Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

OF FORTITUDE.

The Third Cardinal Virtue.

THE two Virtues, which have been insisted upon hi∣therto, are a Rule to Men, considered as Members of Society; and regard their Deportment, and Con∣versation; their Interests and Obligations with O∣thers; These two that follow are to govern them within, and for themselves. They look upon Fortune in her two different Aspects, Prosperity and Adversity; which are general Terms for all the good or ill Accidents of humane Life; and the provision made against them, is to arm the Mind by Fortitude against Adversity, and in Prosperity to balast, and moderate it by Temperance. Both these Virtues might indeed be compre∣hended under the general notion of Constancy; which is a tight and even firmness, or steadiness of Soul, in all man∣ner of outward Accidents or Occurrences, so that the Man is neither elevated and transported upon the account of Prospe∣rity, nor dejected and disheartened from any Adversity that befalls him.

CHAP. XIX. Of Fortitude in General.

[unspec 1] COurage, (for so indeed this Virtue ought to be called, rather than Fortitude,) is a right and strong Resolution, an equal and uniform steadiness of Mind; by which we are enabled to encounter Danger and Difficulty, and Pain, so that the proper Object, and true Matter, about which this Virtue is conversant, is in general any thing that humane In∣firmity is apt to start at, or be terrified by. Thus Seneca describes it, a Quality* 1.1 that despises all things in their own nature formidable; that challenges and conquers the cause of our Fears, and such as enslave and subdue the native Liberty of the Soul.

[unspec 2] This is of all other Virtues the Gallantest and most No∣ble, and hath always been held in highest Honour and Esteem. The Excellence whereof, was so rightly apprehen∣ded by the Latins,* 1.2 that they gave it the Title of Virtue by way of Singularity and Eminence. It is of all others the hardest to be attained; the most pompous and splendid; and produces the greatest, and most illustrious Fruits. Mag∣nanimity and Patience, Constancy, and invincible Perseve∣rance, and the rest of that Heroick Catalogue of Godlike Excellencies are all contained under it. For which Reason, Men greedy of Fame, have oftentimes not only entertained Calamities gladly, but have even courted, and eagerly sought out Hardships and Dangers, to gain thereby the greater opportunities of exercising it, and exerting them∣selves. It is an impregnable Bulwark; a compleat Armour tempered and proved:† 1.3 The Fortification, behind which bu∣mane nature lies securely intrenched, and he who hath cast up this work about him holds out the siege of Life, and can never be taken, or dismantled.

[unspec 3] But now, in regard that this Matter is not rightly under∣stood, and many false Pretenders to this Virtue are set up,

which are not really of the right Line. It may not be amiss to expatiate a little more upon the true Nature of Forti∣tude; and in so doing, to discover and reject the vulgar Er∣rours concerning it. We will therefore observe four Condi∣tions, which are all of them requisite to the forming of this Virtue; and if what would pass for such, be desective in any one of them, That we may be sure, is counterfeit, and of a Bastard Race.

As first of all, True Courage is universal, that is, it makes a brave stand against every kind of Difficulty and Danger without distinction, and this shews us the mighty mistake of confining this notion of Courage to Military Valour only; That indeed gains Esteem with the generality of People, because it makes more Shew and Noise in the World, and yet oftentimes there is nothing of substance or solidity at the bottom of it. Now allowing Military Valour all that can possibly belong to it, yet at best, it is but one part, and that a small one neither; a single Ray of that Glory which the true and entire, the perfect, and universal Valour, sheds round about it. For by this a Man is the same thing alone, that he is in Company; the same brave Man upon a Bed of Languishing and Pain, as in the Field, and heat of Action; and marches up against Death with all his Friends and Re∣lations looking on, and lamenting his Fate, as he would at the Head of an Army, when animated by the Shouts of those that assist in the Engagement. This Military and Fighting Courage, is more peculiar and natural to Brute Beasts; and among them, we sind accordingly, that the Female Sex have it in common with the Males. But in Men it is frequently the effect of Art, rather than any Ten∣dency in Nature; kindled by the dread of Captivity and ill usage; by the evident Necessity of doing bravely in their own Desence; and the certain prospect of Death or Wounds, Poverty, or Pain, or Punishment, if they do other∣wise. All which have not any influence upon Beasts; nor do they lie under the least apprehension of them. The Cou∣rage of Men is a sort of wise Cowardice; and we com∣monly say, That every Man would be a Coward if he durst. It is Fear attended with skill to shun one Evil by another; and Anger is the Liquor that tempers, the File that sharpens it; But in Brutes it is genuine and pure, undesigning and unconstrained. Men arrive at some sort of Mastery and Per∣fection in it by Custom and long Acquaintance, by Instru∣ction, Education, and Example; upon which account it is,

that we find it sometimes among the meanest, most ignorant, and most degenerate sort of People. A Footman that hath run away from his Master, an Apprentice from behind a Counter, a Villain out of a common Gaol, shall very often make a good Souldier, stand a Charge, and do Duty very well; and yet have no such thing as real Fortitude; there is not the least tincture or spark of Virtue, or Philosophical Bravery in all this Fire.

[unspec 4] The second necessary Ingredient in this noble Composition is a full and distinct Knowledge of the Difficulty, the Toil, the Danger, that assaults us in our Undertaking; and also of the Beauty, the Decency, the Justice, and the Obliga∣tion, of attempting vigorously, or constantly and patiently enduring, what we are called to at that time. And this dis∣covers the Folly and Mistake of confounding this Courage (as some do) with giddy unthinking Rashness; or else with Fool-hardiness, and a brutal insensibility.* 1.4 It is by no means (says Seneca) an inconsiderate forwardness; not a fond∣ness of Danger, nor a desire of those Accidents, which strike a Terrour into common Men; Fortitude is provident and careful, and diligent in her own Defence; and yet she is extreamly pa∣tient and resigned under those things, which are (commonly but falsely) reputed Evils. There cannot possibly be any such thing as Virtue, where there is no Knowledge, no Appre∣hension; and a Man cannot with any good Sense be said to despise that Danger, which he knows not, and does not rightly understand. For at this rate we cannot refuse the honour of this Virtue to Brutes; who in every part which concerns the Action, or the Suffering, do equal, if not ex∣ceed the Stoutest Men; and yield to us in no point, but that of foreseeing and making a true Estimate of our Dan∣ger. For Valour distinguishes it self particularly by going on with our Eyes open, and not running blindfold; and ac∣cordingly we find by Experience, that those who undertake boldly, without regarding, or duly weighing what is like to come on't; commonly flinch and sneak, and prove errand Dastards, when they are driven to a push.

[unspec 5] A third Ingredient necessary to be taken notice of in the Character of Fortitude, is, That it is a Resolution and

firmness of Mind founded upon solid and good Principles; the sense of Duty, the Honesty, and Justice of the under∣taking; and such other Motives; and this too such a Reso∣lution, as never wavers or abates, whatever the Event be: But persists with unmoveable Generosity, till either the De∣sign be brought to Perfection, or the Life lost in the Attempt. The mention of this Qualification may at first sight seem somewhat superfluous in the former part of the Description, but it is in reality seasonable and of good use; and that, as upon its own account, so more especially because it gives us an occasion to obviate two or three very gross and common Mistakes, with relation to this Matter.

[unspec 6] As first, some have so odd, so stupid a notion of Forti∣tude, as to place it in bodily Strength, the Structure of the Man, and the largeness of his Limbs. But alas! This is no Excellence belonging to the Body, not the stiffness of the Muscles, the knitting of the Joynts, or the size of an Arm, or a Leg; but a quality peculiar to the Soul, and entirely residing there. The worth of a Man is to be com∣puted from his Heart, and his Will; there it is, that his true Honour is to be found; and the only Advantage, the true and compleat Victory to be gained over an Enemy, is the shaking his Constancy, driving away his Resolution, sub∣jecting him to Terrour and Disorder, and putting his Virtue to flight. All other Advantages are either fictitious, and imaginary, or else borrowed, and not properly ours; The lustiness and strength of a Leg and an Arm, is an Excellence fit for a Porter only to boast of: To force our Enemy to give ground, or engage him in a disadvantageous ground, is not a Commendation belonging to Us, but to Fortune. He that continues his Courage to the last, and slackens not one whit of his Gallantry, and Constancy, at the approach of Danger or Death; you may call him beaten, if you please, but then it is not his Adversary but the Chance of War that beats him; and if he happen to fall in the Engage∣ment, he is killed, I confess, but he is not Conquered. If Fate be to blame, he is not; for though he die unfortunate∣ly, yet he does not die cowardly and basely: For the Gal∣lantest Men cannot command Events answerable to their Merits, and very frequently are less successful than others. Another Errour, yet more senseless than the former, is the looking upon those to be stout and brave, who swagger, and strut, and talk big, and by a contemptuous Air, a stern Countenance, and vain boasts, would fain get the Reputation

of Valour. But these do not often meet with People silly enough to be frightned into such an Opinion; and when the Bully comes to be tryed, a difference is soon seen, between a Hector and a Hero.

Nor are they less deceived, who give the Title of Va∣lour to subtlety and stratagem, or to Industry and Art; This is too sacrilegious a Prophanation, to bring in Courage acting so mean and sneaking a part: These are trick and disguise, and would put false Stones upon the undiscerning World for true Jewels. The Laccdaemonians, who bred their Youth to Wrestling, would not suffer Masters in any of their Cities, that so their Warlike Exercises, and growing expert in them, might be entirely Nature's Work, and that Art might usurp no part of the Glory. We count it a bold and brave under∣taking to encounter Bears, or Lyons, or wild Boars, who have nothing but their natural Fierceness to render them for∣midable; but the same Commendation is not reckoned due to one, that engages with Bees or Wasps, who watch their advantage, and go cunningly to work. Alexander would never play at the Olympick Games; for the Strife, he said, was not well contrived, where a private Man of no Soul might come off with applause, and a King with a great one might be thrown out with Disgrace. There is no manner of reason, why a Man of Honour should value himself, or offer to put his Valour upon a Proof, which the errandest Coward in the World, if he be better taught, and dextrous at his Weapon, shall be able to bassle him in. For such a Conquest is in no degree owing to Courage, or true Virtue; but to activity of Body, and some particular motions, which are purely the effect of Artifice and Address; such as the basest and most timorous may excel in, and such as a truly valiant Person, may either not know how to perform, or may think it beneath him to descend to them. Fencing particularly is such an advantage, The Bravest may be utter∣ly unskilful in it, and the most despicable Wretches may be Masters of it. And how many Scoundrels do we see in eve∣ry Street, ready to draw upon all occasions; how many Cheats that play Prizes, and Hack one another for Money; who would not stand one Charge at the approach of an Ene∣my? The same may be said of that assurance and presence of Mind, which proceeds from habitual Exercise, and long Custom. How many hazardous things do Tumblers, and Rope-dancers, and Seamen do, without the least concern? Not that these Men are really more valiant than others, or

dare venture farther into Danger; but because this is their own way, what they have been bred up in, and accustomed to from Children; and Practice hath worn out those Appre∣hensions, which a Gallanter Man would have, who is raw and unexperienced in the Trade.

[unspec 7] One very wrong Notion more it is sit I should mention upon this occasion; That, I mean, which, for want of ob∣serving nicely the Springs by which Men are moved, and the true sourse of each Action, does very absurdly put all that to the account of Bravery and Courage, which is in truth a Weakness, and owing merely to Heat of Passion, or a Zealous Concern for some particular Interest. For, as a Man cannot deserve to have his Vertues commended in point of Justice, for being faithful and serviceable to those he dearly loves; nor in point of Chastity, for not abusing his own Daughter, or his S••••er; nor in point of Liberality, for being bountiful to his Wife and Children; so neither may he pretend to any just Honour in point of Valour, for ex∣posing himself resolutely to those dangers, which Anger, or Revenge, Interest, or private Satisfaction thrust him upon. If therefore Avarice shall make a Man bold, as it does Spies and Traitors, Robbers and Villains, Merchants at Sea, or Souldiers of Fortune, that sight purely for pay; if Ambi∣tion and vain Glory, an itch to get the name of a brave Man, kindle the spark of Honour as they call it; which may very reasonably be presumed to be the case of a great many Men of the Sword, (who will not scruple to own sometimes, that if they could be verily perswaded they should die in the Attack, nothing should ever bring them on:) If they grow peevish and discontented, weary of liv∣ing, or worn out with pain, like Antigonus his Souldier, who, whilst in violent Torment with a Fistula, ventured at all, but when the Disease was Cured, and he in perfect Health again, could never be got to face an Enemy more. In a word, if there be nothing but some particular humour, or selfish and foreign Consideration at the bottom, how fair soever the Exploits, that are built upon this may look, yet still the foundation hath a flaw, and consequently, call the thing what else you will, but while it is defective in so very material a part, you must not be allowed to call it Valour or Virtue.

[unspec 8] I proceed now to the fourth Qualification of this noble Excellence, and that is Prudence and Discretion in the exe∣cutive part. Which being once admitted, several other false

opinions relating to this Matter, are from thenceforth out of doors, such particularly as these that follow. That a Man, who is really couragious, should not use any defence to shel∣ter himself from the Evils and Inconveniences which threaten him; that he thould never be in fear of a Surprise, nor be follicitous to make provision against it; that he should not so much as feel the least shock or impressions of disorder from any thing more than ordinary, or that happens una∣wares; as a Clap of Thunder, the Discharge of a Cannon∣shor, the tumbling down of a Breach. Now all this is monstrously foolish and absurd, for a Man of Fortitude is allowed to take all imaginable care of his own Preservation; and to have as quick and sensible resentments of all acci∣dents whatsoever, as any other Person. Nor is this the least disparagement or reflection upon his Vertues, provided he be not daunted and dismayed, but keep up his mind in the same steadiness of Temper, and do not depart from his Rea∣son and Resolution. Nay, it is not only his Right and Pri∣vilege, but his Duty and just Commendation, to wheel and decline, and defend himself from harms, so long as there are any honest shifts, and decent Remedies left; but when there are none, then he must stand his ground, receive the worst that can come, and dare to suffer any thing rather than to do what is vicious, or unbecoming his Character, for the pre∣vention or escape of it. He must then like Aeneas, obey the Commands from* 1.5 above at any rate, for so we find him described by the Poet.

Sighs, Groans, and Tears, are all employ'd in vain: Firm the resolves of his unbroken mind remain.

Socrates therefore used to laugh at those idle Men, who condemned all Flight, and giving of ground, as inconsistent with Fortitude. What? says he, shall a Man be reproached with Cowardice, for defeating his Enemy, because this was done by retreating from before him? Homer, among the other He∣roick Excellencies of Ʋlysses, puts this of Skill in retreating into his Characler. The Lacedaemonians, who pretended to the most obstinate Courage of any Nation in the World, yet in that renowned action of Platea gave ground, on pur∣pose to break the Persian Troops, and disorder them in the

pursuit. This was an advantage which they had no other way of compassing, and the Success answered the wisdom of the Design; for they won the Day by this Feint of losing it. In a word, the most warlike Countrys in the World have given it authority, and never thought themselves dishonou∣red by the Practice. Nay, even the Stoicks after all their impracticable, and romantick Stretches of humane nature, are content to allow their wise Man, so far as looking Pale, and shivering at new and surprising Accidents; provided this be only a bodily Affection, and that it do not enter so deep, or last so long, as to give the Soul any part of the Dis∣order.

And thus much may suffice to possess us with a true Idea of Fortitude, or Courage in general.

Of the particular Objects, and Exercise of Fortitude.

NOW that we may cut our Work out, and lay it in due order; it is necessary, in the first place, that I put my Reader in remembrance, that this Virtue undertakes to deal with all that, (whatever it be) which is called Evil; according to the most popular and extensive signification of the Word. Now this Evil is of two sorts, either External, or Internal. The former is that which assaults us from with∣out, and goes by great variety of Names; such as, Adver∣sity, Afflictions, Injuries, Misfortunes, Casualties, or unwel∣come Accidents. The other arises from within, and hath its residence in the Soul; but it is excited, and agitated by the Evil from without: Such particularly are those Passions, which disturb and discontent us, as Fear, Grief, Anger, and the rest of that black disorderly Crew. It will be proper for us to speak to each part of this Division fully and distinct∣ly; to explain their Operations, to provide Men with pro∣per Remedies, and sufficient means for the subduing and softening, and regulating these Grievances. And such are the Arguments and Directions for the Virtue of Fortitude, now under our Consideration. Consequently then, what you are to expect upon this Subject will consist of two parts, the one respecting the Calamities and Disastrous Accidents of

our Lives; the other concerning the Passions, which these Accidents provoke, and stimulate in our Minds. And here my Reader must recollect that the general Directions thought necessary for the bearing good or ill Fortune decently, he hath been supplyed with already. So that referring him back to the second Book,* 1.6 for what regards Prosperity and Adversity in the gross, he is only to expect now, that we should descend to the particular sorts of Misfortunes, and what is ••it to be prescribed for each of them respectively.

CHAP. XX. Of External Evils.

[unspec 1] WE may consider these External Evils, in three several respects. First, with regard to the causes or occasions of them, (which shall make the Subject of this Chapter) next in their Effects; and lastly, with regard to what they are in themselves; where I shall treat of the several Species of them distinctly. And under each of these Heads, I will make it my endeavour to lay down such Rules and Dire∣ctions, as may sustain us under, and fortifie us against them.

The Causes or Occasions of these afflicting Accidents, which are capable of happening to every one of us, may be publick or general, when they affect a great many at the same time; when whole Kingdoms, or Neighbourhoods at least are involved at once; such as Pestilence, Famine, War, Tyranny, and Oppression. And these, for the most part, are Rods of the divine Vengeance; Scourges sent by him to chastise the exorbitant Wickedness of obstinate Men, who resuse to be won over by gentler methods of Reformation: (At least we know not what immediate cause to ascribe them to,) or else they are private Calamities, and such as we are able to trace up to their first Author and Original; that is, they are inflicted and brought upon us by some other Person: And thus both the private and publick Misfortunes are of two forts. Now the publick Calamities, those, I mean, which proceed from a general Cause, though they do really come home to each single Person; yet are they in different respects more or less grievous, important, and dangerous,

than the private ones, of which we are able to give a di∣stinct and particular account. They are more so, because they assault us with united force, fall on in Troops, and with greater violence, make a louder noise, rage more hor∣ribly, have a longer and blacker train of ill Consequences attending them, are more perplexing and amazing, and cre∣ate greater Disorders, and a more general Confusion. But then, they are less so too, in regard of their being thus ge∣neral; and for the numbers, which are involved in them together: For when a Disaster is common, every Man is apt to think his own share of it the less. It is some kind of comfort, to think that we are not singled out for Examples; and for this reason, the efficacy of such Corrections is usual∣ly the less; for every Man takes Sanctuary in the common∣ness of the Calamity, and imputes it to some universal dis∣order in Nature, or to some unusual concurrence of natural Causes; and so shelters himself in the Crowd by vain pre∣tences, which personal afflictions leave no room for. And besides, daily experience shews, that the Evils brought upon us by other Men, gall us more sensibly, and go nearer to the Quick, and have a greater influence upon our Minds, than any of the former sort are wont to do. Now all these, both of the one, and the other sort, have several proper Reme∣dies, and Considerations to qualifie and render them very supportable to us, as particularly these that follow.

[unspec 2] When we have any publick Calamities to encounter, it will become us very seriously to reflect whence they come, and by whom they are sent. That the Cause and Author of them is God, an Omnipotent and All-wise Providence; whose Pleasure we are subject to, and have an absolute and entire dependence upon; that he governs and disposes all things, and holds those vain Men in derision who hope to burst his Bands asimder, and to cast away his Cords from them; that we and all the whole Creation are tied by Laws of an invinci∣ble necessity; and that the strongest Combinations, nay the universal joynt strength of the whole World, is much too weak to reverse or resist his Will. Most certain it is, that Providence, and Necessity, or Destiny, when we speak strictly and properly, are but one and the same thing; There is no essential disserence between them, or the Laws upon which they proceed; and all they vary in, is only as to those different respects, which we are used to consider, and reason upon them in. Now to murmur and repine, and tor∣ment our selves, that Matters are not otherwise ordered with

us, is first of all an Impiety peculiar to Mankind; for all other Creatures submit quietly and contentedly, and Man only hath the insolence to be angry, and find fault, and fly out into sawcy Passions, and discontented Complaints against his Maker. But besides the wickedness of the thing, it is extreamly foolish; for all this rage is to no manner of pur∣pose, nor does it mend the matter one whit. Our Mistress is absolute, and her Power (as I said) uncontroulable, and those who draw back the shoulder, and will not follow her contentedly, she will drag him along, whether he will or no.* 1.7 This is the Obligation we are bound by, the Allegiance we all owe; to bear the Casualties of this mortal State, and not be disturbed at things, which it is not in our power to avoid: We are born under Government, but it is that of a gracious and good King, whom to serve and submit to, is the only, the true way to make us free.

Fate and the Dooming Gods are deaf to Tears. Mr. Dryd.

The best remedy our Case is capable of, is to conform our selves to Providence; to bring our Will to that of Al∣mighty God, and so make a virtue of Necessity, which is the advice humane Wisdom would give in this case; for† 1.8 the only way we can take to escape the hardship, is to be con∣tent with what we cannot help. We may parry and play in Guard, but all this fencing against our Fate will not ward off the blow, but only irritate the wound, and add to the anguish.‖ 1.9 You should bear whatever happens cheerfully, as if you had wished it might happen; for the truth is, could you have known before-hand, that God designed it for you, it would have been your Duty to wish for it. Again, besides that we shall come off casier by this means, we shall likewise have the satisfaction of doing our Duty, which is to follow our I eader, and obey Orders, let the Service, or the Post he commands us upon, be what it will.‡ 1.10 The best thing you can

do is to submit to what you cannot cure, and to attend and fol∣low Almighty God without murmuring or disputing, for it is by his appointment, that all things come to pass; and he is a very bad Souldier, who follows his general grumbling. This Resignation of Spirit is so far from betraying any tameness or degeneracy, that it is directly otherwise; and such sub∣mission proves the excellency of our Courage. Grumbling and Disputing is the effect of Cowardice and Fear; it is mutinying against our Officer, and running from our Co∣lours.* 1.11 Mean and little Souls stuter and struggle, and re∣pine; but they who do so, have not a very reverent Opinion of the Government of the World; for the plain English of these Dis∣contents is, that such Men are more sollicitous to amend God's works, than their own.

[unspec 3] The first thing to be done for the relief of private Evils, and such as other People bring upon us, and which we are apt to be very sensibly affected with, is, nicely and truly to distinguish them, that we may not have loose confused Ideas, and so be led into misapprehensions about them. Now of these some are Displeasing, and others are Offensive to us. We oftentimes conceive a Displeasure at Persons, who have been guilty of no Offence; neither intentionally, nor actu∣ally: As when they either ask us, or deny us something up∣on very good reasons, which was at that time unseasonable, or inconvenient for us or them: We are all apt to be out of humour upon such occasions, and yet there is no offence given, no injury done. For offences, we must know, are of two forts, some cross our Designs, and perplex our Af∣fairs, by offering somewhat contrary to Equity and good Conscience, and this is injuring us: Others have nothing to do with our Concerns, but are directed to, and terminate in our Persons, which are thereby contemptuously used, or otherwise ill treated, and this Treatment may be either in Words or Actions; these are more grating, and harder to be born, than any other fort of Affliction whatsoever.

[unspec 4] The first and general Advice against all these sorts of E∣vils, is, To establish our minds in a firm Resolution, not to be carried away by common Opinions; to consider things, not as the World esteems of them, but as they really are;

weighing them and their Consequences, in the just balance of Reason and Truth. For the generality of Mankind are ramely led by the nose, wholly governed by Prejudice and Impression. How many of those, who call themselves Men of Honour, think it a less affront to have a dangerous wound given them, than a Box on the Ear, and had rather die upon the Spot, than hear approbrious I anguage? In short, Opinion measures and judges of every thing; and it is not so much the thing it self, as the Opinion Men have of it, that provokes our Indignation; Our own Impatience does us more hurt, and creates us more uneasiness, than the Per∣sons who have occasioned it. So that we our selves are more injurious to our selves, than ever those we complain of were to us.

[unspec 5] As for the other Rules, and such as are more particular to our Case, these may be deduced first of all from our selves, (and here indeed we ought first to look, and ux our Thoughts) For these offences may perhaps be owing to our own Defects, or Faults, or Infirmities. Perhaps what was said or done is only a little Raillery, grounded upon some defect in our Person, which they had a mind to mimick or expose. And how foolish is it for us to be out of humour, at that which is none of our Fault? The best way to cut off occasion from those we converse with, and prevent their taking any advantage of this kind, is to be before-hand with them, by mentioning it first our selves; that they may per∣ceive we are sensible of the thing our selves, and that it is not in their power to mortifie us, by reproaching a defect which we did not know before: If any fault of ours gave the occasion, and we have deserved this affront, what foun∣dation can here be for Passion and Resentment: It is then no longer an Offence, but a Correction and just Reprimand; and we ought to receive it as a Chastisement, and improve under it accordingly. But very frequently, and indeed ge∣nerally, our Peevishness and Discontent arises from some weakness of our own, which renders us jealous and humour∣some. Now the way to cure this, is to correct our own Captiousness, and be less nice and tender in those points of Honour; which are so uneasie to our selves and to other People: To arm our selves with a masculine greatness of Soul, and despise the little Follies and Indiscretions of the Company we converse with. It is a shrewd presumption that a Man is not sound, when he roars out every time you touch him: And we must never expect to be easie as long as we

live, if we take exceptions at every trifling thing, every little freedom that passes in Conversation.

[unspec 6] Another sort of Directions may be taken from the Persons at whom we are offended: Let us form to our own minds a general Representation of those we live among, and see what their humour, their disposition, and way is. The greater part of Mankind find their chief satisfaction in doing ill, and make a Computation of their Power, by the privi∣lege it gives them, to be insolent and injurious to other People. Those who delight in Innocence and Goodness are but very few in comparison: This therefore we ought to reckon upon as a never failing Conclusion, that, which way soever we turn our selves, we should be sure to meet with some body or other disposed to give us offence: For where∣soever we meet with Men, it is odds, but we meet with Injuries and Affronts among them. This is so sure, so ruled a Case, that even Law-givers themselves, whose peculiar business it is to reform the World, in their measures for distri∣butive and commutative Justice, have found a necessity of allowing and conniving at several irregularities, which were never to be prevented. Now this Necessity of giving and taking offence arises, first of all, from the Contrariety, and inconsistence of Humours and Inclinations; from hence we are able to account for many offences taken, which were ne∣ver intended to be given. Then again from the Coinci∣dence, or opposition of Men's Interests and Affairs, which is the occasion, that the same thing which contributes to the Pleasure, or Prosit, or Happiness of some, tends to the Dis∣satisfacation, or Detriment, or Mischief of others: And ac∣cording to all the Ideas we are able to form of the World in its present Circumstances, thus it must be, and we cannot discern how it should be otherwise. If the Person who gave you offence, be a foolish, or a rash, unthinking Man, (and such to be sure he is, for a Wise and Good Man will be offensive to no body, why do you complain of a thing done by one who hath not his Wits about him? You bear with a Mad-man, nay, you are so far from being angry, that you pity him; you laught at a Buffoon, or a Child; and I pray how is a Drunken Man or a Fool, a Colerick, or an Indis∣creet Man, more worth your anger than any of those? When such Fellows therefore let loose their Tongues upon you, the best way is to make no reply: Hold your tongue, and leave Matters there. It is a brave and noble, yea, and a Cruel Revenge too, which we take upon a Fool, in

disregarding and despising him; it robs him of all the plea∣sure he promised himself by provoking us to passion, and plainly declares, that we think him an impertinent and in∣significant wretch, better than all the sharpest repartee would possibly express it. If we reply, this debases us and is a sort of entring into comparison with him; it is the shewing him too much respect, and doing an injury to our selves. For* 1.12 they give ill Language because they cannot tell how to give bet∣ter, they act as they use to do, and according to the best of their understanding, for the worse they behave themselves the more consistent they are, and more of a piece with themselves.

[unspec 7] Now the Counsel which W••••••m would give in the caso is most certainly such as this. You must have a due Considera∣tion both of your self, and of the Person who gives you the Offence: As to your self, take care not to be guilty of a thing so mis-becoming, so very much below you as the suffering your self to be overcome, and put besides your Reason. The imprudent Man who seems to suspect himself, and flies out into rage upon every trifle, declares by this carriage, that he looks upon himself sit to be affronted, for indeed it is meanness and littleness of Soul, or a Consciousness of our own insufficiency, that hinders us from being above resent∣ments of this kind, and despising what we are sensible does not belong to us. A Wise and good Man is not capable of being injured, but is firm, secure, and inviolable; for the quality that renders any thing inviolable, is not the being above the power or force of Men, but above the being broken or made the worse for it: And nothing would for∣tifie us more against every manner of accidents than the possessing our Souls with this Maxim, That we can never be hurt indeed, but by our own selves; if our Reason be what it ought, and our Actions according to it, we are in∣vulnerable. Hence it was, that Socrates hath taught us what comforts to apply in such Extremities by his own Example. Anitus and Melitus may kill me, says he, but they cannot hurt me. And thus a good Man as he is not capable of ill within, and will not offer any, so he is impenetrable from without, and cannot suffer any real Injury: Virtue is a Wall of Brass, the Scoffs and Affronts are all repulsed or lodged there, and not one of them comes through to touch his Person;

and to all this self-security we may likewise add another Consideration from the Opinion and Esteem of the World; for there is no body but will look upon the Aggressor as a very ill Man, and upon the Patient as one not deserving to be so treated: As to the Party who hath thus affronted you, if you esteem him no better than an impertinent or idle fellow, use him accordingly, and shew that you value him not by a generous disdain; if he be otherwise, you should plead his excuse to your self; you ought to presume that he had (or at least apprehended that he had) occasion for what he did; That it was not done out of any malicious design, but through inadvertency or mistake, want of breeding, or some other very pardonable defect; if not so, then you may be confident he hath seen his error, is angry at himself for it, and wishes most heartily it had never been done: Once more let me add, that we ought to play the good husbands, and make the most of Injuries and Offences; for indeed they are no small advantages which these put into our hands, particularly, they are capable of turning to very good ac∣count two ways, with regard to each of the parties concern∣ed in them. For first with regard to the person who did the Injury; this hath discovered the Man to us, we have seen a little more of the World; we know such a one two well to trust him another time; and have fair warning to avoid him ever after. But then Secondly, they help us to know our selves too, shew us our own infirmities, our breaches and blind sides, where the Foe may get within us, and what we cannot hold out against; and this gives us warning to work upon those breaches, and put them in a defensible con∣dition against the next attack upon us. Let us learn to a∣mend that fault too, which occasion'd the abuse, that no o∣ther Man may have the like provocation to reproach us here∣after: This is the true way of defeating the malice of others, and doing right to our selves; for what nobler Revenge can a Man take upon his Enemies, than to turn their injuries and affronts to his own Prout, and to learn more Prudence and Conduct, and to grow the wiser and better, more cau∣tious and inoffensive by being ill used. The World at this rate is an excellent School; and the more unreasonable Men are, the more a Man of good fense and temper may improve himself under their even unjust Corrections.

CHAP. XXI. Of External Evils with regard to their Fruits and Effects.

HAving thus consider'd the Causes, let us now enquire into the effects of our evils, and what fruits they pro∣duce; where again we shall meet with very powerful An∣tidotes and substantial remedies against them. Now these effects are many and great, general, and particular.

The general effects are such as concern the good, the sup∣port, the order, and improvement of the Universe. The World would be quire stified and choak'd up, it would Stag∣nate and putrifie, if it were not sometimes stirred and chan∣ged, and put into a new form by such important and alte∣rative accidents, as Plagues, and Famines, and War, and Mortality; these are the things that prune and purge it, and throw down that product which overburdens the soil; and by so doing they preserve the rest, and give them elbow∣room: for were there no such evacuations we should not be able to move and live by one another. But then consider the grateful Varieties and Vicissitudes, the regular Successions and alternate Changes, by which the World is thus adorned and beautified, every part of the world finds some convenience by these alterations. For from Nations and Men coming to be transplanted by such means, the barbarous and wild and savage part of Mankind are polished and civilized; Arts and Sciences, Learning and Policy are spread wider, and communicated to every part of the habitable Earth; so that we are to look upon the Universe as one large Plan∣tation, where some Trees are removed to a more conveni∣ent Soil, others are grasted and inoculated, others cut down to the root, that they make more regular shoots by the loss of superfluous suckers, others quite plucked up, but all this done in such order by the skillful Cultivater, that every thing tends to th•• profit and beauty of the ground. These enlargements of our Thoughts, and considerations of Uni∣versal advantage ought to content every Wife and good Man, and prevent irreverent reflections upon those wonder∣ful works of God, which Men are too apt to accuse for bar∣barous and disorderly; or to look upon with amazement as strange and unaccountable. It is enough that they are the

ordinances of God and nature, and ought to satisfie us, that how odd soever they may appear with regard to that little spot of ground which is commanded by our own Eye, yet they do great and signal service to the whole. For would we extend our prospect, we should quickly discern that what is lost in one place is gained in another, or rather indeed to speak more properly, that nothing is lost any where, but all conduces to the just variety and convenience of the World in general.* 1.13 A Wise Man, says one, will take no∣thing amiss that happens to him; for he will observe, that those very things by which his particular Interests seem to suffer, are expedient, and greatly contribute to the preservation of the whole; and that these are the methods by which the course of the World is continued, and every part of it brought to its just and ne∣cessary perfection.

[unspec 2] The particular and personal effects of these evils are dif∣ferent, according to the various tempers and conditions of the Men to whom they happen. To the good they are an exercise and trial to those that are fallen, a relief and reco∣very, a warning and call to them that go astray; and to the obstinately wicked, a dispensation of Punishment and Ven∣geance. Of each of these uses I shall say but one word or two very briefly.

And first, these external evils provide the good Men ex∣cellent opportunities of exerting and improving their Vir∣tue, which would otherwise want matter to work upon, and lie idle and undiscerned. A good Man under affliction, is in the same circumstances with Fencers in their Schools, or Mariners in a Storm, or Soldiers in an Action, or Philo∣sophers in their Academy; that is, he is upon his proper duty, attending the business of his profession, and shewing his skill in it; for these are the very methods that instruct, and en∣ter, and sorm, and finish him in Virtue, that establish him in Constancy and Courage, and enable him to conquer and tri∣umph over Fortune and the World: They bring him ac∣quainted with himself, make him know his own strength by frequent experiments, tell him what he may depend up∣on, and promise himself from it; nor do they only give him a true representation of his past and present condition, but

they help to amend it too; they encourage and confirm his resolutions of doing well, harden and accustom him to suf∣fering, fix and determine his mind, secure his past conquests, and render him invincible for the time to come; Whereas on the contrary, a long calm of prosperity is exceeding apt to soften and enervate Men's minds, and to corrupt them by ease and leisure, carelessness and sloth, inactivity and long disuse. Demetrius, for this reason used to say, that of all Men living he thought none so truly miserable as those who had never met with disappointments, and crosses, and trying afflictions, and compared their life to the dead sea, where there is a perpetual Stagnation, and noxious vapours breed and reign for want of winds, and a vigorous commotion of the waters to break and disperse and drive them away.

[unspec 3] To Delinquents and inconsiderate Offenders, these afflicti∣ons are a check and curb to hold them in, and prevent the wild and furious sallies of vice unrestrained; or else a rebuke and chastisement, the rod of an Affectionate but Provoked Fa∣ther, to reduce and reclaim them, that they may be more considerate and mindful of their duty hereafter, and abandon utterly those courses which have cost them so much smart and pain. Thus it is with our minds as with our bodies; and the health of both is consulted by the same applications. These sufferings are like the breathing of a Vein and sea∣sonable Physick, sometimes made use of as preservatives, to prevent the gathering of ill humours and divert them ano∣ther way; at other times as correctives and restoratives, to purge the corrupted mass and carry off a disease already formed.

[unspec 4] To the Obstinate and Incorrigible they are a Punishment and Plague, a Sickle to cut those down speedily, whose Ini∣quities are ripe for destruction, or else to make them more lingring and languishing spectacles of vengeance. And thus you may plainly discern very excellent and necessary effects of the troubles Men are used so bitterly to complain of, such as may abundantly convince us how erroneous that opinion is, which looks upon such dispensations as evils, and ought to prevad upon us to entertain them with Patience and a be∣coming temper of mind, to take them in good part as the instances and operations of the divine justice; and not only so, but to welcome them gladly as the useful instruments and sure pledges of the tenderness and love, and careful pro∣vidence of God; and especially using our utmost diligence to benefit under them, and to answer the intention of that

wise and kind being, in whose disposal all these things are, and who distributes them according to his own good plea∣sure, and as they may be most suitable to every Man's occa∣sions.

ADVERTISEMENT.

Of External Evils, considered in themselves particularly.

ALl these Evils which are many in number, and various in their kinds, are so many privations of some contrary good; for so much indeed is implyed in the very name and nature of evil: Consequently the general heads of evil must answer and be equal to the several heads or species of good. Now these may very properly be reduced to seven. Sickness and Pain, (for these be∣ing Bodily indispositions, I join them together as one) Captivity, Banishment, Want, Disgrace, Loss of Friends, and Death. The good things we are deprived of in the forementioned Cir∣cumstanc's every one sees very plainly to be Health, Liberty, our Native Countrey, Wealth, Honour, Friends, and Life; each of which we have had occasion to treat of at large in the foregoing parts of this Treatise. All therefore that remains to be done at present is to prescribe such Antidotes against these as are proper to them respectively; and that very briefly and plain∣ly, without any nice or formal Reasoning upon the Case.

CHAP. XXII. Of Sickness and Pain.

IT hath been observed in the beginning of this Treatise,* 1.14 that Pain is the greatest, and in good truth the only evil attending this Mortal Body of ours; the most sensible, the most insupportable, that which is least to be cured, least to be dealt with or asswaged by consideration. But still, though this be not altogether so capable of advice as most other af∣flictions; yet some Remedies there are drawn from Reason, Justice, advantage and usefulness, imitation and resemblance of great persons celebrated for their illustrious Virtue, and

that branch of it which consists of Patience, and these such as they are I shall just propound to my Reader's Considera∣tion.

[unspec 4] First then the enduring what is tedious and troublesome is a necessary incumbrance of life, and charged in common upon all living creatures, upon Mankind most evidently and especially. And it is by no means reasonable that provi∣dence should work a Miracle for our sakes, and exempt us only. How absurd is it therefore to fret and perplex our selves because that hath hapned to one Man in particular, which might and may happen every moment to every Man without exception.

[unspec 2] Nay it is not only general and common but natural too. We are born to it, and cannot in any equity and justice hope to be exempted; for indeed should we cease to be subject to it, we must cease to be Men. Whatever is a fixt and irre∣versible Law of our Creation ought to be entertained with meekness and moderation: For we entred into life upon these terms, and the conditions of humanity expresly indented for are old Age and Infirmities, Decays and Diseases, Anguish and Pain. There is no possibility of avoiding these things; and what we can never get clear of, it will be our best Wis∣dom to settle a resolution of making the best of, and to learn how we may go through with it.

[unspec 3] * 1.15If the pain be long it is but moderate; and consequent∣ly very supportable; and a Wise Man will be ashamed to complain of any thing less than extremities. If it be violent and exceeding acute it is but short, and we should not repine or be driven to impatience for a suffering which is quick∣ly over. And yet this must of necessity be the case; for nature cannot sustain it self under the continuance of extream Torture: There must be an end either of that or of the Pa∣tient in a little time; and which of these two soever be the conclusion of it as to the suffering part, the matter comes all to one, and therefore let this give us courage and comfort.

[unspec 4] Consider again, that these sufferings can go no deeper than the Body, we are not injured our very selves: every real injury takes off from the excellence and perfection of the thing; but now Sickness and Pain are so far from deroga∣ting from and doing any real prejudice to us, that on the con∣trary

they furnish matter, and put occasions in our way for a more noble exercising of Virtue than any that we owe to Ease and perfect Health: And surely where there is more occasion of praise and Virtue there cannot be less good. If the Body be what the Philosophers usually call the instru∣ment of the mind, why should any one complain, for this instrument being applied to its proper use and worn out in the service of its proper master? The Body was made on purpose to serve the Soul, but if every inconvenience which befalls the Body shall disorder and afflict the mind, the or∣der of nature is quite inverted, and the Soul from thenceforth becomes a servant to the Body. Would you not think that man unreasonably querulous and childish, who should cry and roar and take on heavily because some thorn in the hedge, as he passed by, or some unwary passenger had spoiled or torn his Clothes? A poor broker, who was to make Money of the Suit, might be allowed some concern upon such an occasion; but a Gentleman and one of substance and con∣dition would make a jest of it, and not esteem it worth a thought, when so trivial a loss was compared with the abun∣dance he had left. Now this Body of ours is no other than a garment, borrowed for a little while that our Soul may make its appearance, and act a short part in it, upon the stage of this lower World: But the Soul in the mean while is that which commands our value and regard; and our great affair is to secure the honour and quiet of this better part, while sojourning in this busie and tumultuous life. And what do we think may be the true reason why Pain provokes us to so great impatience? What indeed, but that we place our happiness upon wrong objects, and do not set up our rest, nor seek our satisfactions in the Soul.* 1.16 Men grow into coldness and negligence of this part, and grow too familiar and fond of the Body. And Pain, as if it were sensible of this folly of ours, plies us hard in our tenderest part, especially when a Man shivers and trembles at its ap∣proach, as if it took a pride to insult over such unreasonable fear and concern.

[unspec 5] The advantages however of this so much dreaded misery are considerable; it helps to wean our affections, and teaches us to work off our relish and delight from that which we

must shortly leave; for there is no one thing more assisting to us in giving us a due sense of the emptiness of the World and what an errant cheat it is, than Sickness and Pain; and I think every Man must confess this to be a very considera∣ble piece of service.

[unspec 6] It heightens the pleasure consequent upon it. For when a Disease hath had its course, the satisfaction of a recovery is much more sensible than any enjoyment of uninterrupted health. This chears and enlivens us, like Light out of the midst of Darkness; and a Man would almost imagine that nature had contrived Pain on purpose, that by mingling some of those sharp intervals, ease and pleasure might have due ho∣nour done them, and be rendred more acceptable and exqui∣site.

[unspec 7] Let us then reflect upon these few Suggestions, and see what consequences they naturally offer to us. If our Pain be moderate, the virtue of Patience cannot be very difficult; if it be extream, the glory of enduring it as becomes us is proportionably great; if it appear insupportable, our own cowardice and effeminacy have made it so; if there are but ve∣ry few, who can bear it decently, let us try to be of that num∣ber; for the smaller it is, the more distinguishing and com∣mendable it is to be in among them. Let us not lay the blame at nature's door for making us no stronger: This is all pre∣tence, it is not natural weakness but affected nicety and ten∣derness that disables us in this point. If we run away from Pain it will pursue us; if we surrender our selves to this enemy and suffer it to conquer us, we shall be treated with insolence and barbarous usage, and the reproach of tameness will stick hard upon us. If it tries to terrifie us and we stand our ground, the success will be above our expectation; let us therefore defeat and disappoint this design, by shew∣ing our selves more resolute and brave than it thinks for. For the greatest part of the smart and anguish is owing to our own softness and delicacy, our yielding and sinking under it.* 1.17 We do not flinch from things so much because they are hard to be born, as we create that hardship to our selves by dread∣ing and shrinking at them.

[unspec 8] I may reasonably expect that all the former arguments should be lookt upon as flights of speculation, Philosophical

notions, which Men of refined thoughts entertain when they are at ease, but would soon find impracticable if brought to the tryal; and therefore to obviate this objection, I have reserved to the last place the instances and examples of per∣sons whose practice hath justified the possibility and mighty efficacy of all that hath been said here, or is usually urged in Books upon this occasion. And these, not only of wise and extraordinary but of ignorant and common Men; Nay, even Women and Children are frequently mentioned in sto∣ry to have endured both long and acute pains and diseases, and with a mind so steady and unbroken, that the anguish which hath taken away their lives was never able to subdue their constancy and courage. They have waited the ap∣proach of their torments, and encountered them knowingly, and met them gladly, and supported themselves under them with marvellous chearfulness; nay, have even sought and courted the severest and most exquisite tortures humane na∣ture is capable of suffering. The Lacedaemonian Boys are notorious for whipping one another, till sometimes they ex∣pired under the scourge, and all this without the least change of Countenance. A sort of barbarous discipline, instituted to harden them, that they might be better qualified to do their Countrey service when thus inured to sussering. Alex∣ander's Page was burnt to the very Bone with a Coal, and endured it without the least complaint, rather than he would interrupt the Sacrifice. A Spartan Boy let his Bowels be cat out by a Fox, rather than he would discover his Theft. Pompey, when taken by King Gentius, who would have compelled him to reveal the secrets of the Roman state, thrust his singer into the Fire, and burnt it till Gentius could bear the sight no longer, to convince him, that all Torture would be lost upon him. The Case of Mutius with P••rsen∣na was another instance of the same kind; and good old Regulus endured more than all of them from the Carthagi∣nians. The account of Anaxarchus hath scarce any Parallel; who, when pounded in a Mortar at the Command of a Ty∣rant, cried out, Beat on, beat on your Belly-full, you cannot touch Anaxarchus his self, you only bruise the Shell of him.

But that which is a remedy indeed, is one peculiar to Christians, the sure prospect of a future and eternal state; the consideration what cruelty and contradiction of sin∣ners their Saviour condescended to suffer; and that parti∣cipation of glory and bliss with him in Heaven, which is ordained and reserved for those who suffer with and for

him: that is, after his example in a good cause, and for the sake of Faith and a good Conscience. These reflecti∣ons will animate Men, not by rendring them insensible or taking sanctuary in nice and airy distinctions, but by fur∣nishing arguments superiour to the quickest and tenderest sense of Pain. And accordingly we see what incredible ef∣fects these Religious comforts had in all the Primitive Persecutions; how triumphant they were in the midst of Racks and Fires and Crosses. The having respect to the recompence of Reward, The balancing the light Afflictions of a moment with the Eternal and far more exceeding weight of Glory; the committing this Body to the Ground, like seed for a plentiful and joyful harvest at the general Re∣surrection; the considence in the promises of him who cannot lye. These inspired the noble Army of Martyrs; and these are able to support all their followers, who have a title to the same expectations, and are heirs through hope to the same Kingdom. And all the Stoical Philosophy put together, cannnot minister the hundredth part of that Consolation, which those two short Sentences of S. Paul do, No chastening for the present seemeth to be joyous but grie∣vous;* 1.18 Nevertheless afterward it yieldeth the peaceable fruit of Righteousness unto them which are exercised thereby; And, We know that if our earthly house of this Tabernacle be dis∣solved,* 1.19 we have a building of God, a house not made with hands, eternal in the Heavens.

CHAP. XXIII. Of Captivity or Imprisonment.

THis Affliction is very inconsiderable in comparison of the former, and the conquest of it will prove exceeding easie to them, upon whom the prescriptions against Sickness and Pain have found their desired effect. For Men in those cir∣cumstances have the addition of this misfortune, confined to their houses, their Beds, tied to a Rack and loaded with fet∣ters; and this very consinement is a part of their complaint, though the least part. But however we will say one word or two of it.

Now what is it that Captivity or Confinement imprisons? The Body, that which is it self the cover and the Prison of

the Soul; but the Mind continues at large and at its own disposal, in despight of all the World: How can it indeed be sensible of any inconvenience from a Prison, since even there it ranges abroad as freely, as gaily, takes as noble, as sub∣lime, as distant slights, if not much more so, than it does in other circumstances? The Locks and Bars, and Walls of a Prison are much too remote to have any power of fastening it down or shutting it in; they must needs be so, since even the Body it self which touches upon, is linked to, and hangs like a Clog fastened to it, is not able to keep it down, or six it to any determinate place. And that Man will make a jest of all these artisicial and wretched, these slight and childish enclosures, who hath learnt how to preserve his na∣tive liberty and to use the privilege and prerogative of his condition, which is, to be confined no where; no, not e∣ven in this World. Thus Tertullian derides the cruelty of the Persecutors, and animates his Brethren by relling that a* 1.20 Christian even when out of Prison had shaken hands with the World, that he desied and was above it; and that when under Con∣finement, the case was the same with his Gael too. What mighty matter is it in what part of the World you are, whose principle it is not to be of the World? Let us change that name of so ill a sound, and instead of a Prison call it a retreat; where when you are shut up the slesh may be kept to a narrow room, but all doors are open to the Spirit, all places free to the Mind; this car∣ries the whole Man along with it, and leads him abroad whither∣soever it will.

Prisons have given very kind entertainment to several va∣luable, and holy, and great Men; to some, a Gaol hath been a refuge from destruction, and the Walls of it so many for∣tifications and entrenchments against that ruine which had certainly been the consequence of liberty; nay, some have chosen these places that there they might enjoy a more per∣fect liberty, and be farther from the noise and clutter and confusion of the World. He that is under Look and Key is so much safer and better guarded: And a Man had better live thus, than be crampt and constrained by those Fetters

and hand-cuffs which the World is full of; such as the pla∣ces of publick business and concourse, the Palaces of Prin∣ces, the conversation of great Men, the tumult and hurry of Trade, the vexation and expence of Law-suits, the envy and ill-nature, the peevishness and passions of common Men, will be continually clapping upon us.* 1.21 If we do but reflect (says the same Author again) that the World it self is no bet∣ter than a Prison, we shall imagine our selves rather let out of a Gaol than put into one. The darkness by which the World blinds Man's minds, is thicker and grosser, the chains by which it clogs and binds their affeclions heavier; the silth and stanch of Men's lewdness and beastly conversation more offensive, and the Criminals in it more numerous, for such in truth are all Mankind. There have been several instances of persons, who, by the benefit of a Prison, have been preserved from the malice of their e••emies, and escaped great miseries and dangers. Some have made it a studious retirement, compo∣sed Books there, or laid a foundation of great vertue and much learning, so that the uneasiness of the flesh hath been a gain to the spirit, and the confinement of the body was well laid out in a purchase so valnable as the enlargement of the mind. Some have been disgerged as it were by a Pri∣son, thrown up when it could keep them no longer, and the next step they made hath been into some very eminent dig∣nity, as high as this World could set them; this remark the Psalmist hath left us of the wonderful dispensations of providence:* 1.22 He taketh the simple out of the dust, and lifteth the needy off from the dunghill, That he may set him with Prin∣ces, even with the Princes of his people. And he indeed who was an Israelite might well make this reflection, since even among his own Ancestors they had so eminent an instance as Jeseph, of the mighty alteration we are now speaking of. But others have been advanced yet higher, exhaled as it were and drawn up into Heaven from thence. But thus much is certain, that there can be no such thing as perpe∣tual Imprisonment; general Gaol-deliveries are unalterably

established, an Article of the Law of Nature; for no Prison ever yet took in a Man, whom it did not shortly after let out again.

CHAP. XXIV. Of Exile, or Banishment.

[unspec 1] EXile is in reality no more than changing our Dwelling, and this hath nothing of substantial Evil in it. If we are afflicted upon the account, our grievance is not owing to what we complain of, but to our own humour and imagina∣tion. If we will go to the Reason of the thing, all places are alike, and a Man's All is every where equally: For two words indeed comprehend the whole of what a Wise Man values, and those two are Nature and Virtue.

[unspec 2] The same Nature is common to all Countries, the same Sky, the same Elements. The same Sun shines, the same Stars rise and set, and their Motion, their Extent, the Pro∣portion they appear in, the same. And sure, if any part of Nature he to be valued, that above us is much more worthy of Consideration and Esteem, than this Sediment and gross, and drossy part, which we tread under our fect. The far∣thest prospect of the Earth which we can take, does not amount to more than Ten or Twelve I eagues: So that a Soul, which settles its Affections upon this part, shuts it self up in a very narrow compass. But the Face of this glorious Firmament, adorned and beautified with such insinite Con∣stellations, which like so many grafts of Jewels glister over our heads, expands it self; and that it may be more effectu∣ally and distinctly viewed, the Motion is perpetual and cir∣cular, and every part turned towards us; so that every point is visible to every place, within the single Revolution of each Day and Night. The Earth, which (taking the Seas, and ambient Atmosphere into the account, is computed not to be above the hundred and sixtieth part as big as the Sun,) is to Us incomparably less still; for it is not visible to us in any part, except that little spot, that single Point upon which we stand. But, were it otherwise, what does this Change of our standing signifie? We think it a hard case, to be born in one place, and driven to another. Have we any propriety, in the place of our Birth? Our Mothers might

have been delivered in any other place, as well as that where they were; and nothing is more entirely Casual, than the particular Spot where we first drew Breath, for there was in Nature the same possibility of our being born any where? Besides, every Climate produces and carries Men, sustains them with its Fruits, and furnishes them with all the Neces∣saries of Life; so that there is little fear of Perishing any where. Every Country settles us among our Relations too; for all Mankind are so, nearly allied in Blood, and nearer yet in Charity and Affection. Friends too may be found any where, we need only be at the pains to make them, which will soon be done, if we are careful to win their Hearts by our Virtue and Wisdom. Every quarter of the Habitable World is a Wise-man's Country, or rather indeed no part of it is his Country. It were an injury and dispa∣ragement to suppose him a Stranger any where; and a weak∣ness and littleness of Spirit in him to esteem himself so. A Man ought to use his Privilege, and assert his natural Right, which consists in living every where, as if he were at home, and dwelt in his own: In* 1.23 looking upon all places, as if he had a propriety in them; and upon his own Estate or native Seil, as if it were in common to all Mankind.

[unspec 3] But farther, what alteration, what inconvenience can pos∣sibly come to us, by this changing our Residence? Do not we still carry the same Soul about with us? And will not our Virtue keep us company where ever we go? What can hinder a Man (said Brutus) from carrying his Excellencies, all he is really and truly worth, into Banishment, or Capti∣vity? The Mind and its commendable Qualities are subject to no consinement, circumscribed within no determinate space of ground; but can live, and act, and exert themselves in all places indifferently. A good Man is a Citizen of the whole World, frank and free, content and cheerful where∣ver his Lot casts him; always at home in his own Quarters; and always sixt and settled, however this Case or Port∣mantean that incloses and conveys him, may be hurried and jumbbied from one place to another.† 1.24 The holy and immortal S••ul is an Ʋbiquetary, of near resemblance and affinity to God himself, and like him diffused equally, and ever present to all

the stages of time, and all the distances of place. And where∣soever a Man feels himself well, and easie, and in full en∣joyment, that is his home, call the Country by what name you will. And it is evident, that Ease and comfortable En∣joyment is not entailed upon particular Cities or Climates; this is what no place can give, he can only depend upon his own mind for it, and that can give it him in any place equally.

[unspec 4] How many very significant Men have found cause to choose and impose a voluntary Banishment upon themselves? How many others, when sent and driven away, and afterwards invited back again, have refused to return into their own Native Country; and been so far from thinking their Exile an insupportable Misery and Punishment, that they have ta∣ken great delight and satisfaction in it; and reckoned no part of their time so well spent, or so worthy the name of living, as that in which they were debarred their own Country. This was the case of some generous Romans, Rutilius, and Marcellus in particular; And again, how many do we read of, whom good Fortune hath taken by the hand as it were, and led them abroad, put them in the way of Honour and Preferment in foreign Lands, such as they could have no probable prospect of ever attaining at home?

CHAP. XXV. Of Poverty, and Want, and Lesses.

[unspec 1] THis is a very vulgar, and (like the rest of theirs,) a very silly and poor spirited Complaint; for it supposes the whole, or at least the most considerable part of a Man's Hap∣piness, to depend upon the advantages of Fortune, and looks upon a low and mean Condition, as a real and sore Evil. But now, to shew what that is in truth, we must ob∣serve, that there are two sorts of Poverty: One is, That Extremity of it, which we properly call Penury, or want of Bread; when those supplies are lacking, which are necessary to the support of humane Nature. And this is a Calamity, which happens but very seldom: For Providence hath been so bountiful, and Nature so prudent, that there are but a few of these absolutely necessary things. The very Frame of our Bodies is a good defence in this case, and so far from ex∣posing

us to a needy Condition, that a little will serve the turn, and that little is to be had almost every where: Nay, it is to be had in such quantities, as will not only reach to the keeping Life and Soul together, but are a sufficient Com∣petency for moderate and frugal Persons. If we do not affect to lay it on thick, and squander away our Provisions; if we would take our measures from Reason and Nature, and be satisfied with what these desire, and prescribe to us; we shall seldom or never want enough for our purpose. But if we will create to our selves fantastical and imaginary wants, nothing can ever satisfie us.* 1.25 He that lives by Na∣ture, says Seneca, can never be Poor; and he that lives by Fancy, can never be Rich; for the former will gladly take up with a little, but the latter grasps at all, and there is no end of it. A Man that is master of any sort of Trade, or bred up to any Profession; nay, he that hath neither of these ad∣vantages, if he have but the use of his Hands, is safe from these Extremities, and will find no just reason to fear, or to complain of this first sort of Poverty.

The other sort consists in the want of those things, which exceed a sufficient provision for the uses of Nature, and mi∣nister to Pomp and Pleasure, Delicacy and Supersluity; what we commonly call a Decency, and this is in truth the thing most Men are so mightily concerned for; loss of rich and sumptuous Furniture, the not having a Down Bed, and a Table well spread, or a stately House; shut out from the Comforts and the Ornaments of Life. But this, when all is done, is not Want, but Niceness; and that is the very Dis∣ease we labour under. Now all complaints of this Nature are highly unjust, for what they dread as Poverty, is rather to be preferred and wished for: We see the Wisest Man that ever lived, was for neither Poverty nor Riches, but only such Food as was a convenient Subsistence for him. It is more agreeable to nature, more truly rich, more quiet and safe, than all that abundance Mankind are so fond of. First, it is more congruous and agreeable to our Condition, because Man came Naked into the World, and he must go so out; and how can he call any thing his own, which he neither brought along with him, nor can carry away with him? The Possessions we pretend to here, are like the Furniture in an

Inn; ours to use while we stay, but not to remove when we leave the House: And therefore all we ought to look at is our present Accommodation. Secondly, it is more true Riches, for a larger Mannor none can be possest of. He that hath enough, hath all the World.* 1.26 Godliness with Contentment is great Gain, says the Apostle, it is safer and more quiet: For here is no Fear to perplex, no hope of Booty to tempt, no danger of Enemies to fence against; Poverty is secure in the inidst of Banditi. A little Man, when covered all over with his Buckler, is less liable to danger, than a bigger and stronger, who is in many parts exposed, and cannot bring his whole Body within the compass of his Shield; such a condition, as it does not burden and fatigue a Man with great Troubles, so neither does it make him capable of great Losses. And therefore these sort of People are always more easie, and free, and cheerful, for they have not so much to take care of, nor can they suffer so much by any storm that shall happen to blow. Such a Poverty as this is snugg and close, gay, and jolly, and secure; all foul Weather flies over its head; it makes us truly our own Men, masters of our Lives, without the hurry and noise, the squabbles and contentions, which are the necessary incumbrances of plen∣tiful Fortunes, and devour the greatest part of their Ease and Time, who stand possest of them. And what precious things are these to be called, the Goods of this World, that are big with so many Mischiefs, such substantial and vexa∣tious Evils, that expose us to Injuries, enslave us to Jea∣lousies and Suspicions; to anxious Fears, and inordinate Desires; and have so many thousand artifices to trouble and disquiet us? He that is discontented with the loss of these things, is miserable indeed; because he is deprived of his Possessions, and understanding both; and so does more than double his loss. The Life of Men in moderate Circum∣stances is a condition much like that of Coasters; but that of the rich is like Sailors out at Sea. These are tost and driven, and cannot make Land though they would never so fain; they must wait a favourable Gale, and the Current of the Tide to carry them in: The former are always near home, and have it in their power to Debark whenever they please.

To all these Considerations we shall do well to add one more; That of Great, and Generous, and justly Celebra∣ted Persons, who have despised such Losses, n••y, have wel∣comed, and improved them to their advantage, and thanked

Almighty God for them, as so many signal Blessings. Such as Zeno after his Wrack, the Fabricij, Serrani, and the Curij among the Romans. And this is an extraordinary Attainment in Virtue, when a Man can find his account, and discern, and satisfie himself with the wisdom and kindness of Provi∣dence, in instances which the generality of the World look upon with the greatest Horrour and Aversion. The Gods were heretofore painted Naked, to intimate, that they are above both the Necessities and Gayeties of this World; and how Godlike a Quality the Philosophers heretofore esteemed the despising of them, we may learn by that voluntary Po∣verty, which so many of them embraced; at least, if it was the work of Fate, and not their own Choice, by that easie Content and Acquiescence of Spirit, with which they entertained it. To summ up all then in one word, to Persons of Prudence and unprejudiced Affections, Men of elevated Souls, refined and purged from the dross of Sensuality and Avarice, this condition of Life will appear preferrable; but to all People, who think at all, it is very tolerable.

CHAP. XXVI. Of Infamy, or Disgrace.

THis Affliction is of several sorts, according to the diffe∣rent Senses, of which the Title here is capable.

If by Disgrace, be meant, the loss of Honour, or Dig∣nity, or offices of Importance and Trust, the Man is rather a Gainer than otherwise, and hath made a very advantageous Exchange. For what are such promotions but splendid slave∣ries, by which a Man hires himself out to the Publick, and lays out his Property, and the enjoyment of his Person in the Service of other People? These Honours shine indeed and glister, but with that dazling light they kindle Envy and Jealousie, burn up the Owner, and at last go out in Exile and Poverty. Let a Man but refresh his memory with the Histories of all Antiquity, and the most memorable passages of Great Men; see how thick a cloud they set in, and whe∣ther, almost to a Man, those that were most renowned for Gallantry and Virtue, did not finish their course, in Banish∣ment, or a Prison; by Poyson, or some other violent Death. See the declining Aristides, Themistocles, Phocion and Sucrates

among the Greeks; Camillus and Scipio, and Cicero, and Pa∣pinian among the Romans; Jeremiah and other Prophets a∣mong the Jews. Insomuch that a Man may say, Calamity and Disgrace is the very Livery and Mark of distinction of the best and bravest Men; the usual Reward which the People bestow upon those that have done them the best Service.

If this word be interpreted of common Fame and Opi∣nion, every Wise Man should have Spirit enough to despise That, and never trouble himself at all about it. He does but disparage and degrade himself, and betray his want of improvement in the study of Wisdom, who is got no higher in this noble Science, than to be concerned at those false, rash Judgments, and scandalous Reports, which are made and scattered at random; and which neither make a Man the better for their Commendations, nor one whit the worse for their Censure and Reproaches.

CHAP. XXVII. Loss of Friends.

BY Friends, I understand Children, Relations, and all whom Nature or Acquaintance have rendred near and dear to us.

And here, first of all, we shall do well to examine pretty strictly into the true soundation of this Concern; whether the Complaints we utter, the Tears we shed, and all the sor∣row and tender Resentments we pretend, be grounded upon their Interest, or our own. I make no question, but every Man will answer, that he grieves for their sakes; but then most People must give us leave to doubt the Truth of this; and not take it ill, if we be Infidels in the case, till satisfied by some more substantial Argument, than the meer authority of having their bare word for it. It is but an officious Dis∣simulation of tenderness and natural Affection, to put on an inconsolable Melancholy, and be eternally lamenting the Misfortunes of our Friends, or the Dangers and Calamities of the Publick; for would we but draw aside the Curtain, and probe our Souls to the quick, Self would be found at the bottom, and the true cause of our Griefs will appear to be that private Interest of our own, which is involved, and

interwoven with theirs, this is the very thing that affects us so sensibly. And what is this but a spice of Envy, rather than true and generous Affection? For that very Death, or absence of our Friends, which we bewail under the specious Title of their Loss and Misfortune, is in reality their mighty Gain, and greatest Advantage.* 1.27 The true use and conse∣quence of Death is the putting a final and absolute Period to Men's Miseries, the placing them in a condition incapable of suffering. Had God in his Wisdom intended us a happier and more easie Being upon Earth, no doubt he would have contrived, that it should have lasted longer. But, as Matters now stand, and considering the Evils our Lives are beset with, it is a mercy he hath made them so short.

If then we would speak out, and confess the truth impar∣tially, this Affliction looks at home, and we lament the loss, because our own Affairs suffer in it. Now this at the first blush is evidently dishonourable and selfish; and we shall have much ado to justifie our being sorry, that those we pro∣fess so dearly to love are in ease and happiness. If we loved them, as our Saviour says, in the like case, we should much rather rejoyce; and if they loved us, it is but a decent gra∣titude to be content with some inconveniences, when the suf∣fering of these is softned by the consideration of their un∣speakable Advantage. For† 1.28 to be troubled at our own Loss may argue that we love our selves, but it can never prove, that we love our Friends.

But, after all, there is an excellent and never failing Re∣medy in store for our Affliction, which all the malice and power of Fate can never wrest out of our hands. And that is, a Reflection, that these Losses are not irreparable: For so long as we survive our Friends, so long we have oppor∣tunities of making new ones. Friendship is one of the great∣est Blessings humane Life can boast of; and there is this mighty advantage in it, which other happinesses cannot pre∣tend to, that it is one of the easiest to be attained. God makes Men, but Men make Friends: And they that do not want Virtue, need never want Friends; for this is the instru∣ment of acquiring them; and that which will always be serviceable in supplying the number of those that are taken from us. If then Fortune hath robbed us of this Treasure,

let us take care to reimburse our selves; and by this means we shall be so far from living destitute, that the parting with those we had, will only give us an opportunity of enlarging our Affections wider, and adding to the number.

Of Death.

THis Subject hath been already treated of so largely and fully in the Eleventh Chapter of the Second Book, that I have nothing new to offer upon it here. And therefore to avoid being tedious to my Reader, by cloying him with Re∣petitions, I shall only beg his leave to refer him back to that Passage.

The second Division of Evils, consisting of such as are Internal, to wit, the Disquieting Passions of our own Minds.

PREFACE.

FRom these several Evils already insisted on, several tormen∣ting Passions are begot and bred in our Minds. For when any of those Afflictions are considered absolutely, and in them∣selves; there springs up Fear in us, if we apprehend them as future and approaching; or Grief, if we reflect upon them as present, and at that instant actually oppressing us. And if these Calamities do not immediately affect us, but others suffer in them, then the Passion we are moved to, is Pity and Com∣passion. When to the Consideration of their own Nature, we join that additional one of their Causes or Occasions, and reflect upon them as done or procured by some other Person, than the Passions provoked by them are. Anger, Hatred, Indignation, Spight, Envy, Jealousie, Revenge; and all those other Resent∣ments, which dispose us to bear a grudge, and look with an evil Eye upon the Person 〈◊〉〈◊〉 a create us uneasiness and trouble. Now this Virtue of Fortitude consists in the entertaining these misfortunes regularly, and a ••eeably to right Reason and Equity; in behaving our selves gallantly under them, and so preserving

our Souls free and undisturbed by any of the Passions apt to be excited, and so grow outrageous upon these occasions. But in regard they owe their very Being to these Afflictions, if a Man can manage the Rules and Remedies here already prescribed, so as to gain an absolute Conquest over the Evils themselves: These Passions will be crushed in the Egg, and all farther dire∣ctions concerning them are wholly superseded. And this indeed is the best and most effectual way, to stifle and cut off the first Tendencies towards them. Efficacy and Success must unavoida∣bly wait upon this method, as that Fire is sure to be quenched, from which all combustible Matter that might feed it, is with∣drawn in time. But though this taking off the Fuel be the best, yet is it not the only way of keeping down this slame; and therefore I will provide for the other Course, by adding some Directions against each of these Passions in particular; which de∣sign will take up the less of our Time and Pains, in regard each of them hath formerly been drawn at length, and that in Colours so natural, so black and hideous, that it may reasonably be expect∣ed, those Representations should work us up to a due horrour and detestation of them.

CHAP. XXVIII. Remedies against Fear.

LET us not be too hasty, and anticipate our Misfortunes, but be content to stay till they overtake us. Why should we run forward to meet those Miseries, which at the same time we would fain run away from? Possibly they may not carry so far, but be spent, or fall to the ground before they reach us. Our Fears are every jot as fallible as our hopes: Perhaps the time which we expect with terrour, to bring our Affliction, may come big with Joy, or at least bring a Com∣fort equivalent to the Sorrow. How many millions of sur∣prising Accidents may interpose, and ward off that Thurst, which we apprehend must give us our mortal Wound? Lightning, they tell you, will be diverted from its course by the motion of a Hat, and the fortunes of great States, and whole Nations are blasted, and blown down in an instant by accidents, as slight as the Breath of ones Mouth. Give the Wheel but one whirl, and that which was at the top is tumbled down to the bottom; and it very frequently hap∣pens,

that the Persons who were our Terrour, become our Pity or our Scorn; and the Thing, from whence we looked for nothing but Ruin, is the best instrument and insurance of our Safety. Nothing is so liable to Mistakes as humane Prospects: What the Prudence of Man hopes for, disappoints him; what this fears, vanishes, and slips from under him, and what it never dreamt of happens to him. Almighty God keeps his Counsels to himself; he alone knows what he hath to do: But his Measures and Methods are dark and di∣stant from humane Sight; and this is the occasion of the many amazing Changes we see in the World; that what we Project and Form to our selves in one way, God decrees and brings about in another. Let us not make our selves un∣happy before our time; and it is very likely we may never be so at all: The future, which cheats so great a part of Mankind, may probably cheat us among the rest, to our ad∣vantage. It is a famous Maxim in the practice of Physick, that the acutest Distempers have no Prognosticks to be de∣pended upon: And thus far it holds in our Fortune too, that the more furious and threatning her Symptoms are, the less we can form any certain Judgments from them. While there is life, there are hopes, is as good a Rule, as just a Comfort, with regard to our Affairs in Disorder, as it is with respect to our Bodies in Sickness.

This Fear is not always the effect of Temper and Com∣plexion, but very often of Delicacy, and a too tender Edu∣cation. For we apprehend many things to be more grievous than really they are, meerly for want of being hardened in our Youth, and accustomed betimes to difficult and laborious Undertakings. And upon this account, we should find great benefit in using our selves a great while before hand, to that which is apt to strike a Terrour into us; representing to our Imaginations the dreadfullest Dangers, that we can possibly fall into, and growing familiar with them by degrees; making some hazardous attemps by way of Gallantry and Tryal, that so we may bring our Courage to the touch, be before-hand with mischance, and wrest the weapons of For∣tune out of her hands. For we shall find it much easier to resist her, when we are the Aggressors, than when she puts upon the Defensive. At such times, we have the Law in our own hands; can take leisure to arm as we please, can make the most of every Advantage, and secure our Retreat; whereas, when she comes on, and Attacks us, she surprises, and singles us out at pleasure. We shall do very well there∣fore

to exercise our skill upon her, and, by beginning the Combat unprovoked, practice, and grow perfect in the Art of defending our Post: To sound sometimes a false Alarm, to see how we should receive it, if it had been in earnest, and a real Engagement. To set before our Eyes instances of astonishing Dangers, which the greatest and worthiest Men have been driven to; and recollect, that some have escaped the dismallest that we can imagine, thereby to pre∣vent Confusion and Despair; and that others have perished under the slightest and most inconsiderable, thereby to a∣waken us out of our foolish security, and convince us, that we are no where so safe, that Consideration and Prudence should be laid aside as unnecessary.

CHAP. XXIX. Against Grief.

GRief hath been formerly delineated, under the Chara∣cters of the most tormenting, most prejudicial, and most unjust passion of all others. The greater reason to be sure we have to acquaint our selves with proper Remedies against it. And these are of two kinds, Direct or Oblique.

I call those Direct, which we derive from Philosophy, and the force of Reason; such as are employed in facing the Calamity, and learning to disdain and contemn it; per∣swading our selves, that these External misadventures are no real Evils, or if there be any thing in them, which may justifie so harsh a name; yet that they are so small and slight, as not to be worth the disordering our Minds about them; that any notable change in our Temper and Mind is more than the greatest and most grievous of them all ought to ob∣tain from us; and that to spend our Breath in Complaints, and our Days in Melancholy upon their account, is highly unjust and mis-becoming. (For at this rate the Stoicks, and Peripateticks, and Platonists have delivered themselves upon these occasions.) This method of keeping our selves above Grief, and every painful Passion, is indeed very beautiful and excellent; what challenges, not only our Commendation but our Wonder, because it is exceeding Rare, and none but Souls of the first rate seem to be qualified for the under∣taking.

There is another of a meaner and more practicable Dispen∣sation, the effect of Philosophy too, but not in its Aeme and utmost Perfection; for this is a more popular Method, and condescends to the Infirmities of Mankind; not so nobly de∣scended, but of more general use. And this is what I call Oblique, because it consists in quieting the uneasie thought, by drawing off the Mind from its present Anguish to some more pleasant and agreeable, or at least to some fresh Ob∣ject. This is properly shifting the Scene, declining, or, ac∣cording to the modern way of expression, shamming the Misfortune. A remedy exceeding common, and such as Mankind are fain to take refuge in upon several other occa∣sions, as well as this. For, if we observe the thing nicely, it will appear, that many Cures are wrought both upon our Bodies and Minds this way. Thus when we are assaulted by Temptations, Divines advise, that we would not trust our selves alone, but flee into Company. Thus when there is any strong Defluxion of Humours upon the Vitals, which cannot be carried clear off, Physicians divert the Morbifick Matter, and throw it into some of those parts, where the Lance, or the Searing-Iron may be able to deal with it. Thus Men that travel over dangerous and frightful Preci∣pices, shut their Eyes close, or look another way. Thus the Men of Courage in Fight, do not reflect upon their Danger, or think they are grappling with Death; but find themselves transported and busied with the Heat of Action. And of the many renowned Heroes, who have suffered calmly and pati∣ently, nay, even of those who have died by their own choice, or their own hands, (which some Greeks and Romans hereto∣fore were vain enough to do meerly for the Honour and Re∣putation of despising it; and others have been so brave and constant to undergo, in the confidence and assured hope of a better Life, as the Christian Martyrs; the Scholars of Hegesias, and others after the reading of Plato's Antiochus; or for the getting quit of the Miseries of the present Life; or whatever other Motives they had;) still this was but a Stratagem of Diversion; for these Motives took their thoughts off from the main point in Difficulty. For that which they aspired after, or that which they fled from, made the more vigorous impression; and either quite swallowed up, or mightily asswaged the Terrour of what they were about to suffer. But few or none of these had that firmness of Soul to consider the Calamities themselves; to converse with, and come close up to them; to see them in their frightfullest

forms, and yet not start at them. This was a glory reserved for Socrates, and Flavins condemned by Nero to die by the hand of Niger, and some very few besides. We may there∣fore content our selves very well with diverting our Minds by some other Considerations, when any cross Accidents, or other external Calamities assault us. The common People seem to be sensible of some more than ordinary Efficacy in this Prescription, when, upon all Melancholy occasions, they advise their Friends not to think of that which gives them the Disorder. And those, who undertake to advise or com∣fort Persons in Affliction, will do well to consider what Counsel they are capable of following; to infuse some other thoughts into them, by gentle and insensible degrees, so loosening and undermining the Object of their trouble, and trying to plant another in its room. For this taking the ground of their Melancholy from under them, before they are well aware of it, will prove a more real Consolation (in the first and furious Paroxysms especially) than the most Philosophical, or which is yet better, the most Christian Harangue in the World. For though every Man may know, and urge pathetically enough, such Arguments as Reason tells us, it is fit Melancholy Persons should submit to; yet these may all be lost, if the Application be out of time: And therefore it is very necessary, that Men should proceed with Judgment, and Tenderness; that they should observe, both in what manner the Passions are to be treated, and when they are fit to be treated with, when they will bear coming up to the point; and when they must be pacified by some powerful Diversion.

CHAP. XXX. Remedies against Compassion.

MY Reader may possibly be startled at this Title, suspect∣ing, that it favours too much of Inhumanity; but to abate his Surprise, I must remind him, that there are two sorts of Pity. The one firm, and brave, virtuous and com∣mendable, such as we are told Almighty God and the blessed Spirits partake of; and this consists in applying our inclina∣tion, and actual Endeavours to relieve the Afflicted, yet so as not to take the Affliction upon our selves, nor do any

thing in diminution of the justice of the Cause, or the dig∣nity of our Character. The other is a womanish and sense∣less Pity; full of Tenderness and Concern; which proceeds from weakness and effeminacy of Soul, concerning which I have spoken sufficiently heretofore,* 1.29 in that part which de∣scribed the several Passions. Now for the conquering and composing this second sort; Wisdom directs us to succour the Afflicted, and to ease his Burden, but not to put under our own Shoulder so far, as to bear the Load with him. In this Sense it is, that God is said to be Pitiful; and his Bowels and Yearnings must not be interpreted of the same uneasinesses we feel upon these occasions, but of the same readiness to do good, and to extend his help, which we find in our selves upon feeling those uneasinesses. As the Physi∣cian does all he can for his Patient, and the Counsellor for his Client; but then it ends in diligence and industry, and making the most of their Case; but never goes so far, as laying their miscarriage to heart. The Wise Man is desirous to asswage the Pain, but not content to smart with it; nor to darken and disorder his Mind with the Vapours of that Melancholy, which he labours to quiet and compose. God Commands us to have a regard to the Poor, and to qualifie their Afflictions as well as we can; to plead their Cause for them, and to defend their Right; but yet at the same time he charges us to watch over our Passions, and take care that we be not balanced even by good Nature and Pity it self, against Equity and Justice, and the Results of true Reason.

CHAP. XXXI. Remedies against Anger.

THese Remedies are many and various, such as the Mind ought to lay in, and be strongly armed and guarded with long before; Like People that expect a Siege; for it will be too late to begin to fortifie, when the Enemy hath opened his Trenches, and plays his Batteries upon us. They may be reduced to three Heads; The first are such as secure all the Passes, and cut off the approaches and first beginnings of this Passion. For it is infinitely easier to repel, and guard the Avenues against it, than either to subdue and bring it to

Rule, or to beat it out again, when once it hath got within us. We shall do well therefore to consult our safety betimes, by delivering our selves from all those causes and occasions of Anger, which were heretofore observed and explained, when we were describing the nature and rise of this Passion. Such in particular as these that follow, 1. Weakness of Judg∣ment; 2. Indulgence and Effeminacy; a Sickness of the Soul, which must be cured by hardening it against any Ac∣cident, which can possibly happen. 3. Niceness, and hu∣moursome Fancies, fondness for little Trifles, which must be corrected by bringing our Appetites, to plain and easie and simple things; for this indifferency and simplicity of Manners is the Mother of inward Peace and Content. And therefore* 1.30 let us be prepared and capable of every thing, satis∣fied with what comes next, and esteeming those conveniences best and most acceptable, which are nearest at hand, and will cost us least trouble. This is the general Rule given by Phi∣losophers; and would be of great use, for the crossing these particular humours, gives birth to furious Passions and infi∣nite Inconveniences. Cotys, upon receiving a very Noble Present of Beautiful, but brittle Ware, broke all the Vessels immediately, to prevent his being angry, whenever they should happen to be broken by any other hand. This is what I cannot much extol, by reason it plainly shewed a dis∣trust of his own Vertue and Resolution, and condemned him of Cowardice and Fear. He had therefore done a great deal better, in sparing that extravagant way of Prevention, and settling in his Mind a firm Resolve not to be moved at such an Accident, whensoever it should happen. 4. Curio∣sity, which makes us eager and inquisitive into things which we had much better live in contented Ignorance of. Thus Caesar, when upon his Victory, he took the Letters, and Memorials, and several other Papers of Consequence, writ∣ten by his Enemies, burnt them without ever examining what they contained. 5. Credulity, and easiness to receive every new Impression. 6. And above all the rest, a cavilling and captious Humour, jealousie of other People's Behaviour, and fancying they design Injuries and Affronts to us. This In∣deed is very much beneath a Man of Spirit and Generosity, for how much soever it may seem to savour of Pride, and

so indeed it does, yet this is a false Pride; and the Opinion of ones self at the same time, that it is more than it ought to be, is yet degenerate, and of a Bastard breed, mingled with meanness, and a little Soul; and therefore, wanting Solidity, for this self-conceit, and being conscious of some notable Defect, it exposes the Person yet more by this pee∣vish and suspicious temper. For he that looks upon himself under the Contempt of another, is in some sense less than he; at least he debases himself, and becomes so either in Reality, or in Opinion, by these distrusts, and nicenesses in point of Respect.* 1.31 If therefore we would express a just and generous Sense of our own Worth, we should put any other interpretation rather than this, upon the doubtful pas∣sages of Conversation. Imagine them to proceed from Folly, or Indiscretion, an unthinking Gayety, some defect in the Person, or what he did not observe, or could not help; if it come from our Friends, let us call it too great freedom, and the priviledge they take upon intimacy with us. If from those under our own Government, we should not suppose they knew they did amiss; or ever were so stupid and fool-hardy, to provoke a Person, who they know hath power to chastise and make them smart severely for their Insolence. If it pro∣ceed from mean and insignificant Fellows, we can neither re∣ceive any Dignity, nor suffer any Indignity from such hands. Our Honour is not at their disposal, and therefore we should not descend so low, as to be angry, whenever they please to provoke us. Agathocles and Antigonus made a jest of those that affronted them, and scorned to punish them, when they had them at their mercy. Caesar had a peculiar Excellence this way: Moses, and David, and the other celebrated Pat∣terns of Virtue in Holy Writ have done so too.† 1.32 A great Post should have a great Soul to fill it. The noblest Conquest is to subdue our selves, and to leave it in the power of no other Person to disorder us. Flying into Passion is a shrewd symptom of Guilt; and a Consciousness, that we deserve all the indignities put upon us. He cannot be a truly great Man, who bends under another Man's ill treatment; a Conquest there must be on some side; for if we do not subdue our Anger, it will subdue us; and therefore the only way to preserve our Liberty, and our Honour, is to get above this

rebellious Passion and† 1.33 look down upon the Tempests ga∣thering below with scorn and Contempt.

[unspec 2] The second division of remedies consists of such as are fit to be made use of, at the time when any provocations to this passion are offered to us, and when we feel it is going to make insurrection. And these are, 1. keeping the body constantly in one posture, and not allowing our selves in the least motion; sitting silent, and keeping our thoughts within our own Breasts. For any sort of agitation of our Limbs, Hands, Feet, but especially of the Tongue, sets the blood and hu∣mours presently into a ferment, and kindles a sire in the Soul. The beginning of contention is like the letting out of water, and it is the second word that makes the quarrel. 2. A prudent reserve; backwardness in crediting what we hear; slowness in resolving; allowing space to think and consider and state the merits of the cause, and suspending our determination and resentment till all this be fairly done: For could we once but bring our selves to reason upon the point, we should presently give a check to this growing Fever. A Philosopher advised Augustus never to let his anger loose, till he had first repeated the Letters of the Alphabet; and some Christians have given the same counsel in effect, but bet∣ter in the diversion they prescribe when they direct us to say over the Lord's Prayer, before we give any vent to the boy∣ling passion: All we say and do in heat, should be shrewdly suspected and carefully watched, and therefore it is but fit we should make a halt* 1.34. Allow your self in nothing when you are angry, because there is nothing so ill, which you would not at such a time be content to allow your self. We ought to be afraid and extreamly jealous of our selves, for while our minds are in disorder, it is impossible we should do any thing properly and as we ought. Reason at such a time is intangled in the passions, and can do us no more service than wings do a Bird whose feet are fast in the Lime-twigs: we may flutter and struggle, but shall very hardly be able to extricate our selves by all the efforts we can make; and therefore we should never trust our selves, but take san∣ctuary in the company of some friend, and there mellow

and compose our passions by his calm advice and wise con∣versation. 4. Another good expedient, when we feel the storm gathering, will be to divert and disperse it, by some∣what that is agreeable and entertaining; and in this case no diversion is better than Musick to smooth and sweeten the passions, and by a kind of Sympathetick power to make perfect harmony and true concord in the Soul.

[unspec 3] The third parcel consists of some good considerations, which the Soul ought to be tinctured and throughly seasoned with beforehand. As first, a contemplation of the behavi∣our and wild disorderly motions of persons in passion, those indecencies and deformities which may very reasonably be expected to beget in us a mighty aversion to it. Upon this account some of the Philosopers advise angry Men to look in the Glass, and to satisfie their own senses how hor∣ridly these excesses disfigure them. Secondly, let us also fix our eyes and hearts upon the charming, the admirable beauties of meekness and moderation. Observe, how ex∣ceeding graceful and becoming a mild and sweet temper shews, how engaging to others, how beneficial to our selves; for this well considered, would prove a powerful Loadstone, and attract the affections of all the beholders. This advice is more especially expedient for persons of quality and high rank, because fortune hath placed them on high, made them more conspicuous than the rest of Mankind, and there∣fore greater care should be taken to set off all their deport∣ment with decency and to the best advantage: For as their actions are of greater and more general concernment, so their faults have a more pernicious influence and are less to be retrieved than those of common Men. Lastly, there is the regard we ought to have for Wisdom and virtue, that science which it is the business and design of this little book to train men up in; for indeed Philosophy and Religion shew themselves in no one instance so much as in the com∣mand of our Passions, and the preserving our minds firm and steady and impregnable. We should raise our Souls up above this earth, and bring them to a temperament and dis∣position like that of the upper regions of the air, which is never darkened by clouds, nor agitated by storms, nor di∣sturbed by thunder, but quiet and serene, and always the same. Thus neither should this Soul, this Coelestial and di∣vine part of us be blackned with grief, or disordered by an∣ger, but kept in a gentle and uniform motion, considerate and slow, like the Orbs and Planets, which the higher they

are the more softly they move, and are freer from Precipitation, as they approach nearer to purity and perfection.

[unspec 4] Now it is necessary to inform my Reader, that all these directions are to be understood of those inward resentments and disorders, which are kept close and cherished in our minds, and those heart-burnings which kindle a long and lasting fire in our breasts, and break out in uncharitable grudges, bitter hatred and aversion, and furious desires of revenge. For as to that other sort of anger which is outward and vi∣sible, that short blaze quickly in and as quickly out again, where there is no malice, no resentment left behind, and the only design of it is to make others sensible of their faults, whether our inferiours by chastisements and smart reproofs, or those upon the level with us, by expostulating with them and shewing the injustice or indiscretions they have been guilty of; this is of infinite use, highly necessary to be put in practice, and exceeding commendable when rightly managed.

It is much for the advantage both of our selves and of those with whom we converse, to be thus angry upon some occasions, provided always we keep within the bounds of moderation and prudent conduct; and a little vehemence does well to awaken people into a better sense. There are a sort of people who value themselves upon restraining such resentments, and keeping in their passion as they call it; which though very convenient when we have our superiours to engage with, or such as we have reason to be very ten∣der of giving any offence to, yet is no good rule for our general behaviour: They who boast of it, make indeed large pretensions to temper and government of their passions, and are mighty Philosophers in their own eyes and esteem; but yet they frequently burn and fret inwardly, and gain a Conquest upon themselves, which costs them more than the thing is worth: It were much better to give it vent, and let their resentments flame out a little now and then, than that they should glow and torment them within. For this covering of our anger incorporates and makes it of a piece with our Souls, and the hasty Man is much rather to be commended when soon pacified again, than the fretful and morose, the sullen and the silent. If this weapon must wound somewhere, it were much more advisable to draw it upon others, and give them a slight hurt, than that the Point should be turned back upon our selves and stab us to the heart.* 1.35

All vices are less dangerous when the effects of them are visible and apparent, but never so destructive as then, when they lurk secretly and impose upon us by an artificial and counterfeit vir∣tue. Thus a sore skinned over and rankling underneath threatens ill consequences, and wounds are laid open to pre∣vent a Mortification.

[unspec 5] And as these outward demonstrations of anger may be for our own case, so may they likewise be capable of doing great service to other people; upon such persons especially as will not suffer themselves to be perswaded and argued into their duty. For with Servants and those who are actuated by no other principle but fear, there is an absolute necessity of either feeling or at least putting on somewhat of warmth and resentments; otherwise all order would be lost, and nothing done under our inspection as it ought to be. But then those expressions of Anger must be sure to have these following qualifications: 1. The returns of them must not come too thick, nor be provoked upon every slight occasion; for use will harden those to whom they are directed; alte∣rations are never to be made by any thing that is grown fa∣miliar; nor can we save that authority from contempt, which interposes with eagerness and violence upon trivial and insignificant miscarriages. 2. They should not be ran∣dom-shot nor lost in the Air; not spent in fretting or vexing our selves, or railing and reproaching them behind their backs, but discharged upon the person who gave the pro∣vocation, that he may feel the smart of his own folly. 3. They should be delivered gravely and pertinently, and carry somewhat of tartness and sting with them, without any mixture of Jesting or Laughing, that we may con∣vince them of our being in very good earnest, and stir them up effectually to better care for the future, as well as pu∣nish them for what is already passed. In one word, this sort of Anger is in the nature of Physick, and it will be our wisdom so to time and so to apply it, that it may have a kindly Operation and work a thorough Cure in the Pati∣ent.

The several Remedies prescribed here, though particularly insisted upon with regard to Anger only, will yet be very applicable and useful in the correcting of the follow∣ing Passions.

CHAP. XXXII. Remedies against Hatred.

TO defend our selves effectually from the insults of this Passion, we shall do well to bear constantly in mind that old rule of Epictetus, (and a most excellent and use∣ful observation it is) That every thing hath two handles, and that every Man hath it in his choice, whether of them be will lay hold of it by; Take it by one and it will seem heavy and grievous, but by the other it will be light and easie to us. Let us rather be sure to take every thing by the bet∣ter handle, and look upon it in the most advantageous light. That is, put the best and most favourable interpretation up∣on all that happens to us, and so shall we find by experi∣ence, that what we hate and find fault with hath a great deal to soften and recommend it to our acceptance. For Providence hath in infinite wisdom so ordered the matter, that there is not any one accident possible to us in this World, which a dextrous and skillful Man may not turn to some account. And even in that which gives us greatest offence, there is more subject for lamentation and complaint than there can be for hatred and just Aversion. He who does an ill or unbecoming thing to us, hath done the first wrong, and suffered the greatest damage in it himself: For he hath lost the use of his Reason and betrayed his own virtue, which are injuries so substantial that nothing we can suffer at second hand can be comparable to them. Let us there∣fore take this accident in another prospect, and view it there; let us give a fresh turn to our Passion, and change Hatred into Piety; let us take pains to make the persons who have tempted us to hate them worthy of our love and esteem. Thus Lycurgus is said to have dealt with a Man that put out his eye; instead of prosecuting so sensible an in∣jury,

he took another course of punishing him, which was by his severe remonstrances and good instructions to render him a vertuous, modest, and peaceable Person ever after.

CHAP. XXXIII. Remedies against Envy.

IN opposition to this fretful and tormenting Passion, let us consider and weigh nicely the nature of the thing we set so high a value upon, and grudge another the fruition of. We are apt to envy our more prosperous Neighbours, their Riches and Honours, their Preferments and the favour of Great Men: But all this is reasoning without Book, and want of attending to the condition of the purchase; we are not sensible how dear these things have cost their owners. Were this rightly understood, it is highly proba∣ble if they were offered to us upon the same terms, we should think it our wisdom to decline striking the bargain. Flat∣tery and Attendance, Anxiety and Care, Sufferings and In∣juries, Affronts and Repulses, loss of Liberty, and ungene∣rous compliances with the Passions and Pleasures of those we make our court to; Violations of Justice and contra∣diction to our own Consciences, these are usually the price such advantages come at: Thus much however is most cer∣tain, that there is nothing in this World worth the having which can be had for nothing. To hope for Wealth and Ho∣nour, a Plentiful Estate, or a gainful Office upon other Terms than they usually go at, is to desire that we may be made an exception to the rest of Mankind; to repeal an Universal Law; or at least to break and pervert a gene∣ral Custom received and established all the World over: It is taking the Commodity and keeping our Money too. Why should you then who set up for the Character of Honour and Virtue be discontented, because you are not possest of those advantages which are never to be acquired but by ig∣nominious and reproachful methods, and must be bought at the expence of Modesty and Decency? If this be the case, these splendid appearances call rather for your Pity than your Envy: Either the Object of your Passion is a real Good, or it is not; if it be a fantastical and imaginary good only, it is beneath this resentment, nay it is inconsistent with

it. For no Man is envious upon a supposition of a treacher∣ous and deceitful outside, but upon an implication of sub∣stantial and intrinsick worth: But if it have this, and be a feal and solid good, then ought it to be matter of Joy and Pleasure. For the Laws of Humanity, and those of Christi∣anity much more oblige us to desire, and take delight in one another's Happiness; and the exercise of this Virtue with regard to other peoples satisfaction and good Fortune would be a very considerable addition to our own.

CHAP. XXXIV. Remedies against Revenge.

[unspec 1] FOr the beating down this cruel passion, several Consi∣derations may be of use to us; as first of all, That there is not any action of our Lives so truly honourable and glorious as that of pardoning and passing by injuries and affronts, nor any attaintment which requires greater skill than this to master and excuse it readily and gracefully. Eve∣ry body knows but too well how to prosecute Wrongs and demand Satisfaction; but the remitting and receiving those that have done them into grace again, is a Glory reserved for Princes, and truly great Souls: If then thou wilt prove thy Soveraignty, shew that thou art King of thy self, and do a truly royal act by forgiving freely, and extending thy kind∣ness to those that have most justly merited thy displeasure.

[unspec 2] Secondly, Remember that this is of all others the noblest Conquest, to convince the World that thou art impregnable, and above the reach or resentment of injuries and Affronts. For by this means they all rebound back again upon the head of the Author; and like blows upon Anvils when they make no impression, only benumb and put the party to pain, who laid about him with such impotent malice and fury. To continue Revenge, is to give our Enemy the sa∣tisfaction of knowing that he hath hurt us; and he that com∣plains declares himself worsted in the Controversie. So say the Moralist;* 1.36 He that is impatient for satisfaction, ac∣knowledges

himself in pain; that Soul cannot be truly great, which bends beneath an Injury: A generous Spirit, and one that truly values himself, never revenges a wrong, because he is too big to feel the smart of it.

[unspec 3] You will reply perhaps, that it is very hard though to suffer Injuries and Offences; grievous in it self, and scanda∣lous to the World; I know it very well, and therefore my Advice is, that you would not suffer them; but vanquish and get so absolute a mastery over them, that nothing of this kind should reach up to you. And this to be done in a fair and honourable way, by disdaining the thing and the Person that is guilty of it; or, if you please, advancing the Con∣quest higher still, and reclaiming him. Caesar was remarka∣ble for both these good Qualities: No Victory is so desire∣able, none so triumphant, as that which makes your Enemy buckle under you by kindness undeserved: That which lays him with his mouth in the Dust, and strikes him dumb at his own Baseness, and so shames his Spight into Friendship: For what can melt him, if this will not? What can deserve Laurels so justly, as the being thus invincible, and not suffering any Aggravations an Injury is capable of, to stop our hands, or get the better of Virtue and Reason? This in∣deed is a Resolution we should settle to our selves, as con∣sidering, that the more grievous the Crime, and the bitterer and more implacable the Spight, the more fit it is for us to pardon it: And the better we could justifie taking a severe Revenge, the more it makes for our Honour and Commen∣dation, to take none at all.

[unspec 4] Remember how great a Contradiction it is to all Equity and Reason, that the same Person should be Judge and Party both in the same Cause; and yet this is an Absurdity, which every one that undertakes to revenge his own Quarrels una∣voidably runs upon. This ought therefore constantly to be left to the Arbitration of a third Person, or at least a Man should never take it into his own hands, without advising with his Friends; following such measures, as they who are calm and indifferent Judges, think proper; and not leaning to the rash, and hot determinations of our own disordered Minds. The Old Poetical Fables have given us a beautiful Representation of this Matter, in their accounts of the Hea∣then Deities, and the Limitations of their respective Provin∣ces and Powers. Jupiter, they tell you, hath a right to cast such Thunderbolts, as are favourable to Mankind, and por∣tend good Events, by vertue of his own Despotick Autho∣rity:

But when any Thunder is to be discharged upon wick∣ed Men, and those Bolts are let fly, which carry Devastation and Ruin, and any sort of mischievous Effects; This he hath no right to do of his own head, nor without the advice and assistance of twelve Gods met in Counsel. This was a very significant Thought, and shewed the importance of the Occasion; That even the Supreme of all the Heavenly Powers, who had unlimited Commission to do good to all the World of his own head, should yet have it restrained, and his hands tied up from hurting; so much as one single Person, till the matter and merits of the Cause had been so∣lemnly debated. But the Reason couched at the bottom, deserves our attention: Kindness and Beneficence there can be no danger in, no mistakes, no excesses of this kind are pernicious; But when Revenge and Punishment come under Deliberation, this is so nice a point, that even the wisdom of Jupiter himself was not secure from all possibility of Errour; and therefore an assembly of dis-interested Persons was requi∣site to direct and moderate his Anger.

[unspec 5] And this Moderation and Temper is what every Man should make it his Business to acquire, and be well fixed in: Which with respect to the case now before us, is but another name for Clemency. For by that I mean, such a mildness and sweetness of Spirit; such an inclination to forgive and be kind, as curbs and holds in the violent Careers of Passion; and makes us move coolly and regularly. This will arm us with Patience, will convince us that we cannot be injured in reality, except from our own selves; and that for the wrongs others maliciously intend us, so much and no more will stick, as we fasten and bind upon our selves by resenting the Pro∣vocation. This will secure us the good will, and affections of all Mankind; and will season all our Behaviour with that Modesty and Decency that cannot fail to render our Conver∣sation innocent, courteous and agreeable, and universally desired.

CHAP. XXXV. Remedies against Jealousie.

[unspec 1] THe only method of any Efficacy for avoiding this Passion, is to take care to deserve the advantage we desire. For Jealousie is little else at the bottom, but the distrust and mis∣giving

of ones own Mind; and an Argument, that we are con∣scious of our own want of merit. When the Emperour Aurelius was asked by his Wife Faustina, what he would do, if his Enemy Cassius should win the Field, his answer was, I do not serve the Gods so ill, that they should have such an Affliction in reserve for me. So they that partake of ano∣ther's Affection, and are tempted to any suspicion of losing it, will do well to silence such uneasie Suggestions, by tel∣ling themselves, The Regard I have for him is so sincere, that I dare be confident he will not rob me of a treasure I value so highly. An assurance of our own faithfulness, and de∣serving better usage, is the best pledge of our Friend's kind∣ness and fidelity to us in return.

[unspec 2] He that pursues a Prize virtuously, will be content, that others should seek it in the same way. For this does but serve to awaken, and illustrate, and exalt his worth. Weak∣ness only creates fear of Rivals, because this suspects, that when we come to have our merits laid in the balance with those of other Competitors, our Imperfections will be more distinctly seen, and we shall suffer by the Comparison. Whereas otherwise, if you take away Emulation, you eclipse the honour of Virtue, and quench the most powerful Incen∣tive to good and gallant actions.

[unspec 3] As to that particular kind of Jealousie between Married Persons; the Counsel expedient to be given on the Man's part seems to be this. That if any reproach happen to them from the disloyalty of their Wives, they should recollect, what great and renowned Fellow-sufferers they have had in this Calamity; who yet bore it with exemplary patience, and made no words of their Misfortune. Such were Lucul∣lus, Caesar, Pompey, Cato, Augustus, Antony, and a great many besides. But you will say, the World hath discovered your shame, and it is grown common talk. And pray, who is there, that the World does not talk of to their prejudice, more or less, whether they have any ground for such Dis∣course or no? How many Persons of Honour and Virtue have you your self heard branded with the infamous Title? If you make a bustle, and blaze abroad your Disgrace, the Ladies will only have the advantage of the better Jest. And the commonness of this Affliction one would think, should long ago have worn out all the uneasiness of it. But however, put the worst of the Case, that you are in reality the thing you suspect; yet how is this a just Calamity? it is no reflection upon your Virtue, or your Wisdom; the

World is most unreasonable and absurd in loading the inno∣cent Person with Infamy, and rendring that ridiculous, which is in no degree a Fault. But if they will proceed by wrong measures, your own breast should follow those that are right and equitable. Nay, even in respect of others, there is some remedy left still: For it is in your own power to render your Virtue so illustrious, that it shall stifle and swal∣low up this Misfortune; and make your name never menti∣oned, among Wise and Good Men at least, with one whit the less Esteem. They will cover your Infamy by their just Commendations, and curse the wicked occasion of it; who is so much the more profligate, and abandoned, despicable and detestable, for using a Good Man ill.

[unspec 4] As to the Women, they are not so easily satisfied, because their very Nature seems more disposed to Suspicion and Curiosity. But the best Advice I can give them, is to dis∣semble any apprehensions of this kind; which is the true and prudent Medium between two very vicious and foolish Extremes. The one, that silly tormenting of themselves, which devours their Spirits, destroys all their satisfaction, and flies out into transports of Fury and Rage. The other, that tame Negligence practised in the Indies, and some other Eastern Countries; where Wives use their utmost endeavours to advance the honour of their Husbands (which is there thought to consist in the number of Wives and Mistresses) or their satisfaction, or the increase of Posterity, by turning Bawds and Procurers. This is a piece of service, which I think they might very well be excused. But when all is done, the only cure for this Evil on both sides, is such an affectionate and discreet, such a modest and reserved Car∣riage, as shall minister no manner of occasion for calling the fidelity of either Party into question.

Notes

• * 1.1

  Timendorum contemptrix, quae terribilia, & sub jugum li∣bertatem nostram mittentia despicit, provocat, frangit.
• * 1.2

  Virtus.
• † 1.3

  Munimentum imbecillitatis humanae inexpugnabile, quod qui circumdedit sibi, securus in hâc vitae obsidione perdurat.
• * 1.4

  Non est inconsulta temeritas, nec periculorum amor, nec formidabilium appetitio; diligentissima in tutelâ sui fortitudo est. Et eadem patientissima eorum quibus falsa species malorum est.
• * 1.5

  Mens immota manet, lachrymae voluntur inanes.
• * 1.6

  Rock II. Chap. 7.
• * 1.7

  Ad hoe sacramentum adacti sumus; ferre mortalia, rec ijs perturbari, quae vitate nostrae potestatis non est. In regno nati sumus. Deo parere libertas est. Desine sata Deûm flecti sperare querendo.
• † 1.8

  Non est aliud effugium necessiratis, quàm velle quod ipsa cogat.
• ‖ 1.9

  Laeto animo ferre quioquid accide••it, quasi volueris tibi ac∣cidere; debuisses enim velle, si scires ex deereto Dei fieri.
• ‡ 1.10

  Optimum pati quod emendare non possis; & Deum, quo Authore cuncta proveniunt, sine mormuratione comitari; malus miles est qui Imperatorem gemens sequitur. Senec.
• * 1.11

  Magnus animus qui se Deo reddidit; pusillus & degener, qui obluctatur; de ordine mundi male existimat, & ••mendare ma∣vult Deum, quam se.
• * 1.12

  Male loquuntur quia bene loqui nesciunt; faciunt quod solent & sciunt, male quia mali, & secundum se.
• * 1.13

  Vir sapiens nihil indignetur sibi accidere, sciatque illa ipsa, quibus laedi videtur ad conservationem universi pertinere, & ex his esse quae cursum munch officiumque consummant.
• * 1.14

  Book 1. Chap. 6.
• * 1.15

  Confide, summus non habet tempus dolor. Si gravis brevis; si longus levis.
• * 1.16

  Non assueverunt animo esse contenti; nimium illis cum cor∣pore fuit.
• * 1.17

  Non quia difficilia non audemus, sed quia non audemus, difficilia.
• * 1.18

  Heb. 12.11.
• * 1.19

  2 Cor. 5.1.
• * 1.20

  Christianus, etiam extra carcerem, saeculo renunciavit, in Car∣cere etiam carceri; nihil interest ubi siris in saeculo, qui extra sa∣calam estis. Auseramus carceris nomen, secessam vocemus; ••••si corpus includitur, caro detinetur, omnia Spiritui patent; totum ho∣minem animus circumfert, & quo vult transfert.
• * 1.21

  Si recogi••emus i••sum magls mundum carcerem esse, exisse nos è carcere, quam in carcerem introisse intelligemus. Majores tenebras habet mundus, quae hominum praecordia excaecant, graviores ca••enas induit, quae ipsas animas coustringunt, pejores immunditias expirant libidines hominum, plures postremo reos coutinet, universum genus hominum.
• * 1.22

  Psal. 113.
• * 1.23

  Omnes terras tanquam suas videre, & suas tanquam omnium.
• † 1.24

  Animus facer & aternus ubique est, diis cognatus, omni mun∣do & aevo par.
• * 1.25

  Si ad naturam vives, nunquam eris pauper; si ad opinionem, nunquam dives. Exiguum natura desiderat; opinio immensum.
• * 1.26

  1 Tim. 6
• * 1.27

  Moerere hoc eventum, invidi magis quam amici est.
• † 1.28

  Suis incommodis angi, non amicum, sed seipsum amantis est.
• * 1.29

  Book I. Chap. 32.
• * 1.30

  Ad omnia compositi simus, quae bona & paratiora, sint no∣••is meliora & gratlora.
• * 1.31

  Nemo non eo, à quo se contemptum judicat, minor est.
• † 1.32

  Magnam fortunam magnus animus decet.
• † 1.33

  Injurias & offensiones supreme despicere.
• * 1.34

  Nihil tibi liceat dum irasceris; Quare? Quia vis omnia lice∣••••.
• * 1.35

  Omnia vitia in aperto leviora sunt, & tunc perniciosistima, cum simulatâ sanitate subsidunt.
• * 1.36

  Ultio doloris confessio est; non est magnus animus, quem in∣curvat Injuria. Ingens animus & verus aestimator sui non vindicat injuriam, quia non sentit.