The use of passions written in French by J.F. Senault ; and put into English by Henry, Earl of Monmouth.

The SECOND DISCOURSE. Of the bad use of Pleasure.

OF so many several ways that Sin hath invented to abuse Pleasure; there are four which I undertake to discover, and enter combat with, because they have been approved of by famous men; and some honest men have taken upon them their defence. The first is, Vo∣luptuousness, which seems to derive her name from Pleasures Self, and pretends to be enemy to Virtue; for though there be great difference between them, and that to preserve the one, we are oft-times enfor∣ced to abandon the other; yet heretofore

there arose up a Sect of Philosophers that would reconcile them, and who out of a good intent did much injure Virtue, for finding,* 1.1 that the Difficulty which did ac∣company her, made her odious to faint and lazy souls; and that the labour that went to the acquisition thereof, made them lose the longing after her, they strove to perswade them that she was delightsom; and that under a severe countenance she did hide a pleasing humor: upon their word, men be∣gan to court her, and thinking to find Vo∣luptuousness in her train, they made love to the Mistress, hoping to enjoy her Waiting∣woman; but when they were aware that this Pleasure was as severe as Virtues Self; and that, remaining in the bottom of the soul, it made no impression upon the Senses; they changed their design, and made open love to Voluptuousness: In fine, a height of impudency, they would make use of Philo∣sophy to authorize their Injustice; and gave a glorious name to a base Rebellion; they endeavour'd to make men believe, that Virtue did never forgo Voluptuousness, and that they were not to be parted with∣out Violence: their cousenage was soon discovered, and the true Philosophers loaded them with so many Reproaches,

that poor Epicurus could never acquit him∣self of; for though his design was excusa∣ble, and that he never would have proposed Voluptuousness to men, but to make them in love with Virtue; yet because the success was unhappy, he could not avoid Calum∣ny; & the zeal of his adversaries confoun∣ded his Opinion with his Disciples Errour: yet was not he in fault, save only in seeming to endeavour to equal Voluptuousness to Virtue; and to make the Soveraign and the Slave fit upon the same Throne; he deserved publick indignation,* 1.2 only for distrusting the power of Virtue; and because, to pro∣cure her Lovers, he had adorn'd her with the trims of Voluptuousness; if his Opini∣on, innocent as it is, hath not escaped blame, that of his Disciples is too guilty to keep me from arguing against it; 'tis enough that it is condemned by the whole world; and that the abettors thereof dare not publickly defend it; it is sufficiently punish'd since 'tis ashamed, and seeks out Obscurity, as well to hide it self, as to take its pastime: it may suffice to know, that no honest man did e∣ver take upon him to defend it; and that even the most shameless amongst men took not its part, till they had forgot Rea∣son.

The Devil perceiving that this piece of ••unning was smelt out, and that it would ••educe none but such souls, as not staying for Suggestions, would lose themselves of their own proper motions; bethought himself of a wile, which was so much the more dangerous, as being cover'd with a Fair Pretence: For he would perswade men,* 1.3 that true pleasure consisted in Ho∣nour, and that there was nothing glorious, which was not pleasing in Perfection; he made them believe, that Glory was the re¦compense of Virtue; that the peoples ap∣probation was the Kings Happiness; that, if Conquerors did at any time endeavour to win upon the Liberty of Strangers, it was to deserve praise; and if they did them any Mischief, it was to get Honour there∣by: All the great ones follow'd this Facti∣on; and perswaded by Reason, which had more of shew, than of solidity, they court∣ed Glory, they became her Martyrs, and engaged their lives & liberties, to purchase reputation. From this pernicious Maxime, arose a great mischief; for men preferring Honour before Virtue, divided two things, which ought to be inseparably united, and through the malice of the Devil, they be∣came proud, and ceased to be virtuous;

they ran after glorious sins, they neglected Bashful Virtues, and with an injustice which merited exemplary chastisement, they for sook a Soveraign, to court her slave: assured∣ly, they were ignorant of her height of me∣rit, since they sought after another recom∣pense, than what they find that enjoy her and they differ much from the humour of her true lovers, who forgo Glory to pre∣serve Virtue; and who are never more faithful to her, than when they are proffer'd preferment, to corrupt them, or laden with reproaches, to affrighten them: But not to engage my self, in the defence of a party so reasonable; I will argue with them that gainsay it, out of their own interests: I will make them confess, that that which men call Honour, cannot cause a true pleasure;* 1.4 and that he who is Rich in Glory, is Poor in Contentment: For how can he find his Happiness, in a thing he possesseth not? How can he build his Felicity upon a Good which is distributed with so much injustice; and which is often•• given to Vice, than to Virtue: What satis∣faction shall he enjoy, when his Conscience shall give the lie to his Reputation? And that he shall blame those actions, which the world doth not approve of, save only be∣cause

it knows not their motives? How ••an he find rest in the diversity of mens o∣pinions which do not agree, even in those things that are most certain; and who, ac∣cording to the Passions wherewith their minds are agitated, condemn a Virtue which they have formerly valued, and value a vice which they have formerly condemn∣ed? Pleasure, to be Solid, ought to be constant; and, if any glory can be the re∣ward of a good action, it is not that which we expect from the people; but what we receive from our own Conscience: 'Tis then an abuse to Virtue, to place her in so frail a thing;* 1.5 and to seek a happiness in Mens Mouths, which ought to reside in our Heart, is to prefer an Appearance be∣fore a Truth.

Philosophers, who thought to find her in Science, seem to have gone upon better Ground; for besides, that the desire of Knowledge is more natural to us, than is that of Glory; and, that truth makes much stronger impression on our soul, than doth Honour; it is a benefit we cannot be rob'd of, as being Intrinsecal to us: Tyrants, who take our lives from us, cannot bereave us of our Knowledge; and Calumnie, which may stain our Reputation, cannot obscure

our Understanding: We are learned i•• despight of our enemies; these precious riches accompany us in prison, follow u•• in Exile, and leave us not till death: We carry them with us, where-ever we go; and Fortune, which ravisheth Honour from Conquerors, which bereaves the Inconti∣nent of their Voluptuosness, cannot rob•• Philosophers of their Science.* 1.6 But let her pretend what advantage she can over her Rivals, mans Felicity cannot consist there∣in: For to boot, that she is mixt with ig∣norance, that her lights are mingled with obscurities, that there is more of doubt, than of certainty, more of errour than of truth in her; she is oftentimes either unpro∣fitable or faulty, in the most part of her im∣ployments; for as S. Bernard says, some study out of a delight to be knowing; and this is a frivolous curiosity; others, that men may know, that they are knowing; and this is a shameful Vain-glory: Others, out of a desire to sell their knowledge; and this is a Sordid Commerce: 'Tis true, there are some that study, that they may edifie, and this is a laudable Charity; and others study to edifie themselves, and this is a discreet point of wisdom. Of all these, there are only the two last, who do not

abuse Knowledg; since they procure her only, to employ her in the service of virtue; but in this very occasion, she hath her trou∣bles, and her defects; and if she be not ac∣companied with Humility, she puffes us up with Vain-glory, and Self-love.* 1.7 After all, we must acknowledg, with the wise man, that 'tis a troublesome occupation, which God hath given men for their punishment: and that it is rather an effect of his Justice, than a mark of his Love. If the use of all these pleasures be not innocent, that of Riches is more Faulty; for let us give them what praises we please, they are enemies to Virtue; and if they be serviceable to mag∣nificence and liberality, they are prejudici∣al to Continence and Justice: all vices em∣ploy them, to satisfie their unjust desires; and he that would take them from Avarice, Pride, and Obscenity, would reduce them to a happy incapacity of doing harm: The greatest Philosophers have likewise ac∣knowledged, that they were the Ruine of Families, and loss of Estates; that the de∣spising of them, was safer than their Pos∣session; and that, from the time they enter into a house, they drive thence all virtue; they irritate our desires, awaken our hopes, encrease our fears, and oblige us to con∣fess,

that there is more anxiety in keeping•• them, than in acquiring of them. In fi••e Rich men are of so unhappy a condition that if they will therein taste any delight they must imitate the condition of poo•• men,* 1.8 and seek for that in poverty, which they could not find out in abundance.

But where then will you place Pleasure if it be neither to be found in Voluptuous∣ness nor in Glory? And where will you lodg•• her, if she agree not well neither with know∣ledg nor riches? I confess, there are Ratio∣nal Delights, Lawful Honours, Modest Sci∣ences, and Innocent Riches; but certainly, the common use thereof is out of order, and by a just judgment of God, every one finds his Trouble, where he seeks his Fe∣licity: The Incontinent are sad amidst their Contentments: Jealousie and Suspiti∣on revenge violated Chastity, and Diseases make them pay use for their infamous plea∣sures; the Ambitious are the Victimes of Vanity; they have this of evil in their best Fortune;* 1.9 that they are tormented with a twofold Envy; for they cannot endure their Equals, and their Inferiours cannot abide them; They despise Honours, as soon as they enjoy them; and valuing none, but such as they have not, •• they mingle disquiet with enjoying; and molest

••n Assured Happiness, with desire of an Uncertain Contentment: the learned are not much more Happy; they are torment∣ed with the Passions, which lost the first man; The Fathers fault is made the Chil∣drens punishment; and the same knowledg which thrust him out of Paradise, perse∣cutes them in the world; they consume all their days in learning things, either Ri∣diculous or Unprofitable: They fight for defaced Letters; and the Inscription of Tombes, which is also the reward of Con∣querors, causeth almost all the Dispute of Criticks; they boast themselves, that 'tis by these glorious Paths, that men mount up to Heaven; they seek for Immor∣tality, and they treat with the dead, that they may reign with the Gods; they know how to Speak, not how to live; they are Learned, and not Virtuous; and through a strange blindness,* 1.10 they see not that their knowledge being Proud, is as Boundless as Ambition; and that her desires being irre∣gular, she is as Inperate as Voluptu∣ousness. The Avaritious are in pain, for all their Riches; they possess them, they do not enjoy them; they worship their wealth, and dare not touch it; they teach us, that they are slaves thereunto, not masters there∣of;

and their only contentment lies i•• hindering others from enjoying them. But left it be objected, that I discover an evi•• without applying the remedy; I intend i•• my next Discourse, to defend innocent and Lawful Pleasures.

Notes

• * 1.1

  Apud Epicure∣os ••virtus vo∣luptatum mi∣nistra est, illis paret, illis de∣servit, illas su∣pra se videt. Primae autem partes ejus sunt ducere debet, imperare, sum∣mo loco stare; hi vero jubent illam signum petere. Sen. Benif. 1.4 c 2.
• * 1.2

  Qui Epicuret•••• sequitur bo∣num, malae rei quaerit autho∣rem, & dum ille renit blan∣do nomine in∣ductus, sequitur voluptatem, non quem an∣dit, sed quam a••ulit, & vitia su a cum coepit putare similia praeceptis, in∣dulget illis nontimide nec obscure. Sen De vita beata. ••ap. 13.
• * 1.3

  Qui virtutem suam publicari vult, non vir∣tuti laborat, sed gloriae. Non vis esse justus sine glo∣ria? ac saepe justus esse de∣bebas cum in∣famia. Sen. Ep. 113.
• * 1.4

  Male agit qui Famae, non Conscientiae gratus est. Sen. Benefic. c. 42.
• * 1.5

  Gloriam qui spreverit verā habebit. Livius Dec. 3. lib. 2.
• * 1.6

  Sunt qui scire volunt tantum ut sciant; & turpis curiosi∣tas est. Sunt qui scire vo∣lunt, ut Scien∣tiam suam vendant, & turpis quaestus est. Et sunt qui scire volunt ut sciantur ipsi, & turpis vanitas est. Et sunt qui scire volunt, ut aedificent, & charitas est. Et sunt qui sci∣re volunt ut ae∣disicentur, & prudentia est. Bern. in Cant. Hom. 35.
• * 1.7

  Infelix homo qui ista scit omnia, te au∣tem nescit; be∣atus autem qui te scit, etiamsi illa nesciat; qui vero te & illa novit, non propter illa beatior, sed propter te so∣lum beatus est. Aug 5. Confes. cap. 4.
• * 1.8

  Majore tor∣mento pecunia possidetur quam quaeri∣tur. Sen. Ep. 116.
• * 1.9

  Laborat invi∣dia, & quidem duplici; vides autem quam fit miser is cui invidetur, & qui invidet. Sen. Ep. 4.
• * 1.10

  Plus scire velle quam sit satis, intemperantiae genus est. Sen. Ep. 88.