not  we  perceive,  that  that  Light  of  Reafon, 
which  by  conftant  and  penetrating  Reflexions, 
in  time,  difcover'd,  overcame,  and  baffled  eve- 
ry Cheat  and  Error ;  has  notwithftanding,more 
fully  fix'd,  afcertain'd  ,  and  clear'd  the  Being  of 
a  God,  whofe  .Power  affords  us  fuch  Protedi- 
on  ;  and  whofe  Providence  affords  us  fuch  beau- 
tiful and  pleafant  Contemplatipns  ,  that  to  love 
that  Life,  without  believing  his  Being ,  is  to  be 
without  that  Senfe  and  Wit  which  thefe  wild 
C  c  4  Seep- 


5S0  An  E[fay  on  Reafbn.^ 

Scepticks  pretend  to  ;  who  whilft  they  fliun  to 
be  miferable,  make  themfelves  fo  ,  and  whilft 
they  pretend  to  pafs  for  >yits,  demonftrate  them- 
felves to  be  Fools  and  Brutifh.  I  purpofely  a- 
void  the  Proof  of  this  by  Metaphyfical  Argu- 
ments, becaufe  God's  own  way  of  proving  it, 
is  5  by  defiring  us  to  confider  the  Sun  ,  Moon, 
and  Stars,  and  the  other  Objeds,  which  are  ob- 
vious to  all  Men  ;  for  it  was  fit ,  that  what  was 
to  be  univerfally  believ'd,fhould  be  inferr'd  from 
what  was  univerfally  feen  :  And  fuch  as  under- 
stand not  thofe  Metaphyfical  Notions ,  are  apt 
to  believe  that  there  is  a  Defign  to  ipipofe  upon 
them.  '    •       • 

But  fince  our  Curiofity  muft  be  always  fome- 
what  fitisfied  with  Arguments  raifed  above  Senfe, 
I  fliall  offer  this  one  :  It  cannot  be  deny'd,  but 
that  there  is  fomething  in  Man  that  can  compare 
two  or  more  ditferent  things ;  fuch  as.  Whether 
the  Pain  of  the  Head  or  the  Leg  be  greateft  ? 
And  that  this  cannot  be  done  by  any  thing  that 
is  material,  is  very  clear  :  For  if  fo,  it  muft  be 
done  by  fomething  that  touches  at  once  both  the 
things  to  be  compared  ;  and  no  material  thing 
can  do  that  in  the  fame  Points :  And  if  it  be  in 
different  Points,  then  it  cannot  judge  of  the  dif- 
ference betwixt  the  two;  for  they  muft  be  touch- 
ed in  one  common  Point ,  elfe  there  can  be  no 
Application  of  the  material  Judge  to  both-  at  the 
fame  time.  And  if  this  Judgment  muft  be  made 
by  fomfething  In  Man  that  is  immaterial,  and  fo 
.  is  able  to  extend  its  indivifible  Self  to  both  the 
Things  to  be  compared  ;  then  it  necelfarily  fel- 
lows ,  that  this  muft  be  a  Spirit ;  for  there  can 
be  nothing  immaterial  but  a  Spirit  :  And  if  we 
can  once  comprehend  a  Spirit ,  wc  crm  never 
deny  there  is  a  God.  For  the  hardeft  Things 
that- are  objcded'againft  his  Being,  are  thof'd 
■     <  which 


'Aa  EJfay  on  Reafon^  381 

which  ftrike  againft  the  Behig  of  Spirits  in  ge- 
neral. 

Becaufe  few  or  none  are  really  diftrafted  by 
this  kind  of  Madnefs,  tho'  they  could  wifh  they 
were ,  by  fmothering  their  Reafon  with  lllufi- 
fions,  that  they  may  cover  their  Crimes  to  them- 
felves,  with  the  Hopes  of  Impunity;  Ihaftento 
another  kind  of  Unreafonable  Men,  who,  tho* 
they  acknowledge  there  is  a  God ,  do  yet,  by  a 
deplorable  Negligence,  little  mind  how  to  pleafe 
and  obey  him.  And  that  I  may  enforce  upon  my 
Reader  the  Weaknefs  of  their  Reafonings,!  wifh 
any  o^  us  would  think ,  that  if  a  Society  of 
Men  were  fhipwreck'd  upon ,  or  fent  Prifoners 
to  an  unknown  Ifle ;  were  it  not  moft  unreafo- 
nable for  them  to  fit  Reading ,  Difcourfing ,  or 
Gaming,  and  not  to  think  who  were  Mailers  of 
that  IAq  ,  and  how  they  might  live  in  it  ?  And 
if  they  learned  that  it  belonged  to  a  great  Prince, 
who  had  abfolute  Power  of  Life  and  Death,were 
it  not  unreafonable ,  not  to  defire  to  obtain  his 
Friendfliip  ?  But  much  more  to  rejed  it,  if  he 
offered  it  with  Riches  and  Preferment,  upon  no 
bther  Condition,  fave  that  they  would  attend  at 
his  Court,  love  him  ,  and  not  wrong  one  ano- 
ther ?  But  this  is  ourCondition  in  a  much  ftrong- 
eV  Cafe  :  For  we  are  here  in  a  World  created  by 
God  Almighty ,  in  which  he  can  kill  and  pre- 
ferve,  not  the  Body  only,  but  the  Soul  too ;  nor 
for  fome  time  only,  but  for  ever  :  Nor  requires 
he  any  harder  Condition  of  us ,  than  that  we 
would  love  the  Lord  our  God  with  all  our  Hearts, 
nltid  our  Neighbours  as  our  felves ;  which  are  fo 
far  from  being  hard  Leffons ,  that  one  would 
think  we  could  not  but  take  great  Delight  in 
them ,  if  they  were  not  prefcrib'd  to  us  as  our 
Duty,  For  if  a  Man  be  admir'd  once  for  his 
great  Courage ,  Condud:  ^  or  Learning  ,♦    who 

would 


58a  yh  Effay  on  Reafon. 

would  not  be  pleas'd  with  being  allow'd  to  con- 
verfe  with  him  ?  Who  amoiigft  us  would  not 
have  taken  pains  to  have  becn,lov'd  by  Cafar, 
as  his  Friend,  but  more,  as  his  Son  ?  But  it  Ca^ 
far  had  been  as  expert  a  Mathematician  as  he 
was  a  Soldier,  and  could  have  burnt  his  Enemies 
Ships,  like  Archimedes ;  if  he  had  invented  Gun- 
powder for  his  Magazines ,  and  found  out  the 
whole  New  World,  as  well  as  conquer'd  a  confi- 
derablePart  of  the  Old :  How  much  more  would 
we  yet  have  efteem'd  him  ?  And  to  proceed  fur- 
ther ;  if  this  Cafar  could  either  have  fav'd  his 
own  Life  ,  by  knowing  the  Secrets  of,  or  by 
killing  alone  all  his  Aflaffinates ,  or  prolong'd 
for  many  Hundreds  of  Years  that  of  his  Ser- 
vants ;  we  fhould  yet  more  have  rejoic'd  in  his 
Service  and  Adoption.  But  what  is  all  this  to 
the  Infinite  Perfedion  of  the  Great  King  of 
K,ings ,  whofe  Servants,  Friends,  nay,  and  a- 
dopted  Sons  we  may  be  ?  He  it  is  who  govern'd 
Cafar,  as  he  does  the  Flics  or  Ants ;  who,  with 
one  Word  made  dtfar  and  all  the  World,  where- 
of he  conquer'd  only  a  Part  which  he  was  not 
able  to  retain.  By  whofe  Skill  the  Heavens 
were  ftretched  out,  in  which  vain  Cafars  great- 
eft  /ambition  v^^as,  to  be  a  little  Star  ;  Who  not 
only  knows,  but  in  one  Moment  governs  all  the 
various ,  and  almofl  infinite  Thoughts  and  De- 
fign?  of  Angels ,  Men ,  and  Devils ;  and  who 
forces  them  all,  how  contrary  foever  to  one  ano- 
ther, to  agree  in  the  great  Defigns  he  has  in  Go- 
verning the  World. 

Who  would  not  rejoice  to  ferve  a  Mafter,  that 
knew  when  he  were  innocent,  and  who,  as  he 
15  cxa(5tly  juft  to  his  Servants ,  fo  could  not  be 
irnpos'd  i;pon  by  others,  to  their  prejudice  ;  and 
th(j'  t.ven  i)Warm5  of  WitneflTes  combined  againfl 
rhem,  rouVi  fee  thro'  the  Mifts  that  they  threw 

up  ; 


An  EJfay  on  Reafon .  3^3 

up ;  which  no  Earthly  Mafter^  how  Juft  foever, 
can  do  ?  But  fuch  is  our  Heavenly  Mafter,  who 
can  alfo  not  only  enrich  us  when  we  are  poor, 
and  cure  us  when  we  are  fick ;  but  can  tame 
our  Pa  {lions,  illumtnate  our  Ignorance^ftrength- 
en  our  Inclinations,  fweeten  our  Tempers,  and 
make  all  thefe  Joys  compleat ,  by  the  Removal 
of  all  Fears  or  Jealoufies  that  can  end  or  leffen: 
them.  Can  we  give  any  reafonable  Account, 
why  we  fliould  be  careful  to  keep  the  Road  ex- 
adly ,  if  we  knew  there  were  great  Precipices 
on  every  hand  ,  into  which  whoever  fell  were 
irrecoverable  ;  and  yet  knowing  ,  that  in  our 
Voyage  to  Eternity ,  there  are  Precipices  that 
lead  to  dreadful  Pits  of  Fire  and  Brimftone, 
kindled  by  the  Wrath  of  an  angry  God  ;  we 
notwithftanding,  go  on  carelefsly ,  laughing  at 
fuch  as  admoniih  us,  and  minding  little  Trifles, 
which  v/e  are  convinced  will  pleafe  no  longer 
than  we  poiTefs  them. 

How  fallly  do  we  reafon,  in  rqflefting  on  our 
felves  and  others  ?  For  we  think  them  mad,who 
endeavour  not  to  get  themfelves  cur'd ,  when 
they  find  they  are  tormented  with  Gout  and 
Gravel ;  yet  who  amongft  us  is  at  any  Pains,  fo 
much  as  to  feek  Remedies  for  his  Paflions  and  Vi- 
ces, which  of  all  other  Difeafes  torment  us  moft. 
And  if  we  heard  a  Fellow  in  Livery  vtilue  him- 
felf  upon  the  Richnefs  of  his  Suit ;  would  we 
not  efteem  him  an  airy  and  foolifh  Creature  ? 
But  if  we  faw  a  Man  who  were  concfemned, 
and  going  to  the  Scaffold,  admire  himfelf ,  and 
talk  of  his  Power  and  Glory  ,  would  we  noc 
conclude  him  diftracfked  ?  And  yet  this  is  the 
true  Stare  of  a  Vain  and  Glorious  Monarch, who 
has  nothing  but  what  he  has  receiv'd  from  an 
Infinite  God,  who  can  recal  it  when  he  pleafes ; 
and  whoj  whilft  he  talks  of  his  Glory  and  Great- 

ijefsj 


3.84.  An  E[fay  on  Reafon. 

nefs ,  is  by  that  God  condemned  to  die  as  irre- 
deemably, as  muft  the  meaneft  Slave  over  whom 
he  inrults-  And  fince  we  would  laugh  at  a  vain 
Coxcomb ,  who  whilft  he  were  entertaining  his 
Friends  in  his  Mafter  s  Houfe  ,  as  if  it  were  his 
own  ,  were  taken  oat  of  it  by  the  Ears ,  and 
forc'd  to  tremble  under  the  LaJfh;  How  ridicu- 
lous rauil  we  conclude  Bdjliaz^z^r,  (and  which  is 
the  Cafe  of  too  many  other  Great  Men)  who, 
whilft  he  "was  J^eaftin^  all  his  Nobles ,  and  per- 
fuading  them  of  hi^  Independence,  was  feized  by 
an  irrefiftible  Horror ,  which  fliak'd  him  all  to 
pieces.  • 

I  doubt  not  for  all  this ,  but  Learned  Men 
will  think  they  may  juftly  value  themfelves  on 
their  own  great  Parts  and  Skill  ;  and  you  may 
read  long  Ledures  made  by  them  on  this  Sub- 
ject :  But  how  unreafonablc  are  they  in  ^his  ? 
fmce  thefe  Endowinents  are  given  them  as  Ex- 
ternal Things  are  given  to  others ;  and  a  School- 
Boy  may  more  juftly  admire  Jiimfelf,  becaufe  he 
can  repeat  excellent  Line's  made  by  another;  or 
a  Man,  becaufe  the  borrowed  Furniture,  that 
he  would  make  us  believe  to  be  his  own  ,  were 
within,  and  not  without  door,  or  were  finer  than 
that  borrow'd  Stuff  which  another  had,  whom 
he  defpis'd.  If  Two  poor  Men  fhould  borrow, 
the  one  Ten,  and  the  other  a  Thoufand  Pounds, 
the  Difference  of  the  borrowed  Sums,  fhould 
not  ceafe  to  leave  both  of  them  equally  poor. 
But  he  is  really  a  wife  and  reafonablc  Man, 
who  knowing  that  what  he  has  is  borrow'd,  en- 
deavours not  to  boaft  of  it  as  his  own ,  but  to 
repay  (  as  much  as  he  can  )  the  Intereft  to  the 
true  Owner  for  the  Loan.  Let  us  then  con- 
clude this  Period  with  the  Apoftle*s  juft  Reafon- 
ing,  1  Cor.  a.  7.  For  -wbo  maketh  thee  to  differ  frqm 
another  ?    and  what  hafi  thou  that  thou  didfi  not  r^-. 

ceive  ? 


-     ^An  EJfay  on  ReafSb:  5^5 

cel've  ?   Niow^  if  thou  didfi  receive  it  ,    why  dofi  thou 
glory  as  if  thou  hadfi  not  received  it  ? 

Being  once  in  Company  with  a  great  Wit, 
who  ,  feeing  Two  poor  Chairmen  fweat  in 
carrying  a  grofs,  corpulent,  vain  Fellow  •  he 
cry'd  out ,  that  he  had  rather  be  hang'd  y  than 
ferve  fo  jneanly  fuch  a  Rogue.  Whereupon  I 
told  him  he  was  doing  a  meaner  thing,  in  bear- 
ing the  Extravagancies  of"  a  violent  and  ty- 
rannous Statefman  ^  to  pleafe  whofe  extrava- 
gant Humour,  I  had  feen  him  fweat  more  than 
thefe  poor  Men  did  ;  who  had  alfo  in  this  the 
Advantage  of  him  ,  that  they  did  fo  to  get 
Bread  for  tjieir  Family ;  whereas  he  did  the 
other  to  feed  that  Ambition  and  Avarice,  which 
tended  to  deftroy  himfelf. 

Man's  Unreaforiablenefs  appears  alfo  in  the 
Unfuitablenefs  of  the  Means  he  ufes ,  to  the 
Ends  he  propofes  to  himfelf.  Who  would  not  • 
think  hini  a  Fool,  who  woi^d  endeavour  to  cure 
si  mad  Dog , .  by  putting  a  Golden  Collar  ab6ut 
his  Neck  ?  Or  who  would  think  to  cure  a  Fever 
in  a  Man,  by  beftowing  a  great  Office  on  him  ? 
iBut  are  not  Men  fuch  Fools ,  when  they  think 
they  can  quiet  their  Paflions  by  Riches,  or  their 
Minds  by  Advancement  ?  Spiritual  Diftempers 
are  to  be  cur'dby  Spiritual  Means  ;  and  as  the 
fineft  Thoughts  cannot  feed  the  Body ,  fo  nei- 
ther can  the  greateft  Riches ,  or  any  other  ex- 
ternal thing  fatisfy  the  immaterial  Soul ! 

If  I  were  defirous  to  get  Preferment ,  would 
not  I  endeavour  to  pleafe  him  from  whom  I 
were  to  exped  it ,  and  not  his  Enemies  ?  But 
tho'  we  fay  that  we  exped  ,  or  at  leaft  wifh  to 
be  Favourites  to  God  Almighty  ,  and  to  be  by 
him  happy  for  ever  ;  yet  we  Ipend  not  our  time 
m  obeying  him,    but  in  ferving  openl}^  and 

affi- 


3^6  0n  EJfay  on  Reafoi. 

afliduoufly  the  World,  the  Devil ,  and  our  own 
Lulls,  which  arc  his  declared  Enemies ;  and  that 
too  fo  refolurely,  that  any  reafonable  Man  can- 
not (  upon  confidering  our  Adions  )  but  con- 
clude ,  That  either  we  car'd  not  for  what  he 
could  give  ,  or  elfe  that  we  were  fubtle  enough 
to  cheat  him  ,  or  ftrong  enough  to  over-power 
him. 

If  a  Man  were  going  to  live  in  another 
Country ,  would  he  not  endeavour  to  accuftom 
himfelf  to  the  Cuftoms  of  it,  and  to  carry  with 
him  Things  that  were  ufeful  in  that  Country  ? 
And  would  we  not  laugh  at  him  ,  if  he  fpent 
his  Time  in  Building  and  Adorning  that  Inn, 
which  he  were  to  leave  ?  But  this  is  our  Condi- 
tion, who  bcftow  all  our  Thoughts  on  thcThings 
of  this  World  ,  from  which  we  fhould  expec^l  to 
remove  every  moment,  and  in  which  we  cannot 
ftay  long. 

It  is  moft  (Irange  that  Men  ,  to  fecure  them^ 
felves  againll  Fortune  ,  fhould  put  themfelvcs 
more  and  more  infb  its  Power.  For  the  Re- 
medies we  ufe  are  to  grow  richer  and  greater  ; 
and  nothing  fubjecfls  us  more  to  Accidents  than 
thefe  do  ;  for  it  is  for  thefe  that  Men  are  pur- 
fu'd  and  deftroy'd,  and  they  are  ofrner  Crimes 
than  Defences. 

God  has  promifed,  that  if  ve  feck  we Pj/iII fn^l^ 
if  we  kfjock  it  jhall  he  of  end  ;  fo  that  PraVer  is 
the  true  way  to  attain  to  what  is  defirable  :  And 
Men  may  pray  fccurely  at  their  own  Bedfidc,  or 
in  walking  about  their  own  Field.  But  yet  M«n 
will  leave  this  furc,  fife,  and  eafy  way,  and 
fail  to  the  Indies  amidft  Storms,  and  travel  thro* 
the  Defarts  of  Arabia  amongft  Thieves,  to  get 
unneceflary  Riches ;  expole  themfelves  to  Can- 
nons, and  watch  in  Camps ,  to  get  Honours  ,• 
trufting  the  Seas',    Winds  and  Cannons ,  more 

than 


An  Ejfay  on  Rea  fon.  5  8  f 


than  their  own  kind  and  merciful  Father ,    who 
made  and  governs  all  thefe. 

When  we  have  Chi  Idren^  we  are  very  defirpus 
to  leave  them  well  fecur'd ,  and  confequently 
provide  them  Eftates :  But  tho'  we  take  pains  to 
breed  our  Colts  and  Hawks,  we  take  no  pains  in 
teaching  our  Children  their  Duty  to  their  Ma- 
tter ,  as  we  do  thofe  Beafts  ;  and  probably  by 
not  being  bred  to  a  juft  way  of  Reafoning,  they 
may  lofe  by  one  Extravagance  all  that  we  hav^ 
left  them,  or  at  leall  live  unhappily ,  in  not 
knowing  how  to  ufe  it  aright.  And  the  fame 
Parents  which  would  beftow  their  Eftates  to  free 
their  Children  from  burning  for  a  Month  in  a 
Fever ,  will ,  to  get  them  a  little  Addition  to 
that  fame  State,  breed  them  fo,  as  may  occafion. 
their  Burning  to  all  Eternity. 

If  any  Man  were  guilty  of  Crimes ,  and  fo 
needed  the  King's  Pardon  ;  v^^ould  we  not  think 
him  a  mere  Brute>  if  he  fliould,  inftead  of 
feeking  it  earneftly  and  fmcerel}',  run  up  and 
down  railing  at  him,  and  reviling  his  Laws  ? 
Yet  molt  of  our  Wits,  who  have  indeed  more 
Guilt  than  Wit,  and  are  not  fure  what  Moment 
they  fhall  be  damn'd  for  ever,  make  it  their  Bu- 
finefs  rather  than  Sport,  to  treat  in  Ridicule  his 
Divine  Majert y  and  Laws.  . 

Let  us  a  little  examine  the  unreafonablenefs 
of  Mens  arguing  in  Matters  of  Honour, 
wherein  they  pretend  to  be  fo  exacl,  and  deli- 
cate, and  we  fliall  be  convinc'd  how  weak  their 
Reafon  is. 

And  in  the  firft  Place,  would  not  right  Rea- 
fon didate  to  us,  that  thofe  things  are  fitteft  for 
Men  of  honour,  which  are  moft  approv'd  and 
recommended  by  that  Judge  whom  all  acknow-* 
ledge  to  underhand  beft  what  is  great,  glorious^ 
and  juft  r  Who  would  believe  any  thing  to  he 

Honourable 


gS8  'An  EJfay  on  ReafohJ 


honourable  for  a  Soldier,  which  Cafar  6t 
Marefchal  Turenne  had  condemned  as  unjuft  and 
mean?  And  if  this  Rule  hold,  we  muft  conclude. 
That  it  is  the  Almighty/God,  the  Glorious  Ma- 
ker of  Heaven  and-  l^rth,  and  of  the  heart  of 
A^an  ;  and  not  theinfolent  Courtier,  the  huffing 
Hector,  or  the  unftable  and  ignorant  Rabble, 
who  muft  give  the  Rules  to  juft  Honour  and  true 
Grandeur.  Nor  fhould  the  beft  of  mortal  men 
be  able  to  perfwade  us,  that  any  thing  is  ho^ 
nourable,  but  according  as  it  agrees  with  the  re- 
veal'd  Will  of  the  Omnipotent  and  Infallible 
Judge  ;  fpr  if  he  be  Infallible,  it  is  ridiculous 
that  his.  Judgment  fhould  not  be  acquiefc'd  in  ; 
and  if  we  think  him  not  Infallible,  we  CJtnnOt 
think  he  is  ■'Sod. 

^  If  any ,^  Man  ,lhould  call  one  perjur'd,  efpeci- 
ally  ,if  he  WereaPerfon  of  Quality,  he  would 
relent  .it .  irreconQileably  ;  and  yet  are  not  all 
fuch  as  arejguilty.  of  Adultery,  guilty  of  Perjury  ,• 
and  to  aggravate  thjS  Perjury,  it  is  Perjury  a- 
gainfta  Lady,  to  injure  whom,  and  to  whom 
the  breach  of  ah  ordinary  Promife,  would  be 
thought  a  fhameful  Crime  .^  biit  yet  much  more, 
when  it  is  confidered,  that  upon  that  Oath  the 
Lady  had  deliver'd  her  felf  up,  and  by  the  like  Oath 
hadforfakenallthe  reft  of  Mankind, :  So  then,  if 
Perjury  be  a  Villa'ny,  when  committed  in  the 
moil  trivial  things,  and  to  a  Perfori  who  never 
obliged  us ;  what  can  it  then  be,  when  commit- 
ted in  the  greateft  Concern,  and  wh6n  t\\t  Oath 
was  given  in  the  moft  confiderate  Mariner,  and 
iinder  the  greateft  Obligation  to  the  moft  deferv- 
ing  Perfon,  and  to  one  of  that  delicate  Sex, 
which  the  moft  unworthy  are  unwilling  to  in- 
jure or  cheat  ? 

I  doubt  not,  but  all  who  pretend  to  Rcafon, 
wilt  acknowledge,  that  Ingratitude  is  the.  moi? 

abominable 


An  Effayon  Reafori.'  '  ^85^ 

Abominable  of  all  Vices^  and  moft  inconfiftenjt 
vvir>  true  Honour.     And  if  a  Prince  had  oblir 
ged  one  of  his  Subjects,  behaving  himfelf  as  a 
kind  Father  to  him,  wctild  he  not  be  a  very 
Rogne  if  he  v^ere  ungrateful ;  but  5^et  more,  if 
he  refufed  to  obey  him,  after  many  Promifes 
and  Vovirs,  nay,  and  after  many  Pardons,  hav- 
ing feveral  times  relapfed  again  and  again  into 
thofe  Crimes,  and   even  employed  the  Forces 
with  which  the  King  had  trufted  him,  againft 
himfelf?  And  yet  the  King  of  Kings,  and  our 
Heavenly  Father,  having  heaped  hourly  fuch 
JFavours  on  us,  that  it  needs  a  Maris  whole  time 
to  repeat  them,  becaufe  every  Moment  of  our 
time  makes    a  part    of  them,    we   angratefut 
Mifcreants  employ  all  the  ftrength  of  our  Spirits 
^nd  Bodies  in  offending    him  daily,    to  that 
height,  that  tho'  we   our  felves  tremble  when 
we  think  with  confufion  upon  them,  and  vow 
againft,  and  mourn  for  them ;  yet  we,  urireafona- 
ble  Men,  return  with  the  Dog  to  the  Vomit,  and 
with   the  Sow  to  the  Puddle,  and  add  the  Breach 
of  our  new  Vows  to  our  old  Sins. 

I  know  that  Pride  has  form'd  for  its  own  De-- 
fence  a  Body  of  Law  Call'd   Point  of  Honour  • 
as  one  inflance  whereof,  amongft  others,  I  urge 
how  unreafonably  Men  repair  their  Honour,  iii 
endeavouring  to  take  a  Man's  Life  for  a  word, 
damning  both  themfelves  and  him,  and  by  way 
of  Complirrtent  drawing  innocent  Men  (and 
fuch   ordinarily  as  have  the  greateft  Kindnefs 
for  them)  into  the  fame  Hazard  and  Condemna- 
tion ♦  which  in  fpight  of  all  the  Gallantry  ima- 
ginable, does  prove  how  little  ufe  of  true  Rea- 
fon  Men  have,  tho'  they  value  thetrifelves  very, 
much  as  if  they  were  the  fole  Mafters  of  it.  For 
this  is  not  only  contrary  to  the  Law  of  God,  the 
B4  trii« 


590  An  Eifayon  Reafon. 

true  Fountain  ofHonour^  as  of  all  Good,  but 
to  the  Laws  of  our  Country  :  And  what  can  be 
more  abfurd,  than  that  fome  private,  young, 
and  ranting  Hedors  fliould  be  able  to  make  that 
pafs  for  generous  and  gallant,  whieh  whole 
Nations  aflfembled,  have  after  much  Reafoning 
and  Deliberation  condemned  as  a  Crime  in  all 
Ages  and  Countries .  And  even  the  fame  Men, 
who  brag  of  this  when enrag'd,, and  in  the  Field, 
condemn  it  in  Parlaiment  and  in  cold  Blood.  But 
nothing  difcredits  this  Heroifm  more,  than  that 
thofe,  who  would  not  yield  up  their  Revenge 
to  God,  nor  their  Confcience,  have  been 
frighted  from  it  by  the  French  King  and  the 
Gallows. 

if  one  Man  give  another  the  Lye,  he  muft 
^ay  down  his  Life,  becaufe  a  Man  of  Honour 
would  rather  chufe  to  dye  than  to  be  a  Lyar,  or 
rather  thought  one ;  but  this  Man  of  Honour 
will  flatter,  rill  all  Men  laugh  at  him  for  lying  fo 
grolly;  &this  Eloquence  of  Knaves  muft  likewife 
make  his  Patron  a  Fool  for  being  capable  to  believe 
what  none  believes,  fave  himfelf;  fothat  this  Flat- 
terer, who  yet  palTes  for  a  Man  of  true  Honour, 
makes  himfelf  a  Lyar,    and   his   Patron  a  Fook 
How  oftentimes  alfo  have  we  fecn  thefe  Men  of 
Honour  lye  and  flatter,  to  promote  FaAion,  and 
to  pleafe  the  Multitude,  which  they  were  there- 
by deilgning  to  Cheat  ,•  as  if  the  addition  of  a 
Cheat  could  make  a  Lie  honourable.  Rebellion 
and   Pimping  are  Noble  Flights  of  Glory  and 
Kindnefs,    to    which     faft)ionable   Men,    and 
Men  of  Honour  can  only  pretend,  and  a  Prero- 
5*;ative  deny'd  to  thofe  Men  who  are  truly  virtu- 
ous.    If  Men,  who  are  tender  of  their  Reputati- 
on, were  reafonablc,  would  they  not  confider, 
ijiat  all  thefc  their  Crimes  and  Vices  arc  known 

to 


An  EJfay  on  Reafon.  391 

to  thgt  Great  God,  who  is  the  Fountain  of 
Truth,  and  the  Rule  of  Purity,  and  fliall  at 
the  Great  Day  be  known  to  Men  and  Angels  ? 
If  a  Lady  confidered,  that  all  her  uhchaft 
Thoughts,  and  a  Perfon  who  palTes  for  ah  Ho- 
neft  Man,  that  all  his  Secrets  and  Cheats  would 
be  difcover'd  to  their  Neighbours,  though  as 
guilty  asthey,  it  would  confound  them :  How  then 
will  all  Men  look,  when  the  Siris  they  are  en- 
deavouring to  cover,  fliall  be  laid  open  in  that 
Illuftrious  AlTembly,  where  Irinopence  and 
Knowledge  fhall  be  iri  fuch  high  Perfection  ? 
How  can  we  then  be  judg*d  Reafonable  Crea- 
tures, when  we  dare  do  that  before  the  Almigh- 
ty God,  who  is  of  purer  Eyes  than  that  he  can 
behold  Iniquity,  which  wedurft  not  attempt  be- 
fore our  own  Servants,  who  depend  on  us,  and 
are  as  frail  as  our  felves  ?  And  if  we  cannot  abide 
the  Accufation  of  our  own  Confcience,  how 
ihall  we  be  able  to  hold  up  our  Faces  in  fo  glori^- 
ous  a  Judicature  ?  And  catri  Men  be  Reafonable 
Creatures ,  aind  yet  riot  mind  fo  great  a  Con- 
cern? 

Fame,  that  tacit  Acknowledgment  of  Im- 
mortality, even  in  thofe  who  believe  it  hot,  is 
purfued  fo  extra vag;antly,  that  Idolatry  it  felf  is 
jfiot  more  Jhexcufable.  For  to  gain  the  opinion 
of  a  brutal  Multitude,  we  facrifice  to  them  our 
t)uty,  ouf  Quiet  and  our  Security  ;  and  what 
Defigncari,  we  have,  or  return  can  we  expe6t 
for  all.  this  ?  For  if  we  be  not  Immortal, 
what  fignifies  our.  l?eing  efteem'd,  when  We 
are  to  have  no  Being?  And  why  flipuld  we 
give  our  felves  real  Trouble  for  an  imaginary 
Good?  And  if  we  befieve  the  Chriftian  Reli- 

§ion,  it  teaches  us  that  either  we  muft  be  fav'd 
r  d^frin'd ;    if  fav'd.  Fame  from  Men  will  fig- 
D  d  a  ;tiifjr 


39^  An  E[[ay  on  Reafon. 

nify  nothing:,  when  we  difcover  how  foolifh 
we  were  to  adore  fuch  Worms  ;  if  damn'dj  that 
which  made   a  great  part  of  our  Crime,  cannot 
be  an  alleviation  of  its  Punifhment.     But  if  a 
Man,  believing  there  is  a  God,  did  argue  juftl^V 
•     he  would  value  highly  the  being  efti^em'd  by 
that  Wifdomthac  cannot  err,  and  whofe  Suffrage 
will  lail  to  all  Eternity.     Men  can  oniy  raife 
our  Charad:er,  without  being  able  to  raife  our 
Merit,  but  our  great  Mafter  can  really  make  us- 
merit,  and  open  others  Eyes  of  the  to  underftand 
it,  when  true ;  which  no  Man  can  do  ;  and  his 
Efteem  brings  Rewards  fuitable  to  its  Greatnefs; 
and  therefore  is  only  worthy  of  our  Pains,  efpe- 
cially,  if  vve  beftowed  that  Pains  in  ferving  him, 
which  we  do  in  gaining  Fame;  we  might  ex- 
pect from  his  GoodncTs  what  can  never  be  valu- 
able when   obtalii'd  from  Men,  becaufe  of  their 
Meanncfs ;  or  fecure,  becaufe  of  their  Injuftice 
or  Caprice.    If  we  faw  any  of  our  Acquaintance 
running  up  and  down  among  mean  and  ignorant 
People,  to  perfuade  them  to  praife  and  admire 
him,  we  would  laugh  at  his  Folly,  as  well  as  Va- 
nity ;  but  this  is  the  Condition  of  us  poor  blind 
Sinners,  who  are  flck  and  dejeded,  ifourfilly, 
blind  Fellow-Mortals  do  not  admire  us,  and 
praife  our  Actions. 

I  have  remark'd  in  my  own  time,  that  fome 
by  taking  too  much  care  to  be  efteem'd  and  ad- 
mir'd,  have  by  that  cour fc  mifs'd  their  aim  ; 
whiril  others  of  them,  "  who  fliunn'd  it,  did 
meet  with  it,  as  if  it  had  fallen  on  them,  whil'ft 
it  was  flying  from  the  others;  which  proceed- 
ed from  the  unfit  means  thefc  able  and  reafon- 
able  Men  took  to  elfablifli  their  Reputati- 
.  on.  It  is  very  llrange  to  hear  Men  value  them- 
felves  upon  their  Honour,  and  cHeir  being  Men 
of  their  Word  in  Trifles,  when  yet  that  fame 

Honour 


An  EJfay  on  Reafon.'  595 

Honmir  cannot  tie  them  to  pay  the  Debts  they 
have  contraded  upon  folemn  Promife  of  fecure 
and  fpeedy  Repayment ;  ilarving  poor  Widows 
and  Orphans,  to  feed  their  Lulls ;  and  adding 
thus,  Robbery  and  Oppreflion  to  the  difhonoura- 
ble  Breach  of  Truft.  And  how  can  we  think 
them  Men  of  Honour,  who,  when  a  Potent  and 
Foreign  Monarch  is  opprefling  his  Weaker 
Neighbours,  hazard  their  very  Lives  to  aflift  him, 
tho'they  would  rail  atany  of  their  Acquaintance, 
that  meeting  a  ftrong  Man  fighting  with  a  wea- 
ker, fhould  aflift  the  ftronger  in  his  Oppreffion. 

The  fureft  and  moil  pleafant  Path  to  uni- 
verfal  Efteem,  and  true  Po-pularity,  is  to 
be  juftj  for  all  men  eileem  him  moil  who 
fecures  moil  their  private  Interef!:,  and  -pro- 
te(fls  beil  their  Innocence.  And  all  who  have  any 
Notion  of  a  Deity,  believe  that  Juiliceis  one  of 
his  chief  Attributes ;  and  that  therefore,  who- 
■ever  is  juil,  is  next  in  Nature  to  him,  and  the 
befl  PiAure  of  him  ^  and  to  be  reverenc'd  and 
Icv'd :  But  yet,  how  few  trace  this  Path  ?  moil 
Men  chufing  rather  to  toil  and  vex  themfelves, 
in  feeking  Popular  Applaufe,  by  living  high, 
and  inprofufe  Prodigalities,  which  areentertain'd 
by  Injuilice  and  Oppreffion,  as  if  rational  Men 
would  pardon  Robbers,  becaufe  they  feailed 
them  upon  a  part  of  their  own  Spoils;  or  did 
let  them  fee  fine  and  glorious  Shows,  made  fos 
the  honour  of  the  Giver  upon  the  Expence 
of  the  robb'd  Spectators.  But  when  a  vir- 
tuous Perlbn  appears  Great  by  his  Merit, 
and  obey'd  only  by  the  charming  Force  of'h-i? 
Reaion,  all  Men  think  him  defcended  from  that 
Heaven  which  he  ferves,  and  to  him  they  glad- 
ly pay  the  Noble  Tribute  of  deferyed  Praifes.;- 

Another  great  Clafs  of  Arguments,  to  prove 
how  ill  Men  rea Ton  in  Matters  of  gre^teft  Im- 
■  D  d  ;  ''^-  portanc^ 


39+  -^  ^Jf^y  ^^  Reafon. 

portance,  may  be  brought  from  the  CpntradJdi- 
ons  we  are  guilty  of  in  our  ConduA.  As  for 
Inftance,  Life  is  the  thing  in  the  World  mofl 
valu'd  ;  for  without  it  we  can  enjoy  nothing  ; 
and  yet  {p  unreafonable  are  we,  that  for  a  Com- 
plement, we  will  hazard  it  fo  far,  as  may  be  ra- 
ther call'd  a  lofing  of  it.  When  time  is  going,  wq; 
cry  out  againft  Provicjence,  for  having  made  ic 
fo  fhort ;  and  when  it  is  gone,  we  would  give 
all  the  World  to  redeem  it ;  and  yet  we  are  wea- 
ry of  it  fo  far  as  to  beftow  Money  upon  any 
thing  that  will  help  to  fpend  it ;  and  give  it  a- 
way  in  Vifits,  to  fuch  to  whorn  we  would  not 
give  any  thing  elfe.  We  would  for  no  Money 
quit,  one  Year  of  our  Life ;  and  yet  for  the  fame 
Money  which  we  fo  undervalued  in  the  exprefs 
Exchange,  moft  Men  do  really  give  away  very 
many  of  their  beft  Years,  fmce  they  are  fpent  in 
gaining  Money. 

We  exclaim  againft  Tyranny,  Ufurpation 
and  Oppreflion,  and  in  this  we  are  much  in  the 
right:  But  why  then  do  we  admire,  and  cry  up 
fuch  as  have  been  great  Oppreflbrs  and  tJfurpers, 
as  Alexander,  C^fiir  ?  For  in  this,  we  are  not  only 
unjuil  upon  the  Matter,  but  Enemies  to  our 
felves;  for  that  Efteem  we  put  upon  them  who 
have  been  fuch,  invites  others  to  make  us  the 
Prey  of  our  own  Errors. 

Moft  Men  do  admire,  and  prefer  thcmfelves 
to  all  others,  which  is  a  great  Proof  of  our  un- 
reafonablenefs ;  but  yet,  even  thefe  cannot  ftay 
with  themfelves,  and  by  being  afraid  to  look  irl- 
to  their  own  hearts,  contradiA  the  Eftcerii 
which  yet  at  all  times  they  have  for  themfelves^ 
to  an  unfufferable  Excefs.  All  Men  defire  to  pre- 
fer the  beft  Company;  and  when  Men  prefer 
any  Company  to  the  being  alone,  they  demor;- 
ftrate  that  themfelves  are  not  the'  bciV. 

Moft 


An  EJfay  on  ReaforJ  395 

Moft  Men,  when  they  are  young,  Gontemii 
Riches,  and  love  them  when  they  are  old  ;  and 
thoughour  Wits  fcorn  to  think  or  fay  with  the 
Vulgar,  yet  even  tkefe  are  fwayed  as  much  and 
as  ftrongly  by  vulgar  Vices,  as  tl-jofe  who  never 
exclaim'd  againft  the  unthinking  Crowd.  Al! 
Creatures  ftand  in  awe  pf  others,  according  to 
the  Efteem  they  have  of  them ;  and  tho'  we  ad- 
mire our  own  Perfe(9:ions,  and  value  our  felves 
far  above  our  proportion,  yet  ftand  w^e  not  in  awe 
to  commit  Wickednefs  when  a|one,  which  we 
durft  not  commit  if  others  were  prefent ;  and 
thus  we  are  fo  unreafonable,  that  we  want  a  due 
reverence  and  efteem  for  our  felves,  where  we 
ought  to  have  it,  and  have  it  pxceffively  where 
we  ought  to  want  it  totally. 

.  S^flf'-kw;  th^  falfeft  tho'  the  fubtileft  of  all  Rea- 
fbners,  endeavours  to  perfwade  us,  that  in  Re- 
venge, we  fliall,  by  feeing  our  Enemies  ruined, 
remain  our  felves  the  excellent  Creatures,  our 
Rivals  being  thus  deprefs'd  :  And  this  is  that  hid 
Reafon  which  juftifies  to  us  that  Paffion  which 
is  truly  moft  inhumane.  But  what  an  improper 
Argument  is  this  ?  For  we  are  not  one  whit  the 
more  excellent,  that  another  is  ruined  by  an  Ac- 
cident. Another  Argument  brought  by  Re- 
venge, is,  that  thus  we  fhall  fecure  our  felves 
againft  our  Enemies,  and  fo  Revenge  would  pafs 
with  us  under  the  dif2;uife  of  Self-defence ;  but 
becaufe  this  would  feem  cowardly,  and  be  in 
effed,  a  tacit  acknowledgment  of  Fear  ;  we 
rather  fay,  that  in  Revenge,  we  will  teach  o- 
thers  not  to  attack  us.  But  all  thefe  are  falfe 
reafonings;  for  tio  Man  fecures  his  true  Quiet 
by  Revenge,  for  it  raifes  an  ,  Enemy  within, 
which  is  always  prefent,  and  able  to  difquiet  : 
And  all  Men  conclude  themfelves  obliged  to  de- 
D  d  4  ftroy 


^55^  y?^  EJfay  on  Reafon.' 

flroy  the  Revengeful  Man,  by  the  fame  Argu- 
ment that  he  purfues  his  Revenge;  and  thus  a- 
Man  is  tortured  by  it  after  he  has  prevail'd. 

Moft  Men  defire  to  be  in  Employment,  from 
a  fecret  Defire  to  be  admir'd ;  whereas  when  they 
are  in  Employments-,  they  do  not  thofe  Juft  and 
Virtuous  Things,  for  which  they  would  be  truly 
admir'd  :  And  albeit  Self-love  makes  them  be- 
lieve, that  the  being  fear'd  is  a  Mark  of  true  Do- 
minion ;  yet  they  confider  nor,  that  even  Do- 
minion is  only  at  the  Bottom  defireable,  becaufe 
it  is  a  Sign  of  Merit  and  innate  Excellency ;  and 
does  pleafe,  becaufe  it  makes  us  believe,  by  the 
Suffrage  of  others ,   that  we  are  Noble  and  Ex- 
cellent Pcrfons,  of  which,  even  the  leaft  reafo- 
nable  cannot  ferioufly  be  perfuaded,  except  they 
believe  they  have  done  viriucus  things.     And 
thus  it  were  more  reafonable  to  do  what  is  really 
virtuous,  than  to  cheat  our  felves,  with  thinking 
that  others  admire  us.     And  it  is  very  unreafo- 
nable  not  to  do  things  rather  for  Virtue  it  felf, 
than  for  the  Applaufe  which  follows  it,  fmce 
that  Applaufe  derives  its  defireablenefs  from  Vir- 
tue, and  fo  Virtue  it  felf  fhould  be  much  more 
defired  :    And  which  fhews  yet  more  the  Weak- 
nefs  of  our  Reafcn,  tho'  in  this  we  contradict 
the  undeniable  Sentiments  of  Mankind,  yet  we 
are  cheated  into  it  by  a  Miftake,    ns  if  it  were  • 
eafier  to  attain  to  the  Applaufe  cf  Virtue  ,'  than 
to  Virtue  it  felf;  whereas  quite  contrary,  it  muft 
be  more  difficult  to  attain  Applaufe,  fmce  it  de- 
pends upon  many  Thoufands  of  Rivals  and  ca- 
pricious Fools ;  whereas  Virtue  fprings  from  a 
Man's  own  Breaft,   and  we  may  have  it,  and 
keep  it  in  fpight  of  all  Mankind. 

Every  Man  alfo  may,  in  his  private  Station 
and  Employment,  find  Thoufmds  of  Inftances 
to  confirm  this  Truth.     And   thus  a  Courtier 

fhould 


An  EJfay  on  Reafon]  59^ 

fhould  confider,  that' when  he  fees  his  Prince 
bow  and  pray  to  a  Superior;,  before  whom  he 
acknowledges  himfelf  to  be  a  Worm  and  a  Va- 
pour ,  that  certainly  it  is  fit  to  do  nothing  todif- 
pleafe  that  Superior  Power,  for  gaining  the  Fa- 
vour of  that  P-ince  who  adores  him  ;  and  who 
would  not  think  him  mad,  who  would  fcorn  to 
depend  on  a  Monarch  ,  but  would  take  pains  to 
flatter  his  Footman  ?  When  a  Lawyer  obferves, 
that  Men  take  fuch  pains  to  fecure  in  Law  an 
Intereft  that  cannot  be  fecur'd  againft  Accidents, 
he  fhould  in  Reafon  conclude,  that  it  is  brutifh  not 
to  take  more  pains  to  fecure  that  which  fhall  ne- 
ver fail :  And  when  he  obferves,  how  zealoufly 
the  Eldeft  Men  defend  a  Life,  that  Accidents, 
nay,  and  Nature  probably  will  end  with  the  Pro- 
cefs,  fliould  he  not  confider  what  pains  jfhould 
be  taken  to  fecure  a  Life  that  continues  for  ever, 
free  too  from  that  Care,  and  thofe  Sickneffes, 
that  even  before  Death  make  this  Life  miferable  ? 
If  a  Soldier,  who  was  befiee;'d  by  his  Ene- 
mies, fhould  abandon  his  Watch,  and  fpend  his 
tiiue  in  Gaming  and  Drinking,  or  fliould  lofe 
the  glorious  Opportunity  of  defeating  them,  for 
a  Feaft  ;  or  as  Mark  Antony,  for  a  Miftreft : 
Efpecially  if  they  be  fuch  Enemies,  whom  we 
know  would  not  only  kill,  but  torment  us  to 
Death ;  Were  he  not  to  be  accounted  a  Fool  ? 
But  that  is  our  Cafe ;  for  being  furroundsd  with 
Temptations  and  Devils,  we  fpend  our  Time  in 
Toys  and  Trifles;  and  whilO:  we  hear  that  others 
have  receiv'd  an  Lnmortal  Crown,  for  having 
overcome  their  Spiritual  Enemies,  we,  who  va- 
lue Fame  and  Glory  fo  much,  fpend  our  time  in  • 
pleafing  Two  or  Three  filly  Courtiers,  whom 
we  defpife  whilll^  we  attend  them,  and  laugh  at 
the  Actions  whica  we  feem  to  admire.  A  Mer- 
chant were  ridiculousj   if  he  fhould  fpsnd  his 

Stock 


5  9  S  \An  EJfay  on  Rcafon . 

Stock  and  his  Time  in  buying  up  Wares  that 
were  unfafhionable  in  that  Country  where  he 
has  his  Abode ;  and  yet  moft  Men  employ  them- 
felves  wholly  in  gathering  Riches,  and  getting 
that  Knowledge,  which  can  neither  be  carried 
to  Heaven  with  them,  nor  can  comfort  rhem 
when  they  are  in  Hell.  And  I  have  oft  applaud- 
ed the  Remark  of  a  Gentlewoman,  who  hearing 
a  whole  Society  admire  one  of  her  Acquain- 
tance for  a  great  Wit,  told  them,  That  his  Fa- 
ther had  left  him  a  great  Eftate,  which  he  had 
fpent  amongft  Whores,  that  he  had  himfelf 
married  a'.Whore,  and  had  chang'd  the  Orthodox 
Religion,  in  which  he  was  bred  up,  for  a  worfe, 
and  was  not  devout  in  that  neither  ;  and  dcfir'd 
them  to  confider,  if  that  Man  deferv'd  to  be 
call'd  a  Wit  ? 

Nor  are  we  only  unreafonable  in  purfuing  our 
rieafures  and  Vices,  but  the  very  Mealbres  we 
take  in  being  Virtuous,  fhew  how  weak  our  Rea- 
Ton  is,  and  how  ill  we  ufe  it.  For  our  Friend- 
fhip  is,  for  the  moft  part,  but  the  preferring 
thofe  for  whom  wc  have  a  Kindnefs,  to  tb^^fe 
who  deferve  better  both  our  Kindnefs  and  tlVofe 
Employments ;  and  thus  we  rob  the  Common- 
wealth, to  repay  the  Debt  our  Gratitude  owes. 
The  Courage  of  many  is  but  a  hypocritical  dif- 
guiMng  of  tiicir  Fear,  or  a  dull  Ignorance  of 
their  Danger.  For  when  a  Man  goes  to-Battel, 
he  fears  to  die  ;  but  to  difguife  this  Fear,  he  con- 
fiders  the  Shame  of  flying;  and  knowing  certain- 
ly that  his  Reputation  would  be  ruined,  he  fears 
more  this  certain  Lofs ,  than  the  Hazard  of  be- 
•  ing  kill'd  :  But  if  he  cannot  attain  to  that,  he  at 
lea  ft  braves  it  out,  and  endeavours  to  cheat; 
others,  when  he  cannot  fatisfy  himfelf. 

Libernlity  and  Charity  are  oft-times  but  the 
difguifcd  Effects  of  Vanity,  wherein  Men  tacit-. 

ly 


j4n  E[fay  onV^e^Con.  399 

ly  defign  rather  their  own  Perpetuity ,  thsn  the 
Advantage  of  thofe  on  whom  they  beftow  what 
is  given ;  in  which  they  ad  very  unreafonably  : 
For  if  they  lent  it  to  God ,  he  would  reftore  ic 
with  a  very  enriching  Intereft ;  but  in  beftowing 
it  on'  Fame,  they  beftow  it  on  a  Cheat,  which 
has  oft  deceived  both  them  and  others.  And  it 
llill  feems  ftrange,  that  we  will  beftow  it  on  thac 
Multitude  (  for  Fame  and  the  Multitude  are  the 
fame  thing  )  to  preferve  any  one  of  whom  from 
ftarving,  we  would  not  beftow  one  Farthing. 
And  yet  the  World  eftecm  thofe  who  do  fuch 
things ,  more  than  they  do  reafonable  and  judi- 
cious Perfons. 

It  is  one  of  the  chief  and  Fundamental  Di- 
lates of  Reafon,  that  we  fhould  do  to  others  as 
we  would  wifh  them  to  do  to  us.  But  tho'  we 
exclaim  againft  our  Equals,  poor  Mortals,  if 
jthey  refufe  us  this  Meafare,  yet  we  allow  it  not 
to  our  great  King  and  Sovereign.  If  we  heard 
that  any ,  who  pretended  to  be  our  Friend  ,  did 
f\t  tamely  and  hear  us  rail'd  at ,  and  contemned, 
we  would  conclude  them  bafe  and  treacherous  ; 
and  a  King  would  for  this  treat  his  Subjects  as 
Rebels :  But  yet  we  fit  not  only  to  hear  impious 
Creatures  rail  at  Religion,  and  oft-times  at  Pro- 
vidence it  felf ,  with  fo  little  Refentment,  that 
we  comply  and  even  admire  the  Mifcreant.  I 
remember  that  I  fuggefted  once  to  a  Perfon  of 
Quality,  who  was  bufv  about  his  Accounts,  to 
confider  if  our  Steward  flioiild  fpend  our  Rents 
upon  his  own  Affairs,  or  upon  maintaining  his 
own  Family  in  Luxury,  and  much  more  if  he 
■fhould  riot  it  away  with  our  Enemies,  would  we 
not  hate  him  as  a  Rogue,  and  at  leaft  recal  the 
Truft  we  gave  him.  But  the  Great  Mafter  of 
the  Family  of  the  Faithful,  having  appointed  us 
only  to  be  Stewards,  not  to  appropriate,  but  to 

bsftow 


4.00  "An  EJfay  on  ReafonJ 

bellow  the  Eftates  he  gave  us,  for  the  Ufe  of 
his  poor  Children  and  Servants,  preferring  us 
kindly  to  as  much  as  may  fatisfy  our  Convcnien- 
cy  ;  for  fo  the  Scripture,  and  even  Reafon  it  felf, 
teaches  us ;  (  for  why  fhould  the  wife  God  have 
beftowed  fo  much  upon  fome,  vvhillt  others 
want,  if  he  had  not  defign'd  to  level  all  by  this 
Neceflity  of  Diilribution  ; )  yet  we  fee  his  Chil- 
dren ftarve,  whilft  we  employ  the  Portions  due 
to  them  upon  the  Wicked,  who  are  his  Enemies. 
And  thus  we  ufe  the  Almighty  Cod  at  the  rate 
we  would  not  fuffer  from  the  meancfl  o*"  our 
Servants.  And  fo  unreafonable  are  even  fucli  as 
are  convinc'd  of  the  Reafonablenefs  of  Charity, 
that  by  doing  their  charitable  Anions  in  Publick, 
they  lofe  the  Reward,  by  not  preferving  the  true 
Defign  of  it ;  for  as  our  Saviour  argues.  Mat.  6. 4. 
It  is  'very  ju ft,  that  (ince  they  btftov  tht'ir  Charity  to 
vain  the  Afflaufe  of  A'len,  they  jJiculd  be  rewarded 
ovJth  the  Applaufe  for  which  they  beftowed  it :  And 
how  can  they  exped  a  Reward  from  God,  to 
pleafe  whom  it  was  not  given ;  and  he  is  not 
obliged  to  repay  what  was  not  lent  him :  And 
they  cannot  exped  double  Payment ;  for  being 
paid  by  Men,  -the  Obligation  is  fully  fatisfied. 

I  fhall  conclude  thefe  Obfervaticn!;  with  what 
ordinarily  we  conclude  our  unreafonable  Lives, 
and  that  is  Death-bed  Repentance,  vvhic'h  of  all 
Things  is  the  moft  unreafonable.  Tor  if  we  be- 
lieve the  Rewards  and  Torments  which  attend 
our  future  State,  and  make  the  Delay  fo  dange- 
rous, why  delay  we  ?  And  if  we  believe  neither 
of  thefe,  why  repent  wc  ?  The  one  cannot  but 
make  our  prefcnt  Pleafures  very  bitter,  by  the 
Fear  that  muft  thereupon  haunt  us ;  and  the  other 
cannot  but  needlefly  cut  off  the  Pleafures,  which 
we  exclude  as  inconfiftent  with  true  Repentance. 
But  which  of  us  being  condcmn'd  to  horrible 

Torments, 


'An  Ejfay  on  Reafon]  401 

Torments ,  would  delay  to  feek  a  Remiffion  till 
the  laft  Hour  ?  Or  being  invited  to  leave  our  Cot- 
tage CO  receive  a  plent'ful  Efliate^  would  delay  to 
undertake  ^is  Journey  ?  And  yet  we  eafily  delay 
our  ReDentanCj  which  can  only  preferve  us, 
condemned  Sinners^,    from  Eternal  Torments; 
and   which   would   certainly    bring  us^    poor 
WretcheS;,  to  that  Inheritance  of  immortal  Glo- 
ry.    And  tho'  we, condemn  our  felves  for  leaving 
the  Difpatch  of  our  Htde  Concerns  till  the  laft 
Hour;    yet  we   delay  that  great  and  neceffary 
Work,  on  which  a  long  Eternity  hangs,  for  eve- 
ry Trifie.     And  that  which  aggravates  much  this 
Negled,  is,  that  the  Reafons  which  encourage 
us  to  it  are  as  w^ak,  as  the  thing  it  felf  is  abfurd 
and  dangerous.     For  the  Hope  we  may  live,  has 
for  its  Foundation  a  frail  Body,  that  every  Acci- 
dent can  deftroy  ;  and  it  is  a  Wonder,  that  when 
we  hear  of  Co  many  unexpe<5ted  Deaths,    we 
fliould  not  tremble  to  think,  what  if  I  had  died  ? 
And  tho'  the  Mercy  of  God  be  as  infinite  as  his 
Juftici^,  yet  it  is  infupportable  Infolence  in  us  to 
think,  that  we  can  be  fav'd  when  we  pleafe  : 
This  IS  not  only  to  undervalue  him  as  the  laft 
thing  to  be  chofen,  which  implies  that  our  infi- 
nitely glorious  Maker  is  of  all  things  leaft  wor- 
thy of  our  Choice;  but  in  this  we  exalt  our  felves 
above  him,  as  if  we  might  command  him  to  be- 
stow upon  us  Heaven  and  Happinefs,  whenever 
we  thought  fit  to  call  for  it.     And  which  of  us 
would  beftow  the  meaneft  Favour  upon  him, 
who  would  refolve  to  oppofe ,  or  but  negled:  us 
as  long  as  he  pleas'd.  The  delaying  makes  us  the 
unfitter,  not  only  to  crave ,  but  even  to  receive 
Mercy  ;  and  fince  all  our  Life,  albeit  as  pioufly 
fpent  as  Human  Frailty  can  allow,    is  fhort 
enough  for  fo  great  a  Work,  What  can  we  ex- 
ped  from  a  few  fickly  Hours  diftraded  by  new 

Pains^ 


40  a  An  EJfay  on  Reafon.' 

pains,  and  amazed  at  fo  many  old  Sins  ?  And  thg 
r  Scripture  having  commanded  us  to  repent,  and 

bring  forth  good  Works,  it  has  every  where 
inade  good  VVorks,  and  a  fubfcquent  Amend- 
fnent  of  bur  Lives,  the  Mark  as  well  as  Fruit  of 
fincere  Repentance :  And  therefore  fince  a  Death- 
bed Repentance  muft  want  this  Proof,  it  cannot 
but  be  by  fo  much  the  more  uncomfortable  to  us 
and  our  Friends.  Nor  is  there  any  generous 
Soul,  who  having  receiv'd  io  great  and  undefer- 
ved  a  Pardon,  would  not  defire  to  be  able  to  livcj 
that  he  might  magnify  that  Infinite  God  to  whom 
he  ow'd  it.  I  know  that  the  Thief  on  the  Crofs 
has  been  a  Stumbling-block  to  many  others ;  but 
we  reafon  very  weakly  frpjin  .this  Inftance  of 
Cod's  Mercy :  For  he-by  believing  the  Divinity 
of  our  Saviour  amidft  all  that  could  have  been 
faid  againft  it,  when  even  the  Jev-syvcrt  defiring 
him  to  come  down  from  the  Crofs,  and  they 
■would  believe  in  him  ;  and  the  other  Thief  was 
leviling  him  ;  did  evidence  as  much  Faith  in 
that  contraded  Span  when  dyings  as  the  beft  of 
us  can  do  in  a  prolong'd  Life.  And  it  being  fie 
for  the  Saviour  of  the  World  to  (hew  his  t>ower 
and  Mercy  when  he  was  leading  Captivity  Cap- 
tive, that  happy  Thief  can  be  no  Precedent  for 
us,  who  remain  unconverted  after  fo  many  Mi- 
racles, that  no  reafonable  Man  can  now  doubt 
of,  efpecially  if  he  never  heard,  as  it's  probable, 
of  thatGofpel  which  we  have  fo  oft  undervalued  ; 
:ind  if  he  has  not  negleded  former  Offers  of 
Mercy,  which  we  have  To  oft  contemned. 
And  ihall  we  prefume  on  God*s  Goodnefs,  be- 
caufe  one  Man  was  fav'd  ,  and  but  one,  to  pre- 
ferve  Mankind  from  Defpair  j  not  remembring, 
that  as  the  Thief  obtain'd  a  Pardon  when  he 
fought  it,  fo  Efiit  found  no  Place  for  Repentance, 
tho*  he  fought  it  earneftly,  M.iz.ij.    And 

ihoi 


An  EJfay  on  Reafon.  40^ 


tho*  thofe  who  came  in  at  the  laft  Hour ,  got  as 
much  as  thofe  who  had  wrought  at  the  firft ; 
yet  it  is  remarkable,  that  it  is  faid,  they  came 
not  fooner,  becaufe  no  Man  had  defired  them. 
•But  let  me  conjure  any  Noble  Soul  to  confider, 
that  if  God  be  worthy  of  the  Adoration  of  An- 
gels through  all  Eternity;   and  that  we  confefs, 
that  to  walk  like  Enoch  with  him,   will  be  fo  ar 
miable  and  glorious ;  why  fhould  we  delay  it  for 
Pleafures  that  are  unworthy  of  a  reafonable  Soul, 
and  which  laft  but  for  a  Moment  ?  For  at  leaft 
We  Ipfe  fo  much  unexpreflible  Joy  and  Pleafure ; 
and  in  delaying  our  Repentance  we  continue  to 
be  fick  when  we  may  be  whole,  to  be  blind 
when  we  may  fee,  to  be  poor  when  we  may  be 
xich3  to  lie  in  Prifon  when  we  may  live  at  Liber- 
ty, and  to  be  Slaves  to  our  Enemies,   when  we 
may  be  Heirs  to  a  Kingdom:  Alt  which  induces 
me  to  believe,  that  they  who  delay  Repentance, 
defign  not  to  repent,  but  flatter  themfelves  with 
a  falfe  Conceit  of  it  ;  for  to  repent  is  to  be 
grieved,  and  no  Man  who  is  grieved,  can  put  it 
off  at  his  Pleafure,  no  more  than  a  N'fan  can  be 
griev'd,  or  not,  as  he  pleafes.     As  alfo  if  a  Man 
i-efolv'd  fmcerely  to  repent,  'tis  neceffary  that  he 
were  tonvinc'd  of  the  Greatnefs  of  his  Danger, 
and  w£re  fidtually  afham'd  as  well  as  afraid  there- 
of;   and  if  he  were  truly  touched  with  thefe 
Convidions,    he  would   not  continue   in  the 
Courfes  which  occafion'd  them.     And  to  finifh 
%]\y  is  it  not  the  Height  of  Unreafonabknefs  for 
a  Man  to  continue  to  do  thefe  things,  of  which 
he  knows  he  muft  be  aflmm'd,  and  for  which  he 
refolves  to  be  exceedingly  troubled  and  aftiided? 
And  if  we  were  coming  into  a  Room  where  a 
Man  was  wounding  himfelf,  would  we  not  con- 
clude him  yet  madder,  if  he  told  us,  that  he 
would  give  himfelf  more  and  more,    becaufe 

fuch 


404.  An  J^Jfay  on  Reafon.' 

fuch  a  Man  got  fo  many  Wounds,  and  yet  W3^ 
cured. 

Let  me  therefore  conclude  this  Difcourfe  with 
the  noble  and  juft  Reafoning  us'd  by  St.  Teter, 
2.  Eft  ft.  ^.  10,  II.  But  the  (liy  of  the  Lord  n'ill  ccme 
as  a  thief  in  the  night,  in  the  which  the  heavens  tvilt 
tafs  away  -imth  great  noifcy  and  the  elements  fiill  mdt 
'ivith  a  fervent  beat^  and  the  earth  alfoy  and  the  works 
that  are  therein  flmll  he  burnt  up  :  Seeing  then  that  all 
thefe  things  fljall  he  dijjol'ved,  v^hat  manner  of  perfons 
ought  ye  to  he  in  all  holy  Converfatlcn  ar.d  Gridlinefs  ? 

And  what  a  frighted  Creature  will  the  ,^reateft 
Hero  be,  when  he  finds  himfelf  in  the  midft  of 
a  burning  World,  having  ^^reater  Terrors  with- 
in his  Breaft  than  thefe  raisd  by  an  Omnipotent 
God,  and  which  will  force  him  to  cry  to  the 
Hills  and  Mountains  to  fall  upon  him  ,  and  co- 
ver him  from  the  Face  of  this  angry  Judge  ? 

But  thefe  great  and  fad  Truths  need  (  alas ) 
to  be  preach'd  by  an  Angel,  to  Hearers  landing 
upon  the  Brink  of  their  Grave,  and  having, 
Heaven  and  Hell  open'd  before  them. 


^Wb«M^«MMaMi^aMMafllM£9M 


PARt 


i 


An  Efay  on  Reafoil.  405 


PART     11. 

Whence  poceeds  it  that  Man  is  fo  tin-' 
reafonable^  and  ho-w  to  improve  our 
Reafon. 

IT  is  indeed  very  ftrangC;,  that  Man,  who 
improves  daily  fo  much  in  all  Arts  and  Scien- 
ces, that  are  neither  fo  neceiTary,  fo  eafie^ 
nor  fo  advantageous  to  us,  fhould  ftill  de- 
creafe  in  this  excellent  Study,  this  Noble  and 
Ufeful  Knowledge :  Let  us  then  enquire  a  little 
into  the  occafions  of  thefe  Errors  in  his  Reafon- 
ings,  and '  we  fliall  find  them  fo  filly,  that  they 
alio  difcover  to  us  new  Weakneffesin  his  Reafon." 
I  know  that  we  generally  charge  this  oa 
Man's  Atheifm,  imagining  he  would  reafon  Juft- 
ly,  if  he  believ'd  the  Principles  I  have  laid  down ; 
but  this  is  a  Miftake,  for  Atheifts  reafon  moft 
weakly,  as  well  as  others,  and  moft  inconfe- 
quentially  to  their  own  Principles;  for  even  A- 
theifts  difquiet  themfelves  for  Fame  and  Money, 
and  by  Whoring  and  Drinking  deftroy  their 
Bodies,  which  is  all  they  dote  upon,  arxd  iJiould 
prefer ve,  and  which  fliews  their  Uureafonable* 
nefs,  according  to  their  own  Principles;  and 
that  Infidelity  is  not  the  caufe  of  falfc  Reafoning, 
apears  clearly,  becaufe  fach  as  are  not  Atheifts^ 
reafon  falfly ;  and  we  may  obferve  ,  that 
fuch  as  beHeve  that  by  the  ill  Diets  they  ufe, 
their  terriblePains  will  be? renew'd^do  yet  adven- 
ture on  them.  Oh,  that  they  only  of  all  Man- 
E  e      '        '  kind 


4o6  '^An  EJfay  on  Reafon. 

kind  were  the  unreafonable  Men!  But  how  un- 
reafonable  are  they,   who  believing  there  is  a 
Crown  of  Glory  referv'd  for  thofe  that  will  run 
that  Heavenly  Race,  chufe  rather  to  fit  Tipling 
and  Gaming ;  that  believe  the  Son  of  God  ftands 
ftretching  out  his  Arms,  ready  to  preferve  them, 
and  yet  will  rather  fmk  down  into  that  fearful 
Pit  from  which  there  is  no  Redemption ;  who 
will  rather  ftarve  than  feek  that  Heavenly  Man- 
na, and  languifh  of  their  Wounds^  than  leek  the 
Balm  of  Gilead,  from  the  hand  of  a  loving  Fa- 
ther ;  whom  no  Judgments  on  others  can  awa- 
ken, nor  Mercies  to  themlelves  can  oblige;  Sick, 
amidft  fo  many  Cures ;  Poor,  amidft  fuch  Plen- 
ty;  Blind,     notwithftanding  fo  much  Light; 
and  Infenfible,  fpight    of  fo  many  Convidi- 
ons. 

But  how  can  Men  reafon  well,  fincethey  nei- 
ther underltand  the  true  ufe  of  Reafon,  nor  what 
Man  is  ?  And  thefe  are  the  two  firit  and  great 
Occafions  of  our  Errors. 

As  to  Reafon,  let  us  examine  ourfelves  nar- 
rowly, and  we  fhall  find   that  Men  think  they 
need  not  Reafon  in  the  great  and  confiderable 
defigns  of  Life  ;  as  if  thefe  were  matters  to  be  ta- 
ken upon  truft ;  and  as  if  Reafon   were  to  be 
iis*d  only  in  Matters  of  State,  or  in  Debate  or 
Trade.     And    I  defire    to    know,   who    fits 
down  to  reafon  with  himfelf,     why  he  lives  fo, 
or  to  know,  if  what  he  does,  is  according  to  the 
.Rules  given  him,    for  regulating  his  Actions. 
I  have  my   felf  fpent  Twenty  Years  in  reafon- 
ing  eagerly  to  fecure  other  Mens  Eftates ;  but 
I  have  fpent  very  little  time  to  confider,    by  a 
robler  Reafoning,  why  do  Ifpend  fo  much  time 
V  •  reafoning  for  other  Men,  and  yet  fo  little  for 
),j  felf;  tho'  in   the  mean   time,  I  do  but  too, 
^^rvch  prefer  my  felf  to  all  others  ?  You  will  find 

feme 


An  EJfay  on  Reafon.  ^07 

fome  Divines  very  bufie  in  arguing,  whether 
God  from  all  Eternity  could  have  made  Crea- 
tures, and  yet  thefe  Men  will  never  confider 
what  fliall  become  of  them  in  Eternity.  The  Cure 
then  of  this,  is  to  confider  Reafon,  not  as  a 
Tool,  ufeful  for  Gain  or  Fame  only,  but  as  a 
Square,  put  in  our  Hands  by  our  kind  God,  to 
inftrud  us  how  to  make  our  Adions  ftraighc 
and  even;  and  as  a  Workman  does  ftrft  mind  to 
have  all  regulated  by  his  Square,  and  after  his 
Work  is  finifhed,  applies  the  Square  to  what  he 
has  made  ;  fo  ought  we,  when  any  thing  is  de- 
fign'd  by  us,  refolve  to  do  all  in  it  by  the  Rules 
of  Rei^fon,  and  when  the  AAion  is  ended,  exa- 
mine if  it  be  fo :  And  to  invite  us  to  this,  God 
has  not  oblig'd  us  to  feek  for  this  any  foreign  or 
remote  Remedy  ;  no,  nor  to  owe  our  Remedy 
to  any  other  ;  but  has  plac'd  his  Candle  in  our 
BreaftSj  and  honour'd  us  with  the  being  our  own 
Governors  and^  Diredors.  Let  us  then  thi'nk, 
and  think  on  Matters  of  Importance,  and  of 
Matters  that  import  us ;  let  us  think  as  much  of 
Heaven,  which  cannot  be  taken  from  us,  when, 
once  we  are  poffeffed  of  it,  as  wc  do  of  temporal 
Eftates,  in  the  polTeffion  of  which  we  cannot  be 
fecured.  Let  us  think  as  much  upon  our  felves, 
whom  we  value  too  much,  as  upon  others,  whom 
we  value  too  little. 

We  ufe  oft-times  our  Reafon  to  argue  faldy 
for  Intereft,  Or  by  Pre-engagement;  and  this  de- 
bauches our  Reafon,  after  vvhich  it  continues 
^eafily  in   this  Error  :  For  this  takes  off  that  Re- 
ference and  Efteem  we  ought  to  have  for  juft 
reafoning.     Thus  Lawyers  favouring  ftill,  and 
being  oblig'd  to  maintain  the  Caufe  of  shofe  who 
have  retained   them,  force  their  Reafon  to  find 
Arguments  for  their  own  (ide;  Divines  thinking 
theinfeives  obliged  to  defend  the  Pofidons  of 
t  f>  ?  that 


4o^  An  EJfay  on  Rcafon. 

rhnt  Church  wherein  they  were  born,  reafon 
Uillinirs  defence:  States- Men,  to  fortifie  their 
Party  ,  endeavour  to  perfwade  all  Men  to  em- 
hrpjceit;  and  Orators,  not  excepting  ,the  Phi- 
lolophers  amongil  them,  to  bcautifie  their  Dif- 
couiTes,  urge  things  that  are  meer  Flouriihes, 
having  much  Luftre,  but  no  vStrength  ;  great  In- 
{lanccs  whereof  are  to  be  feen  in  Seneca  ,  ar\d 
generally  in  all  the  Heathens,  who  as  I  fliall 
fliew  exprefly  elfewhere  ,  were  forc'd,  by  not 
knowing  the  true  Principles  whereupon  Reafon 
was  to  be  built,  to  maintain  by  falfe  Reafonings 
the  true  Principles  that  they  defign'd  to  recom- 
mend. We  do  likewife  form  our  Morality  by  our 
Intereft,and  guide  not  our  Interefl:  by  our  Morals ; 
and  after  we  have  form'd  any  Defign,  we  find 
outReafons  to  perfwade  us  that  it  is  juft:  And 
thus  weofr-timesmiftakelntereft.  Imaginations, 
and  Prejudices,  for  folid  Reafon ;  the  true  Cure 
whereof  lies  in  being  painful  and  curious  in  our 
firit  Reafonings;  and  as  careful  not  to  com- 
mit Errors  by  fcilfe  and  carelefs  Arguings,  in 
Matters  of  eternal  Happinefs,  as  Mathematici- 
ans are  in  their  Demonftrations  about  Figures 
and  Couclufions,  which  cannot  fecure  them  a- 
gainft  one  Misfortune,  nor  add  one  day  to  their 
Lives 

Bigotry,  and  falfe  Conceptions  of  Religion, 
do  alfo  darken  much  our  Reafon;  for  fome- 
times,  by  implicit  Faith  and  Infallibility,  ( thofe 
great  Tyrants  over  Reafon  )  we  accuftom  our 
felves  to  Lazinefs,  wherein  we  lofe  the  habit  of 
Reafoning  ;  and  fometimes  by  impofing  upon 
us  things  inconfiftent  with  it,  and  by  teaching 
us  that  it  is  a  dangerous  Guide,  we  lelTen  our 
own  Efteem  for  it,  and  create  infenfibly  in  our 
felves  a  Jealoufie  that  it  is  an  Impofturc  ;  and  we 

baffle 


An  Epiy  on  Reafon.  409 

baffldit  fo  on  thefc  occafions  that  at  other  times  it 
dares  not  try  its  own  flrengch.  T  confefs,  that 
it  ought  in  a  juft  fubmiflion  yield  to  his  Com- 
mands who  made  it,  nor  fliould  we  hear  the- 
Servant  when  the  Mafter  fpeaks ;  but  except 
when  the  Will  of  God  does  exprefly  ordain  ones 
Reafon  to  fubmit,  we  ought  not  to  deny  our 
felves  the  true  excercife  of  it,  to  pleafe  Men, 
who  underftand  not  its  true  ftrength,  or  do  up- 
on dafigns  impofe  on  us  the  abandoning  of  it. 
And  this  has  infeded  us  fo  far,  that  by  it  a4l  o- 
ther  Sciences  did  fall  very  low.  And  if  fome 
bold  Defender,  fuch  as  Omes  and  others, 
had  not  interpos'd,  we  had  been  led  by  implicit 
Faith,  in  all  the  Objedsof  Knowledge  as  well  as 
in  all  the  Objeds  of  Faith ;  and  every  School- 
man would  have  exaded  as  much  abfolute  Sub- 
miflion  to  his  own  Dictates  asweftiouldpay  to  the 
unerringCommands  of  our  infallibleCreator.And 
oft-times  Self-love  paffing  for  Religion,  blinds  us 
whilil  it  promifes  Illumination  :  As  a  clear  In- 
ftance  whereof  I  fhall  defire  any  wife  Man  to 
confider,  that  if  this  were  true  Zeal  which  led 
Men  to  hazard  all  they  have  for  the  ridiculous 
difference  about  indifferentCeremonies  orTenets, 
why  do  they  not  hazard  all  they  polfefs  for  the 
defence  of  the  Chriitian  Religion  againfl  the 
Turks ;  fince  in  found  Reafon ,  and  by  a  Mathe- 
matical Certainty,  the  whole  is  to  be  preferred 
to  a  part.  And  to  prove  that  this  is  the  effect  of 
Self-love,  and  not  of  true  Devotion,  it  is  very 
obfervable,  that  the  lefs  the  Differences  be  in 
fuch  Cafe§,  we  are  ordinarily  the  more  paflio- 
nate  in  them,  being  inclin'd  rather  to  have  our 
Sentiments  fu{lain'd,than  theCommands  of  God 
obey'd  j  moft  Men  being  to  themfelves  their 
own  only  God,  and  being  afliam'd  that  they 
E  e  2  fliould 


+  >  o  An  EJfciy  on  Reafon. 

fhould  err  even  in  the  meaneft  Circumdance^ 

Men  may  think  me  infolent  when  I  tell  them 
that  they  underftand  not  themfelves ;  but  they 
fhould  bear  this  from  me^  who  would  willingly 
wifh  that  they  could  juftly  tax  me  of  a  I.ye  in  it. 
But  for  my  Security  I  muft  put  them  in  mind, 
^hat  Monfieur  Tafchal  told  them  before  me^  that 
he  had  laid  afide  the  Study  of  the  Mathematicks, 
becaufe  few  underftood  to  converfe  with  him  in 
it,  and  betook  himfelf  to  confider  Man  ;  as 
thinl^ing  that  a  Subjeft  fo  near,  and  of  fuch  Con- 
cern to  every  one,  that  all  could  not  but  under- 
Hand  it;  and  yet  he  found  this  lefs  underftood 
than  the  other.  But  that  I  may  contribute  my 
mean  Endeavours  for  clearing  them  in  this,  I 
muft  defire  them  to  confider,  that  Man  being 
created  to  love  and  admire  God,  it  muft  follow 
by  a  neceflary  Confequence,  that  God  was  to 
be  the  Center  of  all  his  Knowledge ;  and  right 
Reafon  was  a  drawing  of  all  his  Conclufions  as 
fo  many  Lines,  to  reft  upon  God  as  that  Center. 
But  Man  defigning  to  exalt  himfelf,  does  by  a 
vvoful  Miftake  make  himfelf  the  Center ;  and 
Self-love,  as  another  Reafon,  draws  ^11  into  this 
Deflgn.  And  thus,  whereas  we  jfhould  ftudy  to 
uuderftand  the  excellent  Works  of  the  Crea- 
tion, that  in  them" we  may  underftand  the  In- 
finitenefs  of  that  wonderful  Creator ;  w^  ftu- 
dy them  only  thereby  to  adorn  our  own 
Spirits,  and  thus  to  raife  an  Efteem  in  others 
for  us  ;  and  crook  in  all  the  Conclufions 
we  make  to  our  felves  and  our  Conveniency,  as 
the  Center  of  all  our  Defigns.  And  thus  we 
have  invented  new  Sciences ,  Arts  and  Recrea- 
tions ,  fuch  as  Criticifms,  Raillery,  Comedies, 
Tragedies,  &c.  merely  that  our  Works  may  be 
admir'd  as  much  as  his.  And  therefore  it  is  im- 
pcfTMc  we  can  ever  reafon  juftly ,    flnce  all  the 

Lines 


An  EJfay  on  Reafon.  4-  vl 

Lines  of  our  Reafoning  tend  to  a  wrong  Cen- 
ter :   But  if  we  return  to  our  Duty ,   in  refol- 
ving  to  love  and  admire  him,  and  not  our  felves, 
every  Conclufion,  being  drawn  froiii  true  Prin- 
ciples and  Pofitions,  would  recover  its  Original 
Streighmefs.     And  thus,  if  we  adOr'd  God  more 
than  Kings  and  Princes,    we  would  not  dif- 
pleafe  God  to  pleafe  them  ,   tftat  We  might  be 
enrich'd  or  advanc'd  by  them.     If  we  ftudied 
iOnly  to  know  him  in  his  Creatures,  and  not  to 
raife  our  own  Fame  by  them ,   wd  would  not 
toil  and  vex  our  felves  to  acquire  Fame ,    nor 
forget  Serving  and  Adoring  him,  that  we  might 
get  time  to  know  thofe  Sciences,  and  be  efteem'd 
for,  and  delighted  in  that  Learning.     Self-love, 
amongft  its  other  Cheats ,    hinders  us  to  ftudy 
Chriftian  Morality  ,    becaufe  that  would  let  us 
fee  how  vile  and  frail  we  are  ;   and  therefore, 
as  a  Diverfion,  it  carries  us  impetuonfly  to  ftudy 
other  Sciences  ,    wherein  we  may  admire  our 
own  Wit  and  Sagacity.     But  that  which  feems 
to  me  the  true  Notion  of  Learning ,   is,  that  it 
fhould  be  a  Defign  to  know  and  admire  God  in 
his  Works ;    for  which  Natural  Philofophy  and 
Mathematicks  are  to  be  ftudied  ;   in  his  Provi- 
dence, which  we  may  know  by  Hiftory  ;    iii 
his  Juftice  ,    to  be  known  by  Law  •    and  in  his 
Governing  the  Soul  of  Man,  which  is  the  Ob- 
jeft  of  Moral  Philofophy ;   but  above  all ,    in 
himfelf ,   and  the  Myfteries  of  our  Salvation, 
taught  by  Divinity  when  well  dire6led. 

A  Proof  of  which,  as  well  as  a  new  Caufe  of 
our  Errors  in  Reafoning  is ,  That  the  firft  Rule 
by  which  our  Reafons  are  fquared  and  direded, 
are  the  Writings  of  thoie  Illuftrious  Heathens, 
who  in  our  Youth  are  recommended  to  us  as 
the  only  Guides  and  Patterns  :  The  beft  of 
which,  fuch  as  Plata ,  Epi^etus ,  Seneca  and  o- 
E  e  4  thers. 


412  'An  EJfay  on  Reafon. 

thers,  being  abfolutcly  ignorant  of  Man's  gr^at 
Difeafe,  which  is  Original  Sin,  could  not  but 
miftake  the  Remedies  of  his  Actual  Tranfgref- 
fions  ;  and  knowing  nothing  more  excellent 
than  their  own  Reafon ,  they  concluded  it  was 
fufficient.  And  having,  from  their  Poets  and 
Traditions,  learned  rqean  low  Thoughts  of  their 
Gods ,  who  w(*re  in  thofe  Days  made  the  chief 
Actors  of  the  Sins  they  fhould  have  punifhed ; 
and  defcrib'd  as  more  employ'd  in  fatisfying 
their  own  Paflions ,  than  in  Governing  of  the 
World  ;  thofe  mifled  Philofophers  did  not  only 
equal  themfelves  to,  but  raifed  thcmfelves  above 
the  Gods  whom  they  taught  others  and  thcm- 
felves to  adore.  And  to  that  Height  did  this 
Miftake  in  their  Rcafon'm^  fly  ,  that  Seneca  con- 
cludes his  Wife-man  much  preferable  to  the 
Gods ,  becaufe  the  Good  they  did,  arofe  from 
the  Neceflity  of  their  own  Nature  ;  whereas 
Man  ,  being  left  to  a  Freedom  in  his  Actions, 
made  them  good  by  his  own  wife  Choice. 
EfiBetus  founds  his  Philofophy  upon  that  only 
Principle  ;  I'hat  the  Things  within  us  are  in  our  own 
Tower,  but  the  Things  without  us  are  not.  Whereas 
St.  Paul  from  Heaven  afltires  us ,  That  of  our 
fei'ves  ,  as  of  our  felyes  ,  we  ca-n  do  no  good  ;  And 
our  own  Experience  doth  moft  convincingly  a- 
gree  with  St.  Taul,  ngainft  EpiBetus.  And  where- 
as a  Principle  in  any  Science  fliould  be  an-  un- 
controverted  Truth  ;  we  find  daily ,  that  this 
Principle  is  an  abfolute  Lye.  For  that  Man, 
who  thinks  that  he  can  with  an  unerring  Hand 
govern  his  Paffions ,  has  never  undertaken  the 
Subduing  of  them.  And  video  meliora,  p'ohct^ue, 
Jeteriora  fecjuor,  agrees  much  better  with  our  own 
Experience ,  as  well  as  with  St.  Taul ;  who , 
tho*  among  the  greateft  of  Saints ,  complains 
juftly,  .Rom.  7.  Jf.   That  which  I  would,  that  d^  1 

not  ; 


An  Effay  on  Reafon.  4.!  J 

not ;  hut  what  I  hate,  that  do  I  ,•  and  therefore  is 
forced  to  cry  out ,  JVho  jliall  deli'veP  me  from  this 
body  of  death  ?  Cicero's  Difcourfe  concerning  the 
Nature  of  Gods ,  and  Plato's  Dialogues  of  the 
Immortality  of  the  Soul,  may  convince  us  how 
weakly  thofe  great  Patterns  of  Philofophy  do 
reafon,  even  upon  thofe  Subjeds  where  Reafon 
was  not  altogether  miftaken.  And  from  thofe, 
and  all  the  Writings  of  the  Ancient  Pagans ,  I 
do  more  juftly  conclude.  That  thofe  great  Ideas 
which  our  Mailers  have  given  us  of  them ,  and 
the  Eloquence  which  fhines  every  where  in  their 
Writings ,  have  mifled  us  from  the  Ways  that 
lead  to  the  New  Jerufalem ;  and  from  admiring 
the  Beauty  of  Holinefs  which  fiiines  in  thofe 
Scriptures ,  which  have  God  Almighty  and  the 
Holy  One  of  Ifrael  for  their  Author  and  Sub- 
ject ;  and  in  which  we  are  taught  to  exped  more 
Help  from  Heaven ,  than  from  our  felves,  a- 
gainft  our  Innate  and  Original  Corruption ; 
which  is  more  to  be  overcome  by  Praying  than 
Thinking ,  and  can  never  be  overcome  with- 
out that  Humility  and  Self-denial ,  which  was 
abfolutely  unknown  to  the  Heathens ;  as  I  hope 
to  prove  in  another  Difcourfe ,  where  thefe 
Thoughts  fliall  have  their  full  Scope. 

I  am  far  from  defigning  in  this  to  root  out  Self- 
love  ,  but  rather  to  dired  and  improve  it.  For 
certainly  God  has  grafted  Self-love  in  every 
Man's  Heart,  to  the  end  Man  might  thereby  be 
the  more  oblig'd  to  love  him,  to  whom  he  owe? 
all  thofe  Excellencies  which  he  loves  in  him- 
felf ;  and  that  he  may  be  thereby  oblig'd  to  pre- 
ferve  himfelf  as  a  Part  of  the  Univerfe,and  which 
is  in  general  preferv'd  by  every  Man's  Loving 
himfelf :  And  fo  far  has  God  allow'd  this  Self- 
love  ,  that  he  punifiies  Man  when  he  deftroys 
himfelf.  But  that  Self-love  which  I  here  in- 
veigh 


4r  ^ 4-  An  EJfay  on  Reafon .     - 

veigh  againft,  is  a  falfe  and  Impofturc-Paffion, 
whereby  Man  makes  himfelf  the  Spring  ,   from 
which  all  his  Defigns  follow  the  Mark  ac  which 
they  aim,  and  the  Rule  by  which  they  are  to  be 
fquaredj  than  which  nothing  can  be  more  unrea- 
fonable.     For  how  can  we  juftify  our  felves, 
in  requiring  abfolute  Deference  from  all  that  is 
ours  i    if  we  yield  it  not  to  that  Infinite  Being 
to  whom   we  owe  all  ?    And  as  he  brought  us 
out  of  nothing,  fo  we  fhoiild  iHll  remember  that 
wc  are  nothing  before  him.   If  every  Man  made 
himfelf  the  Rule,  and  drew  all  to  himlelf,  what 
a  diftra<5ted  thing  would  this  World  be  ?   And 
how  impoflible  would  it  be  for  any  Man  to  live 
comfortably  in  it  ?  And  as  a  private  Man  would 
he  efteem'd  mad  ,  who  in  a  Court  would  think 
that  all  Things  fliould  be  defign'd  there  for  his 
Glory  and  Pleafure  ;    fo ,  much  more  is  Man 
a  diftraclcd  Creature,  when  he  makes  himfelf 
the  chief  Aim  of  all  his  Adions.     Whereas ,   if 
a  Courtier  take  great  Care  to  pleafe  the  Mo- 
narch ,  and  to  deiign  his  Glory  and  Advantage, 
he  will  thereby  raife  himfelf  in  a  fecurer  ,    as 
well  as  a  jufter  wa}'".     And  therefore  ,    becaufe 
Self-love  is  fo  ttrong  an  Orator ,    and  is  ftill  at 
the  bottom  of  all  Perfwafion  ,    we  fliould  exa- 
mine cautioufly  what  is  urged  upon  us  under  the 
Difguife  of  Self-love  ;   and  whether  we  do  re- 
ally love  our  felves ,  when  we  yield  to  thofe 
Things  to  which  we  are  tempted.     I  fhall  con- 
clude this  Period  with  a  fad  Affertion  ;  That  in 
fpite  of  all  that  Men  profefs ,    yet  too  many  re- 
ally ,  at  the  bottom  ,  millake  thcmfelves  fo  far, 
as  to  think  that  they  have  no  Original  Frailties, 
and  therefore  that  they  are  able  to  command 
their  Pafltons ;  and  that  they  need  no  Divine 
Afliftance  ;  that  they  are  nothing  elfe,  fave  that 
Body  which  we  fee  -,  that  they  are  not  to  die 

fo 


An  EJfay  on  Reafon.  415 

fo  foon ;  and  that  the  Things  they  are  doine; 
now^  are  the  only  Things  to  be  card  for ,  and 
will  remain  with  them  for  ever.  And  if  moft 
Men  have  this  Idea  of  themfelves ,  I  defire  to 
know  how  they  can  draw  juft  Conclufions  from 
fuch  miftaken  Principles. 

Another  Caufe  of  our  Reafoning  fo  weakly,' 
is.  That  the  Things  of  another  World  are  too 
remote  to  feem  great  to  us ,  and  too  fpiritual  to 
be  difcerned  by  carnal  Eyes.  Th^  leaft  thing;, 
when  plac'd  immediately  before  our  Eyes ,  will 
intercept,  and  exclude  all  further  Profped  ;  and 
even  the  leaft  confpicuous  Objeds,  and  Senfual 
Things  do ,  by  a  conftant  Tide  of  Emanations, 
flow  in  continually  upon  us,  fo  as  to  fill  our 
Thoughts ,  and  leave  little  Room  for  any  thing 
elfe.  But  as  a  Remedy  to  this ,  let  us  confidcr, 
that  fince  even  Corporal  and  Senfual  Pleaf-ires 
charm  us  only  when  we  think  much  upon  rhem, 
it  follows,  that  Thinking  is  the  Source  and  O- 
rigin  of  Efteem :  Tho'  we  fee  not  the  Riches  of 
a  golden  Mine,  yet  our  Belief  will  make  uS 
toil  for  it;  and  the  Hope  of  fucceeding  to  an  E- 
ftate  will  oblige  us  to  follow  eagerly  what  ':hat 
Hope  fuggefts.  And  fince  Faith  is  the  Kvldince 
of  things  not  feen,  it  does  reprefent  Things  to 
come  with  a  Certainty  that  makes  them  pre- 
fent ;  and  albeit  it  may  be  objeded ,  that  we 
have  feen  fome  fuch  Things  as  thefe  Mines, 
and  worldly  Succeflions,  and  therefore  it  is  that 
we  believe  and  love  them  more  ;  yet  that  is  of 
no  Moment.  For  the  Miracles  that  Men  have 
heard  of,  and  the  wonderful  Works  of  Provi- 
dence which  we  daily  fee,  efpecially  when  born 
in  upon  us  by  the  Convidion  of  our  own  Con-* 
fciences,  feem  as  ftrong  Motives  as  any  that 
Senfe  can  afford.  Confcience ,  that  luminoas 
Senfe  of  the  Soul ,  being  ftronger  ,  and  more 

perfua- 


4^1  ^  An  E[fay  on  Reafon. 

perfuafiVe  to  any  that  will  hear  it ,  t  han  any 
of  our  dull  and  outward  Senfes,  which  have  on- 
ly Afliftahce  from  flupid  Flefh  and  Blood  :  Con- 
verfation  alfo about  Thinp;s  Spiritual  and  Divine, 
will  be  in  placQ  of  Senfual  Emanations  to  us, 
and  will  reprefent  a  future  Life  ,  and  the  World 
to  come^  to  a  hearkning  Soul,  as  if  it  were  prc- 
fent  ;  nor  will  the  Almighty  fail  to  aflift  that 
Eloquence  which  has  him  for  its  only  and  ul- 
timate Scope. 

The  Soul  certainly  being  a  Spiritual  Subftance, 
can  more  eafily  unite  it  felf  to  immaterial  Ob- 
jeAs,  fuch  as  a  future  State  of  Happinefs,  than 
to  the  terreftrial  Objects,  with  which  we  fill  it ; 
and  the  only  Fault  is  in  us ,  who  do  not  apply 
our  felves  to  the  thinking  on  thele.  Do  we  not 
find  that  fuch  as  afpire  to  Fame^  are  more  taken 
with  it  than  any  Man  is  with  Meat  or  Drink, 
yea,  and  Fife  it  felf  ,  for  the  Conqueft  whereof 
all  thefe  are  contemn'd  :  And  yet  Fame  is  a 
meer  immaterial  Objed  ,  that  has  nothing  afFe- 
6ting  the  Senfes,  otherwifc  than  by  thinking  no- 
thing Prefent ,  nothing  Corporeal  ;  and  gene- 
rally, the  Spirit  of  Man  is  more  pleas'd  with 
Expectation  than  with  any  prefent  Pofleffion 
whatfoever  ;  fo  far,  that  if  we  exped:  any  little 
Accident,  it  will  bufy  more  our  Thoughts,  and 
faften  them  more  to  it  than  a  thoufand  Things 
of  greater  Value  already  polFefs'd.  This  then 
can  be  no  fuch  hard  Task  as  our  Lazinefs  per- 
fuades  it  to  be. 

Tho'  we  be  convinc'd  of  the  Truths  on  which 
I  have  founded  my  Obfervations,  yet  we  advert 
not  to  them,  nor  heed  them.  Thus  tho'  an  Ob- 
jeA  were  moft  confpicuous,yet  if  we  dote  fo  up- 
on any  other  ,  as  never  to  turn  our  i.ycs  that 
way,  we  fhall  not  be  taken  with  either  its  Value 
or  Beauty.    We  arc  bred  up  in  a  great  Eftcem 

for 


An  EJfay  on  Reafon .  417 

for  the  Things  of  this  World  ,  and  fo  are  rather 
pre-engag'd  than  blind  ,  and  buy  not  that  PegirJ, 
of  Price,  becaufe  we  have  laid  out  our  Stock  om 
other  Trifles ;  which  is  a  great  Defect  in  our 
Reafon,  and  for  which  we  would  contemn  o- 
ther  Merchants  .-  And  this  is  to  be  cur'd  by  ha- 
ving a  true  Value  for  Things,  and  by  redifying 
all  our  Ideas  •  and  therefore  he  who  refolves  to 
Reafon  juflly  ,  fhould  begin  firft  to  confider, 
when  any  thing  occurs,  of  what  Ufe  it  may  be, 
and  of  what  Value  it  is.     As  for  Inftance,  Is 
this  Land  ,  for  which  I   am  finfully  providing 
Money,  worth  Heaven  ?  Or  this  Man  ,  whom 
I  am  to  pleafe  ,  abler  to  make  me  Happy  than 
God  Almighty ,  to  whom  in  this  I  prefer  him  ? 
And  fo  ,  like  a  skilful  Chymift,  refolve  every 
Thing  into  its  true  Principles ,  and  then  try  its 
Value ;  and  like  a  Merchant,  who  has  been  oft- 
en cheated ,  refolve  at  laft  to  confider  what  fuch 
Things  are  worth,  whether  they  will  be  fafhio- 
nablc  where  we  are  going  ,  and  whether  they 
will  return  us  the  Stock  we  lay  out  upon  them. 
For  improving  this  Thought,  we  fhould  .con- 
fider, that  though  we  difcover  Truths ,  yet  we 
do  not  take  time  to  ponder  them  fufficiently  : 
And  thus ,  though  we  be  convinc'd  ,  yet  we 
improve  not  fufficiently  our  Convidions.     Self- 
love,  and  the  Love  of  Eafe  has  us'd  us  to  a  par- 
tial and  fuperficial  Way  of  Enquiry  ;  and  from 
this  alfo  proceed  thefe  Wanderings  which  wea- 
ken thofe  pious  Meditations,  and  diflurb  that 
Earneflnefs  in  Prayer,  by  which  we  can  only 
procure  a  iuit  Illumination  in  our  Reafoning  : 
Defultorinefs  of  Thought  grows  daily  when  it 
is  not  lelTen'd  ,  and  the  next  Days  Wanderings 
are  the  Punifhment  of  thofe  which  we  fufTered 
to  prfevail  Yefterday.     But  fhould   we   not  be 
afliara'd,  'that  we  cannot  think  our  Salvation 

wor- 


4 1 8  'An  EJfay  on  ReafonJ 

worthy  of  fome  ferious  Hours,  fince  it  is  that 
which  Go'^  Almighty  has  conftantly  deilgn'(!, 
and  follow'd  from  all  Eternity ,  though  we  are 
far  more  concerned  in  it.  And  that  we  can 
fpend  many  entire  Hours  upon  a  Queftion  of 
Law  or  Mathematicks ,  and  yet  cannot  fix  our 
The  uf  hts  upon  that  infinite  Being,  in  whom 
there  are  far  more  infinite  Perfedions  j  an  Ob- 
^dc  that  can  never  be  exhaufted,  where  every 
Thought  would  open  a  new  Scene  of  Thoughts, 
yet  more  delightful ;  by  which  Angels  have  been 
for  many  Thoufands  of  Years  detain'd  in  con- 
ftant  Raptures ,  contemplating  thofe  admirable 
Myfteries,  which  the  Scripture  tells  us  the  An- 
gels defire  to  pry  into,  finding  by  a  conftant  En- 
quiry, new  Matter  of  Holy  Learning  and  Blef- 
fed  Curiofity ;  and  are  faid  by  God  himfelf  to 
have  learn'd  this  from  thofe  happy  Chriftians  to 
whom  thofe  Myfteries  were  firft  reveal'd  ,  Efh. 
;.  8.  Learn  then,  O  Chriftian ,  to  manage  thy 
Spirit,  try  firft  by  what  means  thou  ufeft  to  fix 
it  on  other  Occafions,  and  improving  thefe 
from  the  obvious  Advantages  that  pious  Fixation 
will  yield  above  all  others,,  beg  humbly,  by 
Prayer,  a  new  Supply  to  thy  native  Forces,  ac- 
knowledge to  God  that  thou  haft  taught  thy 
own  Thoughts  this  Seditioufnefs  and  Tumultua- 
rinefs  of  which  thou  complain*ft ;  and  hope, 
that  as  by  frequent  Yieldings  thou  feddeft  that 
Vice  into  a  Habit,  fo  that  by  frequent  and  refo- 
lute  Oppofitions  thou  may'ft  deftroy  that  obfti- 
nate  and  dangerous  Habit,  and  introduce  a  con- 
trary one,  which  will  make  thy  Fixednefs  eafy 
and  plcafant.  Frequent  Reafonings  do  alfo  not 
only  make  us  argue  more  ftrongly  and  eafily, 
but  do  warm  us  into  a  Convidion  firft,  and  then 
ipto  a  I  ove  for  that  for  which  we  contend  ; 
Andtlius  Lawyers  are  ofc-times  convinc'd,  evei^ 

in 


'^An  EJfay  on  Reafon^  41 9 

in  the  ill  Caufes  they  plead  ;  and  Hereticks  fix 
themfelves  in  their  Errors,  by  frequent  Contefts 
for  them.  Why  then  fhould  we  not  argue  more 
frequently  both  againft  our  felves,  and  with  o- 
thers,  upon  thefe  excellent  Truths,  by  which  al- 
fo  we  fhould  be  engag'd  in  Honour  to  walk  fui- 
tably  to  thefe  Truths,  of  which  we  profefs  to 
others  that  we  are  convincM  ?  And  who  could 
be  fo  abfurd,  as  after  he  has  been  debating  a- 
gainft  another  for  his  Drinking,  yet  would  invite 
him  to  a  Debauch  ?  But,  alas,  every  Man  loves 
to  debate  in  his  own  Calling,  except  the  Chrifti- 
an  :  And  it  is  become  as  much  a  Shame  to  talk 
of  Devotion  as  it  ought  to  be  our  Glory  and  De- 
light; and  Men  feem  afraid  to  debate,  left  by  be- 
ing too  much  convinc'd  of  what  they  ought  to 
do  ,  they  fhould  be  too  much  terrified  for  what 
they  have  done ;  and  fo  thefe  Convi  Aions  beget 
an  uneafinefs  to  them,  when  to  gratifie  their  Hu- 
mour they  are  tempted  to  renew  their  fins. 

Hypocrifie  affords  us  a  clear  Proof  of  this  Par- 
tiality, as  well  as  of  Man*s  contradicting  him- 
felf ; '  for  to  confefs  there  is  a  God  who  is  Omni- 
fcient,  who  knows  the  fecrets  of  Hearts,  and 
before  whom  there  is  nothing  hid  in  Heaven  or 
Earth,  and  yet  to  think  that  we  can  conceal  our 
Thoughts  from  his  all-feeing  Eye,  implies  a  flat 
Contradi<5lion ;  as  it  alfo  does  to  care  for  no- 
thing but  what  may  caufe  an  efteem  in  our  felves 
for  our  felves.  We  really  value  other  Mens 
approbation,  becaufe  it  confirms  us  in  our  own: 
nor  would  the  vaineft  Man  alive  value  all  the 
Flatteries  imaginable,  if  he  thought  he  could  not 
defcrve  them.  Yet  in  Hypocrifie  we  muft  know, 
tliat  we  deferve  not  the  Applaufe  to  which  we 
pretend  :,and  it  is  worthy  of  our  thoughts,  to  en- 
quire impartially,  how  Men  can  reconcile  thefe 


4^0  An  EJpiy  on  Reafon. 

in  themfelves ;  for  the  moft  debauched  Reafon 
will  not  adventure  upon  any  Contradiftion  with- 
out-fome  fceming  Reconciliation.  And  tho'  at 
the  firft,  it  may  fecm  that  Want  of  Confiderati- 
on  is  the  Caufe  of  this,  yet  this  cannot  be  ;  for 
if  we  know  not  that  we  are  mafquing,  it  is  no 
Hypocrify  j  and  on  the  contrary,  Hypocrify  re- 
quires great  Refle<5lion,  becaufe  it  needs  muchL 
Precaution.  The  Reafon  then  of  the  firft  muft 
be,  that  as  to  God  we  truft  our  Repentance,,  and 
to  his  Mercy  ;  as  if  forfooth,  we  did  him  little 
Wrong,  by  making  his  Creature  appear  more 
Excellent  than  it  is ;  and  as  if  it  might  prejudge 
his  Service,  to  let  others  fee,  that  we  are  many 
times  more  wicked  than  they ;  or  that  we  did 
God  good  Service,  in  encouraging  others  to  be 
pious  by  our  good  Example ;  and  that  we  by 
Hypocrify,  do  only  raife  an  Efteem,  or  come  to 
an  Employment  by  which  we  may  be  truly  fer- 
viceable  to  God  in  our  other  Actions.  But  I  re- 
ally think,  that  the  Heart  of  Man  is  fo  narrow, 
that  it  can  hold  only  one  Scheme  of  Thoughts  at 
once ;  and  therefore  this  little  Soul  being  fill'd 
with  a  Defire  of  Applaufe,  and  with  the  Shame 
of  being  filly  and  undeferving,  it  reflects  indeed, 
but  all  its  Reflections  look  that  way.  The  Man 
is  full  of  this,  and  intent  upon  it,  and  fo  he  fees 
not  the  Contradidion,  how  palpable  focver  it 
be  ;  but  yet  it  is  fo  notorious  and  difcemable, 
that  I  may  juftly  conclude  his  Reafon  weak,  if 
not  blind,  who  does  not  difcern  it.  The  Cure 
then  of  this  fubtile  Cheat,  muft  be  by  purfuing 
thisTmpofture  into  its  fecretRecefs  ;  by  feeing 
this  Player  before  he  put  on  his  fine  Cloaths  and 
Diiguifes ;  by  turning  all  our  Thoughts  to  God , 
aud  from  our  felves ;  adverting  fexioufly  and  im- 
partially to  every  little  Circumftance  in  the  De- 
fign  that  is  to  be  confidered. 

I  have 


An  EJfay  on  Reafon.'  4/2 1 

1  have  aft-times  admir'd  the  prevalency  of ' 
Cuftom  above  Reafon  ;  and  tho' Brutes,  who' 
^vant  Reafon,  or  Children,  in  whom  it  is  yec 
itarce  ripened/  beled  by  it ;  yet  what  a  ftrange 
thing  is  it,  that  in  men  who  have  Reafon  in' 
maturity,  Cuftom  becorries  not  only  a  fecond 
Nature,  but  overcomes  Naturejand  is  a  fecond 
Nature,  becaufe  it  ahnoft  extrip^tes  Reafon,' 
which  was  our  firft  Nature  ?  For  tho'  the  oMer 
we  grow,  our  Reafon  fhould  grow  the  ftron- 
ger,  yet  it  falls ftill  weaker,  and  melts  {o  beforie 
Cuftom,  that  even  the  virtuous  and  du- 
tiful Anions  we  do,  feem  rather  the  efFecSs 
of  Cuftom  than  of  Reafon.  For  if  they 
proceeded  from,  Reafon,  the  fame  Reafon 
ivhich  prompted  us  to  do  them,  would  ob-  ^ 
ligeusto  a6t  vertuoufly  on  all  other  Occafions. 
And  we  fee  that  we  alter  our  Vertues  as  the  Fa- 
fhions  and  Cuftoms  of  our  Country  chang^; 
But  to  conclude  this  Expoftul?ition,  I  cannot 
but  wonder  that  a  Man  ftiou.ld  be  call'd  rea- 
fonable,  after  he  has  trufted  the  making 
Laws  and  Moulds  for  living  happily  and  du- 
tifully, to  the  Multitude  or  Crowd,  the  worfl; 
Ofali  Judges;  and  which  we  our felves  con- 
temn as  ail  ignorant,  giddy,  and  eapriciout 
Rabbld. 

Of  which  Influence  of  Cuftofn  over  Reafon, 
many  different  Caufes  occur  to  me ;  for  fom'e- 
times  I  think  that  Cuftoms  eftablifti  and  fix 
themfelves  in  us  whilft  we  are  yet  j^oiing,  that 
Reafon  can  neither  defend  it  felf  nor  us,  efpe- 
cially  as  tounufual  Pieafures,  Which  are  the 
proper  and  natural  objects  of  our  firft  years : 
and  like  Weeds  that  have  over-grown  the 
Ground,  tho'  ne^^er  fo  fertile,  they  hinder  the 
better  Plants  from  growing  up.  To  prevenft 
F  f  which;; 


4i^a  jdn  EJfay  on  Ke^ifon. 

which,  it  is  necefTary  that  we  teach  young 
ones  to  reafon  very  early,  and  accurtom  them 
to  a  Chriftian  Logick  ,    that  is  better  than 
what  they  can  learn  in  the  Schools.     Thus  we 
may  make  Cuftom  it  felf  ufeful  rather  than 
hurtful  to  Reafon,  and  teach  it  tofcrve,  where- 
as now  it  governs.  And  I  know  one  who  cur'd 
his  habitual  Swearing,  by  arguing  with  himfelf. 
That  fince  even  the  King's  Enemies  were  able 
to  reftrain  themfelves  from  fpeaking  Treafon, 
by  refleding  on  its  dangerous  Confequences^ 
it  wasftrange,  that  he  who  was  convinc'd  that 
Swearing  did  draw  more  dangerous  confequen- 
ces,  could  not  abftain  from  a  Cuftom  that  was 
altogether  hateful,  without  the  leaft  allay  of 
Pleafure  or  Advantage,  to  which   the  others 
might  pretend. 

Sometimes  I  think,  that  Cuftom  having  the 
force  of  the  Multitude  which  fupports  it, 
they  all  concur  to  pull  back  a  well  refolved 
Man  from  his  virtuous  Refolutions;  and 
Cuftom  prevails  rather  by  numbers  than  by 
jtrength:  And  to  prevent  this,  it  is  necel- 
faryfor  a  man  who  refolves  to  Reafon 
juftly,  to  withdraw  for  fomc  time  from  the 
Crowd:  Pro-v.  i8.  r.  A  man,  ikys  Solomon,  ha- 
*ving  feparated  himfelf,  meddleth  with  all  TVifdom* 
And  Seneca  tells  us ,  That  fanahimur  modo  a  ca- 
tu  feparewur.  Jefus  Chrift  alfo,  who.hastrir 
umphedover  the  World,  is  by  ftrong  Intercefli- 
ons  to  be  called  in  againft  this  potent  Enemy, 
who  has  fhewn  us,  that  he  can  throw  out  and 
difpoftcfs  that  Devil  whofe  Name  is  Legion : 
But  .the  Multitude,  is  never  fo  corrupt,  but 
that  Itill Tome  are  to  be  found  who  can  afllft  us 
in  reafoning  juftly  upon  things ;  and  we  fhould 
alfo  remember,  that  we  value  fo  little  the 
^  '  Multitude, 


An  EJfay  on  Reafon.  413 

Multitude,  that  we  ftand  not  in  awe  of  what 
they  lay  of  us,  when  we  are  gaining  Money^; 
or  fatisfying  our  Pleafures:  why  then  fhould 
we  ftill  fpehd  all  we  have,  and  deny  our  felves 
all  Pleafures  in  foil  owing  Cuftom,  or  court- 
ing Fame;  fince  Cuftom  and  Fame  are  but 
the  Dictates  of  the  Multitude,  an  Homage 
which  unthinking  men  are  forced  to  pay  the 
Rabble,  becaufe  they  dare  not  ferioufly  refle<i 
on  what  they  do?  Or  which defigning Men 
pay  them  in  hopes  to  make  them  firft  Tools  to 
their  Ambition,  and  thereafter  Slaves  to  theic 
Tyranny. 

But  at  other  times  theftrength  ofCuf-cni' 
flows  from  our  Lazinefs,  who  love  the  way 
thatis  chalked  out  to  us,  and  think  it  fafer  to 
follow,  rather  than  lead  the  Crowd  ;  cheated 
to  this  by  a  cowardly  Humility,  which  proves 
bur  never  having  confidered  the  Noblenefs  of 
our  own  Origine ;  Which  is  to  be  cured  t  jT, 
a  generous  Refolution  cf  defnifing  difficulties jj' 
and  of  being  Slaves  as  allPerfons  are  who  love 
better  to  obey,  than  to  Examine  the  Didates  of 
others.  And  we  are  moft  unreafonable,  when 
we  have  fo  itrong  defires  to  lead  the  Multitude 
to  our  Ruin,  as  in  feditious  Tumults  and  Fadi- 
ons;  and  yet  will  be  content  to  be  tamely  led 
by  them  in  what  is  much  nobler  and  of  greac 
confequence.  How  much  more  do  we  praife 
thofe  great  Leg;iflators,who  governed  the  Mul- 
titude by  their  Virtues,  than  thofe  Sycophants 
who  adored  them  by  Submiftions?  There  is 
Light  in  Virtue  and  Religion,  and  there  is 
none  dares  refift  it;  it  is  able  to  aftoniflias  well 
as  convince:  nor  are  men  fo  wicked  as  not  td 
defire  to  be  affifted  by  fome  happy  Genius,  iii 
what  they  are  convinced  is  beft<;  And  every 
Man  almod  ftands-  only  iri  awe  of  another,  ex- 
Ff2  peeing 


4-a^  An  Ejfay  on  Reafon. 

pe<9:ing  and  wifhing  fome  Mofes  to  undertake 
their  delivery. 

Generally  Self-love  feems  to  lead  into  thefe 
Sentiments^  as  thinking  the  Multitude  will  cry 
up  their  own  Inclinations,  and  is  unwilling  to 
check  that  Multitude  from  which  it  expec^ls 
applaufe;  and  whofe  many  Suffrages  it  needs 
to  maintain  it,  againft  that  inward  fenfe  it  has 
of  its  own  weaknefs  andfillinefs*  And  this  is  to 
be  cured  by  a  noble  refledion  upon  the  Digni- 
ty of  our  firft  Creation  ;  and  a  defire  to  be  a- 
gain  like  to  that  God  whofe  Image  at  firft  we 
were,  and  whofe  Sons  we  may  yet  be,  if 
we  can  raife  our  hopes  above  thofe  lower 
Spheres  of  fenfual  Joys  and  Pleafures  which 
poyfon  us  when  they  leem  fweet,  and  cheat 
us  when  they  appear  great. 

One  of  the  dreadful  efFeds  of  our  following 
the  Example  of  others^  is,  that  we  think  it  is 
fufficientto  be  asreaTonable  as  rhey  ;  And  thus 
we  foolifh  and  unre^fonable  Mortals,  Hint  and 
bound  one  anothers  goodnefs.  Now  this  we 
Ihall  eafily  perceive  to  be  moft  unreafonable, 
when  we  confiderthat  noManwillfatisfie  him- 
felf  in  being  as  powerful  or  rich  as  his  Neigh- 
bours,' tho'  thefe  be  much  lefs  defirablefor  a 
Soul  and  Spirit,  which  is  the  Image  of  an  In- 
finite God  ,  and  is  after  all  its  beft  Endeavours 
here  very  far  from  attaining  to  that  degree  of 
Perfection  which  is  even  requifite  to  the  Life  of 
a  Chriftian.  Devotion  is  a  Race,  and  who  is 
It  that  when  he  runs  with  many  Rivals,  will 
content  himfelf  to  be  in  the  Throng,  efpecially 
if  the  Prize  be  confiderable:  And  therefore  the 
Apoftle  exhorts  us  to  forget  thofe  things  which  arg 
behind,  and  to  reach  forth  to  thofe  things  that  are 

before, 


An  EJJay  on  Reafon.  4.15 

before,  frejflng  towards  the  mark,  for  the  prize  of  . 
the  high  calling  in  Chrifi  J efus,  Phil.  :;.  14.  We 
are  not  only  obliged  to  prefs  on  to  obtain  the 
Crown,  but  being  purfued  by  our  fpiritual 
Enemies,  we  are  concerned  toufe  allthefpeed 
thatispoflible.  And  would  not  we  conclude 
him  mad,  who  if  he  were  purfu'd  for  his  Life, 
would  not  defire  to  be  paft  all  danger,  but  con- 
tent himfelf  that  he  were  not  the  laft  amongft 
thofe  who  endeavoured  to  efcape? 

It  is  ftrange,  that  notwithftanding  that  Gu- 
ftom  does  fo  lead  us  when  we  go,  not  where 
we  ought    to    go,    but  where    others  have 
gone   before  us,    yet   we  oft-times  err  to  a 
contrary     Extreme,      and  by    a     contrary 
Reafon,    which  is  as  falfe  and  more  dange- 
rous than  the  other;  reafoning  weakly    and 
falfely  from  a  defign  and  defire  to  be  fingular, 
and   confequcntly  to  be  admir'd.    Thus  even 
whilft  in  this  we  oppofe  the  multitude,  we  de- 
fign to  pleafe  them  too  ;  for  no  Man  admires 
what  does  not  delight  him  ;  and  probably, 
thefe  fame  Contradiftors  would  have  chofen  ra- 
ther to  have  gone  to  Fame  in  the  beaten  Path, 
by  a  direct  pleafing  and  following  of  tbehi  ; 
but  finding  a  Crowd  before  them  in  it,  which 
they  could^not  pafs  by,  they,  by  a  long  and  a 
dangerous  circuit,  run  before,  and  endeavour 
to  keep  the  Pafs  on  their  Rivals,  and  hinder 
them  from  coming  up  at  Fame;  &  tho'  they  want 
the  Multitude  at  prerent,yet  they  hope  to  make 
them  follow,  elfe  they  would  not  differ  from 
them;  for  few  would  care  to  continue  alone  till 
the  laft,  tho'  they  love  to  be  fingular  at  firft; 
yet  this  humour  is  a  very  great  Enemy  to  true 
Reafoning,  for  it  introduces  a  habit  of  arguing 
falfly ;  and  it  is  difficult  in  this  dark  eftate  to 
F  f ;  recpver 


/if,  An  EJfay  on  Reafon. 

recover  our  Road  if  we  once  quit  our  Light  ,-one 
Error  emboldens  us  ro  commit  another;,  and  it 
is  the  punifhmen''  of  it  when  committed  ;  even 
thcfe  who  care  not  to  oppofe  Truth,  love  to 
be  confequential  in  their  oppofition ;  for  to 
do  UKewife,  were  ro  be  guilty  of  a  double  and 
more  palpable  Vice  in  reafoning. 

Anoiher  great  hindrance  to  right  Reafon- 
ing, is  Senfuality  :  For  though  I  am  far  frorn 
being  of  their  opinion,  who  think  the  Soul 
nothing  but  the  Animal  Spirits  ;  fmcewe  can- 
not conceive  how  Matter  can    think  fo  deli- 
cately and  fubtily  ;  yet  there  is  no  doubt  but 
the  Temper  of  the  Body  has  great  influence 
on  the  Mind  ;  and  that   Sobriety  does  purifie 
the  Blood,  and  make  thefe  animal  Spirits  fitter 
Organs  for  the  Soul ;  as  on  the  other  hand, 
Drunkennefs  drowns   it.    Gluttony    ftupifies 
it; and  even  after  that  time  has  difTipated  thofe 
loads  which  opprefs  the  So^ii,  there  remains  a 
i\ock  of  dregs  which  are  eafily  inflam'd  into 
I.uit,  Rage,  and  other  brutal  Pafficns,  which 
in  a  more  lading  manner  enflave  it.     There- 
fore Pagans  have  recommended  Sobrietv  as  a 
Diet  for  the  Soul  as  well  as  the  Body;  and  the 
Scripture  Fa{ling,as  a  Religious   Duty.   And 
fmce  there  is  none  of  us    fo  Brutal,  but  if  we 
were  about  to  Preach,  Plead,   or  afTift  in  a 
publick  Judicature,  we  would  be  careful  to  a- 
void  all  thefe  ExcefTes,  left  thereby  our  Reafon 
might  be  difturbed  or  clouded ;  we  ought  much 
more  to  fhun  them,  with  an  Eye  to  the  Service 
of  an  Infinite  God,  and  the    prefervation  ot 
our  immortal  Souls ;  minding  in  this  the  obfer- 
vation  of  the  Prophet,  PFine,  and  m-iv  wine  take 
away  the  /jf^rf :  Andtheadvice  ofour  Saviour,  5?e 
that  you  he  not  overcharged  with  fur f siting  and  drunks- 
wnefs. 

There 


Jin  EJfay  on  Reafon.  427 

There  refnain  yet  two  vigorous  Enemies  to 
our  Reafon  to  be  fubdued.  Bigotry  and  Rail- 
lery^ which  tho  they  be  contrary  to  one  ano- 
ther, Bigotry  treating  things  that  are  ridicu- 
lous .as  Sacred,  and  Raillery  treating  things 
Sacred  as  ridiculous,  yet  they  both  confpire  a- 
gainft  our  Reafon,  and  are  the  favourite  Ex- 
travagancies of  the  Times,  which  obliges  me  to 
infift  the  more  upon  them. 

I  define  Bigotry  to  be  a  laying  too  much 
ftrefs  upon  any  circumftantial  Point  of  Religi- 
on or  Worfhip,  and  the  making  all   other  ef- 
fential  Duties   fubfervient  thereto;  and  got  its 
name  from  an  occafion  extravagant  like  it  felf. 
Rolland ^vHDukQ  o(  Normandy,  be- 
ing obliged  to  do  homage  to  Charles    ^"^i^^^Z't. 
King   of  France,  for  that  Dutchy, 
refus'd  to  kifs  his  Foot,  except  the  King  would 
raife  it  himfelf  to  his  Mouth  ;  and  when  it  was 
told  him  that   the  Solemnity  confifted  in  his 
taking  up  the  King's   Foot  and  kifling  it,  he 
anfwer'd,  Nefe  begot,  that  is  to  fay  in  old  Nor- 
man, Not  fo,  by  God ;  Whereupon  the  King 
and  Court  derided   him,    and    the  Normans 
were  from  that  occafion  called  Bigots,  as  they 
who  adhered  pertinacioufly  to  Ridiculous  Ex- 
travagancies. Thefe  latter  Ages  having  in  this 
dotage  of  the  World  produc'd  multitudes,  who 
miftaking  Reformation  for  Humour,  and  fee- 
ing fome    Devout  Men  admired  for  feparating 
from  Idolatrous  and  fuperftitious  Churches,  be- 
caufe  they  would  not  reform  great  and  funda- 
mental Errors,   imagined    that    every  thing 
was  to  be  ftruck  at  with  the  fame  zeal  whicn 
thefe  fhewed  in  Matters  of  greateftconfequence  ; 
and  by  a  farther  effect  of  the  fame  zeal,  they 
preceded  to  force  others  to  concur  with  them 

I'  f  4  in 


4.a8  An  EJfay  on  Reafon. 

in  their  extravagancies  ;which  furprizing  diftr^^ 
<5tion    forced    Men  to    beftow  on  them  tliej 
Name  of  Bigots.    Superftition  could  not  fo 
well  agree  ro  them,  that  being  only  an  exceflive 
Worfhip  paid  to  a  Deiry,  true  orfalfe,  from  an 
ill-grounded  fear  of  mifchieffrom  it:  nor  could 
dogmatizing  ferve,  that  being  only  a  pofitive- 
nefs  in    any  Opinion,    joyned  to  the  Vanity 
of  thinking  that  the  Dogmatizer  had  right  to 
dictate  to   others  :    nor  Opiniatrity,    becaufe 
that  confifts  only  in  adhering  too  ftifly  to  any 
Opinion  in  fpight  of  the  beft   Reafons ;  nor 
Schifm,  becaufe  it  is  an  unneceffary  Separati- 
on: nor  Herefie,  for  tho'  it  is  an  obftinate  Er- 
ror in  fome  important  Point,  yet  it  is  always 
in  matters  of  Faith  ;  whereas  Bigotry  refts  only 
in  matters  of  fmall  importance.  But  tho'  Bigo- 
,try  properly  relatesto  matters  Ecclefiaftical  in 
our  late  accentation,  yetitis  by  aneafieftretch 
ufed  to  exprefs  opiniatrities  of  all  kinds;  and 
if  we  confider  its  original,  we  muft  conclude, 
that  it  has  been  drawn  to  matters  Ecclefiaftick, 
and  is  appropriated  now  to  them,  becaufe  they 
are  the  moft  remarkable  and  frequent  inftances 
or  effefts  of  this   mifcheievous  Principle.  For 
we  may  juftly  fay,  that  Bigotry  is  the  Hypo- 
condriacifm  of  Reafon,  the  Bedlam  of  Religi- 
on, and  the  Ape  ef  Infallibility. 
■    Inftances  of  this  Bigotry,  as  they  are  very 
frequent,  fp  they   are  very  ancient.  The  A- 
poftles  themfelves  were    forc'd  very  early  to 
inveigh  againft  Zeal  that  was  not  according  to 
Knowledge;  and  the  chief  of  their  Scholars, 
who  had  been  fo  happyasto  hear  them  preach, 
did  yet  rend  the  Church  by  a  dreadful  Schifm, 
which  foon  after   grew   to  that  height,  that 
the  Weftern  Church  excommunicated  the  Ea- 

llerii 


An  EJfay  on  ReafonJ  .4^? 

ftern,  for  differing  from  them  in  the  obfervatl- 
on  of  Eafier. 

Thebeftwayto  deter  Men  from  fpending 
their  Time  and  Zeal  in  the  fervice  of  Bigotry, 
either  as  its  Chaplains,  or  as  its  Emiffaries  or 
Executioners,  will  be  toconfiderthe  great  De- 
feds  under  which  it  labours,  and  the  fad  efFe<^s 
which  it  produceth. 

The  firft  pernicious  cffed  of  Bigotry^  is  that 
it  obtrudes  on  us  things  of  no  moment  as  mat- 
ters of  the  greatefl  importance.  Now,  as  it 
would  be  a  great  defed  in  a  Man's  Senfe  to 
take  a  Star  for  the  Sun  ;  or  in  an  Orator  to 
infift  tenacioufly  on  a  point  which  deferved  nq 
confideration ;  fo  it  muft  be  a  much  greater 
error  in  a  Chriftian  to  prefer,  or  even  to  e- 
iqua!  a  meer  Circumllance  to  the  folid  Points  of 
Religion. 

But  thefe  miftakes  become  more  dangerous, 
by  inducing  their  Votaries  to  believe,  that  be- 
caufe  they  are  Orthodox  in  thefe  matters,  they 
are  the  only  People  of  God,  and  all  who  joyn 
not  are  Aliens  to  the  Commonwealth  oiljraelx 
And  from  this  fprings  firft,  that  they,'  as 
Friends  of  God,  may  be  familar  with  him, 
and  as  Friends  do  one  to  another,  mayfpeak  to 
him  without  diftance  or  premeditation;  thence 
it  is'that  we  hear  dreadful  Nonfcnce  infolently 
Vented  in  extemporary  Prayers,  fuch  as  would 
induce  one  to  think  that  they  do  not  believe 
him  to  be  a  God  to  whom  they  fliew  fo  little 
refpectj  for  who  can  think  that  Infinite  Wif- 
dom  can  confider  them  as  Friends,  who  dare 
addrefs  to  him  (6  unfuitably?  Bigotry  having 
thus,  corrupted  our  reafoning  in  Matters  of 
Religion,  it  eafily  depraves  it  in  the  whole 
courfe  of  our  Morals  and  Politicks, 

The 


43^  An  EJfay  on  Rea  fon . 

The  Bigots  in  the  Second  place,  proceed  to 
fancy,  that  they  who  differ  from  them  are 
Enemies  to  God,  becaufe  they  differ  from 
God's  people  ^  and  then  the  Old  Teftament  is 
confuked  for  expreffions  denouncing  Ven- 
geance againft  them:  All  Murders  become  Sa- 
crifices by  the  Example  of  Thlneas  and  Ehud ; 
all  Rapines  are  hallowed  by  the  Ifraelites  her- 
rowing  the  Ear-rings  of  the  Egyptians ;  and 
Rebellions  have  an  hundred  forc'd  Texts  of 
Scripture  brought  to  patronize  them.  But  I  of- 
tentimes wonder  where  they  find  Precedents 
in  the  Old  Teftament  for  Murdering  and  Rob- 
bing Mens  Reputation,  or  for  lying  fo  Impu- 
dently for  whpt  they  think  the  good  Old  Caufe; 
which  God  forefeeing,  has  commanded  us 
not  to  lie,  even  for  his  fake. 

TheThird  Link  of  this  Chain,  is.  That  they 
fancying  themfelves  to  be  the  only  Ifrael,  con- 
clude that  God  fees  no  Sin  in  them,  all  is  al- 
lowable to  them  ;  and  (as  one  of  themfelves 
faid)  TIjey  -will  be  as  good  to  God  afjother  v>ay. 

The  Fourth  is.  That  fuch  as  differ  from 
them  are  Baftards,  and  not  the  true  Sons  of 
God,  and  therefore  they  ought  to  have  no 
(hare  of  this  Earth,  or  its  Government ;  hence 
flow  thefe  holy  and  ufeful  Maxims,  Domini- 
on is  founded  in  Grace  •  and  the  Saiilts  have 
the  only  Right  to  govern  the  Earth.  Which 
being  once  upon  an  occafion  earneftly  prefs'd 
\nCrormvd\  little  Parliament,  it  was  anfwered 
by  the  Prefident  of  his  Council,  That  the 
Saints  deferved  all  things  .-but  that  Publick 
Employment  was  fuch  a  drudgery,  that  it 
would  be  unjuO:  to  condemn  the  Saints  to  it ; 
and  that  the  fccureft  way  to  make  the  Com- 
monwealth happy,  was  to  leave  them  in  a  pi- 
ous 


An  EJfay  on  Reafon.  2^.3 

ous  Retirement,  interceding  for  the  Nation  at 
the  Throne  of  Grace. 

The  Fifth  Error  in  their  reafoning,  is. 
That  feeing  their  Opinions  flow  immediately 
from  Heaven,  no  earthly  Government  can 
condemn  any  thing  they  do,  in  profecution 
of  thefe  their  Opinions  ;  thence  it  is  that  they 
raife  Seditions  and  P.ebellions  without  any  fcru- 
ple  of  CorP:ience  and  believing  themfelves 
the  Darlings  and  Friends  of  God,  they  think 
themfelves  above  Kings,  who  are  only  their 
Servants  and  Evecutioners. 

It  may  feem  ft  ange,  that  fuch  Principles  as 
Bigotry  fuggefts,  fhor.ld  be  able  to  produce  fo 
ilrange effeds ;  and  many  fanciful  Perfons  pre- 
tend it  to  be  from  God,  beciufe  it  prevails  fo. 
But  this  wonder  will  be  much  lefTen'd  if  we 
confider  fir  ft.  That  the  greateft  part  of  Man- 
kind are  weak  or  difhoneft,  and  both  thefe 
fupport  Bigotry  with  all  their  Might.  Many 
virtuous  Men  alfo  promote  its  Intereft,  from  a 
miftaken  good  Nature,  and  vain  Men  from  a 
defign  of  gaining  Popularity.  Thefe  who 
are  difoblig'd  by  the  Government  joyn  their 
Forces  with  it  to  make  to  themfelves  a  Party  ; 
and  thofe  vvhoare  naturally  unquiet  or  fadious, 
find  in  it  a  pleafant  divercifement ;  whereas  on 
the  other  fide,  few  are  fo  concerned  for  Mo- 
deration and  Truth,  as  the  Bigots  are  for  their 
belov'd  Conceits. 

There  is  alfo  a  tinfel  Devotion  in  it  which 
dazzles  the  Eyes  of  unthinking  People  ;  and 
this  arifes  either  from  the  new  Zeal,  that  like 
Youth, is  ftill  vigorous,  and  has  not  as  yetfpent 
it  felf  fo  as  that  it  needs  to  languifh  ;  or  elfe, 
from  the  Bigot's  being  confcious  that  his  Opi- 
nions need  to  be  difguis'd  under  this  Hypocri- 
tical Mask. 

Severity 


45  ^  An  EJfay  on  Rca(bn.' 

Severity  alfo  increafes  the  Number  and  Zeal 
of  Bigots.      Human  Nature  inclines  us  wifely 
to  that  Pity  which    we  may  one  day  need  ^ 
and  few  pardon  the  Severity  of  a  Magiftrate, 
becaufe  they  know  not  where  it  may  ftop.     I 
have  known  alfo  fome  very  ferious  Men,  who 
have  concluded,  that  fmce  Magiftrates,  have 
not  oftentimes  in  other  things  a  great  concern 
for  Devotion,  their  forwardnefs  againft  thefe 
Errors  muft   arife   either  from  the  Cruelty  of 
their  Temper,  or  from  fome  hid  defign  of  car- 
rying on  a  particular  Intereft,    very  different 
from,  and  oft-times   inconfiftent  with  the  Re- 
ligious Zeal  they   pretend.     And  generally, 
the  Vulgar  believe  that  all  Superiors  are  in- 
clin'd  to  triumph  over  thofe  who  are  fubjedb- 
ed  to  them  ;  many  have  alfD  nfecrer  Perfwa- 
fion  that  the  Magiftratcs   are  ftill  in  League 
with  the  National  Church,  and  its  Hierachy, 
which  they  fufped  to  be  Supported  by  them, 
becaufe    it  maintains  their  Intereft,  and  they 
are  apt  to  confider  Churchmen  but  as  Penflo- 
ners,     and  fo  as  Partizans  to  the  Civil  Magi- 
flrate. 

Many  are  drawn  into  the  efteem  of  fuch 
Opinions  as  they  fee  Men  fuffer  difficulties  for. 
But  this  miftake  was  forefeen  by  the  Primitive 
Church,  who  therefore  declared  that  nmTana 
.   fedCaufa  facit  Martyrem,     Chriftian  Prudence 
does  not  allow  a  Man  to  fell  his  precious  Life 
for   an  incompetent  Price ;  Forwardnefs  that 
way  does  not  always  recommend  an  Opinion : 
Men   of    all  Perfwafions  have  died  with  firm- 
nefs;    Pagans,    yea,  Women,  for  their  Coun- 
try or  Husbands  have    fhewed  a  Courage  be- 
yond any  of  thefe  Bigots  or  Euthufiafts.     The 
Hiflory  of  China  relates  a  notable  Inftance  of 

fantaftical 


An  EJfay  on  Reafon^  4-3  3 

fahtaftical  Bigotry;  an  Hundred  Thoufand 
Chinefes,  who  had  born  Tamely  the  Nation's  be- 
ing enflav'd  by  the  Tl^rff^r^,  without  making  a^ 
ny  Effort  to  recover  their  Liberty,  chofe  ra- 
ther to  dye  than  conform  to  the  Tartars^ 
in  turning  up  their  Mliftachers  after  their 
Mode.  Vanity  well  difguis'd  can  flatter 
Men  with  the  Glory  of  Martyrdom ;  and 
it's  obfervable  that  this  Firmnefs  faints  often 
where  Executions  are  Private^  however^  this 
fhould  prevail  with  a  Wife  Magftrate,  never  to 
make  Religious  Opinions  Criminal. 

The  true  Cures  then  of  this  Difeafe  feem  to 
be,  Firft,  to  endeavour  to  plant  Reafon  early 
and  carefully  in  the  Hearts  of  Young  ones,  oa 
to  recover  it  in  thofe  of  more  advanced  Years ; 
for  this  is  a  mOre  folid  and  effe(5tual  way,  than 
the  immediate  oppofing,  or  offering  to  cure 
this  Imperfedion  it  felf,  will  prove;  Men 
love  their  old  and  familiar  Acquaintance. 
Travelling  abroad  conduces  much  to  this  Cure; 
for  fuch  as  converfe  only  with  thofe  of  their 
own  Perfwafion,  are  daily  warm'd  into  new 
degrees  of  Zeal ;  whereas^  when  we  fee  that 
Men  of  true  Senfe  differ  from  us^,  we  will  be  in- 
clin'd  fromaChriftian  Modefly  and  Humility, 
firft  to  doubt  our  own  Opinions,  &  then  to  hear 
Inftrudion.  The  Orthodox  Clergy  fhould  by 
their  Pious  Lives  conduce  to  this  Cure  ;  anj 
even  Laicks  fliould,  by  their  ferious  and  De- 
vout Converfation,  convince  them  that  Sin- 
cerity and  Piety  are  not  infeparable  from  fuch 
humorous  Conceits.  Thefe  poor  deluded  Peo- 
ple fhould  confider  what  Mifchiefs  and  Defo- 
lations  thofe  Vulcano's  of  Zeal  have  brought  up- 
on this  Ifland  by  their  dreadful  Eruptions ;  there 

being 


43+  -^  mf^y  ^^  Reafon. 

being  but  very  few  Families,  in  which  fome 
of  their  Children  have  not  bcenfacrificed  to 
this  Molcch:  Nor  can  our  Navies  or  Armies  fe- 
cure  us  while  this  Enemy  lodgeth  within  us, 
and  is  cherifhed  by  us.  They  fhould  alfo  con- 
fjder,  That  Religious  Reafon  left  to  it  felf 
will  at  laft  overcome  thofe  Prejudices,  which, 
like  Meteors,  may  fliine  for  a  time,  but  will 
at  laft  vanifh  into  the  common  and  undiflin- 
guifli'd  Air. 

But  the  beft  bf  aH  Remedies,  is,  to  confider 
ferioufly  the  Dcdrine  and  Pradice  of  our 
Bleifed  Saviour  (to  form  our  Reafon  by  which, 
is  the  great  defign  of  this  ElTay)  and  therefore 
they  fhould  remember,  that  our  Savicur  fore- 
feeing  the  inconfequentialnefs  of  their  AcftionSj 
did  obferve,  that  they  did  ftart  at  Straws,  and 
fwallow  Camels;  that  they  tithed  the  Mint 
and  Annife,  but  forgot  the  great  things  of  the 
Law.  Our  Saviour's  reafoning  in  the  Parable 
of  the  Tublican  and  Tharifee^  fiiould  hr.mble  all 
fpiritual  Pride;  and  his  humble  and  fubmif- 
five  Form  of  Prayer  fliould  bridle  the  indilcre- 
tion  of  all  rude  Addreffers.  He  fiiffered  not 
the  Sons  of  Zehedee  to  call  for  Fire  from  Hea- 
ven, that  he  might  thereby  Inftrud:  the  World 
how  unfuitable  their  Zeal  was  to  his  Gofpel ; 
he  reafoned  againft  fighting  Peter,  that  if  his 
5-ingdon  were  of  this  Earth,  his  Servants 
would  fight  for  him  ;  and  if  he  needed  any 
Afliftance,  he  might  call  for  Legions  of  An- 
gels :  Nor  can  I  think,  after  this  Inftance,  our 
Saviour  would  have  trufted  Peter j  in  his  ab- 
fence,  with  two  Swords,  fince  he  was  fo  for- 
ward in  his  own  prefence,  when  he  had  but 
one:  But  if  others  will  be  fo  blind  as  nc  t  to 
follow  our  Saviour's  way  of  reafoning,  let  us 

at 


An  EJfay  on  Reafon.  435 

at  leaft  follow  it,  in  praying  for  them;,,  b^caule 
they  know  not  what  they  are  doing.,' Yet  I 
wifli  both  they  and  we  would  confider,  that  we 
refemble  too  much  at  this  time  the  unhappy . 
Jews  J  who,  by  fighting  amongft  themfelve,5  for 
fmall  Matters,  relating  to  their  Religiou;s  !^tes 
occafioned  their  being  totally  dt^f>y.ed, 
and  extirpated  by  the  Romans  who  befieged 
them. 

I  know  no  greater  Enemy  to  juft  Thought  oc 
Reafon ing,  than  Raillery  and  Satyrs,  and  the 
new  way  of  reafoning,  ridiculous  Smiles.  Moft 
Men  are  fo  famous  for  this  kind  of  arguing, 
and  do  by  it  confute  and  baffle  fo  much  all 
who  oppofe  it,  that  it  paiTes  for  the  ftronger 
way  of  Reafoning ;  Vidory  being  ftill  account- 
ed the  Effedas  well  as  the  Reward  of  Strength : 
But  this  way  looks  fo  filly  to  Men  when  they 
retire  and  are  alone,  that  they  begin  to  won- 
der what  it  was  that  pleas'd  themfo  before  they 
left,  the  Converfation.  And  therefore  I  think 
it  worth  my  pains  to  fearch  a  little  into  the 
caufes  of  this  vulgar  Error,  Why  Men  are  fo 
much  pleafed  with  Raillery,  and  why  it  prevails 
fo  in  the  World  at  this  day. 

The  firft  caufe  of  this,  in  my  opinion,  is, 
that  Men  naturally  love  Truth,  as  the  Eyes  do 
Light,  or  Brutes  Food ;  for  Truth  is  indeed 
the  Light  and  Food  of  the  Soul;  yet  milling  it, 
after  much  enquiry,  and  a  paflionate  fearch, 
they  do  either  conclude  there  is  none,  and  fo 
laugh  at  all  others  who  feek  it;  or  in  revenge, 
contemn  it  as  a  Cheat;  and  this  breeds  at  firft 
Raillery  and  Satyrs;  even  as  we  fee,  that 
when  Gallants  are  rebuked  by  a  fevere  ,Mi- 
ftrefs,they  pleafe  or  revenge  themfelves  in  rail- 
ing at  her,  or  treating  her  in  ridicule.  As 
Stacefmen  and  Courtiers  feldom  fail,  when 

thrown 


/J.36  [An  EJfay  on  Re^Cori. 

thrown  off,  touferhe  Court  and  Employments 
from  which  they  are  fall'n^  after  the  fame 
manner.  And  fince  too  few  feek  after  Truth' 
*  it  felf,  naked  and  unrewarded  j  others  again, 
weary  of  the  toils  and  fcverity  required  in  true 
reafoning,  reft  on  this  as  theeafieft;  even 
as  Men  content  themfeh'es  with  gilded  Plate, 
when  they  cannot  attain  to  true  Gold  ;  and 
Raillery  has  become  by  this  as  ordinary  as  the 
falfe  Jewels,  with  which  fo  many  now  pleafe 
themfelves  inftead  of  true  ones  •  and  at  a 
diftance,  and  on  the  pubHck  Theatre,  even 
of  Bufinefs,  the  one  appears  brisker  than  the 
other. 

Raillery  pleafes  alfo  Mens  Selflove  better 
than  Truth  ;  for  Truth  is  too  honeft  to  ferve 
our  Revenge;  whereas  Raillery  does  tempt 
the  Jefter  to  flatter  himfelf,  and  is  an  ordi- 
nary occafion  for  others  to  flatter  him  as  a  for- 
midable Wit:  Nor  can  the  World  find  fo  fit  a; 
Tool  for  Revenge  as  Raillery ;  fince  few  diirft 
even  for  fear  of  checks  of  Confcience  ftab 
their  Neighbour,  or  for  Honour  wound  him 
when  his  back  isturn'd,if  it  were  not  in  a  plea- 
fant  Jeft,  which  makes  Malice  pafs  for  Wit; 
and  cheats  the  Satyrifts  into  a  belief  that  they 
defign  not  to  wrong  him,  but  to  pleafe  the 
Company  •  The  Hearers  alfo  would  hate.fuch 
.  Enemies  to  Mankind,  if  they  were  not  fo  ra-^- 
vifli'd  with  the  way,  that  they  had  not  time  to 
think  on  the  Malice.  This  Misfortune^  alfo  at- 
tends it,  that  it  tempts  men  to  do  or  fa*y  many 
things  on  which  they  would  not  otherwife  ad- 
venture, prefuming  that  their  Wit,  which  is 
fo  much  admir'd,  will  alfo  fright  or  bribe  o-" 
thers  from  accufing  or  punifliing  them. 
•  Truth  is  a  fober  and  equal  Pleafurc^  free 
from  all  tranfports,  andhating  them  ^  and  fo 

feemt 


'An  EJfay  on  Reafon.  437 

feems  dull  and  flat  to  young  and  warm  Spirits ; 
whereas  that  Paflion  which  accompanies  Rail- 
lery, either  in  Joy  or  Revenge,  is  more  vigorous    - 
and  elevated ;  and  it  is  indeed  a  Wonder  to  think 
what  Force  and  Energy  there  is  in  the  Soul, 
when  the  Sails  of  its  Imagination  are  filled  with 
the  profperous  Gale  of  Applaufe,  and  by  what 
fecret  Springs  the  Fancy  is  able  to  raife  it  to  fuch 
Heights  when  it  is  warmly  pleas'd ;  or  what  in- 
finite Numbers  6f  ravifhing  Images  appear  to  a 
itrong  Fancy:     And  how  it  creates  lb  many 
plealant  Notions  out  of  other  Men's  Infirmities : 
And  what  greaf  Variety  and  Newnefs  it  con- 
•ftantly  produces,  forming  always  various  Scenes 
of  Joy,  to  the  Wonder  even  of  fober  Men  :    I 
deny  not,  but  fome  do  from  Good  Nature,  and 
to  pl^afe  the  Converfation,  fcofFand  jeft,  and, 
as  I  faid  formerly,  fome  feeing  it  fo  much  ad- 
mir'd,  think  it  is  truly  Good,  it  being  a  kind  of 
Modefty,  to  believe  that  Good  which  pleafes 
others ;  and  fome  feeing  Vi<3:ory  attend  it,  think 
it  is  the  ftrongeft  Way  of  arguing  ;    and,  thus 
this  Weed  rifes  and  fpreads,  and  we  fit  with  de- 
light under  the  refrefliing  Shades ;    and  with 
thefe  Raptures  of  Malice  or  Pleafure,  Scoffers 
are  fo  much  taken,  that  they  have  not  the  lei«^ 
fure  to  think  on  what  they  ought  to  do,  or  even 
on  what  they  are  doing  ;  and  thus  they  forget 
frequently  the  Duty  they  owe  to  Great  Men,  to 
whom  they  have  Accefs ,  and  can  hardly  keep 
themfelves  within  that  Moderation  in  Converfa- 
tion, Eating,  Drinking,  and  other  Exercifes  that 
are  requifite  for  preferving  Health  and  Quiet,  ot 
for  obferving  the  Rules  of  Decency  and  Difcre- 
tion,    I  conclude,  that  Jefting  and  Satyrs  are  fo 
far  from  being  ^  Relaxation  of  Spirit  to  thofe 
who  are  wearied  with  ferious  Employments,  ai 
i&  pretended,   that  they  arc  ofc-times  rather  a 

G  g  mevsr 


438  An  EJfay  on  Reafon. 

new  and  ftudied  Toil,  and  moft  of  thefe  Extra- 
vagancies ^could  fcarce  be  pardoned  ,•  like  bitter 
and  fowre'Fruits,  which  can  hardly  be  eaten,  ex-. 
^cpt  wbon  confcded  with  great  Care  and  Ex- 
pence.  But  if  we  look  further  into  the  Matter,-. 
We  (hall  find -that  nothing  wrongs  more  both 
Reafon  and  Piety,  and  is  more  deftruftive  to 
^true  Friendfliip,  or  more  inconfiflent  witli  Sin- 
.     cerity. 

For  clearing  whereof  we  may  obferve,  that 
every  Faculty  of  the  Soul  contributes  a  peculiar 
Way  to  our  Reafoning  :  The  Judgment  does 
bring  folid  Arguments,  the  Memory  Inflances, 
Examples,  and  Citations,  the  Fancy  or  Imagi- 
nation beautifies  rather  than  illuminates  its  Ob- 
jed:s  with  Similies,  Metaphors,  and  other  Rhe- 
torical Figures ;  fo  that  Raillery  neglecting  the 
other  two  ^  fports  it  felf  lightly  amidit  thofe 
Flowers,  without  minding  the  great  Bufinefs  ; 
and  I  have  obferved,  that  few  who  have  been 
once  bewitched  with  this  way,  ever  minded  any 
ether.  This  fuffers  them  not  to  penetrate  fur- 
ther than  the  outfide  of  Things,  and  fo  it  is  im- 
poflible,  that  they  who  ufe  it  as  their  conftant 
divertifement,  can  have  any  deep  Thoughts,  or 
can  feaich  into  the  Bottom  of  Affairs. 

I  have  alfo  obferved,  that  Raillery  arifes  oft- 
times  from  an  undervaluing  of  all  Perfons  and 
Things  j  and  nothing  can  be  more  contrary  to 
Religion  or  Government  than  this  is.  To  Re- 
ligion, becaufe,  when  a  Man  contemns  all  that 
God  has  created,  he  undervalues  what  the  Al- 
mighty himfelf  was  pleafed  with,  and  rejoyced 
in,  and  fcorns  thofe  great  Exemplars  of  Piety  and 
Devotion,  whom  God  has  called  his  Friends,  and 
Men  after  his  own  Heart ;  and  fo  in  effcd  he 
concludes,  that  God  (blaffed  be  his  holy  Name) 
made  not  good  Choice,  and  knew  not  how  to  va- 
lue 


An  EJay  on  Reafon.  439 

iue  Men  a-right.  And  therefore  I  ftand  aftonifh'd 
to  hear  Ballads  againfE  Mofes  and  Da'vid,  fo  much 
admlr'd  by  fuch  as  confefs  there  is  a  God,  that 
the  Scriptures  are  his  Didates,  and  they  the  Pen- 
men of  thefe  Scriptures,  and  fo  Secretaries  to 
God  :  Nor  do  fuch  Scoffers  make  good  States- 
men; for  none  are  fuch,  fa ve  they  who  from  ± 
Principle  of  a  Conviction  and  Perfuafion,  ma-^ 
nage  publick  Affairs  to  the  Advantage  of  thofe 
who  employ  them  :  Whereas  they  who  believe 
that  nothing  is  worth  their  Pains,  can  never  do 
any  thing  with  AlFedlion  and  Vigor  ,•  and  fmce 
they  care  not  for  the  Things  themfelves,  and 
Icorn  fuch  as  employ  them,  they  muft  never  care 
for  what  Events  attend  them.  Have  we  not  feeti 
fome  of  thefe  great  Wits  prove  the  worft  of  all 
States-men  in  our  own  Days  ?  and  as  far  below 
theMeaneft  in  Management,  as  they  were  above 
the  Wifeft  in  Wit  and  Sharpnefs.  Wh^t  Friends 
alfo  thefe  prove,is  fufficiently  underftood  to  thofe 
whom  they  have  loft  for  a  Jeft,  after  all  the  Ser- 
vices they  could  have  done  them :  And  it  is  very 
obfervable,  that  if  Three  or  Four  of  therh  he  in  2 
Room,  they  who  remain  after  fuch  Cpnverfations 
will  fall  on  him  who  is  gone,  with  all  the  Malice 
imaginable  ;  and  we  very  feldom  fee  Two  fuch 
Wits  true  friends. 

Ifhall  end  thefe RefLedions  writh  thlsAdditioii^ 
that  generally  Satyrs  are  made  up  of  Impiety,Ma- 
lice  or  Bawdry  ;  the  Firft,  unworthy  of  a  Chri- 
Itian;  the  Secotld,  of  a  Gentleman;  and  the  laft^ 
of  a  Sober  Man  ;  and  in  which  Railers  have  A- 
theifts  for  their  Mafters,  Satyrrcal  Wafps  for  their 
Comrades,  and  oft-times  Fools  and  Mad-men  for 
their  Superiors.  Unhappy  Meri,  who  do  Things 
that  they  n>uft  be  afiiam'd  of  j  and  whereof  the 
Pleafure  is  leffen'd  in  the  prefent  Tlnie  by  Checks 
t)f  Confdence ,  aod  grows  bitter  afterwards  b)^ 


44-0  An  EJfay  on  Reafon. 

Fear  of  Torments ;  a  quality  our  Saviour  never 
cpuntenanc'd,  which  his  Favourites  have  ever 
zealoufly  decry'd,  in  which  Buffoons  and  Play- 
ers have  exceeded  the  greateft  Kings,  the  moft 
Renowned  Heroes,  and  the  Wifeft  Men  ;  a  cow- 
ardly ExtravagancyjWhich  ever  attacks  the  Weak; 
and  a  mercilefs  Humour,  which  triumphs  over 
the  Unfortunate  :  Upon  which  accounts  all  Men 
make  it  their  Intereft  to  expofe  the  Scoffer,  as 
finding  in  his  Ruin  their  own  Self-defence ;  and 
becaufe  they  know  he  cannot  be  pleafed,  except 
they  be  miferable ;  therefore  they  conclude,  that 
they  cannot  be  fecured  till  he  be  humbled. 

I  defign  not  by  this  to  leffen  the  Efleem  due 
to  true  Wit,  and  that  Pleafantnefs  in  Converfa- 
tion  which  arifes  from  it  as  Flowers  from  the 
Root.  The  Almighty  certainly  defign'd  to  make 
all  Men  happ}',  and  there  is  no  Happinefs  with- 
out Pleafure ;   and  as  he  rejoyced,  when  he  faw 
that  all  that  he  had  made  was  Good,  fo  he  was 
defirous  that  Mnn  might  find  out  this  Good,  both 
for  making  himfelf  thereby  Happy,  and  for  in- 
vinng  him  the  more  to  magnify  the  Creator, 
and  therefore  to  fweeten  the  Miferies  which 
naturally  imbitter  Human  Life  :    God  has  illu- 
minated fome  with  a  Pleafantnefs  of  Humour, 
which  rejoyces  the  Society  into  which  they 
come,    as  the  Sun  illuminates  the  Room  into 
which  it  enters :    thefe  are  they  who  having 
Peace  of    Confcience   at  home ,    are    there- 
by allowed  to  be  glad  ;   and  who  having  Wit, 
employ  it  in  turning  the  right  fide  of  Things  to 
them,  underl^anding  as  well  to  find  out  what  is 
pleafanc  in  any  Objed,  as  Artifts  do  to  find  a 
Mine  of  Gold  in  a  barren  Mountain.     This  is 
the  true  Ufe  of  Wit  ;   and  if  at  any  time  they 
ufe  it  to  treat  Vice  or  Extravagancy  in  ridicule, 
it  is  not  from  Malice  to  the  Perfon,  but  from 

Dclire 


An  EJiay  on  Reafon.  44.1 

Defire  to  reform  him,  and  Mankind  by  him. 
There  is  a  Juftice  in  Scourging,  Defaming,  and 
Banifliing  Vice  ^  and  this  Jurifdidion  is  given  - 
by  Heaven  immediately  to  fuch  as  have  Senfe  j 
of  whom,  upon  that  account,  the  greateft  Ru- 
lers Hand  in  awe ;  and  fo  much  Reverence  is 
due  to  them,  that  the  reft  of  J^Iankind  beftow 
Applaufe  according  to  their  Inclinations  :  Bit- 
ternefs  then,  and  lullen  Morofenefs  in  Wit,  is 
the  Tyranny  of  this  Jurifdidion :  If  it  be  info- 
lent,  it  is  the  wrong  fide  of  this  delicate  Pidure, 
a  flafliing  Light,  which  at  firft  dazles,  but  there- 
after blinds ;  a  delicious  Fruit  corrupted  into  Bit- 
ternefs,  and  a  beautiful  Face  wrinkled  by  fret- 
ting Humours. 

The  Ancients  term'd  Wit  a  Salt ;  and  that  is 
not  fit  for  Food,  but  for  Seafoning  ;  it  may  be 
us'd  plentifully  in  Converfation,  moderately  in 
Bufinefs,  but  never  in  Religion. 

They  who  enter  into  a  Fadion,  do  not  pro- 
perly Reafon  weakly  :  but  defert  Reafon  altoge- 
ther, as  one  does  who  leaves  his  own  to  go  into 
another  Country,  whereof  the  Laws,  Cuftoms 
and  Language  ate  different.  The  Defign  and 
Center  of  Fadion  is  to  drive  on  fuch  a  Projed, 
and  adhere  to  thofe  who  profecute  it.  And 
therefore  nothing  muft  be  allow'd  or  argu'd  but 
with  refped  to  thefe.  Hence  it  is,  that  in  vain 
you  Reafon  with  them  ;  for  one  may  Tranfub- 
Itantiate  as  foon  as  Convert  them ;  all  that  their 
Friends  fay  is  unanfwerable,  and  they  contemn 
and  fcorn  what  is  faid  by  their  Ad verfaries  when 
they  cannot  anfwer  it  ;  there  is  no  Crime  they 
dare  not  commit,  for  the  Guilt  feems  but  fmall 
when  divided  amongft  fo  many  Bearers  ,•  they 
warm  themfeives  by  clubbing  into  a  kind  of  Be- 
lief, and  they  vote  themfeives  into  a  fhadow  of 
Infallibility  j    vvhilft  they  cry  out  againfl  others 

Gg  ?  as 


4^^  An  EJfayon  Reafon. 

as  Slaves  to  the  Government,  they  become  really 
Slaves  to  the  Fa<5tion,  their  Liveries  and  Chains 
being  feen  by  all,  except  themfelves :  But  the 
great  Salary  with  which  their  Bondage  is  to  be 
rewarded,  is  Applaufe  from  their  Friends,  or  it 
may  be  the  Mob,  to  whom  naturally  their  Ap- 
peal lies,  and  the  getting  into  the  Government, 
where  they  will  be  abhorred  for  pradifing  every 
thing  they  formerly  decry 'd,  and  fo  have  that 
Reputation  for  which  they  toil'd,  blafted  by  their 
own  old  Arguments:  This  Extravagancy  is  in  it 
felf  fo  unacceptable  to  all  devout  and  reafonable 
Men,  that  it  is  forc'd  to  ufe  Railory  to  baffle  Re- 
ligion by  Bigotry,  and  Reafon  by  Railery  ;  and 
I  believe  that  Faction  \v3.s  the  firft  Introducer  of 
the  one  into  the  Church,  and  of  the  other  into 
the  State. 

My  chiefeft  Wifh  then  fhall  be,  that  God  who 
has  ennobled  me  with  right  Reafon,  may  make 
me  happy  in  the  right  tJfc  c>f  it  ^  that  I  may 
neither  fell  it  for  Money,  nor  barter  it  for  Famc^ 
and  that  it  may  never  be  dazlcd  by  the  fhining 
Brightnefs  of  Favour,  nor  clouded  by  the  black 
Shadows  of  Fear  ;  and  tho'  the  Pci  tion  beftow- 
cd  upon  me  be  very  fmall,  that  yet  I  may  em- 
ploy that  one  precious  Talent  fo,  as  that  1  may 
have  from  my  Glorious  Mafter  that  only  defira- 
ble  Charad:er ,  fVell  dunCj  good  and  faithful  Ser^ 
njant ;  thou  hafi  been  faithful  in  a  few  things ,  entev 
thou  into  the  joy  of  thy  Lord,   Matth.  2^.  2;, 


f  J  N  I  s. 


THE 


INDEX 


A. 

Page 

ABfalon  his  Policy,  a  3 1 
Ad»m.  The  Extent 
of  his  Knowledge, 
74.  his  Weaknefs  difco- 
ver'd  in  his  Fall,  75.  not 
the  firft  Sinner,  77.  God's 
merciful  Procedure  in 
judging  him,  7  8  why  God 
fufFer'd  him  to  fall,        80 

'Adultery  y  when  not  to  be 
imputed,  47.  Woman  ta- 
ken  in  it,  48.  the  Guilt  of 
it,  388 

'Alexanders  Chaftity  his  great- 
eft  Glory,  i7y 

jSlphonfus  King  of  P$rtugal, 
his  Cenfure  of  the  Crea- 
tion, 18 

'jtmbitiOH,  infatiable,  101,235. 
mean,  2 1 5 

Angelt,  their  S!n,  70 

^r;f^;«»Philofophers  impute 

our  Spiritual  Motions  to 

afllfting  Angels,  62 

Archimedes.  How  he  died, 

13^ 


Ariflotlis  Account  of  tfie 
Soul,  64 

Atheifm.  The  Folly  and 
Trouble  of  ir,  10,  377, 
40 J.  Arguments  againft 
it,  378.  &c. 

Atheijl  burnt  at  Tholoufe,  2. 
Praftical  Atheift,         j8 1 

Avarice,  293.  Some  Good 
of  it  pretended ,  ihid. 
'Tis  Idolatry,  299 

Avarici  and  Greatnefs  incon- 
liftent,  202,  What  Law 
againft  Avarice,  302.  The 
firft  Caufe  of  it,  3  10.  Pre- 
tences for  it,  311,  &c. 
320,  321,  &c.  'Tis  the 
Sin,  WL  12.  I.  which 
cafily  befers  us,  3 14.  The 
moft  incurable  of  Vices, 
315,  Remedies  againft  it, 
320,  Its  Tyranny,  315. 
Whether  more  dangerous 
than  Prodigality  or  Lu- 
xury,      \  355 

Aujiin  fSc.)  his  Obfervation 
on  the  Virtue  of  the  Old 


Gg  ^. 


Belli. 


the     I  NT)  E  X. 


B. 


BElUfsrius.     The    Caufc 
ofhisFalJ,  ^112 

Bigottry  ;  Name  and  Thing  , 
427,  pernicious  EfFe£ls  of 
it,  429,  d^'f  Cures  of  it, 
43  ?f  &c.  the  bcft  is  the 
Doftrine  and  Praftice  of 
our  Lord,  454 

Bifhoft,  not  in  the  firft  Chap- 
ter of  Genefis,  42 

Body  of  Man,  whether  the 
Caufe  of  his  Sins,  69.  cu- 
rioufly  framed,  184 

C. 

Cj4lun>nies  hurt  not  a  wife 
Man,  276.  though  they 
are  always  thrown  upon 
him,  280 

Capuchins  ,  great  jyiedlcrs  in 
Stare- Matters,  3  r 

Cajn'fls  and  Commentators, 
the  Harm  they  do,  32,33, 
&c. 
Cato,  his  Charafter  from  Lu. 

can,  301 

Cauf:s,  the  Power  of  Second 

Caufes,  19 

Ccvfors  (  Roman  ),  their  Bull- 

ncls,  -  .    .^^^ 

Chain  faflen'd  to  Jupiter  s 
Chair,  22 

Charles  the  Great,  and  other 
Princes  exchange  their 
Thrones  for  a  Solitary 
Life,  121 

Chjjlity  the  fi,rtitt^  Orna- 
ment of  a  Woman,  197. 
Why  chaft  Women  are 
prouder  than  others,     1 98 

Chincfcsy   a   notable  Inllanc? 

'of  thdr  Sigoctry,   '    433 


0rlfienings ,  the  luxurious 
Extravagancies  ac  them , 

Chrijlianity  preferable  to  Phi- 
Jofophy,  in  that  ic  forbids 
Concupifcence,  330 

Church,  her  Authority,      8} 

Churches  and  Churchmen , 
how  they  redrain  Salva- 
tion, 28 

Churches  charge  one  another 
with  Avarice.  318.  Laity 
jealous  of  Churchmen's 
Avarice,  328 

Cineas,  his  Saying  to  King 
Pyrrhus,  97 

Co(»c^  and  Six,  348 

Con.monwealtht,  founded  in 
Frugality,  301 

Company.  See  Employment  and 
Society. 

Cenfcicnce  the  beft  Cafuift,  34 
Erring  Confcience,        35 

Contemplation,  the  Pleafure 
of  it,  ^      f3j 

Convenience,   a   Combination 

of  Luxury  and  Avarice , 

319,  &c. 

Converfation  ,  the  common 
Impcrtinencics  of  it,  130, 

'  132,133 

Covetoufnefs,  202.    See  yiva- 

rice. 
Courage,  often  feigned,    398 
Creatiin,  the  Reafons  of  it, 

Cuftom  prevails  over  Reafon, 
421.  and  why,    422,  cc. 

D. 

D  EdicatioMS'f  ^ood  and  bad, 
363 
Deformities,  as  we  call  them, 
arc  no  Blemifhes,  56 

DttrnBim, 


The    INDEX. 


"J 


Detra^ion ,  how  it  may  be  a 
Virtue,  165'.  criminal  and 
bafe,  i88,&c.  its  ill  Con- 
fequences,  191 

Devotion,  beft  praftifed  in 
Solitude,  118,120 

Diet ,  what  moft  natural  and 
mofl:  pleafant,  1^6 

Difputei  in  Religion,  the  E- 
vil    of    them ,    24.    the 

'    Grounds,  ii>i^. 

Dijpmulation,  the  mean  Vice 
of  great  Men,  1 85,  Wo- 
men expert  at  it,  188.  it 
pafles  not  long  undifco- 
ver'd,  ibid,  and  233.  no 
body  will  truft  DiiTcm- 
blers  when  detefted,    234 

Divines  ,  Polemick  ,  Schola- 
ftick,  Enthufiaftick,  24,  25 

Divinity  ,    how     it     differs 

from  other  Sciences  ,    84. 

how  concife  our  Saviour's 

$^{lem,  ibid,  how  (Irange- 

*ly  enlarged  upon,        ihid.^ 

Dominion ,  not  founded  itv 
Grace,  Stoicks  y/ddrefs,  8. 
The  Affirmative  was 
prefs'd  in  Olivers  little 
Parliament,  430 

Drefs,  what  Sort  is  beft,  145- 

Drunkemiefs  ,  an  '  inveftive 
againft  it,  2o8,d'"f. 

Duelling  condemn'd,389, 390 

Dutch,  See  Hollanders. 

Dutch  Ambafladors  Frugali- 

'    ty,  ^292 

E. 

E/tfp,  defircd  by  all  Crea- 
tures, ?29 
Education  of  Children   with 
'    Refpeft  to  particular  Vi- 
ces ,    327  ,  387.    to  falfe 
Reafofting,           ^ii^&e. 


EmpUyment  (Puhlick)  ,  Rca- 
fons  for  feeking  it,96,i47. 
Difficulties  and  Hazards 
of  it,  ici,  &c.  Madnefs, 
Faflion,  and  Vices  attend- 
ing it ,  107,  108.  Mur- 
thers  of  great  Men  ,  I09, 
1 10.  Slipperinefsof  high 
Stations,  m,  112 

England  may  be  allowed  to 
be  fumptuous,  317 

Envy,  188.  Deftru£tive  to 
States  and  Kingdoms,  193 

Eternity,  what  it  is,  15 

Eve.    See  Mam. 

F. 

FJcetious  Men  reafon 
weakly,  441 ,  &c. 

Faith,  fome  Account  of  if, 
6y.  not  oppofite  to  Rea- 
fon, 63 

Fall  of  Man      See  Adam 

Fame,  a  large  Difcourfe  of  if, 
121,  c^c.  Fame  common, 
siyo.  the  Pains  Men  take 
for  Farrfe,  391 

Familiarity  breeds  Contempt, 

Fanaticks,  their  dark  Divini- 
ty, 23.  Bigotry,  430 
Fate,  of  the  Stoicks,  2 1 
Favourites,    Caufes  of   their 
Ruin,  112,  113, 114.  Rea- 
fons  for   their  Removal, 
148 
Fiacre,  an  illuftrious  Scot,  a 
'    Hermit,                       15I 
Fortune,  of  the  Pagans, 21, 22 
France,  a.fuperftitious  Land- 
lady there,  3(5 
Friendjhip ,      the      common 
ground  of  it,                398 
Frugality  ,  the  great  good  of 
it,  292.   obfcrved  by  the 


IV 


*the     I  Niy  EX. 


yevs,  295,  &c.  enjoioM  by 
Chrift,  297,  and  his  A- 
poftles,  299.  Foundation 
of  Commonwealths,  301. 
xx'ould  make  the  World 
happy,  358 

G. 

GErfoH,  had  the  Fate  of 
Timenf  i  y  i 

Chofi  (Htly) ,  the  Sin  againft 
him,  71,  72 

Cod,  his  being  abfolutely  ne- 
ceffary  for  the  good  of 
Man,  9,  lo.  He  has  pro- 

•  vided  Suftcnance  enoqgh 
for  al]  Men,  294,  &c.  the 
moft  delightful  Objeft  of 
our  Meditations,  418 

Go W,  its  Power,       -^12,  &c. 

Greatnefs;  a  Defcription  of 
it,  154.     See  Em^loytaent. 

H. 

HAppinefj  confifts  in  Eafe, 
22g,&C. 

HeB,  the  Pagans  and  Mahtme' 
r*H/ Notion  of  it,        120 

Hermits,  their  Raptures,  ijy 

Heroes,  their  Temperance  and 
Abftinence,  308 

HoSanders ,  their  Frugality  , 
304,  and  Policy  in  allow- 
ing fmall  Salaries,  ibid. 
they  divide  their  Eftates 
into  Three  Parts,  346 

Holland  Merchant ;  Story  of 
a  Turkey's  Egg,  344 

Honour  miftaken,  159,  389. 
true  Honour,  388 

Hyftrifj.  4I9 


J 


Eahujy,         153,  aj^i^JJ 


Jthvt  hii  Oflentatlonof  Zeal, 

Jtrtm  (St.)  why  he  went  to 
Taverns,  272 

Jefus  ChrifV,  what  he  thought 
moft  needful  toteachMen, 

371 

Jtvs,  their  Ancient  Fruga- 
lity, 296 

Image- IVtrJhiPf  Idolatry,     59 

Imaginary  Neceflities  put 
Men  upon  mod  diflionefl 
Praftices,  291 

Inctnftancy,  an  ignoble  Vice, 
2o6,  efpecially  in  Friend- 
fhip,  207 

Indian  laughs  at  EuropeanSf 
321. 

InfallihiUty,  affum'd  by  all 
StGti  in  Religion,  31 

Ingratitude  to  God,  the  Guilt 
of  ir,  388.  and  Unreafo. 
nablenefs,  ^°^ 

Injufiice,  a  Cenfure  upon  it, 
211 

Inka  of  Peru  would  worfbip 
a  reafonable  Man,        369 

InfiinB,  a  great  Proof  of  the 
Divine  Being,  $6 

Inter eji  outvotes  ReiCon,  3^9 

Irene,  Miftrefs  to  Mahomet  the 
Great,  193 

Italians  counC  Red  Hair  a 
Beauty,  184 

Judgment,  how  falfe  its  Ba- 
lance.    Stoicks  Jddrefs,   8 

K. 

K  beetling,    lawful   in   all 
Afts  of  Worfhip,  12 
Knowledge  ,  the  lefs  we  know, 
the  happier  for  us,        7^ 

^  LemdUrdf 


The    IN'D  E  X. 


V 


L. 

Ltjfndlord,  a  good  one,  3^4 
Law,  Moral,32,  44,e^<r.Ju. 

dicial  of  the  Jewt ,    47^. 

whether  obligatory  to  us , 

Liberality  wins  Love,      103 

Lufi ;  its  Caufes  and  EffeQs  , 
143,  J44 

Luxury,  293.  Of  the  Romans 
in  later  times,  3 GO.  Soldi- 
ers inclined  to  it,  327.  Its 
Rife  and  Progrefs,  337. 
Its  Difguifes,  338.  Whe- 
Cher  neceflary  for  Trade, 
339>  351'  Ends  in  Cove- 
toufnefs,  340,  Arguments 
againft  it,     342,  c^f.  350 

lycHrgHs  made  Iron  Money, 
3c6 

M. 

MMtiM  Pojlhumius,  his 
Way  to  prove  a  Ru- 
llick  Life  better  than  pub- 
lick  Employments,      iji 

Mahomet's  Defign  in  Religi- 
on, was  Empire,  325 

Maliccj  274 

iif<f«  defined,  i,  58,  df'c.  137, 
37^^  >  377-  Miftakes  his 
chief  End,  ^10,411 

idelancholy ,  filent  Men,  why 
reputed  wife,  98 

Men.  in  great  Pofts,  their  Ser- 
vitude, Jo  J.  See  Employ- 
ment. 

Millenaries  rtfuzed.  82 

Miracles,  what  ftill  remains 
'   of  them,  30 

Money,  Children  taught  to 
love  it,  327 

A^»w^w,  intended  by  Nature, 


Mont,  her  Secretary,  375 
M«r«/ Good  and  Evil,  104 
Mefes,  hisMeeknefsand  Pat 

fion  compar'd,  n6 

Mountains  ,  whence,  and  for 

what  Ends,  57 

N. 

N  At  ions,  their  particular 
Vices,  317 

Nature  ,  how  perfcft  at  firft, 
is  now  unknown  to  us,  57 
tJebucbadnezxari  Image  cx- 
plain'd,  171 

Niggardlinefs,  what  it  is,  an  J 
whence  it  fprings,  333. 
how  it  makes  Men  proud, 

334.  Stories  of  Niggards, 

335.  Niggards  Feafts,  337 
Nimrod ,    ih    what  Senfe   a 

mighty  Hunter,  16} 

Nobility  ,  Ancient ,  of  what 

Account,  172 

O. 

OBidience ,  why  due  to  all 
God's  Laws,  4(J 

Obfcene  Difcourfe,  how  meaa 
and  unworthy,     198,  &c. 
Old  Men,  why  moll  covetous, 
314 

P. 

PArenttf   mofh  obliged  tO 
be  virtuous,  3i<5 

^arjlmany.    See  Niggardlinefs, 
Pafcal  left  the  Mathematicks 
to  ftudy  Man,  4I0 

Paffion,  the  defperate  Nature 
of  it,  4(S 

Patiente,  the  Gallantry  of  i^ 

223, 22a 

Perfidioufnefs,    Scc  Rtbellion. 
Ptrfe- 


vj 


the    I  N'D  E  X. 


Ptrftcution  for  Religion  con- 
demned.    Stoicks  AddrtfSf 
5,6 
Philofepher  ,    his  Charafter  , 
262,  &c.  Severe  Manners, 
3C7     308.     One   norabic 
Example  ,  309      Milofo- 
phers  falfe  Principles,  41 2 
Philofyphy  (  Moral  ),  the  Rife 
and  Progrefs  of  it,       306 
Pbocion ,    his   Contempt   of 
Riches,  309 

Plato's  Chariot  of  Reafon,3  3 1 
Platonifii  hold  Pre-exiftence 
of  Souls,  6} 

Pleafure,  what  it  is,  1 3 y,!  36 
Pliny,  how  he  died,  13^ 
Poljitheifm,  the  Ground  of  it. 

Power  gains  filly  Men  the 
Reputation  of  Wifdom , 
?2j.  Power  of  com- 
manding others,  how  fa- 
tisfaaory,  127, 135 

preachers  of  old,  confin'd  to 
certain  Texts  and  Ser- 
mons, 27.  Modern  Preach- 
ers, 228 

Predrjiinatiott,  1 9 

Private  Life,  the  Happinefs 
of  it.     See  Solitude. 

Prodigality,  239.  the  Diffe- 
cence  betwixt  it  and  Lu- 
xury. 34I 

Prophets  lived  much  in  Soli- 
tude, 117 

Providence,  JJvhat  we  know 
of  ir,  17.'  it  muft  b^fub- 
mitred  to,  283 

Publick  Lfe    Set-  Employment. 

PtiUick-SpiriCiduef,  its  Pia  fe, 
21?,  d^f. 


Q 


Q 

UiherSf  their  Frugality, 
3?9 


R. 

RaHU,  not  to  be  truftcd  , 
275,282 

Raillery,  why  fo  much  ufcd, 
435,  &c.  437.  Railers  , 
fliallow  Men,  438 

Reafon  outvoted  in  all  things, 
3(59.  Falfe  Reafoning  about 
Pafllons,  383.  Parts,  384. 
Means,  385.  fionour,  387. 
Employments,  395,  &c. 
Caufes  of  faJfe  Reafoning, 
406,  Fame,  Intereft,  407. 
Bigottry ,  427.  implicit 
Faith,  Conceit,  408,  409, 
&c.  Remotenefs  of  Spiri- 
tual Things,  41  j.  Want 
of  thinking,  4I7.  Hypo- 
crify,  419  Cuftom,  4?i, 
&e.    Raillery  and  Satyr, 

43  5 

Rebellion,  a  bafe  Sin,         2r4 

Reformers,  compar'd  to  fool- 
ifh  Painters,  84.  of  no 
Relifiion^  231 

Religion,    its  Two   Dcfigns. 
Stoicks  Addrcfs,^.  no  State- 
Project ,     5.     the    Harm 
which  Curious  Wits  do  \ty 
26 

ReVigiouf  Difputer,  not  expe- 
dient, ibid.  lo,  24.  not 
necefTary  to  be  underllood, 
32.  Speculations  leis  need- 
ful than  Prai>ice,  96 

Repentance  on  a  Death-bed,  the 
Unreafonablenefs  of  it  , 
40c,  &c. 

Revenge,in  ignoble  Vice,222. 
enticing,  254,  2yj.  mif^ 
chievous  to  the  A£tor,39y 

Riches;  a  Supeifluity  not  to 
be  dcfirtd,  14I,  1^2.  the 
Pains  Men  take  for  them, 
386.  Romans, 


the    I  N^  E  X. 


vy 


Romans,  their  Luxury  in  la- 
ter Times,  300 

S. 


SAhhath,  on  what  Day  kept 
in  various  Nations,    46 

Satj/Vf  439.    See  Raillery.  ^ 

S.  Serif  turet,  our  Tranllatien 
of  them,  38.  how  abufed, 
38,  4c,  42.  whether  Mat- 
ter or  Words  from  God, 
79.  excell  other  Books  in 
Reafoning,  374 

Serif  turet  defended,  6 

Scythianfy  Frugality  their  Se- 
curity, 303 

Self-Love,  342,  contradiSted, 
394,  39^.    both  laudable 

'    and  culpable,        41 3 ,  &e. 

Self-Murder,  why  not  forbid- 
den by  any  exprefs  Text, 
52 

Senecio,   a  luxurious  Roman, 

343 
Senfet,  how  far  to  be  pleafed, 

Scnfuality  has  a  great  Influ- 
ence on  the  Mind,  425 
5«r7W9»;,  Ancient  andModern, 
their  Cbaraaer,  17,  43. 
Why  no  Preaching  among 
the  Pagans,  27 

Severity  of  Maglftrates   in- 
creafes  the  Number  of  Bi- 
gots, 432 
Slanderers f  Four  Sorts,    273 
Society,   the   Danger  of  it, 
117,130.  common  Imper- 
tinencies  in  it,  130 
Socrattf,  his  Religion  the  fame 
with  ours,  7 
Soldiers ,  inclined  to  Luxury, 
327 
Solitude  preferable  to  publick 
Employment,  96,  &e,  ic6, 


107.   more  advantageous 
for  Religion,    115,   &(, 
what  Princes  embraced  it, 
i2i.    it  hath  moft  folid 
Pleafnre,    135.    moft  Va- 
rieties, 138, 139.  and  in- 
nocent Recreations,  I44. 
and  valuable  Accomplifh- 
ments,  149,  ijo.  a  Land- 
skip  of  Solitude,  151 
Soul,  immortal,  60,  &c  whe- 
ther pre-cxiftent,  6^3 .   va- 
rious Opinions  of  its  Na- 
ture,   63,  54.    more  the 
Caufe  of  Sin  than  the  Bo- 
dy,59.its  Sovereignty,!  83, 
1 8 J.    the  moft  excellent 
Soul,  2iy.    its  Pleafure  , 
35  3,  372.  and  noble  Pow- 
ers,  372.    its    Good   not 
confider'd,  •;7J,  376 

Stfich,  their  Happinefs,  22. 
their  Opinion  of  Humaa 
Souls,  6^ 

Strafford  (Earl  of),  fome  Ac- 
count of  his  Fall,         Hj 
Suferjiition,  1 1, 

Switzerland  has  more  Free- 
men than  Italy  or  Greece, 
348 


THeft 
fni 


T.  , 

among  the   Jewt 
fometimes     puniihed 
with  Death,  51 

Time,  how  eafily  parted  with, 

394 

rf«f^  yields  a  fober  and  fe- 

date  Pleafure,  43(5 

Turene  (Marefchal^,  died  not 

worth   50/.  322 

Turkif)  Policy,  30$ 

Tyranny,  we  praife  It  in  Alexm 

under,  Caftr,  &c. 

Fanit/ 


VllJ 


The    INT)  E  X. 


VAnity  expofcd,  216.  in 
Riches,  21 8.  in  Appa- 
rel, 219.  in  Preferments, 

220,  &c. 

Fenetiant,  their  Policy  In  al- 
lowing fmall  Salaries,  304 

Fice,  a  mean  thing,  173,174, 
177,  181, 182.  it  makes  us 
depend  or/ others,  182.  it 
requires  that  which  is  im- 
polfible,  237.  Vices  are 
oppoficc  to,  Virtues  con- 
fiftent  with,  one  another, 
£40.  Providence  refifts 
Vice,  241 .  the  Law  makes 
it  uneafy,  242.  even  the 
vicious  condemn  it,  243. 
it  makes  Men  timorous, 
244,  249,  261.  'cis  hurtful 
to  Nature,  248.  why  Men 
are  generally  vicious,  2y5 

Firgil,  his  different  Genius 
from  Horace  and   'Juvenal, 

3  3? 

Virtue  Negative  and  Pofltive; 
an  Inftance  of  each^     l.')3 

l^irtues  of  great  Men  moft 
gcnerallyimirated,l<^2,i57 

r/rfBf  the  beft  Nobility,  172, 
^c.  it  contributes  moft  to 
ones  Advancement,  1  74, 
178,180.  and  Reputation, 
17<?,  17(5.  it  raifed  the  Ro- 
man  and  Grecian  Empires^ 


179.  It  Is  pretended  to  by 
all  Men,  230.  it  is  eafy  to 
be  virtuous,  234,  &c.  245 
and  pleafant,  252 

Virtuoui  Man,  how  much 
better  pleafed  than  the  vi- 
cious, 354 

Votes  \  the  fe weft  ihould  de- 
cide, 3  69 

W. 

WEddingSy  Extravagan- 
cies at  them  cenfu- 
«d,  35J 

PVheringfthe  Shame  and  other 
Mifchiefs  of  it,  192,  &c. 
cfpecially  to  Womcn,i94, 

ff^ife,  how  much  preferable  td 
a  Whore,  192,  &c. 

William  the  Conqueror's  Cle- 
mency his  greateft  Glory, 
l^6 

IVit;  what  cannot  be  allow'd 
for  fuch,  200,  (ire.  398. 
what  may,  440.  441.  ijfe 
of  it,  il^id. 

Wits,  like  fair,  ungovern'd 
Ships,  37J 

2. 

ZEal  of  Fanatlcks  defch'i 
bed.    Stoiiks   Mdreft, 


F  i  N  i  s. 


wm 


J^