The modern states-man. By G.W. Esq
Wither, George, 1588-1667.
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The modern states-man. By G.W. Esq
Wither, George, 1588-1667.
[10], 263, [1] p.
printed, by Henry Hills, and are to be sold at his house at the sign of Sir John Old Castle in Py-Corner,
London :
MDCLIII. [1653]
G.W. = George Wither.
Includes a table of contents.
Reproduction of the original in the British Library.
eng
Political science -- Early works to 1800.
Great Britain -- Politics and government -- 1649-1660 -- Early works to 1800.
A66762 R218029 (Wing W3172). civilwar no The modern states-man. By G.W. Esq; Wither, George 1653 34414 31 335 0 0 0 0 106 F The rate of 106 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words.
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THE
Modern
States-man
.
By
G.
W.
Esq
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Plutarch
.
In
hac
ruina
rerum
stetit
una
integra
atque
immobilis
virtus
populi
Romani
.
Haec
omnia
strata
humi
erexit
,
ac
sustulit
.
Livie
.
LONDON
,
Printed
,
by
Henry
Hills
,
and
are
to
be
sold
at
his
House
at
the
sign
of
Sir
John
Old
Castle
in
Py-Corner
,
MDCLIII
.
To
the
Reader
.
READER
,
I
Here
present
thee
with
a
few
conceptions
and
observations
hudled
together
during
my
confinement
to
my
Chamber
by
an
arrest
from
Heaven
;
my
nobler
part
being
then
unwilling
to
ly
idle
,
when
the
other
was
denyed
the
liberty
of
action
:
If
I
have
not
observed
so
exact
a
methode
as
thou
mightst
expect
,
let
the
distraction
of
my
mind
by
bodily
pains
and
weakness
plead
my
excuse
.
Thou
mayest
wonder
perhaps
to
meet
me
walking
abroad
without
a
support
,
which
was
not
from
any
overweening
confidence
in
my
own
ability
,
but
because
I
was
ignorant
where
to
find
such
an
one
as
might
lend
me
an
hand
;
and
this
,
not
that
I
could
not
have
pick'd
out
one
sufficient
in
my
own
apprehension
,
but
in
thine
:
For
when
I
considered
our
divisions
,
what
animosities
,
what
parties
,
what
factions
are
amongst
us
,
I
knew
not
where
to
elect
the
man
might
please
all
,
and
so
rather
would
have
none
,
than
one
that
might
creat
a
prejudice
,
or
hinder
any
from
looking
into
this
little
Treatise
of
so
publick
concernment
.
We
are
all
passengers
in
the
publick
Vessel
,
therefore
as
wise
Mariners
diligently
observe
the
Heavens
,
that
they
may
not
be
taken
unprovided
by
Tempests
:
so
ought
we
to
enquire
what
may
betide
the
Publike
,
whereon
our
private
Quiet
,
and
Happiness
depends
.
Foresight
is
an
half-prevention
,
and
though
it
may
not
totally
defend
,
yet
will
it
take
off
the
edge
so
far
,
that
the
evil
shall
not
be
able
to
pierce
to
the
heart
:
let
this
then
suffice
to
move
thee
to
read
on
,
whereby
thou
shalt
be
enabled
to
make
a
perfect
judgement
,
whether
happiness
,
or
calamity
attends
the
nation
wherof
thou
art
a
member
.
Sol
et
homo
generant
Hominem
,
say
the
Naturalists
,
and
Providence
,
and
Vertue
concur
in
the
begetting
of
a
perfect
and
durable
Commonwealth
,
for
divine
influence
,
and
humane
activity
are
equally
necessary
to
the
generation
of
the
politick
,
as
well
as
natural
Body
,
and
Heaven
and
earth
must
join
to
make
up
an
absolute
Compositum
.
Observe
then
both
God
,
and
Man
,
the
actings
of
Providence
towards
,
and
of
Vertue
in
a
Nation
,
and
thou
mayest
foretell
whether
it
will
be
well
or
ill
with
them
,
without
going
to
a
Conjuror
,
or
any
Star-gazing
Mountebank
.
FAREWELL
.
The
Contents
.
CHap
1.
That
there
is
by
nature
in
all
men
an
inquisitive
desire
after
the
knowledge
of
futurity
▪
the
reason
of
this
;
the
means
by
which
they
have
attempted
it
.
Chap.
2.
That
there
is
a
way
leads
to
this
knowledge
,
and
what
it
is
.
Chap.
3.
This
may
confirmed
by
reason
and
examples
.
Chap.
4.
An
admonition
to
some
amongst
us
.
Chap.
5.
How
England
became
a
Commonwealth
,
and
what
may
be
expected
from
such
a
beginning
.
Chap.
6.
The
beginning
of
the
Commonwealth
of
Rome
,
and
the
causes
of
its
growth
.
Chap.
7.
A
Parallel
.
Chap.
8.
Of
Providence
,
and
Vertue
,
and
the
concurrence
of
second
causes
.
Chap.
9.
Of
the
Roman
Piety
,
the
evil
and
danger
of
mock
thansgivings
.
Chap.
10.
Piety
and
Valour
not
inconsistent
;
Piety
rewarded
in
Heathens
,
Impiety
punished
.
Chap.
11.
Religion
ingrafted
in
mans
heart
by
nature
.
Chap.
12.
The
outward
means
to
be
used
;
Ministers
incouraged
and
maintained
;
the
Christian
Magistrates
duty
.
Chap.
13.
Religion
not
to
be
made
a
stalking
horse
to
Ambition
or
Avarice
.
Chap.
14.
The
benefit
of
humane
learning
,
and
some
objections
answered
.
Chap.
15.
An
answer
to
some
objections
in
a
Book
entituled
,
The
Saints
Guide
.
Chap.
16.
The
abuse
of
learning
no
argument
against
the
use
of
it
.
Chap.
17.
The
mischief
of
Ignorance
.
Chap.
18.
Of
moral
Vertue
in
general
.
Chap.
19.
Of
Probity
,
and
the
practice
of
it
among
the
Romans
.
Chap.
20.
Of
Prudence
.
Chap.
21.
Of
Natural
parts
,
Experience
,
Learning
,
and
Travel
.
Chap.
22.
Of
the
Prudence
of
the
Romans
.
Chap.
23.
Of
Justice
,
and
the
Roman
practice
of
it
.
Chap.
24.
Of
Laws
,
and
the
English
Laws
.
Chap.
25.
Of
Fortitude
.
Chap.
26.
Of
Temperance
.
THE
Modern
States-man
.
CHAP.
I.
That
there
is
by
nature
in
all
men
an
inquisitive
desire
after
the
knowledge
of
futurity
;
the
reason
of
this
;
the
means
by
which
they
have
attempted
to
attain
this
in
all
Ages
.
THere
is
,
and
hath
alwayes
been
,
in
the
generality
of
mankind
,
an
itching
desire
,
and
●ankering
after
the
knowledge
of
future
events
,
the
Sonnes
of
Adam
reaching
out
their
hands
to
the
forbidden
tree
,
and
catching
at
the
fruit
of
it
;
yea
,
this
off-spring
of
Eve
longing
for
the
greenest
apples
,
the
precocious
knowledge
of
Events
,
before
they
come
to
their
just
ripeness
and
maturity
.
And
to
say
truth
,
the
Tree
of
knowledge
is
fair
to
the
eye
,
and
pleasant
to
the
taste
;
for
as
all
notional
dainties
are
delightful
,
so
especially
these
prenotions
and
anticipations
of
things
are
the
more
sweet
and
delicious
to
the
palates
of
men
,
because
most
of
their
being
is
treasured
up
in
their
future
condition
.
They
can
find
no
satisfaction
,
no
Sabbath
,
no
quiet
in
their
present
state
,
and
therefore
they
would
fain
know
what
the
next
day
,
what
the
next
year
,
what
the
next
age
will
bring
forth
;
in
the
highest
prosperity
they
fear
a
mutation
,
in
the
lowest
adversity
they
are
impatient
for
a
change
;
and
hence
it
comes
to
passe
,
that
futurity
is
the
mark
at
which
all
levell
the
arrows
of
their
Counsels
,
their
endeavours
,
their
hopes
,
their
desires
,
and
their
prayers
.
This
hath
caused
them
in
all
ages
to
have
a
sacred
esteem
of
those
who
pretended
skil
in
divination
,
as
the
honour
conferred
upon
Joseph
by
Pharaoh
,
and
the
advancement
of
Daniel
by
the
Chaldean
and
Persian
Monarchs
recorded
in
sacred
writ
undoubtedly
makesout
,
to
let
passe
the
honours
which
the
Magi
enjoyed
among
them
,
which
are
set
down
by
those
that
wrote
their
histories
.
Thus
the
Jews
who
had
the
Vrim
and
Thummim
,
and
Prophets
from
God
to
enquire
of
,
yet
ranne
a madding
after
wizzards
,
and
such
as
had
familiar
spirits
,
had
their
false
prophets
by
hundreds
,
yea
,
and
sent
to
Baalzebub
the
God
of
Ekron
,
an
oracle
of
the
Devils
,
to
enquire
,
as
in
the
life
of
Ahaziah
will
appear
.
With
how
frequent
,
and
costly
sacrifices
did
the
Graecians
adore
their
Oracle-giving
Deities
,
purchasing
an
answer
with
a
Hecatomb
,
and
with
the
bloud
of
a
hundred
dumb
beasts
conjuring
their
dumb
devils
,
before
the
sullen
fiends
would
vouchsafe
to
answer
them
?
and
of
what
esteem
were
the
Sybills
books
among
the
Romans
,
who
with
all
other
heathens
were
so
inquisitive
after
the
future
,
that
they
left
no
stone
unrol'd
to
attain
the
knowledge
of
their
fates
?
There
could
not
a
Bird
chatter
,
but
there
was
an
Augur
to
comment
on
,
and
expound
its
language
.
There
could
not
a
Bird
flye
,
but
there
was
an
Auspex
to
watch
it
;
nor
light
,
but
he
was
ready
to
observe
,
and
by
its
motions
in
the
ayr
interpret
the
revolutions
of
States
and
Persons
.
There
could
not
a
sacrifice
fall
,
but
there
was
an
Aruspex
to
behold
the
posture
of
it
,
and
by
the
quietnesse
or
strugling
of
the
sensitive
creature
,
to
foretell
the
facilities
or
reluctancies
in
the
affairs
of
rational
beings
;
and
an
Exspex
to
consult
the
entrails
,
and
by
the
colour
of
the
inwards
tell
the
complexion
of
outward
affairs
.
There
could
not
a
line
seem
to
be
scribled
on
the
hand
,
but
there
was
a
Chiromancer
to
read
them
,
and
with
his
interlineary
glosses
expound
them
,
giving
a
short
Synopsis
of
the
future
passages
of
this
present
life
out
of
that
Enchiridion
(
as
they
would
have
it
)
of
natures
penning
.
The
Interpreter
of
Dreames
was
set
to
judge
in
the
horny
and
ivory
gates
of
fancy
,
and
as
if
the
day
were
to
receive
light
from
the
night
,
to
regulate
its
walking
motions
,
by
th
others
slumbring
intimations
.
To
passe
by
those
severall
kinds
of
the
same
madnesse
expressed
in
Geomancy
,
by
circles
in
the
earth
;
Pyromancy
,
by
fire
;
Hydromancy
,
by
water
;
Necromancy
,
by
the
Ghosts
of
the
dead
,
&c.
of
which
the
nations
were
enamoured
,
the
heaven
it self
could
not
escape
them
,
but
the
Astrologer
with
his
key
was
to
unlock
the
starry
charracters
,
and
out
of
them
spell
the
fate
of
sublunary
things
.
And
here
let
me
not
be
mistaken
,
for
I
am
not
of
opinion
that
those
glorious
bodies
were
created
only
to
twinckle
in
a
clear
night
,
I
do
believe
them
to
have
an
influence
on
sublunary
bodies
,
and
see
the
Moon
empire
it
over
the
waters
,
&
the
humors
increase
,
and
decrease
,
as
it
fills
,
or
is
in
the
wane
,
yet
are
they
not
,
I
conceiv
,
so
easie
to
be
read
as
some
pretend
,
if
certainly
to
be
known
by
any
;
for
I
find
the
Prince
of
the
power
of
the
air
himself
at
loss
in
his
conjectures
,
which
made
him
so
cautelous
in
his
oraculous
responsals
,
as
Plutarch
in
many
places
observes
.
And
Aquinas
will
have
the
crows
,
cranes
,
&
swallows
,
those
flying
Almanacks
,
more
happy
and
successeful
in
their
predictions
,
than
our
anni
specula
,
which
become
often
crack't
&
broken
in
their
guessings
at
the
weather
and
truly
the
giving
such
unequal
representations
of
things
most
obvious
,
is
a
very
bad
into
create
a
belief
of
their
ability
to
foretell
things
far
more
imperceptible
,
and
immaterial
,
that
depend
upon
the
will
and
decrees
of
God
,
and
upon
the
motions
of
most
free
and
indifferent
agents
;
yea
,
such
as
are
confessed
on
all
hands
so
able
to
oppose
,
that
they
cannot
be
compelled
,
for
Sapiens
dominabitur
astris
,
&
it
is
related
of
Socrates
,
that
of
a
crabbed
and
dissolute
disposition
by
nature
,
he
became
the
most
accomplished
in
his
time
by
Philosophy
.
But
I
shall
not
set
bounds
to
other
mens
knowledge
,
nor
circumscribe
them
within
the
circle
of
my
own
ignorance
,
they
may
have
dawnings
where
I
perceive
no
star-light
;
yet
take
this
along
with
you
,
that
God
often
in
text-hand
declares
his
mind
,
in
a
Comet
,
a
blazing-star
,
and
other
fiery
apparitions
,
as
he
did
before
the
last
destruction
of
Jerusalem
.
And
as
the
Jews
and
Heathens
,
so
many
Christians
have
been
tampering
about
futurities
,
how
lawfully
I
cannot
say
,
for
I
am
persuaded
we
ought
to
acquiesc
in
Gods
revealed
will
;
God
will
have
his
children
in
some
sense
in
diem
vivere
entertain
fortune
by
the
day
,
and
he
doth
choose
gradually
and
leasurely
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
to
discover
the
thoughts
he
hath
concerning
them
,
that
he
might
keep
them
in
a
waiting
and
obedient
posture
,
in
a
posture
of
dependance
,
and
expectation
;
not
that
I
would
have
them
with
Anacreon
cry
out
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
give
me
to
day
,
let
who
will
take
care
for
to
morrow
;
or
with
the
Stoicks
lazily
expect
the
blind-stroak
of
a
conceited
unavoidable
Fate
;
but
using
all
lawful
and
probable
means
,
endeavour
their
countries
,
and
in
it
their
own
future
good
.
I
confesse
with
that
kingly
Prophet
,
that
Gods
wayes
are
unsearchable
,
and
his
paths
past
finding
out
,
that
is
in
the
hidden
and
secret
bringing
of
things
about
,
yet
in
his
out-goings
he
will
be
observed
,
that
his
glory
,
his
power
,
his
justice
,
and
his
mercy
may
be
made
manifest
unto
the
children
of
men
;
thus
we
find
his
mighty
works
of
creation
,
and
redemption
,
of
preservation
,
and
castigation
,
all
along
recorded
in
the
sacred
registers
of
the
old
and
new
Testaments
;
and
that
for
the
comfort
as
well
as
instruction
of
his
people
;
in
the
writings
of
those
glorious
stars
,
the
sacred
Pen-men
,
may
the
Saints
read
their
fortunes
,
and
with
comfort
apply
unto
themselves
the
divine
dispensations
of
God
to
his
people
.
Hath
God
brought
England
through
a
red
sea
of
war
out
of
Egyptian
bondage
,
and
will
he
not
perfect
his
work
?
is
the
mighty
hand
of
omnipotencie
shortned
that
it
cannot
save
?
or
the
loving
kindnesse
of
the
immutable
Deity
changed
that
he
will
not
save
?
though
the
murmurers
(
those
repiners
at
Gods
hand
,
who
would
upon
beds
of
down
,
with
all
ease
and
plenty
be
carried
through
the
wildernesse
)
may
be
cut
off
,
and
those
low
soules
whom
the
height
of
the
sons
of
Anak
hath
caused
to
rebell
against
the
most
high
be
consumed
;
and
who
knows
whether
for
their
sakes
he
hath
not
deferred
to
settle
us
in
the
promised
land
?
yet
shal
the
Caleb's
and
Joshua's
who
have
followed
God
fully
be
brought
into
it
,
and
their
seed
shal
possesse
it
;
though
God
may
defer
his
mercies
because
of
some
mens
infidelity
,
yet
in
his
good
time
he
will
accomplish
them
,
if
his
people
walk
worthy
of
them
.
Let
us
not
then
despair
,
nor
be
impatient
,
but
endeavour
to
fit
our selves
to
receive
them
;
for
the
wise
God
,
and
our
merciful
Father
knows
better
what
is
good
for
us
than
our selves
,
his
time
is
best
,
but
let
us
from
the
bottom
of
our
hearts
eccho
to
that
petition
in
the
Gospel
,
Thy
will
be
done
on
earth
as
it
is
in
heaven
.
But
I
shal
not
insist
further
in
applying
Scripture
,
and
I
could
wish
some
(
I
am
persuaded
Godly
persons
)
had
not
been
(
I
fear
)
to
adventurous
in
misapplying
it
;
for
surely
if
we
warily
look
into
those
Prophecies
in
Daniel
,
we
shall
hardly
find
them
calculated
for
the
Meridian
of
great
Britain
,
and
Ireland
;
were
not
some
peremptorily
concerning
the
return
of
the
Jews
out
of
the
Babylonish
captivity
,
as
in
9.
chap.
24.
verse
!
the
comming
of
Christ
,
and
the
destruction
of
Jerusalem
,
as
in
25
,
26
,
27.
&c.
verses
others
concerning
the
four
Monarchies
in
2.
chap.
the
division
of
Alexanders
Kingdome
,
in
8.
chap.
and
the
Empire
of
Rome
,
in
the
11.
chap.
So
if
we
behold
the
book
of
the
Apocalyps
,
it
rather
seems
to
hold
forth
the
actions
of
a
world
than
an
Island
,
and
the
great
concernments
of
the
rational
species
than
of
a
few
English
Individuums
.
I
hope
I
shal
be
allowed
liberty
of
conscience
in
so
intricate
a
case
,
especialy
being
no
fundamental
point
of
salvation
,
and
if
God
shal
be
pleased
to
use
England
as
the
primary
instrument
in
my
dayes
for
the
destruction
of
that
Romish
Kingdome
of
Antichrist
,
and
the
exaltation
of
the
Lord
Jesus
blessed
for
ever
on
the
throne
,
I
shal
endeavor
to
praise
him
both
in
word
and
deed
,
and
humbly
to
prostrate
my
life
and
fortunes
at
his
feet
,
as
ready
to
wait
upon
him
in
what
part
of
that
work
he
shall
be
pleased
to
make
me
though
never
so
meanly
instrumental
.
CHAP.
II.
That
there
is
a
way
which
leads
to
this
knowledge
,
and
what
it
is
.
ANd
now
setting
aside
the
before
rehearsed
follies
of
the
besotted
world
,
I
shall
attempt
by
a
new
way
of
conjecture
to
guesse
at
the
fortune
of
the
Common-wealth
;
reason
shal
be
the
Jacobs-staff
by
which
I
shall
take
its
height
,
and
in
that
true
glasse
shew
you
its
futureface
,
that
I
may
have
few
,
and
those
inconsiderable
opponents
.
I
know
that
discourse
which
is
most
filled
with
reason
must
needs
be
most
victorious
and
triumphant
,
the
weapons
of
it
are
general
,
and
there
is
none
of
the
sonnes
of
men
able
to
oppose
its
force
,
the
unjust
Infidel
must
believe
it
,
or
deny
his
essence
,
and
the
Atheist
must
subscribe
upon
perill
of
his
being
,
for
the
Creator
,
or
as
they
,
nature
it self
gave
it
an
imprimatur
&
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
the
eternal
Being
graved
it
on
immortal
soules
,
as
Philo
very
excellently
declares
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
It
is
essential
,
&
so
must
be
universal
to
the
species
of
mankind
;
and
as
Aristotle
saith
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
what
soever
is
natural
,
is
immovable
,
and
perpetually
in
the
same
manner
energetical
;
It
constantly
and
continually
commands
obedience
,
and
none
but
a
monster
,
an
Heteroclite
in
nature
,
as
the
Philosopher
speaks
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
will
dare
to
resist
it
;
but
to
our
purpose
.
There
is
not
,
I
confesse
,
enough
light
in
any
c●eated
reason
to
give
a
bright
displaying
of
fate
,
nor
is
there
vigour
enough
in
any
created
eye
to
pierce
into
the
marrow
and
pith
,
into
the
depth
and
secresie
of
the
eternal
decree
;
yet
can
it
discover
such
objects
as
are
within
its
own
sphere
with
a
sufficient
certainty
.
The
actings
of
Providence
are
so
fairly
printed
,
and
the
letters
of
it
so
visible
,
and
capital
,
that
we
may
read
them
,
though
some
perverse
beings
,
unworthy
the
name
of
men
,
slight
all
its
workings
,
upon
this
account
,
that
they
are
rolling
,
and
fluctuating
;
who
with
the
old
Scepticks
by
a
kind
of
strange
hypocrisie
,
and
in
an
unusual
way
of
affectation
,
pretend
to
more
ignorance
than
they
have
,
nay
than
they
are
capable
of
,
or
with
Socrates
cry
,
Hoc
tantum
scire
,
se
nihil
scire
;
He
only
knows
this
,
that
he
knoweth
nothing
;
and
with
the
Academicks
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
I
cannot
comprehend
.
But
let
me
tel
such
dubious
,
if
not
lazy
,
Gentlemen
,
that
it
is
an
error
very
derogatory
to
the
plenitude
and
exuberancy
of
the
divine
actings
,
which
stream
out
in
a
clear
cognoscibility
,
and
no
lesse
injurious
to
their
own
natural
capacities
,
which
were
not
made
so
streight
and
narrow-mouth'd
,
as
not
to
receive
those
lessons
that
continually
drop
from
Providence
upon
the
world
.
It
is
an
unquestionable
rule
,
Omne
quod
est
,
quando
est
,
necesse
est
esse
,
a
contingency
,
when
't
is
extra
suas
causas
,
when
it
is
actually
produced
,
having
a
determinatum
esse
,
it
may
then
also
have
a
determinate
cognoscibility
;
for
entity
is
the
root
and
bottome
of
intelligibility
;
a
Common-wealth
in
its
growth
is
uncertain
,
and
the
means
whereby
it
shal
acquire
strength
lie
hid
in
the
eternal
decree
,
until
by
the
working
of
Providence
they
are
presented
to
publick
view
,
and
then
we
know
how
it
attained
to
maturity
,
CHAP
,
III.
This
Way
confirmed
by
Reason
,
and
Examples
.
NOw
this
ordinary
working
of
Providence
hath
so
often
shown
it selfe
in
the
adadvancement
of
States
,
that
with
a
little
industry
we
may
track
it
,
and
by
its
leadings
may
conjecture
how
good
a
progress
such
or
such
a
State
shall
have
;
for
matters
in
fact
are
as
certain
in
being
and
reality
,
as
demonstrations
.
And
this
may
be
enlightned
by
a
simile
fetch
't
from
Vegetables
,
which
we
see
thrive
by
the
alternat
help
of
heat
and
moisture
,
moderately
and
in
their
seasons
shining
,
and
showring
down
upon
them
;
yet
either
of
these
in
excesse
,
much
enfeebles
,
or
totally
destroys
them
:
hence
without
a
witch
wil
your
countrey
man
foretel
plenty
or
scarcity
,
and
indeed
all
such
effects
as
lurk
in
probable
causes
,
that
seem
to
promise
very
fairly
,
may
be
known
also
in
an
answerable
,
and
proportionable
manner
,
by
strong
,
and
shrewd
conjectures
:
thus
the
Physician
knows
the
disease
,
the
Mariner
forsees
a
storm
,
&
the
Shepherd
provides
for
the
security
of
his
flock
.
Thus
by
an
intermingled
influence
of
Peace
and
War
,
Nations
have
grown
renowned
,
whereas
,
either
alone
depresses
or
extinguishes
them
;
and
for
this
we
can
give
good
reason
.
For
Warre
files
off
that
rust
that
is
apt
to
canker
and
eat
into
the
bowels
of
States
;
it
opens
the
veins
,
purifies
the
bloud
,
and
makes
it
lively
,
and
generous
;
it
raiseth
and
quickneth
the
spirits
,
and
makes
the
members
active
and
prompt
for
the
highest
and
noblest
atchievments
.
And
Peace
it
fills
the
barns
,
is
the
Nurse
of
Trade
,
from
whence
grow
the
golden
sinnews
that
strengthen
the
arms
,
and
makes
them
able
to
wield
their
weapons
in
the
time
of
war
;
is
the
Patronesse
of
learning
,
the
Mistresse
of
Art
,
the
Parent
of
good
and
wholesome
Laws
;
needs
then
must
that
nation
vigorously
encrease
,
on
which
both
these
have
a
joynt
and
happy
influence
.
But
if
any
should
ask
how
it
is
possible
to
enjoy
both
?
let
them
go
and
see
how
one
spring
is
made
happy
by
both
show'rs
and
Sun-shine
;
nay
they
may
be
both
at
once
,
there
may
be
a
forein
War
,
yet
Peace
at
home
,
it
may
rain
and
shine
,
and
that
together
.
Yet
let
the
drums
bellow
too
long
,
and
people
will
eccho
to
them
,
and
become
brutish
,
savage
and
barbarous
;
let
war
break
in
on
all
sides
,
and
like
a
deluge
it
sweeps
all
before
it
,
and
if
any
thing
be
left
,
it
is
but
mud
and
dirt
.
Or
let
a
long
calm
come
what
sloath
,
what
luxury
,
what
effeminatness
and
cowardice
doth
it
create
?
how
doth
it
enervate
the
members
,
clog
the
spirits
,
cause
the
blood
to
putrifie
,
and
corrupt
,
and
beget
that
lazy
and
scurvy
disease
which
makes
the
whole
body
to
draw
a
faint
,
sickly
,
inglorious
,
yea
,
a
noisom
breath
?
Thus
we
see
the
standing
waters
to
corrupt
,
and
naturall
bodies
craz'd
,
and
resolv'd
to
their
first
earth
,
as
much
by
plurisies
as
consumptions
,
by
surfeits
as
famine
;
and
soules
as
oft
forced
by
a
disease
to
take
their
flight
,
as
a
sword
,
and
by
an
inward
malady
not
seldomer
than
an
outward
enemie
compell'd
to
quit
their
beloved
mansions
.
And
as
reason
,
so
examples
,
and
those
in
all
ages
,
may
be
brought
to
back
our
assertions
.
The
Assyrian
,
Caldaean
,
and
Persian
Monarchies
by
arms
got
footing
,
and
became
powerfull
,
by
a
mixt
peace
,
they
grew
into
a
form
of
government
,
&
whilst
these
walked
hand
in
hand
,
they
continued
both
formidable
,
and
lovely
,
and
to
use
the
Scripture
expression
,
they
were
fair
as
the
Moon
,
bright
as
the
Sun
,
and
terrible
as
an
Army
with
Banners
.
This
temperature
of
beauty
and
terror
,
order
and
strength
,
is
the
happy
Crasis
of
a
State
;
these
in
their
true
proportions
make
up
the
perfect
Symetry
,
and
from
these
discords
springs
the
sweetest
harmony
in
State
musick
.
And
now
,
when
all
their
sayls
were
fill'd
with
the
prosperous
gales
of
fortune
,
and
there
was
none
but
vail'd
and
stoopt
unto
them
,
on
a
sudden
being
becalm'd
,
an
effeminate
Sardanapalus
,
a
drunken
Belshazzar
,
and
a
luxurious
Darius
,
put
a
period
to
their
greatnesss
;
so
easie
it
is
to
tumble
down
hill
.
Thus
the
Roman
Monarchy
fell
to
pieces
,
and
became
a
prey
to
barbarous
nations
,
yet
out
of
its
ashes
arose
a
Phenix
,
a
maiden
Cōmon-wealth
,
which
hath
preserv'd
her
beauty
as
well
as
virginity
for
twelve
hundred
years
without
wrinckle
or
blemish
,
and
hath
so
often
foild
the
Ottoman
forces
,
to
whom
the
Grecian
Empire
became
a
prey
with
little
difficulty
;
so
potent
is
vertue
even
in
the
least
bodies
,
and
of
such
advantage
is
situation
,
and
bad
neighbours
too
sometimes
which
will
not
suffer
her
antient
vertue
to
be
cankered
,
or
eaten
with
rust
.
Thus
a
few
Fisher-Towns
among
the
Batavers
became
a
Common-wealth
in
despight
of
Spain
,
and
Flanders
to
boot
,
and
from
poor
distressed
States
are
grown
Hogen-Mogens
with
the
help
of
England
,
for
which
they
have
since
well
rewarded
us
.
But
let
them
take
heed
lest
their
High
and
Mightinesses
be
not
brought
as
low
as
their
situation
,
being
grown
resty
with
their
former
little
successes
,
Peace
,
and
Plenty
,
and
by
their
treacherous
ingratitude
made
their
best
friend
their
enemy
,
to
whom
they
are
as
much
inferior
in
true
valour
,
as
they
surpasse
in
Pride
,
Arrogancy
,
Trechery
,
and
Cruelty
.
Yea
,
to
come
home
,
how
illustrious
,
and
famous
did
this
nation
grow
in
the
dayes
of
Queen
Elizabeth
?
What
noble
Acts
?
What
generous
spirits
did
it
bring
forth
?
What
supplies
did
it
afford
the
Netherlands
?
What
an
help
was
it
to
France
,
and
what
a
Scourge
and
terror
to
the
usurping
Spaniards
?
whose
Armado
stiled
Invincible
it
not
onely
sent
home
wel
beaten
,
but
with
fire
and
sword
took
revenge
in
their
Havens
and
on
their
Coasts
;
and
yet
into
how
contemptible
a
condition
it
did
relapse
by
a
long
sloath
,
and
how
it
hath
been
undervalued
,
our
own
eyes
can
witnesse
unto
us
,
if
we
look
a
little
back
,
even
to
the
sadning
of
our
friends
,
and
rejoycing
of
our
enemies
.
Thus
the
best
made
Clocks
by
long
being
unwound
up
gather
rust
,
and
become
unfit
for
the
least
motion
.
And
this
that
Politick
Law-giver
perceiving
,
gave
it
in
command
to
the
Spartans
,
not
to
wage
war
often
with
one
and
the
same
enemy
;
which
when
Agesilaus
one
of
their
Kings
had
neglected
to
their
losse
,
and
his
own
smart
,
He
was
flouted
,
returning
wounded
,
by
Antalcidas
,
with
,
The
Thebans
have
well
rewarded
thee
,
O
King
,
whom
,
unwilling
and
ignorant
,
thou
hast
compeld
and
taught
to
conquer
.
CHAP.
IIII.
An
Admonition
to
many
amongst
us
.
WHat
then
may
we
think
of
some
lately
appearing
amongst
us
,
who
neither
minding
their
own
good
,
not
their
masters
businesse
,
have
been
bold
in
the
sight
of
the
sun
to
upbraid
those
in
power
with
these
latter
wars
,
as
fomented
and
raised
for
their
lusts
,
and
our
pressure
,
which
by
the
good
hand
of
Providence
hitherto
have
turned
to
our
honour
,
and
advantage
,
and
it
may
be
have
been
a
means
to
prevent
our
ruin
;
the
common
Enemy
keeping
us
from
quarrelling
among
our selves
,
and
as
it
were
binding
up
our
hands
from
intestine
slaughter
:
for
so
many
and
so
great
divisions
there
were
amongst
us
,
such
animosities
and
heart-burnings
in
one
party
against
the
other
,
as
in
that
unsetled
estate
we
were
in
at
first
,
In
sua
victrices
vertentes
viscera
dextras
,
might
have
turned
our
weapons
into
our
own
bowels
,
had
not
heaven
in
mercy
cut
out
work
for
us
elsewhere
,
until
we
were
a
little
▪
better
come
to
our selves
What
means
then
the
bleatings
,
and
lowings
of
these
Cattel
,
which
are
driven
like
beasts
to
the
slaughter
?
for
alas
fond
youths
,
though
your
noddles
are
not
full
enough
to
render
you
suspected
of
design
,
yet
undoubtedly
have
you
been
set
a going
by
some
well
practiz'd
in
the
art
of
sedition
,
and
whose
concernments
and
inclinations
prodigiously
meet
in
that
fatal
point
,
to
whom
it
may
seem
as
natural
to
live
in
the
fire
of
contention
,
as
profitable
to
fish
in
troubled
waters
;
consider
but
the
bottom
,
and
you
will
abhor
the
broachers
of
this
design
,
who
under
the
pretence
of
crying
down
forein
,
would
stir
up
a
civill
war
;
and
of
advancing
Peace
,
and
Freedom
,
raise
Rebellion
and
Confusion
,
which
would
inevitably
ruin
your Selves
,
Trades
,
and
Countrey
.
Let
not
any
of
these
flie
Sinons
make
you
break
down
your
own
walls
,
to
bring
in
so
fatal
an
Engine
,
a
second
Trojan-horse
,
which
will
powrforth
armed
Tyrants
in
the
dead
of
night
upon
you
,
whose
understandings
they
have
charmd
asleep
with
their
false
&
counterfeit
pretences
.
Timete
Danaos
et
dona
ferentes
:
You
cannot
be
too
mistrustfull
of
your
old
Enemy
,
of
whom
this
design
smels
rank
;
take
heed
,
I
say
,
you
lose
not
your
liberty
in
the
noise
you
make
for
freedom
,
and
whil'st
you
crowd
out
Authority
,
you
bring
not
Tyranny
in
on
pick-back
;
which
your
enemies
of
themselves
despair
ever
to
accomplish
.
Thus
have
I
seen
full-grown
fruit
which
hath
withstood
the
assaults
of
outward
storms
,
rot
with
superfluity
of
innate
moysture
,
and
the
double-armed
nut
resolv'd
to
dust
by
a
worm
bred
in
its
own
kernel
.
Or
what
shall
we
say
to
a
second
sort
,
those
sons
of
sloath
,
those
dregs
of
a
lazy
and
luxurious
peace
,
who
as
if
their
souls
lay
in
their
bellies
,
find
no
content
but
in
ease
and
riot
?
whose
whole
note
is
,
Where
are
those
golden
dayes
we
once
had
?
Where
are
our
Court-revellings
and
Masques
?
Where
our
Lord-Maiors
Feasts
and
Shews
,
and
all
those
joviall
sports
gone
,
in
which
England
was
wont
to
pride
herself
and
triumph
?
not
a
Wake
,
not
a
morrice-Dance
now
to
be
feen
,
are
these
the
effects
of
a
Parliament
?
and
is
this
that
we
have
got
by
fighting
?
Alas
poor
souls
!
you
dream't
(
I
'le
warrant
)
a
Parliament
would
have
made
the
Thames
flow
Custard
,
and
turn'd
the
pebbles
on
the
shore
into
Garoway-Comfits
;
have
caused
Bag-pudding
to
grow
on
every
Bush
,
and
each
pond
abound
with
beef
and
brewis
;
have
commanded
the
conduits
to
run
Sack
and
Clarret
,
and
the
Rivers
and
Brooks
Ale
and
strong
Beer
;
and
welladay
,
your
houses
are
not
wall'd
with
Hasty
Pudding
,
neither
do
Pigs
ready
roasted
come
and
cry
Come
eat
me
;
Lubberland
is
as
far
off
now
as
ever
,
and
you
deceived
of
all
your
goodly
expectations
;
but
peace
,
put
fingers
out
of
neyes
,
and
I
will
tell
you
what
;
yea
,
what
your
Countrey
,
your
Mammee
(
if
she
be
not
ashamed
to
own
you
)
hath
got
;
she
hath
gained
her
freedom
,
and
regain'd
her
reputation
;
of
a
baffel'd
,
scorn'd
,
and
despised
Kingdom
,
she
is
become
a
victorious
,
dreadfull
,
and
renowned
Common-wealth
;
she
that
was
contemned
by
a
Spain
,
cudgel'd
by
b
France
,
brav'd
by
c
Holland
,
affronted
by
d
Irelād
,
&
baffe'ld
by
e
Scotla
.
hath
made
those
with
whom
she
hath
grappell'd
feel
the
force
of
her
arms
,
and
taught
the
rest
to
observe
their
due
distance
;
yea
she
hath
done
more
in
four
years
,
than
your
Monarchs
could
do
in
four
hundred
;
having
quell'd
Ireland
,
subdued
Scotland
,
cudgel'd
Holland
,
and
with
a
Navy
of
near
two
hundred
sayl
scoured
her
narrow
seas
,
and
swept
her
Enemies
Coasts
,
notwithstanding
her
strugglings
at
home
with
such
undutifull
sons
as
your selves
,
who
have
layd
all
the
stumbling-blocks
in
her
way
they
either
could
or
durst
.
But
your
Purses
pay
for
this
you
cry
,
I
warrant
you
,
and
so
they
did
for
the
Puppets
and
Pageants
,
the
hobby-horses
and
bells
,
and
all
the
rest
of
the
Trumperies
your
souls
so
much
delighted
in
;
as
I
conceive
too
you
were
wont
to
pay
subsidies
for
your
Charters
,
and
your
Petition
of
Right
,
which
you
hung
by
and
gaz'd
on
with
as
much
benefit
to
your selves
then
,
as
now
on
your
Scotch
Covenant
;
as
also
Ship-mony
,
Knighthood-mony
,
Coat
and
Conduct-mony
,
and
now
and
then
you
received
a
Privy-seal
;
your
Carts
now
and
then
did
attend
the
Court
,
and
your
Oxen
,
Sheep
,
Horses
,
Hay
,
Straw
,
Oats
,
&c.
were
taken
up
at
the
Kings
price
,
and
that
payd
too
,
when
you
could
get
it
;
there
were
slavish
tenures
,
and
a
Court
of
Wards
,
a
Star-Chamber
,
and
an
High-Commission
Court
with
its
appurtenances
in
each
Diocesse
;
Justices
in
Eire
,
and
Forrest
laws
,
&c.
which
cost
you
something
;
but
you
will
be
wiser
upon
second
thoughts
,
put
on
your
considering
caps
than
,
for
you
know
not
what
you
may
come
too
;
what
though
you
are
out
of
hopes
of
being
Courtiers
you
may
be
Patriots
,
and
instead
of
being
slaves
to
flattery
,
become
Patrones
of
liberty
;
what
though
you
cannot
buy
Knight-hoods
,
and
Lordships
,
yet
may
you
purchase
never-dying
honour
to
your
names
by
faithfully
serving
your
God
,
and
Countrey
.
Act
then
vertuously
,
and
let
posterity
find
your
names
in
the
Van
of
good
Common-wealths-men
,
among
the
first
Ranks
of
the
Assertors
of
Liberty
.
Which
of
you
,
were
you
to
choose
,
would
not
rather
be
read
in
history
a
Brutus
,
than
a
Tarquin
;
an
Aristogiton
,
than
a
Pisistratus
;
a
Pelopidas
,
than
an
Archas
;
a
Timoleon
,
than
a
Dionysius
?
whether
doth
the
name
of
Lancaster
,
or
Gaveston
,
Hereford
,
or
Spencer
,
make
the
pleasinger
found
in
English
ears
?
and
which
were
accounted
Martyrs
,
which
Traitor
,
in
the
thoughts
of
your
generous
Ancestors
?
and
if
all
this
will
not
prevail
with
you
,
if
duty
and
honour
appear
small
in
your
eyes
,
yet
profit
sure
will
do
much
;
it
is
the
way
to
thrive
;
for
it
is
more
than
probable
that
the
Common-wealth
will
survive
its
enemies
,
and
there
are
certain
symptomes
of
its
welfare
.
That
Providence
which
hath
hitherto
brooded
upon
it
,
and
hatcht
it
into
this
perfection
,
that
hand
of
Omnipotency
which
hath
given
assured
tokens
of
assistance
from
heaven
,
hath
in
text-letters
written
its
fortune
on
its
forehead
,
so
that
the
least
read
in
Physiognomy
may
spell
it
out
.
The
Schoolmen
observe
,
Divina
voluntas
,
licet
simpliciter
libera
sit
ad
extra
,
ex
suppositione
tamen
unius
actus
liberi
,
potest
necessitari
ad
alium
.
We
shall
not
go
so
high
,
but
this
we
shall
say
,
that
where
God
hath
so
visibly
owned
a
nation
,
he
will
never
draw
back
his
hand
unlesse
upon
some
notorious
provocation
.
Lift
up
your
eyes
then
,
Os
homini
sublime
dedit
,
coelumque
videre
Jussit
,
&
erectos
ad
sidera
tollere
vultus
,
which
were
given
you
to
this
end
,
and
contemplate
the
works
of
your
gracious
Creator
,
it
is
your
duty
so
to
do
,
and
he
expects
it
at
your
hands
;
be
not
rebels
to
nature
,
nor
make
frustrate
the
admirable
frame
of
your
creation
,
wch
wil
argue
you
not
only
ingrate
,
but
worse
than
brutish
,
yea
put
you
in
the
lower
form
,
to
the
beasts
that
perish
,
for
as
the
Heathen
Satyrist
,
Sensum
è
coelesti
demissum
traximus
arce
,
Cujus
egent
prona
,
&
terram
spectantia
;
mundi
Principio
indulsit
communis
Conditor
illis
Tantùm
animas
,
nobis
animum
quoque
.
But
lest
there
should
be
some
so
ignorant
that
they
cannot
,
others
so
lazy
that
they
will
not
take
the
pains
to
read
this
hand-writing
from
heaven
,
I
will
endeavour
so
plainly
to
set
it
before
them
,
that
Fronaque
si
spectent
animalia
,
if
they
look
but
downwards
,
will
they
,
nill
they
,
they
shal
perceive
it
,
unles
they
blindfold
themselves
,
and
wink
out
of
design
;
and
for
such
Moles
,
let
them
enjoy
their
dark
Caverns
,
and
there
delve
and
dig
untill
they
have
laid
themselves
as
low
as
they
desire
,
or
deserve
;
let
their
affected
shades
envelope
them
,
and
not
the
smallest
star
disturb
their
Cimmaerian
enjoyments
;
let
the
nights
black
Quiristers
,
Ravens
and
Scrich-Owls
,
sing
Anthems
and
Requiems
to
their
souls
,
and
no
sun
arise
to
disturb
the
musick
,
and
dissolve
the
lucky
consort
.
CHAP.
V.
How
England
became
a
Common-wealth
,
and
what
may
be
expected
from
such
a
Beginning
.
THe
English
Nation
by
a
long
and
bloody
civill
War
being
awak't
out
of
that
sleep
which
had
almost
brought
a
Lethargy
upon
her
,
(
like
an
angry
Lion
rows'd
and
enrag'd
with
the
smart
of
his
wounds
)
resolutely
,
and
with
a
courage
not
unworthy
the
nobility
of
her
Stock
,
sets
upon
the
foe
that
had
so
gall'd
her
,
and
soon
brought
him
under
her
feet
;
then
disdaining
to
wear
the
fetters
of
a
conquered
enemy
,
assumes
the
power
God
then
,
and
Nature
at
first
had
invested
her
with
,
and
assumes
her
pristine
freedom
.
Thus
Bellona
was
the
Midwife
which
brought
England
to
bed
of
the
Common-wealth
,
which
was
no
sooner
born
,
but
she
swadled
her
in
Ensigns
torn
from
her
proudest
foes
,
and
adorned
her
cradle
with
Trophies
of
victory
!
O
sacred
and
happy
birth
!
what
Triumphs
attend
thy
youth
,
and
what
Lawrells
shall
encircle
thy
manly
front
?
Thou
that
hast
strangled
serpents
in
thy
cradle
,
givest
us
hopes
,
that
the
seaven-headed
Hydra
shall
fall
by
thee
when
thou
hast
attained
thy
full
strength
;
and
who
hast
made
it
as
it
were
thy
sport
to
pull
down
petty
Tyrants
,
wilt
make
it
thy
businesse
to
destroy
the
grand
Impostor
;
that
as
with
thy
fist
thou
hast
given
him
a
box
on
the
ear
,
so
with
thy
sword
thou
wilt
divide
his
head
from
his
shoulders
;
For
what
lesse
than
a
Triple
Crown
can
attend
thy
Chariot
,
whose
go-cart
is
lackied
on
by
Crowns
in
couples
?
for
great
,
even
for
so
great
things
sure
hath
Providence
reserv'd
thee
,
whom
she
hath
so
carefully
tended
in
thy
infancy
;
for
though
she
hath
suffered
thine
enemies
to
rise
against
thee
,
yet
so
tender
a
regard
hath
she
had
of
thy
youth
,
that
she
put
hooks
as
it
were
in
their
nostrils
,
and
restrained
them
from
uniting
,
whom
single
she
knew
thee
able
to
grapple
with
;
so
that
their
malice
hath
augmented
thy
glory
,
and
by
their
endeavouring
to
ruin
thee
,
they
have
encreased
thy
power
,
making
themselves
but
Touchstones
to
convince
the
world
of
the
purity
of
thy
metal
,
and
on
their
own
shoulders
advancing
thee
above
an
ordinary
height
,
that
the
World
might
take
notice
of
thy
growth
,
and
stature
;
and
as
with
thee
,
so
hath
she
done
with
others
,
even
with
all
all
those
whom
she
intended
to
advance
;
examples
of
which
,
both
divine
,
and
humane
histories
abundantly
offer
to
our
veiw
.
Thus
was
it
with
Israel
in
their
conquering
the
promised
land
,
Sihon
king
of
the
Amorites
first
sets
upon
them
,
then
Og
king
of
Baashan
came
out
against
them
,
&c.
thus
we
find
it
with
divers
others
in
other
Authors
,
which
to
avoid
prolixity
I
shall
passe
by
,
instancing
in
one
and
that
so
well
known
,
that
few
,
if
any
therebe
,
but
have
heard
thereof
,
and
that
the
Common-wealth
of
Rome
,
which
from
a
small
beginning
grew
up
into
so
vast
a
body
,
that
her
Eagles-wings
spread
over
the
greatest
part
of
the
then
known
world
.
CHAP.
VI
.
The
beginning
of
the
Common-wealth
of
Rome
,
and
the
causes
of
its
growth
.
THis
City
,
or
rather
Town
of
Rome
,
being
founded
by
Romulus
,
and
inhabitants
gathered
together
from
divers
places
,
was
no
sooner
built
,
but
it
was
threatned
with
ruin
in
its
very
infancy
,
and
the
best
it
could
expect
was
but
an
ages
duration
;
for
the
greatest
part
of
the
inhabitants
being
single
,
all
hope
of
issue
was
cut
off
,
which
onely
could
afford
it
a
longer
life
:
Wives
thus
wanting
,
and
none
to
be
obtained
by
consent
,
so
contemptible
were
they
in
the
eyes
of
their
neighbours
,
they
attempt
what
craft
and
force
would
do
;
and
their
Plot
succeeded
to
their
minds
;
for
having
proclaimed
publick
plays
,
and
invited
their
neighbours
,
they
suddenly
provided
themselves
wives
of
the
Sabine
Virgins
,
which
came
with
their
Parents
to
be
spectators
.
Yet
this
remedy
seemed
as
dangerous
as
the
disease
;
for
the
Sabines
were
a
great
and
war-like
nation
,
and
a
Colony
of
the
Spartans
,
after
whose
manner
they
lived
in
Towns
without
walls
,
reputing
themselves
safe
in
their
own
valour
,
and
the
Romans
could
not
but
expect
they
would
resent
the
affront
.
But
see
how
fortune
(
which
we
Christians
truly
tearm
Providence
)
gave
them
assistance
,
by
giving
let
to
the
conjunction
of
their
enemies
,
though
of
one
nation
,
and
alike
interessed
in
the
quarrell
.
First
,
the
Caeninenses
come
against
them
,
whose
King
being
slain
by
Romulus
in
fight
hand
to
hand
,
and
their
Army
defeated
,
were
compelled
to
leave
their
old
habitations
,
and
go
and
dwell
at
Rome
by
the
Conqueror
,
who
by
this
means
encreased
his
strength
as
well
as
reputation
,
and
became
the
better
able
to
deal
with
the
rest
.
This
war
done
,
the
Fidenates
,
Crustimini
and
Antenates
begin
another
,
and
run
the
same
fortune
,
and
likewise
being
incorporated
with
the
Victors
still
encrease
the
Roman
Stock
.
The
rest
grown
wise
by
these
examples
unite
,
and
put
the
Romans
to
such
a
plunge
,
that
it
was
easie
to
conjecture
what
have
would
have
been
the
issue
,
had
they
taken
this
course
at
first
;
but
by
the
intercession
of
the
women
running
in
between
the
armies
,
a
peace
was
made
,
and
both
Nations
joyned
in
one
,
the
City
keeping
its
old
name
of
Rome
from
Romulus
,
the
people
being
called
Quirites
from
the
chief
Tribe
of
the
Sabines
,
the
Roman
and
Sabine
Kings
jointly
reigning
.
Now
could
the
wisest
among
the
sons
of
mē
have
judged
that
a
rape
should
have
begot
an
union
?
but
there
is
an
hand
above
disposes
of
things
above
our
suppositions
,
which
continued
its
favour
till
Rome
grew
of
perfect
strength
.
This
was
he
that
withdrew
Porsenna
,
and
changed
his
enmity
into
love
,
and
admiration
;
that
restrained
any
warlike
Marcian
or
Lucan
,
any
Mulius
,
Silo
,
or
Telesinus
with
the
joint
forces
of
Italy
from
falling
upon
her
,
untill
she
was
able
to
bear
the
storm
;
that
out
supplies
off
from
Hannibal
when
he
had
almost
born
down
all
before
him
,
and
made
the
envy
of
his
own
Citizens
instrumental
to
their
own
ruin
;
that
made
Antiochus
sit
still
until
Philip
was
brought
under
,
and
Tigranes
look
on
until
Mithridates
was
beaten
out
of
his
kingdom
,
yea
that
provided
work
by
the
Sarmatians
for
Mithridates
till
the
Marsian
war
was
over
;
that
divided
the
Cimbri
and
Teutones
so
,
that
Marius
when
he
had
overthrown
one
party
,
had
time
to
joyn
with
the
other
Consull
to
help
destroy
the
other
,
and
suffered
not
three
hundred
thousand
fighting
men
in
one
body
to
attempt
Italy
;
and
in
like
manner
the
slaves
,
and
fencers
,
giving
Crassus
opportunity
to
defeat
them
,
who
had
ranged
Italy
,
and
oft
put
the
Roman
Armies
to
rout
;
that
by
a
few
Geese
saved
the
Capitol
,
and
caused
the
unjust
banishment
of
Camillus
to
be
a
means
to
preserve
Rome
.
CHAP.
VII
.
A
Parallel
.
ANd
hath
not
Providence
in
the
same
manner
dealt
with
this
Common-wealth
?
which
was
no
sooner
established
in
England
,
but
it
was
threatned
from
Ireland
,
where
Dublin
,
Derry
,
and
a
few
forces
under
Generall
Monk
were
onely
left
us
,
two
being
besieged
,
and
the
third
in
an
incapacity
to
afford
them
relief
;
when
things
were
thus
desperate
,
God
divided
the
Rebels
,
and
made
O
Neal
instrumental
in
the
relief
of
Derry
,
neither
could
they
be
pieced
untill
Ormond
was
totally
broke
,
and
the
other
party
under
the
Popish
Bishop
of
Clogher
,
fought
and
routed
.
The
Irish
cloud
almost
dissolved
,
a
Scotch
storm
threatens
us
,
which
yet
came
not
on
so
suddenly
,
but
that
we
had
time
to
provide
shelter
,
(
Providence
causing
them
to
trifle
away
much
time
in
their
treaties
,
and
other
mockeries
)
insomuch
that
the
greatest
part
of
it
fell
in
their
own
Nation
,
the
tayl
only
besprinkling
some
parts
of
this
,
where
it
totally
vanished
.
And
here
we
can
never
sufficiently
admire
Gods
goodnesse
to
this
Common-wealth
,
who
when
the
enemy
had
given
our
Army
the
slip
,
and
left
them
so
far
behind
them
,
suffered
them
not
to
march
up
to
London
,
but
to
empound
themselves
at
Worcester
,
and
so
over-ruled
the
hearts
of
this
Nation
,
that
notwithstanding
the
malice
and
hatred
of
many
to
the
present
Government
,
yet
not
any
considerable
person
,
or
number
,
joyned
with
the
enemy
,
even
marching
through
the
most
discontented
and
disaffected
Counties
.
The
North
being
cleared
,
the
Dutch
jealous
of
our
encrease
,
who
have
found
the
sweetnesse
of
a
State
Government
,
endeavour
to
clip
our
wings
,
and
to
usurp
our
long
held
soveraignty
of
the
seas
,
having
undermined
our
Trading
a
long
while
before
;
but
they
may
put
what
they
have
got
by
it
in
their
eyes
without
any
danger
,
unlesse
of
making
themselves
weep
,
notwithstanding
their
treacherous
and
base
attempt
upon
a
small
squadron
with
one
of
our
Generals
in
the
time
of
Ttreaty
,
and
before
denouncing
a
war
,
and
that
even
upon
our
own
coast
;
whilst
we
besides
the
honour
,
and
repute
gained
abroad
,
are
grown
more
potent
at
sea
in
one
year
,
than
we
had
like
to
have
been
in
many
ages
,
had
they
let
us
been
at
quiet
;
and
even
thus
the
Carthaginians
compell'd
the
Romans
to
become
Masters
at
sea
,
by
their
injuries
provoking
that
stout
nation
to
adventure
a
sea
fight
,
though
so
ignorant
,
that
the
Consull
taught
them
to
row
by
sitting
,
and
beating
poles
on
the
sand
;
and
truely
little
better
sea-men
were
our
Redcoats
at
first
.
CHAP.
VIII
.
Of
Providence
,
and
Vertue
,
and
the
concurrence
of
second
causes
.
ANd
sure
now
no
Christian
but
will
acknowledge
a
divine
hand
over-ruling
in
these
actings
for
Englands
preservation
,
which
even
the
Heathen
observ'd
by
their
dim
light
,
in
Romes
advancement
.
Thus
we
find
that
ingenuous
moralist
Plutarch
affirming
,
that
though
there
hath
been
a
great
and
continual
war
,
and
feud
between
Fortune
and
Vertue
,
yet
it
is
probable
,
they
made
a
truce
,
and
united
their
forces
for
Romes
assistance
.
Again
,
as
they
report
Venus
passing
over
the
River
Eurotas
laid
aside
her
looking-glasse
,
attire
,
and
girdle
,
and
took
a
spear
and
a
shield
to
accompany
Lyeurgus
;
so
Fortune
having
deserted
the
Assyrians
,
and
Persians
,
hovered
over
Macedon
,
suddenly
shook
off
Alexander
,
view'd
Egypt
and
Syria
,
seemingly
advanc'd
Carthage
,
at
last
past
Tiber
,
laid
aside
her
wings
,
and
set
up
her
residence
in
the
Capitol
.
And
as
He
,
so
the
Romans
themselves
were
sensible
of
this
divine
aid
,
as
the
multitude
of
Temples
dedicated
to
Fortune
may
demonstrate
;
there
was
the
Temple
of
Fortunae
virilis
:
Fortunae
muliebris
:
Fortunae
primogeniae
&
obsequentis
:
Fortunae
privatae
&
Viscatricis
:
Fortunae
virginis
:
Fortunae
bonae
spei
:
Fortunae
masculae
:
Fortis
Fortunae
,
&c.
Yet
did
they
not
attribute
all
to
Fortune
,
and
neglect
Vertue
,
of
which
they
were
as
great
admirers
,
and
honourers
,
as
they
were
adorers
of
the
other
;
and
Plutarch
gives
it
a
due
place
:
Rome
was
(
saith
he
)
conducted
and
encompassed
with
whole
troops
of
Citizens
,
brandishing
bloody
weapons
,
enobled
with
scars
received
before
,
bedewed
with
blood
and
sweat
,
and
leaning
on
half-broken
Trophies
,
such
as
her
Fabricii
,
Cimilli
,
Cincinnati
,
Fabii
,
Aemillii
,
Marcelli
,
Scipiones
,
&c.
And
let
us
but
consider
,
and
we
shall
see
that
Providence
works
by
instruments
,
and
God
expects
the
use
of
means
;
we
cannot
suppose
a
victory
without
a
fight
;
lying
still
,
and
wishing
will
do
nothing
,
D●i
munerasua
laboribus
vendunt
,
it
was
not
hid
from
the
Heathen
,
that
the
active
onely
were
to
expect
a
blessing
;
the
hand
of
the
diligent
makes
rich
,
and
vertuous
actions
advance
States
and
Persons
to
honour
and
dignity
.
For
though
scientia
Dei
,
the
knowledg
of
God
be
the
Cause
of
things
,
yet
being
but
the
Remote
cause
it
takes
not
away
Contingency
:
God
himself
perceives
that
some
things
will
evenire
contingenter
,
for
he
doth
not
onely
cognoscere
res
,
sed
ordinem
et
modum
rerum
,
know
things
,
but
the
order
and
manner
how
they
shall
come
to
passe
;
He
knows
there
are
causae
intermediae
,
which
are
impedibiles
et
defectibiles
(
as
the
Schoolmen
say
)
and
from
the
wavering
of
these
Second
causes
the
whole
rise
of
Contingency
flowes
;
thus
in
a
Syllogism
,
let
the
Major
be
Necessary
,
if
the
Minor
be
Contingent
,
the
Conclusion
will
be
so
too
;
though
the
First
cause
be
certain
,
yet
if
there
be
obstructions
in
the
Second
,
no
man
can
assure
himself
what
will
be
the
effect
;
though
the
spring
of
motion
cannot
fail
,
yet
if
the
wheels
break
,
the
progresse
will
be
very
uncertain
to
all
but
God
,
who
knows
whether
they
will
break
or
no
;
He
knows
whether
such
a
Nation
will
use
the
means
or
no
;
whether
it
will
improve
his
blessings
,
or
abuse
them
;
whether
it
will
imploy
the
Peace
,
Plenty
,
Wealth
,
Power
,
and
Strength
it
hath
received
for
his
glory
,
and
the
common
good
,
or
for
Pride
,
Luxury
,
and
riot
:
so
that
we
only
are
in
the
dark
;
yet
not
altogether
are
we
blind
,
but
where
we
see
Vertue
on
the
throne
in
a
Nation
,
there
we
may
foretel
a
blessing
to
that
people
,
and
where
Vice
predominant
,
that
its
attendant
Ruin
is
not
far
off
;
and
for
this
the
before-mentioned
Common-wealth
of
Rome
affords
us
an
example
in
both
kinds
;
which
as
it
grew
up
by
Vertue
to
an
unparallel'd
height
,
so
by
Vice
was
its
strength
broken
,
and
its
renown
turned
into
shame
,
that
Dalilah
betraying
this
mighty
Sampson
into
the
hands
of
his
enemies
,
who
have
fettered
him
,
and
pulled
out
his
eyes
:
It
will
not
therefore
I
suppose
be
a
work
unworthy
our
labour
to
take
a
veiw
of
those
vertues
,
by
which
,
that
,
as
other
Nations
have
become
renowned
,
and
set
them
for
our
example
;
for
though
Heathens
,
they
attained
to
a
great
height
of
morality
,
yea
such
an
one
as
may
put
most
that
wear
the
stile
of
Christians
to
the
blush
.
CHAP.
IX
.
Of
the
Piety
of
the
Romans
,
the
Evill
and
Danger
of
Mock-thanksgivings
.
ANd
first
let
us
behold
their
Piety
,
which
is
not
onely
the
cheif
,
but
the
file-leader
,
and
indeed
the
ground
of
all
the
rest
;
this
is
that
which
bridles
the
most
unruly
,
and
strikes
an
aw
where
reason
cannot
persuade
;
let
this
be
taken
away
,
and
with
it
all
fidelity
,
justice
,
purity
vanish
,
yea
humane
society
cannot
subsist
without
it
,
as
Cicero
observes
in
his
first
Book
de
Nat.
Deor.
Never
did
they
begin
any
businesse
without
frequent
supplications
.
Civitas
religiosa
in
principiis
maximè
novornm
bellorum
,
supplicationibus
habitis
,
&
obsecratione
circa
omnia
pulvinaria
facta
,
Ludos
Jovi
,
donumqui
vovere
Consulem
jussit
.
Livie
dec
.
4.
l.
1.
Supplicatio
▪
à
Consulibus
in
triduum
ex
Senatus-consulto
indicta
est
,
obsecratique
circa
omnia
pulvinaria
Dii
,
quod
bellum
populus
jussisset
,
id
bene
,
ac
foeliciter
eviniret
.
Idem
in
eodem
.
Never
did
they
obtain
a
victory
,
or
receive
a
deliverance
,
but
publick
thanksgivings
were
decreed
,
and
those
for
one
,
three
,
or
more
dayes
,
according
to
the
greatnesse
of
the
benefit
;
Magna
victoria
loetitiaque
Romae
fuit
literis
allatis
,
supplicatio
in
triduum
decreta
est
,
&
40.
majores
hostiae
immiolari
juss●
.
Livy
.
Thus
when
Hannibal
was
forced
to
leave
Italy
after
sixteen
years
war
,
they
no
sooner
heard
of
it
,
but
they
ordered
solemn
and
publick
thanks
.
Decretum
ut
quinque
dies
circa
omnia
pulvinaria
supplicaretur
,
victimaeque
majores
immolarentur
centum
&
viginti
.
Never
shall
we
find
them
mocking
heaven
,
giving
thanks
for
a
victory
,
when
they
had
received
a
losse
.
A
practice
so
superlatively
impious
,
that
any
lesse
than
an
Atheist
must
tremble
but
to
think
on
;
for
what
is
this
but
to
abuse
God
,
that
man
may
be
deceived
,
making
the
divine
power
(
may
it
be
spoken
with
reverence
)
as
it
were
a
stalking-horse
to
drive
the
befool'd
people
into
their
nets
?
What
is
this
other
than
a
profest
Declaration
that
their
sole
confidence
is
in
the
arm
of
flesh
,
not
caring
how
they
undervalew
Gods
glory
,
so
they
may
maintain
their
own
reputation
,
how
they
provoke
him
,
so
they
may
but
keep
up
the
spirits
of
their
own
party
?
Flectere
si
nequeunt
superos
Acheronta
monebunt
,
Sith
God
hath
forsaken
them
,
they
will
try
what
the
Devill
will
do
;
sith
Heaven
refuses
,
they
will
try
what
help
Hel
will
afford
them
;
poor
wretches
,
not
at
all
considering
,
that
whilst
they
endeavour
to
rally
,
and
patch
together
a
poor
,
routed
and
broken
party
of
frail
men
,
they
make
omnipotency
their
foe
,
defying
the
Almighty
himself
in
so
publick
a
manner
,
that
he
is
engaged
by
that
which
is
most
dear
to
him
,
his
own
glory
,
to
revenge
the
affront
;
It
is
evident
then
how
good
a
match
they
are
like
to
have
of
it
.
Neither
doth
their
wickednesse
stop
here
;
t
is
not
against
God
only
they
sin
,
but
men
also
;
they
are
not
only
Traytours
against
the
Majesty
of
Heaven
,
but
their
trust
on
earth
,
betraying
their
own
poor
people
which
repose
their
confidence
in
them
,
by
rendring
them
obstinate
and
proud
upon
hopes
of
false
successe
,
which
knew
they
but
the
truth
,
and
their
own
weakness
,
might
make
their
peace
to
the
preservation
of
many
of
their
lives
,
and
much
of
their
fortunes
;
and
drawing
the
blood
and
miseries
of
their
neighbour-nations
upon
their
own
heads
,
falsely
seduced
to
embarque
with
them
in
their
ill-thriving
quarrel
,
wherein
unawares
they
often
are
opprest
when
they
foolishly
supposed
all
cock-sure
.
Yet
hath
this
impious
and
treacherous
piece
of
policy
been
acted
again
and
again
in
our
eyes
,
with
horrour
and
amazement
may
we
speak
it
,
even
by
those
who
would
be
thought
Christians
:
yea
may
not
this
clothe
many
of
the
Oxford-thanksgiving
dayes
in
red
,
and
put
our
Dutch
foes
,
if
they
have
any
ingenuity
,
to
the
blush
,
who
not
coutent
by
their
emissaries
abroad
to
abuse
all
Europe
with
brags
and
lyes
,
have
of
late
ordered
a
day
of
Publick
Thanksgiving
at
home
to
gull
their
own
people
into
conceit
of
victory
,
not
without
a
Piaculum
,
which
may
cost
them
dear
before
it
be
expiated
.
For
he
that
is
High
and
Mighty
indeed
,
neither
can
be
deceived
,
nor
will
be
out-faced
by
any
impudency
whatsoever
,
and
they
had
best
consider
whether
they
are
able
to
engage
with
him
too
,
whom
they
dare
affront
in
the
sight
of
Angels
and
Men
.
Courage
then
brave
Englishmen
,
you
see
what
shifts
your
enemies
are
put
to
,
you
have
beaten
them
out
of
their
confidence
in
the
rock
of
ages
,
and
forced
them
to
make
lyes
their
refuge
,
a
wretched
defence
,
and
such
as
cannot
long
protect
thē
;
behold
what
low-spirited
foes
you
have
to
deal
with
,
even
such
as
dare
not
take
notice
of
a
losse
;
alas
how
far
short
come
these
of
the
Roman
Fortitude
as
well
as
Piety
,
whom
you
shall
see
according
to
that
of
their
own
Virgil
,
Tu
ne
cede
malis
,
sed
contrà
audentior
ito
,
so
far
from
being
basely
dejected
by
losses
,
though
comming
one
on
the
back
of
another
,
that
their
courage
rather
encreased
,
being
prick't
on
with
shame
and
a
desire
to
regain
their
lost
honour
,
which
stil
buoied
them
up
when
in
greatest
danger
of
sinking
?
this
is
that
true
sober
valour
grounded
on
a
right
sense
of
honour
,
and
due
love
to
the
publick
,
which
needed
neither
gunpowder
nor
brand-wine
to
make
them
fight
lustick
;
this
is
that
which
rendred
them
victorious
and
triumphant
,
and
which
will
enable
,
you
if
you
imbrace
it
.
But
we
shall
have
occasion
to
speak
of
this
more
hereafter
;
let
us
return
therfore
to
our
generous
Romans
,
whom
we
find
(
I
say
)
so
far
from
this
impious
mocking
of
Heaven
,
That
on
the
contrary
,
upon
the
least
sense
or
apprehension
of
their
Gods
displeasure
,
They
sought
by
all
humble
and
Publick
addresses
to
pacifie
and
appease
their
incensed
Dieties
:
for
this
we
may
see
their
frequent
lustrations
and
deprecations
,
the
first
to
purge
and
cleanse
themselves
,
the
second
to
avert
and
turn
away
their
Gods
anger
.
Horum
Prodigiorum
causa
decemviri
libris
adire
jussi
,
et
novēdiale
sacrum
factum
,
&
supplicatio
indicta
est
,
atque
urbs
lustrata
.
Liv.
Dec.
4.
l.
6.
Lastly
,
besieging
an
enemies
City
,
they
would
invoke
the
Gods
of
that
place
,
imploring
their
aid
,
and
deprecating
their
anger
,
by
inviting
them
to
go
with
them
to
Rome
with
the
promise
of
more
magnificent
Temples
,
and
a
more
splendid
adoration
:
so
great
a
care
had
they
not
to
provoke
Heaven
,
and
so
fearfull
were
they
to
engage
against
it
.
CHAP.
X.
Piety
and
Valour
not
inconsistent
'
Piety
rewarded
in
Heathens
,
and
Impiety
punished
.
ANd
here
by
the
way
may
be
observed
,
that
Piety
and
Valour
are
not
inconsistent
,
and
that
Religion
maketh
not
men
Cowards
.
What
Nation
ever
was
more
valiant
,
and
what
more
religious
than
the
Roman
?
who
were
so
strict
in
their
divine
worship
,
that
they
would
choose
rather
to
lay
themselves
open
to
their
enemies
arms
,
than
by
omitting
the
least
part
of
it
,
to
their
Gods
displeasure
:
an
eminent
example
of
which
we
have
in
that
war
of
the
Gauls
which
succeeded
the
first
Punick
,
in
which
when
Flaminius
and
Furius
the
Consuls
were
gone
against
the
Enemy
with
great
Forces
,
the
Augurs
having
found
that
some
things
were
omitted
in
their
election
,
They
were
commanded
by
letters
from
the
Senate
to
return
presently
and
abjure
their
offices
,
which
Letters
Flaminius
not
opening
until
he
had
fought
and
routed
the
Enemy
,
and
made
a
memorable
invasion
of
their
Countrey
,
though
he
returned
crowned
with
victory
,
and
laden
with
spoil
,
not
one
went
out
to
meet
him
,
nay
he
had
much
ado
to
obtain
a
Triumph
,
(
which
was
no
sooner
past
,
but
both
He
and
his
Collegue
were
constrained
to
lay
aside
their
Consulships
)
because
he
seemed
to
have
contemned
&
made
slight
of
their
holy
Rites
;
they
esteeming
it
more
conducing
to
the
common
safety
that
their
Gods
should
be
observed
,
than
their
Enemies
overcome
,
and
rather
choosing
to
leave
their
Armies
without
Commanders
,
though
in
a
war
reputed
so
dangerous
as
that
of
the
Gauls
,
in
which
their
Priests
were
not
exempted
from
bearing
Arms
,
than
omit
the
least
Punctilio
in
their
worship
,
so
zealous
and
tender
were
they
in
matters
concerning
their
Religion
.
Thus
when
they
were
besieged
by
the
Gauls
in
the
Capitol
,
and
the
day
approached
wherein
their
solemn
Sacrifice
was
to
be
performed
in
Colle
Quirinali
,
the
Hill
so
called
,
rather
than
to
omit
their
duty
to
Heaven
,
they
ventured
through
the
very
midst
of
their
Enemies
Camp
,
and
having
performed
their
Rites
,
returned
with
safety
,
their
Enemies
either
being
amazed
at
the
boldnesse
of
the
Attempt
,
or
mooved
with
respect
to
Religion
,
which
present
death
could
not
deter
them
from
performing
.
And
though
their
Religion
were
idolatrous
,
yet
according
to
their
light
being
zealous
they
reaped
the
reward
of
a
temporal
prosperity
:
which
some
among
them
despising
,
smarted
for
to
the
purpose
,
in
their
own
ruin
reaping
the
reward
of
their
Impiety
and
contempt
of
Religion
:
Thus
we
shall
see
Crassus
who
slighting
the
Curses
and
Execrations
of
the
Tribune
Ateius
,
would
make
war
upon
the
Parthians
,
where
he
lost
his
own
and
his
sons
life
,
with
most
of
his
Army
,
the
poor
remainder
escaping
by
a
dishonourable
flight
:
and
thus
Pompey
the
great
,
who
would
,
notwithstanding
the
intreaties
and
diswafions
of
the
High-Priest
,
enter
the
Holy
of
Holies
in
the
Temple
of
Jerusalem
,
in
his
comming
out
fell
down
,
and
never
after
prospered
,
but
being
overthrown
by
Caesar
,
and
flying
into
Aegypt
,
lost
his
head
,
his
body
being
left
unburied
on
the
sands
:
and
though
he
were
no
Jew
,
yet
being
a
Roman
by
Religion
he
was
bound
to
reverence
all
Deities
,
as
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
the
Temple
of
all
the
Gods
at
Rome
may
demonstrate
.
Neither
need
we
wonder
to
see
even
a
superstitious
and
idolatrous
worship
in
the
Heathens
who
knew
no
better
,
rewarded
with
outward
blessings
:
Sith
whatsoever
is
lovely
in
Nature
is
acceptable
even
to
God
himself
,
for
't
is
a
print
of
Himself
,
and
He
doth
proportion
some
temporal
rewards
unto
it
;
the
courage
of
Romulus
,
the
devotion
of
Numa
,
the
integrity
of
Fabritius
,
the
temperance
,
and
justice
,
and
publick
spiritednesse
of
the
rest
,
had
all
some
rewards
scatter'd
amongst
them
,
and
can
we
think
their
Piety
had
no
share
?
which
is
so
agreeable
to
nature
,
and
so
deeply
imprinted
by
it
on
mans
heart
,
that
man
,
even
the
stubbornest
,
and
most
unwilling
otherwise
to
submit
,
yet
will
fall
down
and
worship
a
Stock
or
Stone
rather
than
be
without
a
Deity
,
will
devise
a
Religion
rather
than
be
without
one
;
but
more
of
this
in
the
next
.
CHAP.
XI
.
Religion
ingrafted
in
mans
haart
by
Nature
.
VVE
hear
the
Philosopher
thus
reasoning
,
Do
not
the
imperfect
serve
the
more
perfect
,
as
the
Elements
mixt
bodies
,
mixt
bodies
plants
,
plants
living
creatures
,
living
creatures
and
all
the
rest
man
,
nay
hath
not
the
soul
a
master
like
rule
over
the
body
,
and
the
understanding
an
empire
over
the
appetite
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
now
when
by
nature
it
is
thought
convenient
for
the
inferiour
to
serve
the
superiour
,
ought
not
man
to
judge
it
best
for
him
to
serve
the
most
wise
and
good
God
?
Cicero
saith
we
cannot
be
just
,
unlesse
we
be
religious
,
Fietas
justitia
quaedam
est
adversus
deos
,
lib.
1.
de
nat.
Deor.
Epictetus
,
if
I
were
a
Nightingale
,
I
would
do
as
a
Nightingale
,
but
being
a
man
what
shall
I
do
?
I
will
praise
God
;
and
that
without
ceasing
.
Nay
Epicurus
himself
though
he
taught
that
God
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
;
neither
did
any
thing
himself
,
nor
commanded
others
to
do
,
yet
affirmed
that
his
nature
was
so
excellent
and
glorious
,
that
it
alone
was
sufficient
to
allure
a
wiseman
to
adore
him
.
Could
the
Heathen
grope
thus
far
,
and
shall
we
that
have
the
name
to
be
Christians
lagge
behind
them
,
could
they
perceive
thus
much
by
the
glimmering
light
of
nature
,
and
shall
we
be
blind
in
the
glorious
sun-shine
of
the
Gospel
?
for
shame
let
us
open
our
eyes
,
lest
they
rise
in
judgement
,
and
condemn
us
,
and
it
be
more
tollerable
for
them
than
us
in
that
great
day
,
when
the
Lord
shall
appear
with
thousands
and
ten
thousands
of
Saints
and
Angels
.
Behold
O
England
to
be
religious
is
the
way
to
thrive
,
Godlinesse
will
be
thy
gain
both
here
and
hereafter
.
CHAP.
XII
.
The
Outward
means
to
be
used
;
Ministers
to
be
incouraged
,
and
maintained
;
the
Christian
Magistrates
duty
.
NOw
that
we
may
be
so
,
we
are
to
use
all
means
God
hath
appointed
for
the
obtaining
the
true
knowledge
of
him
,
and
his
will
,
which
is
the
ground
of
Religion
;
for
as
our
knowledge
is
true
or
false
,
so
will
our
Religion
be
too
;
and
the
ordinary
means
are
the
reading
and
hearing
of
the
sacred
Scriptures
,
for
faith
comes
by
hearing
,
and
how
shall
we
hear
unlesse
we
are
taught
,
and
how
shall
we
be
taught
without
a
Teacher
?
In
the
first
place
therefore
as
we
ought
to
have
a
holy
esteem
of
his
word
,
so
ought
we
to
have
a
reverent
esteem
of
the
faithfull
and
able
dispencers
of
it
,
giving
them
all
due
incouragement
and
maintenance
,
that
they
may
be
the
better
enabled
cheerfully
to
follow
that
work
whereunto
they
are
called
,
of
winning
souls
unto
Christ
.
And
this
is
a
duty
incumbent
on
the
Christian
Magistrate
,
who
is
to
use
all
lawful
means
to
promote
Religion
,
and
to
restrain
prophanesse
,
for
he
beareth
not
the
sword
in
vain
,
but
for
terrour
of
evill
doers
,
and
encouragement
of
those
that
do
well
.
And
here
let
me
not
be
mistaken
,
for
though
I
believe
it
is
their
duty
to
punish
those
grand
Traytours
against
the
majesty
of
Heaven
,
blasphemers
I
mean
,
and
all
other
publick
disturbers
of
the
civill
peace
and
quiet
of
the
nation
;
yet
on
the
otherside
to
force
all
men
to
submit
to
one
form
,
or
to
be
of
such
or
such
a
general
received
opinion
in
every
tittle
,
under
penalty
of
Censures
civil
and
ecclesiastical
,
I
conceive
a
Tyranny
as
little
to
be
suffered
by
the
Magistrate
,
as
it
had
been
for
Saul
to
have
suffered
Nahash
the
Ammonite
to
put
out
the
right
eyes
of
the
Gilcadites
,
for
indeed
this
were
to
put
out
both
our
eyes
.
For
it
is
God
and
none
but
God
that
can
assure
us
of
his
own
mind
,
though
he
do
reveal
his
mind
by
a
creature
,
there
wil
be
some
tremblings
,
and
waverings
in
the
soul
,
unlesse
he
doth
withall
satisfie
the
soul
that
such
a
creature
doth
communicate
his
mind
truely
and
really
as
it
is
,
so
that
ultimately
the
certainty
is
resolved
into
the
voice
of
God
,
who
is
onely
to
rule
his
Church
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
by
a
determining
and
legislative
power
;
Men
that
are
fitted
by
God
are
to
guide
and
direct
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
in
way
of
subserviency
to
him
,
and
by
an
explication
of
his
mind
,
yet
so
that
every
one
may
judge
of
this
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
by
acts
of
their
own
understanding
illuminated
by
the
Spirit
of
God
,
for
there
are
no
Representatives
in
spirituals
,
men
may
represent
the
bodies
of
others
in
civil
and
temporal
affairs
,
and
thus
a
bodily
obedience
is
due
to
a
just
authority
,
but
there
is
none
can
alwayes
represent
the
mind
and
judgement
of
another
in
the
vitals
and
inwards
of
religion
;
for
as
a
late
Bishop
of
our
own
,
ad
nudam
praescriptionem
,
aut
determinationem
alterius
sine
lumine
privati
judicii
nemo
est
qui
credere
potest
etiamsi
cupiat
maximè
;
No
man
let
him
desire
it
never
so
much
can
believe
the
bare
determination
of
another
unlesse
his
own
judgement
concur
;
a
truth
that
condemns
the
antichristian
practices
of
the
rest
that
were
of
that
order
,
and
Mirandula
gives
the
reason
of
it
,
for
says
he
,
Nemo
credit
aliquid
verum
praecisè
quia
vult
credere
illud
esse
verum
,
non
est
enim
in
potentia
hominis
facere
aliquid
apparere
intellectui
suo
verum
,
quando
ipse
voluerit
:
No
man
believes
a
thing
because
he
will
believe
it
,
for
it
is
not
in
the
power
of
man
to
make
a
thing
appear
what
he
wil
to
his
understanding
;
and
indeed
,
before
there
can
be
faith
there
must
not
only
be
a
knowledg
of
the
thing
to
be
believed
;
but
an
inclination
also
of
the
understanding
to
assent
to
it
when
known
;
should
we
not
judge
that
man
a
Tyrant
that
should
command
us
to
renounce
our
sense
,
to
believe
that
to
be
white
that
we
see
to
be
black
,
to
believe
that
to
be
sweeter
than
honey
,
that
we
taste
to
be
bitterer
than
gaul
?
what
are
those
then
that
would
force
us
to
disclaim
our
understandings
,
and
make
us
believe
that
to
be
true
,
wch
we
conceive
or
know
to
be
false
?
and
yet
what
cruelty
in
this
kind
hath
been
practized
by
the
Papists
?
What
by
the
Prelates
?
What
by
some
that
succeeded
them
,
and
yet
de-cryed
it
in
them
?
yea
what
by
some
of
those
who
will
cry
out
for
Liberty
of
conscience
too
?
CHAP.
XIII
.
Religion
not
to
be
made
a
stalking-Horse
to
Ambition
,
or
Avarice
.
IF
any
shall
but
question
in
the
least
,
these
mens
jus
divinum
,
presently
they
are
Hereticks
,
Schismaticks
,
Sectaries
,
&c.
If
any
man
shall
not
have
the
same
whirligiggs
in
their
pates
as
the
other
,
or
will
not
assent
in
an
instant
to
what
ever
Chymaera
their
rambling
fancies
produce
,
let
them
be
what
they
will
,
Parliament
or
City
,
Magistrates
or
private
persons
,
Teachers
or
Hearers
,
presently
pray
them
down
,
purge
them
,
they
are
self-seekers
,
Tyrants
,
Enemies
to
the
Saints
,
Antichristian
,
and
Baals
Priests
,
and
what
not
,
yea
such
as
are
to
be
destroyed
.
Yet
by
yout
leave
furious
Saint
,
you
must
excuse
our
diffidence
of
your
tenents
,
yea
and
of
your
Saint-ship
too
,
until
we
perceive
more
ground
for
thē
,
and
find
a
better
temper
in
you
;
our
Lord
and
Master
I
am
sure
hath
given
us
ground
to
doubt
you
,
and
I
hope
the
servant
is
not
above
the
Lord
,
it
will
be
best
for
us
then
to
observe
him
,
When
his
disciples
would
have
had
fire
commanded
from
heaven
,
He
tels
them
,
ye
know
not
what
manner
of
Spirit
you
are
of
,
for
the
Son
of
Man
is
not
come
to
destroy
souls
but
to
save
them
;
we
know
who
is
Abaddon
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
Destroyer
,
and
it
is
his
badg
to
be
spitting
of
fire
;
why
is
it
not
as
lawfull
for
us
to
question
an
opinion
though
it
have
your
stamp
and
superscription
upon
it
,
as
it
was
for
the
Bereans
to
bring
even
Apostolical
words
to
the
touch-stone
?
Yet
were
they
rewarded
by
Saint
Paul
with
the
title
of
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
more
noble
,
an
Epithite
we
canot
find
in
your
Catalogue
.
But
you
will
say
,
they
believed
,
they
did
indeed
,
but
not
hand
over
head
,
and
so
may
we
when
we
find
the
same
Spirit
bearing
witnesse
to
your
doctrine
which
did
to
the
Apostles
.
But
through
all
your
cantinglanguage
we
do
discover
your
aimes
,
indeed
out
of
the
abundance
of
the
heart
your
tongues
tell
us
,
you
would
be
popular
,
great
and
powerfull
,
and
injoy
the
fat
things
of
the
earth
,
these
only
belong
to
you
and
your
tribe
,
you
are
to
rule
the
Nations
,
to
bind
their
kings
in
chains
,
and
their
nobles
with
fetters
of
iron
;
the
old
itch
of
temporal
Lordship
is
wretchedly
broke
out
upon
you
,
your
hands
are
the
hands
of
Esau
,
though
your
voice
be
the
voice
of
Jacob
,
your
practices
are
unchristian
,
though
yout
profession
be
sanctity
;
Christ
he
promises
to
make
his
disciples
fishers
of
men
,
but
you
fish
for
honour
,
worldly
power
,
and
riches
for
your
followers
,
a
bewitching
bait
to
catch
poor
mortals
:
we
read
of
the
devil
tempting
our
head
with
the
kingdoms
of
the
world
,
and
the
glory
of
them
,
but
from
whom
have
you
Commission
thus
to
tempt
his
members
?
Who
gave
you
authority
to
dispose
of
worldly
powers
?
Is
your
Masters
kingdom
of
this
world
?
If
it
be
,
we
must
rank
you
with
those
antichristian
usurpers
,
who
arrogate
to
themselves
a
power
above
all
that
is
called
God
:
What
more
doth
that
man
of
Rome
?
whom
we
find
bestowing
the
kingdoms
of
the
world
on
those
that
will
bow
down
and
worship
him
,
but
cursing
,
deposing
,
and
turning
out
of
office
all
that
refuse
to
subscribe
to
his
fopperies
.
Thus
we
see
Mahomet
not
with
this
loadstone
drawing
men
,
but
with
his
Sword
conquering
them
,
he
drawes
his
Sword
,
bids
them
deliver
up
their
Souls
,
and
upon
this
condition
he
will
spare
their
lives
:
Signailla
quae
Tyrannis
et
latronibus
non
desunt
,
what
more
do
Tyrants
and
Thieves
?
But
sure
the
Christian
Religion
stands
not
in
need
of
such
helps
,
whose
principles
in
themselves
are
attractive
and
magnetical
,
enamouring
souls
,
and
leading
them
captive
in
the
silken
bonds
of
love
with
the
cords
of
a
man
.
CHAP.
XIV
.
The
benefit
of
Humane
Learning
,
with
an
answer
to
some
objections
made
against
it
.
ANother
sort
there
is
wriggled
in
amongst
us
,
who
even
in
print
and
pulpits
publickly
bray
against
learning
,
endeavouring
to
seduce
people
into
a
belief
that
humane
learning
as
they
call
it
,
is
in
no
measure
to
be
tolerated
in
a
Gospel-Teacher
,
most
wretchedly
wresting
Scripture
to
apply
those
texts
against
preaching
themselves
to
overthrow
it
;
a
fallacie
so
base
that
they
had
need
to
cry
up
ignorance
lest
the
cheat
should
be
descried
:
as
if
learning
and
preaching
themselves
were
termini
convertibiles
,
the
one
necessarily
implying
the
other
;
whereas
it
is
commonly
quite
contrary
;
it
is
your
Sciolist
,
your
fellow
that
hath
scarce
wet
his
lips
in
that
sacred
fountain
,
who
will
be
dabling
and
patching
that
he
may
be
thought
a
Scholer
,
when
as
the
most
learned
men
,
who
are
conscious
of
their
own
sufficiency
,
seldome
or
never
,
unless
upon
just
,
and
necessary
occasions
make
the
least
shew
of
it
in
their
publick
teaching
.
The
truth
of
this
is
verified
dayly
in
our
eyes
by
the
continual
practice
of
many
learned
men
amongst
us
.
Where
shall
we
find
more
powerfull
plainness
,
than
in
the
works
of
the
learned
Bolton
,
to
omit
the
names
of
the
rest
,
which
are
so
well
known
to
all
?
thus
shall
we
see
your
coward
,
the
common
Braggadochio
,
and
those
the
greatest
boasters
who
have
the
least
in
them
;
for
such
being
conscious
off
their
own
baseness
,
endeavour
to
make
others
believe
them
to
be
brave
Fellows
,
which
they
know
themselves
not
to
be
,
and
to
make
up
in
shew
what
they
want
in
reality
;
whereas
your
valiant
man
is
still
silent
,
and
lets
his
acts
speak
for
him
,
knowing
according
to
the
proverb
,
that
Good
Wine
needs
no
Bush
,
and
that
worth
will
be
taken
notice
of
without
proclaiming
it
at
the
Market
Cross
.
2.
But
the
Apostles
were
poor
Fishrmen
,
and
the
like
,
altogether
unlearned
,
and
therefore
the
Gospel
Ministers
ought
to
be
so
too
.
O
Horrid
,
Jesuitical
,
nay
Diabolical
Sophistry
!
We
acknowledge
that
the
only
wise
God
in
the
carrying
on
of
his
great
and
glorious
works
usually
makes
use
of
such
instruments
,
as
seem
despicable
,
and
contemptible
in
the
eyes
of
men
,
yea
such
as
are
altogether
unable
and
unfit
to
hatch
and
carry
on
defigns
of
their
own
,
the
more
to
manifest
that
it
is
his
work
,
and
to
shew
his
strength
in
their
weakness
,
which
,
unless
supported
by
Omnipotency
,
would
sink
under
it
,
as
also
to
leave
the
obstinate
without
excuse
:
but
though
these
may
seem
weak
,
yet
are
they
made
mighty
through
the
power
of
God
that
strengthens
them
,
and
are
abundantly
supplyed
from
above
with
what
gifts
and
graces
soever
are
necessary
for
them
:
Thus
the
Apostles
being
poor
unlearned
Fishermen
,
and
the
like
,
once
called
,
and
invested
with
the
Apostleship
,
were
endued
from
above
,
had
the
gift
of
Tongues
,
immediately
were
taught
by
the
Holy
Ghost
:
and
who
dares
affirm
them
unlearned
then
?
or
deny
skill
in
the
tongues
necessary
for
the
office
of
a
Teacher
,
which
God
,
who
doth
nothing
in
vain
,
by
Miracle
bestowed
upon
them
?
And
what
now
though
they
wanted
acquired
Learning
,
so
they
had
it
infused
?
and
God
was
pleased
in
that
extraordinary
time
,
in
an
extraordinary
manner
to
endow
them
,
must
we
therefore
now
neglect
the
ordinary
means
,
and
tempt
God
to
work
a
Miracle
to
be
able
to
answer
a
Gainsayer
?
but
let
us
but
consider
how
faithful
an
handmaid
learning
hath
been
to
religion
;
how
the
Armor-bearer
hath
helped
Jonathan
to
destroy
the
Philistimes
;
how
necessary
it
hath
been
to
maintain
Religion
,
and
oppose
Idolatry
;
by
the
help
of
Learning
have
the
Ministery
of
England
been
enabled
to
defend
the
truth
,
and
oppose
errour
,
to
ward
off
,
and
put
by
the
blowes
and
thrusts
of
their
Antichristian
adversaries
,
and
to
strike
with
the
edge
,
and
give
them
the
true
point
,
to
the
wounding
&
destroying
of
their
superstitious
tenents
.
Thus
we
see
the
learned
Whitacre
disarm
their
Goliah
,
confute
their
Bellarmine
,
foyl
their
chosen
Champion
,
unwind
the
subtil
Jesuite
,
trace
him
through
all
his
Maeanders
,
meet
him
at
every
turn
,
beat
him
from
outwork
to
out-work
,
from
sconce
to
sconce
,
till
he
hath
driven
him
out
of
all
his
strengths
,
and
left
him
not
a
lurking
hole
to
hide
his
head
in
;
when
the
most
that
we
could
expect
from
a
Dean
of
Dunstable
could
be
Bellarmine
thou
lyest
,
neither
shewing
sense
or
reason
,
but
his
say
so
.
But
it
may
be
said
,
thank
a
good
cause
:
yet
may
the
best
cause
be
spoiled
by
an
evil
mannaging
,
and
the
most
bright
and
shining
truths
be
obscured
in
a
dark
Lanthorn
,
yea
let
them
be
whiter
than
Snow
,
they
may
be
sullied
by
dirty
fingers
,
and
more
transparent
than
glass
,
yet
may
be
cracked
when
clumsie
fists
shall
come
to
handle
them
.
This
the
Jesuites
know
,
which
hath
been
the
cause
of
this
strange
attempt
,
for
it
is
most
plain
by
the
poyson
now
vomited
,
that
some
of
those
Serpents
are
wriggled
in
amongst
us
;
they
have
tryed
our
weapons
,
and
to
their
smart
know
the
sharpness
of
them
,
no
marvel
then
they
endeavour
to
disarm
us
;
Learning
hath
kept
them
out
,
no
wonder
then
they
attempt
to
introduce
ignorance
the
Mother
,
which
could
they
effect
,
they
are
assured
Popish
Devotion
the
Daughter
would
not
be
long
kept
out
.
Neither
can
this
seem
strange
unto
us
,
if
we
but
consider
their
practice
in
the
Lutheran
Church
,
where
it
hath
been
usual
with
the
Iesuites
to
seem
to
become
Proselites
,
to
heighten
and
continue
the
division
between
them
and
the
Calvinists
;
or
what
a
late
Author
of
our
own
,
who
seems
not
to
be
unacquainted
of
their
practices
,
writes
of
them
,
The
Jesuit
reckons
it
in
the
number
of
his
merits
,
if
he
may
by
any
sinister
wayes
ruffle
and
disorder
Heretical
Kingdomes
(
so
he
calls
them
)
encourage
weak
and
unstable
minds
to
slight
Magistracy
,
irritate
divisions
,
tumults
,
rebellions
,
absolve
from
oaths
,
and
all
sacred
tyes
;
so
that
its
hard
to
find
any
tragical
scene
,
or
bloody
theatre
,
into
which
the
Jesuite
hath
not
intruded
,
and
been
as
busie
as
Davus
in
the
Comedy
,
contributing
in
a
very
high
measure
to
every
fanatick
insolence
,
justifying
the
old
lemma
of
Loyola's
picture
,
Cavete
vobis
principes
:
these
are
the
firebrands
of
Europe
,
the
forge
,
and
bellows
of
Sedition
,
infernal
Emissaries
,
the
pests
of
the
age
,
men
that
live
as
if
huge
sins
would
merit
heaven
by
an
antiperistasis
.
Concutiunt
populos
,
vexant
regna
,
solicitant
bella
,
diruunt
Ecclesias
.
And
it
is
for
certain
written
from
beyond
the
Seas
,
that
the
English
Colleges
are
emptyed
,
and
all
those
Emissaries
sent
abroad
,
whither
,
unless
amongst
●s
?
CHAP.
XV
.
An
answer
to
some
objections
against
learning
,
in
a
book
entituled
,
The
Saints
Guide
.
ANd
the
same
Author
goes
on
,
Nor
is
any
nation
without
some
turbulent
spirits
of
its
own
,
the
dishonour
of
the
gown
,
and
pulpit
,
the
shame
,
and
sometimes
ruin
of
their
Countrey
;
one
of
which
hath
late
started
this
question
,
Whether
or
not
all
that
much
magnifyed
natural
reason
(
which
we
think
dignifieth
us
above
,
and
distinguisheth
us
from
Brutes
)
and
all
that
humane
learning
(
which
we
conceive
exalts
and
rectifyeth
reason
)
be
the
fruit
of
the
forbidden
tree
,
and
is
a
spurious
and
adventious
faculty
,
which
man
wanted
in
his
innocency
,
and
was
instilled
into
him
by
Satan
in
the
fall
?
A
quaery
Satan
himself
might
blush
to
put
,
and
yet
the
Book
stuffed
with
this
and
the
like
doctrine
,
is
cloathed
with
the
specious
title
of
the
Saints
Guide
;
the
Wolf
adorns
himself
with
the
Lambs
skinne
,
the
Fiend
transforms
himself
into
an
Angel
of
light
:
it
is
not
amisse
to
mark
the
phrase
he
reproaches
learning
in
,
then
how
he
coucheth
his
doctrine
,
lastly
his
Divinity
in
these
words
,
which
man
wanted
in
his
innocency
.
Indeed
the
old
Serpent
told
Eve
that
the
fruit
of
the
forbidden
tree
would
encrease
their
Knowledge
,
but
except
him
,
and
this
Disciple
of
his
,
I
never
found
any
affirming
that
man
wanted
any
thing
in
his
Innocency
:
but
suppose
this
diabolical
doctrine
true
,
if
man
wanted
Learning
before
,
he
much
more
wāts
it
since
the
fall
;
the
Author
of
such
stuff
may
well
cry
out
against
reason
and
Learning
.
But
to
the
question
,
That
Reason
was
depraved
and
darkned
by
the
fall
,
we
allow
,
and
that
by
the
help
of
learning
it
is
in
some
measure
restored
,
we
affirm
,
and
so
consequently
that
there
had
been
no
need
of
acquired
learning
had
man
stood
,
no
more
would
there
of
repentance
:
but
doth
it
follow
therefore
,
that
now
vve
are
fallen
,
vve
should
not
labour
for
repentance
?
Let
this
fellow
go
and
try
whether
he
can
perswade
a
man
that
is
fallen
into
a
pit
not
to
endeavour
to
get
out
,
because
getting
out
is
a
fruit
,
and
effect
of
his
falling
in
.
Truly
such
arguing
is
instilled
by
Satan
,
and
such
Sophistry
is
a
bastardly
faculty
which
ingenuity
,
much
more
innocency
,
is
so
far
from
wanting
,
that
it
abhors
and
detests
it
.
The
Fellow
seems
to
be
a
Scholer
,
I
shall
ask
him
therefore
one
question
.
Is
not
reason
the
specifical
difference
of
a
man
from
a
Beast
?
and
was
man
distinguished
from
a
Beast
by
the
fall
,
or
the
Creation
?
Did
the
Devil
or
God
make
him
a
rational
creature
?
Behold
then
the
horrid
blasphemy
couched
in
this
query
,
which
would
insinuate
the
rational
soul
to
be
the
product
of
the
Devil
;
if
this
be
not
a
doctrine
of
Devils
I
know
not
what
is
.
Then
for
his
Parenthesis
,
(
which
we
think
dignifieth
us
above
,
and
distinguisheth
us
from
Brutes
)
if
Reason
doth
not
,
what
doth
?
shape
cannot
,
for
so
one
Beast
differs
from
another
:
neither
is
it
Grace
,
for
then
all
but
Beasts
must
have
Grace
:
And
for
his
other
(
which
we
conceive
exalts
,
and
rectifies
reason
)
hath
not
learning
exalted
and
rectified
his
reason
so
far
as
to
enable
him
from
such
and
such
Premisses
to
draw
such
a
and
such
a
Conclusion
,
to
frame
his
Syllogisms
,
to
write
and
utter
these
words
,
positions
,
consectaries
,
quaeries
,
responsions
,
cognition
,
which
his
illiterate
auditors
and
readers
understand
no
more
,
than
they
do
him
and
his
drifts
?
what
but
learning
hath
set
his
understanding
above
theirs
,
and
enabled
him
to
talk
at
a
rate
his
ignorant
followers
onely
can
admire
?
Behold
then
you
misled
wretches
what
a
Guide
you
have
got
,
who
when
all
his
Sophistry
,
and
abuse
of
his
own
reason
and
learning
,
all
his
Logick
and
Syllogisms
are
unable
to
overthrow
reason
and
learning
,
goes
about
by
his
queries
to
undermine
them
;
who
,
when
all
his
impudency
dares
not
affirm
,
and
all
his
ability
cannot
prove
,
endeavors
by
way
off
doubt
to
instill
his
poison
,
upon
hopes
that
you
will
swallow
&
take
for
granted
whatever
drops
from
him
:
what
is
it
you
admire
in
this
Fellow
,
is
it
his
railing
against
learning
in
others
?
doth
he
not
make
use
of
it
himself
?
he
disputes
Syllogistically
,
he
is
frequent
in
division
,
abounds
in
subtill
and
sophistical
distinctions
,
talks
hard
words
,
rattles
out
Latine
,
nay
there
is
not
one
Arrow
in
his
quiver
but
is
feathered
with
feathers
plucked
from
learnings
wing
,
nor
is
he
able
to
speak
or
write
,
or
you
to
read
or
understand
one
syllable
,
word
or
sentence
against
Learning
,
but
by
its
assistance
.
Could
you
have
read
,
could
you
have
wrote
,
could
you
have
understood
one
word
had
you
not
been
taught
?
why
these
are
degrees
of
learning
;
awake
and
behold
the
cheat
,
which
would
make
you
enemies
even
to
that
image
of
God
which
is
imprinted
on
you
,
level
you
with
Brutes
nay
make
you
such
:
you
see
it
is
reason
that
distinguisheth
a
man
from
a
Beast
,
it
is
learning
that
improves
reason
,
be
not
afraid
of
being
rational
;
this
Caytiff
would
deprive
you
of
your
humanity
,
that
he
might
the
easier
destroy
your
Christianity
;
rob
you
of
your
reason
,
to
bob
you
of
your
religion
:
For
if
he
be
not
a
very
Jesuite
,
yet
is
he
the
likest
one
that
ever
I
met
with
;
if
the
tree
may
be
judged
by
the
fruits
,
his
acts
will
a
loud
proclaim
him
a
notorious
juggler
:
and
first
behold
how
he
cheats
you
in
stating
the
question
,
for
it
is
not
whether
by
the
help
of
humane
learning
a
man
may
attain
a
saving
knowledge
to
himself
,
whether
he
can
save
his
own
soul
;
but
whether
he
may
not
attain
to
such
a
knowledge
as
may
enable
him
to
hold
out
the
way
of
Salvation
unto
others
:
and
that
a
man
may
do
this
,
not
only
too
too
frequent
examples
do
make
out
,
but
the
Apostle
himself
tells
us
in
the
1
Cor.
9.
27.
But
I
keep
under
my
body
,
and
keep
it
in
subjection
;
lest
that
by
any
means
,
when
I
have
preached
unto
others
,
I
my self
should
be
a
cast
away
;
a
man
may
preach
to
others
,
and
yet
be
himself
a
cast
away
:
for
this
wretch
dares
not
affirm
that
the
Apostle
inspired
by
the
Spirit
of
God
would
suppose
an
impossibility
:
and
the
example
of
Iudas
clearly
shewes
that
a
man
may
have
an
outward
call
to
teach
,
and
yet
be
a
reprobate
;
was
not
he
one
of
the
twelve
that
was
sent
to
preach
the
Kingdome
of
God
,
and
to
heal
the
sick
?
Luk.
9.
1
,
2.
also
the
Apostle
in
the
2
Tim.
3.
5.
speaks
of
some
,
having
a
form
of
Godliness
,
creeping
into
houses
,
leading
captive
silly
women
laden
with
infirmities
:
These
Hypocrites
by
the
help
of
learning
and
parts
could
pray
as
devoutly
,
talk
as
holily
,
wrest
the
Scriptures
as
dexterously
,
cogging
the
dy
,
making
the
word
speak
what
they
list
,
craftily
applying
it
,
having
all
the
arts
and
methodes
of
consenage
,
even
as
he
himself
;
yet
were
they
not
taught
of
God
;
it
is
cleer
therfore
that
learning
and
parts
perse
ex
propria
natura
can
understand
and
so
apprehend
the
mystery
of
the
Gospel
,
as
to
hold
it
out
so
to
others
,
that
the
hearers
cannot
discern
by
the
teaching
an
Hypocrite
from
a
true
Believer
,
notwithstanding
all
his
Positions
.
You
may
behold
also
how
finely
the
holy
text
is
wrested
by
him
to
no
purpose
in
his
following
Arguments
,
for
unless
he
prove
that
a
man
by
the
help
of
learning
cannot
attain
to
such
a
Knowledge
as
to
be
able
to
make
an
outward
profession
,
he
proves
nothing
.
And
that
this
Sophistry
is
malicious
,
not
ignorant
,
his
answering
two
objections
will
fully
clear
.
Object
.
1.
That
though
humane
learning
be
an
enemy
to
the
law
of
God
while
it
is
in
an
unsanctified
heart
,
yet
when
the
heart
is
truly
turned
to
God
,
then
it
becomes
a
sanctifyed
instrument
,
and
a
good
hundmaid
to
Theology
.
Solution
.
To
this
he
answers
,
That
though
the
heart
be
truly
sanctified
,
in
which
humane
learning
doth
inhere
as
in
its
subject
,
yet
doth
it
not
follow
that
learning
it self
is
,
no
more
than
sin
can
be
said
to
be
sanctified
,
though
the
heart
of
a
sinful
man
may
be
truly
said
to
be
sanctifyed
:
for
acquired
learning
of
it self
,
and
of
its
own
nature
,
is
nothing
else
but
sin
,
and
therefore
remains
so
still
,
and
cannot
be
truly
nor
properly
said
to
be
sanctifyed
,
no
more
than
sin
.
But
if
by
being
sanctified
,
they
mean
that
the
providential
wisdome
of
God
doth
order
it
,
or
make
use
of
it
for
the
good
of
his
people
,
I
oppose
it
not
,
so
that
it
be
understood
,
that
that
good
flowes
not
from
the
nature
of
acquired
knowledge
it self
,
but
from
the
wisdome
and
goodness
of
the
Spirit
of
God
,
who
maketh
all
things
work
together
for
the
benefit
of
those
that
love
him
,
who
are
called
according
to
his
purpose
,
and
so
no
more
can
properly
in
this
respect
be
predicated
of
it
than
of
sin
it self
,
which
in
that
case
(
though
not
as
an
entity
,
for
non
entia
ad
modum
entium
concipiuntur
)
is
said
also
to
work
for
the
good
of
Gods
Saints
.
First
to
this
we
say
,
that
the
habit
of
sin
is
destroyed
,
there
is
a
mortification
of
sin
,
as
well
as
a
vivification
of
grace
,
as
Rom.
6.
2.
How
shall
we
that
are
dead
to
sin
,
live
any
longer
therein
?
and
Ephes.
2.
1.
You
hath
he
quickned
who
were
dead
in
trespasses
and
sins
.
Now
the
habit
of
learning
is
not
in
the
least
diminished
,
much
less
destroyed
.
Secondly
,
That
the
whole
man
with
all
his
endowments
is
sanctified
,
as
1
Thes.
5.
23
,
24.
And
the
very
God
of
peace
sanctify
you
wholly
,
and
I
pray
God
your
whole
spirit
,
and
soul
,
and
body
,
be
preserved
blameless
unto
the
comming
of
our
Lord
Jesus
Christ
.
Faithful
is
he
that
calleth
you
,
who
also
will
do
it
.
Now
then
,
either
learning
must
be
sanctified
,
or
something
remains
unsanctified
.
Thirdly
,
That
acquired
learning
,
of
it self
,
and
of
its
own
nature
is
not
sin
,
for
sin
is
a
transgression
of
the
Law
,
1
Iohn
3.
4.
verse
,
For
sin
is
the
transgression
of
the
Law
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Now
what
Law
forbiddeth
learning
?
where
is
it
written
Thou
shalt
not
be
learned
?
and
sure
were
learning
either
in
it self
sin
,
or
left
unsanctified
in
a
sanctified
heart
,
we
should
not
find
the
●●●stle
Paul
giving
thanks
for
it
in
1
Cor.
14.
18.
I
thank
my
God
I
speak
with
tongues
more
than
you
all
:
and
the
holy
Ghost
describing
Apollos
leaves
him
upon
record
to
be
an
eloquent
man
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
word
usually
is
taken
for
a
learned
man
;
and
see
what
followes
,
He
helped
them
much
which
believed
,
for
he
mightily
convinced
the
Iewes
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
which
the
learned
Beza
in
his
Annotations
renders
,
Magna
cum
contentione
,
and
he
gives
the
reason
of
it
,
Vti
volui
hac
perphrasi
ut
Graeci
vocabuli
emphasin
servarem
,
quo
significatur
eloquentem
hunc
hominem
omnes
(
quod
aiunt
)
nervos
revincendis
Iudaeis
contendisse
,
I
have
used
this
periphrasis
,
that
I
might
preserve
the
emphasis
of
the
Greek
word
,
by
●●ich
is
signified
that
this
eloquent
man
employed
the
utmost
of
his
abilities
to
convince
the
Jews
.
Behold
then
what
Divinity
your
Doctor
teaches
,
who
is
not
onely
content
to
bely
learning
,
but
sanctification
,
making
the
holy
Spirit
work
by
halves
;
and
as
he
plaies
the
Knave
here
,
so
in
the
latter
part
he
plaies
the
Fool
,
fighting
with
his
own
shadow
,
and
keeping
a
coil
about
nothing
,
for
the
very
objection
,
as
he
himself
hath
put
it
,
asserts
the
good
to
flow
from
the
sanctification
of
learning
,
not
from
its
own
nature
,
it
makes
it
a
handmaid
,
and
so
does
he
;
untill
he
comes
to
his
Conclusion
,
which
how
true
it
is
,
as
it
sufficiently
appears
by
what
is
said
,
yet
will
be
more
manifest
if
we
consider
learning
in
it self
to
be
indifferent
either
good
or
evil
,
according
as
it
is
used
or
abused
,
now
is
sin
so
?
Suppose
a
man
shall
make
the
glory
of
God
his
onely
end
in
his
attaining
learning
,
that
thereby
he
may
be
better
enabled
to
read
,
converse
,
dispute
,
and
speak
concerning
the
mysteries
of
Salvation
(
for
could
he
have
written
or
spoken
as
he
doth
without
it
,
unless
by
help
of
a
miracle
?
)
will
he
affirm
this
learning
to
be
sin
?
is
the
Physical
act
sinful
,
or
doth
the
moral
circumstance
cloath
it
with
good
or
evil
?
Something
more
then
may
be
predicated
of
learning
than
of
sinne
,
which
cannot
be
conceived
in
any
other
notion
than
of
sin
.
Object
.
2.
Again
,
if
it
be
objected
,
that
though
learning
be
not
effectual
to
the
understanding
of
the
mystery
of
the
Gospel
,
yet
it
is
prealent
to
the
compleating
of
the
literal
and
historical
knowledge
thereof
:
Take
this
here
,
that
these
objections
are
of
his
own
cloathing
,
the
terms
are
his
own
.
Solution
.
To
this
he
answers
.
Though
it
may
conduce
to
the
gaining
of
literal
,
and
historicall
knowledge
,
yet
this
is
not
ad
idem
,
because
it
profiteth
nothing
;
For
truth
it self
bears
record
,
It
is
the
Spirit
that
quickneth
,
the
flesh
profitteth
nothing
;
and
men
are
made
able
Ministers
of
the
New
Testament
,
not
of
the
Letter
,
but
of
the
Spirit
;
For
the
letter
killeth
,
but
the
Spirit
giveth
life
.
So
that
all
literal
and
historical
knowledge
gained
by
mans
power
,
is
but
like
the
principle
from
whence
it
slowed
,
fleshly
,
earthly
,
deadly
,
and
destructive
.
To
this
we
say
,
that
what
he
saith
here
against
learning
,
may
as
well
be
said
against
reading
,
teaching
,
and
hearing
,
there
must
be
fit
and
outward
Organs
,
there
must
be
eyes
,
a
tongue
,
and
eares
,
and
these
must
have
a
body
to
subsist
;
is
all
reading
,
hearing
,
and
teaching
therefore
like
the
principle
from
whence
they
flow
,
fleshly
,
earthly
,
deadly
,
and
destructive
?
Behold
then
whether
these
Scriptures
are
wrested
or
no
?
do
you
think
they
are
to
be
understood
to
condemn
all
outward
means
,
or
onely
to
shew
that
outward
means
without
the
inward
assistance
and
operation
of
the
Spirit
cooperating
with
them
were
unable
to
beget
saving
grace
in
a
soul
?
do
you
conceive
the
Spirit
of
God
in
them
disallowes
all
reading
,
teaching
,
hearing
,
or
only
forbid
to
put
such
a
confidence
in
them
as
to
esteem
them
able
in
themselves
to
confer
eternal
life
upon
us
?
Besides
,
i
that
place
in
the
Corinths
,
the
letter
signifies
the
Law
,
of
which
Moses
was
a
Minister
,
the
Spirit
the
Gospell
,
which
Christ
brought
and
delivered
to
his
Apostles
and
Ministers
;
for
look
but
into
the
chapter
and
you
shall
see
the
scope
of
the
Apostle
is
to
advance
the
Ministery
of
the
Gospel
above
the
Ministery
of
the
Law
:
was
not
this
rightly
applied
then
against
learning
?
can
you
imagine
he
himself
can
th●●k
them
to
mean
what
he
puts
upon
them
?
but
I
leave
him
,
and
so
I
hope
will
you
;
yet
I
could
wish
some
able
pen
would
take
him
task
,
and
〈…〉
the
Impostor
.
CHAP.
XVI
.
The
abuse
of
Learning
no
argument
against
the
use
of
it
.
But
as
this
fellow
cries
down
,
so
are
there
others
which
too
much
cry
up
learning
,
who
will
entail
the
●ift
of
teaching
upon
it
,
and
allow
none
to
teach
but
an
Vniversity
Graduate
;
which
is
no
other
than
put
bounds
to
God
,
to
limit
the
holy
Spirit
,
hither
and
no
farther
shalt
thou
go
;
but
because
these
men
idolize
it
,
must
we
execrate
and
abhor
it
?
because
the
Persians
adored
the
Sun
,
must
we
Christians
refuse
the
comfort
of
its
light
and
heat
?
in
thus
doing
we
run
as
far
out
of
the
way
on
the
one
hand
,
as
they
do
on
the
other
.
Let
them
consider
how
many
under
the
light
of
the
Gospel
furnish'd
with
the
helps
of
humane
learning
are
strangely
unacquainted
with
the
knowledg
of
Christ
crucified
;
a
plain
experienced
Christian
(
notwithstanding
their
Auxiliary
forces
)
only
by
the
help
of
a
Bible
,
will
put
a
whole
Army
to
flight
;
Surgunt
indocti
et
rapiunt
coelum
,
when
they
in
the
mean
time
do
but
,
as
he
speaks
,
ornare
Diabolum
;
they
become
learned
spoiles
,
Sapienter
descendunt
in
infernum
,
they
go
cunningly
to
Hell
.
And
then
on
the
other
side
let
not
us
be
so
silly
and
malicious
as
to
put
the
fault
in
learning
,
whereas
there
is
no
greater
vicinity
than
between
truth
and
goodness
;
heaven
is
full
of
knowledge
,
as
it
is
of
holiness
;
and
it
is
brimfull
of
both
:
if
some
will
not
make
a
right
use
,
or
will
abuse
their
learning
,
must
learning
suffer
?
can
there
be
a
more
gross
abuse
than
,
as
,
Isocrates
speaks
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
to
lay
the
blame
on
the
thing
,
not
the
man
?
some
men
with
weapons
commit
murders
and
outrages
,
shall
not
others
therefore
have
any
for
their
own
necessary
and
just
defence
?
some
make
themselves
drunk
,
may
not
others
therefore
drink
to
maintain
life
,
and
to
comfort
and
chear
the
heart
?
Noah
was
drunk
with
wine
,
shall
not
Timothy
therefore
drink
a
little
for
his
stomachs
sake
,
and
his
often
infirmities
?
1
Tim.
5.
23.
a
subtil
Jesuiticall
Knave
wrests
Scripture
,
may
not
a
Minister
of
the
Gospel
therefore
quote
it
?
The
first
abuses
his
learning
to
pervert
,
and
destroy
,
shall
not
the
second
make
use
of
his
to
instruct
,
and
edifie
?
Upon
this
account
all
things
might
be
condemned
,
even
profession
it self
,
and
all
religious
duties
,
which
have
been
by
some
abused
,
and
prophaned
.
CHAP.
XVII
.
The
Mischief
of
Ignorance
.
THese
things
thus
weighed
,
will
not
the
improvement
of
nature
beautified
&
adorned
with
supernatural
grace
make
men
more
serviceable
,
and
instrumental
for
Gods
glory
?
when
the
strength
of
learning
,
and
the
power
of
Godliness
unite
and
concentricate
their
forces
,
will
they
not
make
up
the
finest
and
purest
complexion
,
the
soundest
and
bravest
constitution
,
like
a
sparkling
and
vigorous
soul
,
quickning
and
informing
a
beautiful
body
?
can
Religion
desire
to
shine
with
greater
gloss
and
lustre
,
can
it
desire
to
ride
among
men
in
greater
pomp
and
solemnity
,
in
a
more
tryumphant
Charriot
than
in
a
soul
of
vast
intellectualls
?
let
us
but
consider
our
poor
ignorant
and
unlearned
Ancestors
,
with
yellings
,
and
howlings
,
with
the
horrid
noise
of
brazen
and
copper
pans
and
bazons
hammered
on
and
beaten
,
endeavouring
to
help
the
Moon
in
the
ecclipse
,
whom
they
thought
they
did
great
service
to
;
and
whence
proceeded
this
but
from
ignorance
of
the
natural
cause
?
what
prayers
,
what
sacrifices
did
an
ecclipse
of
the
Sun
produce
?
all
presently
supposing
he
hid
his
face
for
anger
,
as
the
Poets
report
he
did
at
Atreus
his
banquet
,
—
Verterit
cursus
licet
sibi
ipse
Titan
,
obvium
ducens
iter
,
tenebrisque
facinus
obruit
tetrum
novis
,
nox
missa
ab
ort
u
tempore
alieno
gravis
.
Seneca
,
Thyestes
,
and
they
in
danger
of
an
eternal
night
,
and
not
only
be
,
as
one
speaks
notably
of
the
Suns
adorers
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
without
their
God
by
night
,
but
for
ever
:
and
indeed
what
advantage
did
the
Devill
make
of
ignorance
in
the
time
of
Popery
?
What
a
quarter
did
he
keep
with
his
Hobgoblins
,
and
Fairies
?
O
,
darkness
is
his
delight
in
the
understanding
as
well
as
in
the
air
,
and
doth
it
not
lay
men
more
open
to
his
temptations
?
what
a
tryumph
would
the
Prince
of
darkness
lead
could
he
get
us
all
into
his
livery
?
This
Plutarch
an
heathen
could
perceive
,
Knowledge
,
saith
he
,
frees
men
from
that
superstition
,
which
frights
,
disturbs
,
and
entangles
with
sinister
conceits
of
the
Deity
,
others
,
who
are
ignorant
of
the
natural
causes
of
things
,
and
in
its
place
induces
a
secure
piety
,
and
holy
confidence
in
the
Divine
power
;
and
he
instances
in
the
head
of
a
Ram
with
one
horn
growing
in
the
midst
of
the
front
brought
to
Pericles
,
which
when
the
Southsayers
converted
to
an
Omen
,
Anaxagoras
the
Philosopher
dissecting
the
scull
shewed
it
empty
on
the
sides
,
and
the
brains
lying
in
the
midst
in
an
oval
form
just
where
the
horn
took
root
,
cleerly
convincing
them
of
the
natural
cause
.
Let
us
consider
how
a
poor
Bishop
was
degraded
by
a
whole
Council
,
and
the
Popes
infallible
Worship
too
boot
,
for
writing
and
maintaining
that
there
were
Antipodes
,
people
inhabiting
the
other
side
of
the
Worldly
Globe
,
a
thing
known
to
every
ship-boy
in
Wapping
:
and
what
will
nothign
serve
our
turns
but
a
herd
of
such
Teachers
?
a
drove
of
such
Doctors
that
may
bring
us
in
one
age
to
a
degree
above
bleating
to
be
as
far
from
understanding
,
as
they
from
being
able
to
speak
sense
?
when
a
Dutch
Sophister
with
this
doughty
fallacy
,
The
Scripture
commands
us
to
reverence
and
obey
our
Elders
,
but
the
Dutch
State
is
the
elder
State
,
therefore
the
Scripture
commands
the
English
State
to
reverence
and
obey
the
Dutch
;
Or
,
Asses
have
eares
,
Englishmen
have
eares
,
therefore
Englishmen
are
Asses
,
shall
puzzle
our
whole
nation
,
and
none
be
able
to
answer
him
,
unless
by
down-right
telling
him
he
lyes
,
&
so
instead
of
confuting
,
confirm
him
in
his
wild
assertions
.
Lastly
,
Let
us
consider
with
what
impatience
we
would
hear
a
man
that
went
about
to
perswade
us
to
burn
our
ships
,
break
our
Guns
,
destroy
all
our
Arms
and
Weapons
,
and
lay
our selves
naked
to
the
invasion
and
rapine
of
any
forein
enemy
;
and
shall
we
not
with
the
same
disdain
and
abhorrency
behold
these
pedling
Truckers
under
Satan
,
who
would
disarm
our
souls
,
prostitute
our
understandings
to
the
lust
of
every
subtill
Sophister
,
make
us
like
to
the
Horse
and
Mule
which
want
understanding
,
ready
to
take
the
Bit
into
our
mouths
to
be
rid
by
each
deceiver
,
and
to
crowch
down
under
the
burdens
which
every
sly
and
cunning
Knave
shall
please
to
load
us
with
?
do
we
so
much
detest
the
slavery
of
our
bodies
,
and
shall
we
not
abhor
to
see
our
souls
led
captive
,
our
understandings
drawn
in
shackles
after
the
triumphant
Chariot
of
every
Impostor
?
our
Lord
and
Savior
teaches
us
,
that
though
a
man
both
strong
and
armed
keep
the
house
,
yet
if
a
stronger
than
he
come
,
he
will
enter
and
take
possession
;
these
Imps
of
the
Destroyer
suggest
,
that
the
Lame
and
Blind
are
only
fit
Garrison
Souldiers
for
the
strong
holds
of
the
New
Jerusalem
,
as
if
Religion
were
the
Capitol
that
onely
Geese
must
defend
;
alas
,
had
there
not
been
a
Manlius
and
other
valiant
and
armed
Romans
,
the
Gauls
could
not
have
been
kept
out
by
their
cackling
.
Thus
much
for
learning
,
as
it
is
useful
in
religion
,
what
advantage
it
is
of
to
the
Civil
State
shall
be
discoursed
of
hereafter
in
its
proper
place
.
CHAP.
XVIII
.
Of
Moral
vertue
in
general
.
BEfore
we
proceed
further
,
it
will
not
be
amiss
to
consider
Moral
vertue
in
the
general
,
as
of
good
conducement
to
our
better
understanding
of
the
particular
vertues
which
follow
in
order
to
be
treated
of
in
our
subsequent
discourse
,
and
to
our
easier
attaining
and
imbracing
them
in
our
future
practice
.
And
first
of
the
Name
;
the
Greeks
according
to
some
denominated
it
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
from
Mars
their
God
of
War
,
because
in
War
the
efficacy
of
vertue
seemed
most
perspicuous
.
Others
fetch
its
derivation
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
from
choosing
,
because
vertue
is
above
all
things
to
be
chosen
.
The
Latines
called
it
virtus
a
vir
which
antiently
was
solie
applyed
to
a
valiant
man
;
thus
Cicero
in
offic.
Nomen
virtutis
,
inquit
,
antiquitus
solius
fuit
fortitudinis
,
Vertue
,
saith
he
,
was
the
badge
heretofore
onely
of
Fortitude
.
But
since
experience
teaching
that
man
was
not
only
to
strive
with
man
,
to
combate
the
Common
enemy
,
but
also
with
his
own
disorderly
affections
easily
misled
by
the
allurements
of
riches
,
delights
,
and
preferment
,
it
became
the
tryumphant
Ornament
of
those
that
were
victorious
over
themselves
and
these
temptations
,
which
indeed
is
the
more
noble
conquest
,
and
most
manly
,
as
performed
by
the
force
of
reason
,
the
weapon
only
man
can
use
.
Lastly
there
are
some
,
who
not
unpleasantly
alluding
will
have
it
tearmed
virtus
,
quasi
viri
artus
,
as
it
were
the
joints
and
lineaments
of
the
mind
.
Now
,
as
the
name
hath
been
diversly
derived
,
so
hath
the
Thing
been
variously
applyed
.
As
first
,
to
signify
in
general
the
power
and
perfection
of
any
thing
,
hence
we
often
meet
with
these
and
the
like
phrases
in
English
,
By
vertue
of
Gods
power
,
wisdome
,
omniscience
;
by
vertue
of
the
Soul
,
of
the
Heavens
,
of
the
Elements
,
of
such
or
such
a
plant
,
mineral
,
or
living
creature
.
Secondly
,
to
denote
promiscuously
all
habits
as
well
infused
as
acquired
,
thus
we
say
by
vertue
of
Grace
,
faith
,
&c.
Thirdly
,
it
is
taken
for
a
natural
inclination
or
disposition
:
thus
Aristotle
in
6
Ethic.
cap.
ult.
we
possess
vertue
by
nature
,
and
by
nature
we
are
temperate
and
valiant
.
Lastly
,
it
is
most
properly
taken
for
an
habit
of
the
mind
,
acquired
by
use
and
frequent
exercise
,
and
thus
we
are
to
accept
it
as
an
habit
ruling
the
will
and
appetite
of
man
,
and
conforming
and
composing
his
manners
for
the
help
and
ornament
of
humane
society
.
And
now
having
viewed
it
in
the
gross
,
let
us
a
little
descend
to
take
it
in
pieces
,
wherby
the
true
nature
of
it
will
be
more
plainly
understood
.
The
nus
is
an
habit
,
and
we
prove
its
lineage
by
its
Coat
Armour
.
Plutarch
de
virtut
.
moral
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
There
are
,
saith
he
,
three
things
in
the
mind
,
the
faculty
,
the
affection
,
and
the
habit
;
the
faculty
is
the
principle
and
matter
of
the
affection
;
the
affection
is
a
certain
motion
of
the
faculty
:
but
the
habit
is
the
strength
and
conformity
of
the
faculty
gotten
by
custome
.
Now
vertue
being
to
be
reduced
under
one
of
these
heads
,
we
must
examin
to
which
it
doth
conform
it self
.
By
vertue
men
are
accounted
good
,
as
by
vice
bad
;
but
by
the
faculties
which
are
natural
and
bear
themselves
in
an
indifferent
posture
to
this
or
that
;
and
by
the
affections
by
which
we
are
only
moved
,
and
become
not
,
neither
are
accounted
such
or
such
,
we
can
neither
be
termed
good
or
bad
;
it
remains
then
that
the
habit
gives
the
denomination
,
and
that
vertue
is
an
habit
,
and
so
Aristotle
l.
2.
ethike.
.
cap.
6.
defines
it
to
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
The
difference
must
be
fetched
from
the
matter
and
form
;
now
the
matter
is
the
subject
and
object
,
for
no
other
▪
matter
can
be
attributed
to
Accidents
;
the
subject
is
the
will
and
appetite
,
the
internal
object
,
are
the
affections
,
and
actions
springing
from
those
affections
;
the
external
objects
are
the
persons
toward
which
,
and
the
things
in
which
vertue
is
exercised
.
The
form
is
a
Mediocrity
or
mean
to
be
observed
in
all
our
affections
and
actions
which
exces
renders
violent
,
defect
lame
and
imperfect
.
Now
vertue
consists
in
indivisibili
medio
,
in
an
individual
mediocrity
;
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
for
there
is
but
one
path
leads
to
vertue
,
but
to
vice
many
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
For
Good
is
single
,
evill
of
many
shapes
;
yet
is
this
indivisibility
not
to
be
taken
in
a
Mathematical
,
but
a
Moral
construction
,
which
admits
of
some
Latitude
,
for
its
the
prudent
admonition
of
some
eminent
Moralists
,
Parum
deflectere
à
medio
in
excedendo
,
vel
deficiendo
,
non
est
vitium
semper
existimandum
;
cum
medii
quaedam
sit
latitudo
,
intra
quamse
continentes
bene
agunt
,
a
small
declining
from
the
mean
either
on
the
right
or
left
is
not
alwaies
to
be
accounted
vice
,
sith
there
is
a
certain
latitude
in
mediocritie
,
within
the
limits
of
which
,
men
containing
themselves
act
well
.
Thus
a
valiant
man
by
the
smart
and
sight
of
his
wounds
may
be
transported
with
anger
and
thirst
of
revenge
,
yet
it
being
in
the
lawfull
and
just
defence
of
himself
and
Countrey
,
a
resolute
and
eager
charge
will
be
no
excess
from
true
fortitude
,
and
for
the
other
extreme
we
have
a
noble
example
in
the
Roman
Consul
Catulus
,
who
when
he
could
not
perswade
the
greatest
part
of
his
Army
to
abide
in
their
Camp
,
being
terrified
with
the
approach
of
the
Cimbrians
,
commanded
the
Eagle
,
the
Roman
Standart
,
to
be
advanced
,
and
marcht
away
himself
in
the
head
of
them
,
that
they
might
appear
rather
to
follow
than
desert
their
General
.
Here
he
forsook
his
Camp
,
and
those
resolute
Souldiers
that
staid
to
defend
it
,
for
fear
lest
the
body
of
his
Army
who
would
go
should
be
utterly
disheartned
,
and
being
publickly
branded
with
deserting
the
Consul
,
might
set
light
by
their
fame
already
blasted
,
and
so
the
Commonwealth
then
threatned
might
be
greatly
endangered
by
the
loss
of
such
an
Army
,
which
would
either
have
disbanded
,
or
fought
untowardly
.
And
to
come
closer
,
vertue
is
not
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
an
absolute
calm
without
the
least
perturbation
,
but
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
Symmetry
of
the
affections
regulated
by
measure
,
squared
by
the
golden
rule
of
Mediocrity
.
And
as
there
is
a
latiude
to
be
considered
,
so
is
the
proportion
which
is
Geometrical
,
not
Arithmetical
;
it
is
medium
rationis
,
non
rei
:
for
vertue
doth
not
equally
differ
from
its
extremes
,
as
six
doth
from
two
and
ten
,
as
for
example
,
Liberality
comes
nearer
to
prodigality
than
covetousness
.
Yet
the
attaining
this
mediocrity
being
a
thing
of
the
greatest
difficulty
,
for
as
it
is
easie
to
be
angry
,
so
is
it
hard
to
be
angry
with
these
necessary
circumstances
,
with
whom
,
how
far
,
when
,
wherefore
,
and
in
what
manner
we
ought
,
it
will
much
avail
us
to
take
these
helps
,
laid
down
by
all
or
the
most
experienced
Moralists
.
First
,
let
us
endeavour
to
shun
that
extreme
which
seems
most
contrary
to
vertue
;
yet
here
must
be
care
taken
lest
by
endeavouring
to
avoid
one
we
run
into
the
other
extremity
according
to
that
,
Dum
vitant
stulti
vitia
in
contraria
currunt
.
And
,
Incidit
in
Scyllam
cupiens
vitare
Charybdim
.
Thus
as
the
Nymph
Calypso
instructs
Vlisses
being
to
sail
between
Scylla
and
Charybdis
,
two
dangerous
rocks
in
the
Sicilian
Sea
,
rather
to
avoid
Charybdis
as
the
more
dangerous
,
but
yet
still
to
have
an
eye
to
Scylla
:
Homer
12.
Odyss.
So
we
must
avoid
that
extreme
which
is
most
opposit
to
vertue
as
more
destructive
,
yet
with
care
of
the
other
too
:
Superstition
is
liker
Piety
than
Atheism
,
we
had
better
therefore
be
a
little
too
tender
,
than
to
make
no
scruple
,
a
little
too
formal
,
than
openly
prophane
,
here
the
excess
is
less
contrary
;
but
here
again
the
defect
,
for
abstemionsness
altogether
to
forbear
wine
is
more
like
Temperance
then
drunkennes
,
and
this
our
Reason
will
instruct
us
to
judge
of
.
Yet
the
Prudent
perswade
for
the
most
part
to
avoid
the
excess
,
as
of
more
difficulty
to
be
shaken
off
:
and
indeed
it
would
be
more
facile
to
bring
an
abstemious
person
to
a
moderate
use
of
Wine
for
his
health
sake
,
than
to
disswade
a
drunkard
from
his
tipple
though
his
health
,
nay
life
lay
at
stake
;
and
of
this
opinion
is
Cicero
in
I
▪
de
Orat
Suus
cuique
modus
est
,
inquit
,
tamen
magis
offendit
nimium
,
quam
parum
.
There
is
a
measure
to
be
had
in
every
thing
,
saith
he
,
yet
excess
is
the
greater
offender
of
the
two
:
and
where
we
find
one
voluntarily
starving
himself
,
we
shall
meet
with
thousands
destroyed
by
surfetting
.
Secondly
,
Let
us
strive
to
avoid
that
extreme
which
we
are
most
enclined
to
by
our
natural
Temper
;
as
if
we
are
covetously
enclind
,
let
us
endeavour
rather
to
be
a
little
too
profuse
,
and
so
by
degrees
we
may
become
liberal
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
This
Aristotle
illustrates
by
an
apt
simile
of
streightning
a
stick
:
for
he
that
will
make
a
stick
streight
must
do
it
by
bending
it
to
the
contrary
side
.
Thirdly
,
we
must
in
every
action
be
very
suspicious
of
that
which
seems
to
entice
with
the
alluring
bait
of
pleasure
,
and
this
Aristotle
confirms
by
an
argument
drawn
from
the
pernicious
effect
of
pleasure
.
And
thus
Cicero
in
Catone
.
Impedit
consilium
volupt
as
rationi
inimica
et
mentis
oculos
perstringit
.
Pleasure
,
saith
he
,
that
foe
to
reason
,
lays
a
bar
in
judgements
way
,
and
dazzles
the
eye
of
the
understanding
:
And
again
in
2.
lib.
offic.
Voluptates
blandissimae
dominae
saepe
majores
partes
animae
à
virtute
detorquent
;
Those
flattering
Mistresses
,
Pleasures
,
do
often
enveagle
and
draw
the
nobler
parts
of
the
soul
from
the
practise
of
vertue
,
and
Seneca
in
Epist.
28.
Quis
Hostis
in
quenquam
ita
contumeliosus
fuit
,
quam
in
quosdam
voluptates
suae
?
No
professed
enemy
hath
been
so
injurious
and
spitefull
,
hath
wrought
a
man
so
much
disgrace
,
as
their
own
pleasures
,
their
bosom
delights
have
done
too
many
,
one
Dalilah
hath
been
more
powerful
to
captivate
a
Sampson
,
than
all
the
Lords
,
than
all
the
thousands
among
the
Philistimes
.
And
as
a
help
we
shall
adde
this
,
That
proposing
the
most
sublime
,
and
heroical
Patterns
of
vertue
for
our
imitation
,
we
shall
the
less
square
our
actions
by
the
crooked
and
deceitful
rule
of
Pleasure
.
He
that
shall
make
Cicero
his
example
shall
never
become
a
Cataline
:
nor
shall
the
admirer
of
a
studious
and
contemplative
Athenian
,
of
a
couragious
and
active
Lacaedemonian
,
incur
the
infamy
and
effeminacie
of
a
delicate
Sybarite
,
or
a
dissolved
Persian
:
thus
when
the
glory
of
Miltiades
once
disturbed
the
sleep
of
Themistocles
,
when
his
victory
at
Marathon
had
made
a
conquest
also
over
the
others
debauchery
at
Athens
;
you
see
how
soon
he
broke
those
silken
cords
of
pleasure
,
wherein
he
was
noos'd
,
and
the
sense
of
honour
having
set
an
edge
upon
his
affections
,
he
soon
cut
that
Gordion
knot
,
whereby
he
became
first
victorious
over
himself
,
and
after
over
Asia
;
I
mean
the
numerous
Persian
with
the
strength
of
Asia
then
invading
Greece
,
and
of
a
dissolute
young
man
,
became
the
most
famous
Captain
in
his
time
Greece
could
boast
of
;
of
such
efficacy
is
a
noble
example
.
Whereas
on
the
contrary
,
as
Cicero
in
Laelio
,
Nihilaltum
,
nihil
magnificum
,
nihil
divinum
suscipere
possunt
,
qui
suas
cogitationes
abjecerunt
in
rem
humilem
et
abjectam
.
The
latter
phrase
is
very
emphatical
;
he
that
trifles
away
his
thoughts
in
a
low
,
and
abject
contemplation
,
shall
never
come
to
be
fit
for
any
high
,
any
noble
,
any
heroick
undertaking
.
Thus
the
muck
worm
that
pores
upon
the
ground
continually
will
never
arrive
to
the
liberal
science
of
Astronomy
;
and
we
cannot
but
suppose
that
he
shall
shoot
neerer
Heaven
who
takes
his
aim
at
a
star
,
than
he
that
levels
at
a
Gloworm
.
The
efficient
cause
of
vertue
is
custome
;
which
is
the
genuine
Parent
of
an
habit
;
thus
when
we
see
a
man
wallow
in
vice
,
we
say
he
is
habituated
to
it
,
yet
have
there
been
some
who
have
endeavoured
to
alter
this
Pedegree
,
and
to
engraft
this
excellent
Cien
on
another
stock
.
Gallen
a
Physician
,
would
bring
it
under
his
cure
,
and
place
it
within
the
verge
of
his
art
,
and
could
he
do
it
,
it
would
be
no
smal
addition
to
his
calling
,
both
in
respect
of
honour
,
and
profit
;
which
would
abound
in
admirers
,
and
never
want
patients
:
how
necessary
would
the
Physician
be
to
the
Body
Politick
as
well
as
natural
,
could
he
rectify
and
purge
the
manners
,
as
well
as
the
humours
,
and
not
only
help
men
to
live
,
but
to
live
well
?
O
the
sacred
power
of
that
Physick
,
which
could
purge
out
vice
,
and
be
a
cordiall
to
vertue
!
thou
hast
a
fragrancy
beyond
the
ointment
of
the
Apothecary
;
whose
shop
alas
cannot
be
the
cradle
of
vertue
,
neither
can
all
his
compounds
compose
the
affections
,
all
his
distillations
instill
vertue
,
all
his
essences
and
spirits
quicken
that
noble
heat
in
the
soul
,
it
is
beyond
the
power
of
Chymistry
to
extract
this
habit
,
or
to
resolve
corrupted
nature
into
its
first
principle
of
purity
.
Shew
me
that
Doctor
that
can
by
his
Physiek
make
the
cholerike
man
meek
,
the
Coward
,
valiant
,
or
the
corrupt
,
Just
;
and
let
him
enjoy
the
deity
of
Aesculapius
,
and
his
ruined
Shrines
be
repaired
for
his
service
.
I
confess
they
can
make
the
Miser
open
his
fist
,
and
scatter
his
Angells
,
when
he
is
terrifyed
with
the
dreadful
apparition
of
death
.
This
wretch
,
contrary
to
all
others
,
who
hold
fastest
when
in
danger
of
drowning
,
unclutching
his
gripe
when
he
is
sinking
into
the
grave
,
and
parting
with
his
Mammon
,
his
beloved
Deity
so
long
adored
by
him
,
when
the
Devil
appears
ready
to
ceize
him
.
But
this
is
but
like
the
Cowards
winking
and
laying
about
him
when
there
is
no
remedy
but
fight
or
dy
,
like
Damaetas
in
the
noble
and
ingenuous
Sydney
,
who
when
the
Sea
would
let
him
run
no
further
,
turnd
,
&
had
the
hap
to
have
his
adversary
cry
quarter
first
;
and
the
one
is
as
far
from
being
liberal
,
as
the
other
valiant
.
Thus
it
seems
,
making
for
his
profession
,
Gallen
attempts
to
cry
up
his
own
Diana
,
and
on
Nature
beget
a
Sire
for
vertue
,
for
he
will
have
it
spring
from
a
Temperament
of
the
Body
;
but
though
this
may
encline
,
yet
doth
it
not
necessarily
draw
men
to
vertue
.
1.
For
we
often
see
manners
changed
,
the
temperament
remaining
the
same
,
as
in
the
example
of
Themistocles
;
and
the
temper
changed
,
the
manners
continuing
,
for
in
the
life
of
Marius
we
read
,
that
though
he
was
both
old
,
gross
,
and
corpulent
,
yet
did
he
daily
in
publick
exercise
himself
in
arms
among
the
young
men
,
endeavoring
to
make
his
body
active
and
nimble
whether
nature
would
or
no
:
yea
so
fiery
and
young
was
his
ambition
that
the
I
hill
froast
of
age
which
had
made
his
head
hoary
could
not
nip
it
,
and
such
a
thirst
after
honour
burned
within
him
,
that
six
Consulships
adorn'd
with
the
most-splendid
tryumphs
could
not
quench
it
,
but
his
aspiring
soul
would
have
drawn
his
unweldie
body
craz'd
with
age
,
and
loaden
with
honour
,
after
it
into
Pontus
,
whether
he
eagerly
sought
to
be
sent
Commander
in
chief
against
Mithridates
;
yea
upon
his
death
bed
when
he
was
light
headed
,
fancying
he
was
warring
against
Mithridates
,
he
would
often
use
such
postures
,
and
motions
of
the
body
,
as
became
a
General
,
backed
with
a
loud
,
and
military
clamour
:
Alas
poor
man
!
as
if
one
sprig
of
Laurel
could
have
given
thee
content
,
which
in
a
whole
Grove
thou
couldst
not
find
,
though
springing
from
thine
own
conquests
.
2.
Again
the
temper
is
not
in
our
power
,
manners
are
,
for
if
they
were
not
,
to
what
purpose
would
deliberation
,
counsel
,
exhortation
,
praise
,
reproof
,
laws
,
rewards
,
punishments
be
?
it
is
evident
then
that
the
Temperament
is
not
the
proximate
and
chief
cause
of
vertue
.
Secondly
,
And
as
Gallen
,
so
the
Stoicks
make
Nature
the
cause
of
vertue
,
which
they
hold
born
with
man
,
but
vice
contrary
to
Nature
and
acquired
by
evil
custom
.
So
that
they
themselves
will
have
custome
the
cause
of
the
acquired
habit
of
vice
,
which
grants
our
Tenent
,
for
having
proved
vertue
to
be
a
habit
acquired
,
not
an
innate
faculty
,
it
must
be
the
product
of
custome
.
Besides
,
whatever
is
natural
is
immoveable
,
but
manners
are
mutable
,
as
in
the
before
recited
example
of
Themistocles
,
and
how
often
have
our
eyes
seen
young
men
of
very
promising
beginnings
debauched
by
evil
company
,
to
fall
from
that
bright
Orb
of
vertue
,
in
which
had
they
been
placed
by
nature
they
would
have
been
fixed
stars
?
Thirdly
,
Some
there
are
that
ascribe
vertues
original
to
education
,
and
breeding
,
and
indeed
this
is
very
much
conducing
to
beget
the
first
acts
of
vertue
,
and
to
put
youth
in
the
right
road
to
come
to
it
,
but
it
is
not
of
force
to
creat
the
habit
:
for
how
many
do
we
behold
excellently
initiated
in
this
sacred
mystery
by
a
good
Tutorage
,
which
when
they
come
to
have
the
reigns
layd
in
their
necks
,
gallop
down
hill
,
and
break
the
neck
of
all
those
goodly
expectations
?
for
the
best
instilled
precepts
though
they
may
sometimes
check
,
yet
are
they
not
of
force
to
stop
the
carreer
of
the
headstrong
affections
,
and
many
are
there
,
who
can
give
good
counsel
to
others
,
which
they
cannot
or
will
not
follow
themselves
.
But
let
me
not
be
misunderstood
,
for
though
we
do
not
allow
education
to
be
the
proximate
and
adaequate
,
yet
shall
we
not
deny
it
to
be
a
remote
cause
,
which
by
entering
men
in
vertues
path
,
which
gon
on
in
will
bring
to
the
habit
,
may
be
said
to
lay
the
foundation
to
this
glorious
Fabrick
.
And
thus
though
we
cannot
in
justice
conferre
the
Crown
as
to
have
reached
the
Goal
,
yet
let
it
carry
the
prize
for
the
first
start
;
though
we
must
deny
it
the
tryumph
due
to
an
absolute
victory
,
yet
shall
we
put
the
murall
Crown
on
its
head
,
for
having
first
mounted
the
Wall
,
and
first
erected
vertues
Ensign
upon
the
Battlements
.
Let
it
then
not
be
neglected
,
but
of
all
receive
its
due
esteem
,
as
the
most
excellent
Trayner
up
of
youth
,
the
most
noble
File-leader
,
who
well
followed
conducts
to
victory
,
that
happy
victory
which
will
render
us
invincible
,
place
us
above
the
reach
of
any
enemy
,
carry
us
out
of
Fortunes
gun-shot
.
Now
the
rest
enjoying
what
is
their
own
,
let
us
give
Custom
its
due
,
which
is
to
be
the
efficient
cause
of
vertue
,
enabling
men
by
an
often
repetition
of
such
or
such
a
vertuous
action
,
to
a
ready
and
unperturbed
performing
it
upon
occasion
;
for
to
descend
a
little
in
a
simile
,
how
come
your
Artificers
to
become
excellent
,
unless
by
often
practice
,
or
your
Souldier
to
be
expert
,
but
by
exercise
?
and
it
is
a
maxim
amongst
military
men
,
that
a
man
never
so
well
versed
in
speculation
,
who
hath
all
the
arts
and
stratagems
of
the
most
renowned
Captains
at
his
fingers
ends
,
yet
at
the
first
skirmish
will
be
to
seek
;
and
can
we
think
the
repugnancies
within
are
less
disturbing
than
enemies
without
,
and
require
not
a
mind
as
well
experienced
to
resist
and
quell
them
?
To
sum
up
all
the
Etymon
of
the
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Moral
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
derived
from
the
word
which
signifieth
custome
,
may
confirm
us
that
it
hath
its
original
from
the
thing
from
whose
name
it
derives
its
denomination
.
For
it
would
be
no
more
a
Soloecism
in
speech
to
call
the
Son
of
Van
Trump
an
English
man
,
than
that
moral
or
customary
vertue
,
which
is
sprung
from
the
loins
of
Temperament
,
Nature
or
Education
.
But
now
to
prescribe
a
set
number
,
to
tell
how
many
acts
go
to
the
making
up
an
habit
,
is
impossible
;
for
1.
fewer
or
more
are
requisite
,
accordingly
as
the
mind
is
less
or
more
enclin'd
to
vertue
.
2.
Some
acts
are
more
powerful
,
others
less
valid
.
3.
Attention
makes
large
amends
for
number
,
whose
worth
,
by
way
of
exchange
,
may
viewith
hundreds
,
and
,
when
put
in
the
scale
,
far
outweigh
them
.
Neither
let
any
of
us
fear
to
overdo
,
to
act
vertuously
too
often
.
The
external
causes
of
vertue
are
the
examples
of
others
,
as
in
the
before-named
example
of
Miltiades
and
Themistocles
;
and
rewards
and
punishments
,
as
we
shall
shew
more
fully
in
their
proper-place
.
The
end
of
vertue
,
is
bonum
civile
,
the
common
good
,
the
general
interest
of
mankind
,
and
this
must
needs
be
lovely
in
all
our
eyes
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
saith
the
Philosopher
,
it
is
honourable
to
do
good
to
one
,
to
a
nation
heroical
;
it
is
neer
of
kin
to
divinity
for
a
man
to
be
able
to
contribute
towards
the
welfare
of
his
whole
species
:
and
Magistrates
,
men
in
publick
place
,
of
whom
it
is
spoken
,
I
have
said
ye
are
Gods
,
are
placed
by
God
for
the
common
good
;
those
that
are
set
to
rule
,
like
the
Sun
should
be
full
of
light
,
and
heat
,
visible
in
example
,
and
powerful
influence
.
CHAP.
XIX
.
Of
Probity
,
and
the
practice
of
it
among
the
Romans
.
THe
external
object
,
as
it
relates
to
the
Persons
towards
whom
vertue
bends
its
eie
,
delivers
it
Janus-like
,
looking
forward
by
Piety
upon
God
,
backward
by
Probity
upon
man
,
providing
a
well-being
both
for
Soul
and
body
,
and
directing
us
for
the
benefit
of
our
selves
and
others
.
Of
the
first
,
Piety
,
we
have
aready
spoken
,
the
other
,
Probity
,
is
therefore
that
which
remains
for
the
subject
of
our
persent
discourse
,
and
this
meets
us
well
accompanyed
,
noblie
followed
,
as
having
all
those
vertues
in
her
train
,
which
are
necessary
to
enable
us
in
performing
our
duties
as
we
stand
in
all
relations
.
For
its
denomination
,
we
find
it
termed
by
the
Greeks
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
by
the
Latines
Honestas
,
from
honos
honour
;
so
ingenuously
provident
were
the
Antients
that
it
might
not
be
so
much
as
mentioned
without
its
due
,
honour
.
And
indeed
it
is
the
very
abstract
of
the
other
vertues
;
it
is
the
ci●cle
from
whence
those
noble
lines
are
drawn
,
and
the
center
in
which
they
meet
;
it
is
the
salt
that
seasons
them
,
and
the
soul
that
informs
them
,
that
bestowes
their
glorious
being
.
Without
this
,
Prudence
would
be
but
cunning
.
Justice
,
in
execution
,
but
a
more
specious
and
reserved
kind
of
revenge
;
in
distribution
,
but
a
keeping
of
credit
to
maintain
our
trade
;
in
rewarding
,
but
a
bribery
to
gain
affection
,
and
encrease
our
dependancies
.
Fortitude
,
but
a
brutish
audacity
,
and
daring
rashness
to
render
our selves
terrible
,
and
gain
Domination
.
Temperance
,
but
a
kind
of
senslesnes
and
stupidity
,
a
Stoical
piece
of
tyranny
over
our
bodies
.
Hence
grew
its
esteem
among
the
Moralists
,
which
generally
make
the
other
vertues
spring
from
the
pregnant
womb
of
Probitie
;
and
hence
came
it
to
be
honored
among
the
Romans
,
which
they
beheld
blessed
with
so
glorious
and
numerous
a
progeny
,
attended
by
so
beautifull
a
company
of
Daughters
.
This
was
it
set
Numa
on
the
Throne
,
and
made
them
with
one
consent
call
him
from
a
private
Country
life
to
govern
Rome
,
passing
by
the
most
noble
among
both
Romans
and
Sabines
.
It
was
this
fetched
Serranus
from
the
Plough
,
and
adorned
him
with
the
absolute
&
uncontrollable
power
of
Dictator
.
This
encouraged
them
to
elect
Cato
to
be
Censor
,
and
pass
by
the
noblest
Competitors
,
when
instead
of
courting
the
people
,
he
seemed
to
threaten
them
,
proclaming
,
that
by
choosing
him
and
Valerius
Flaccus
,
whom
they
also
made
his
Collegue
,
the
City
might
be
purged
of
its
new
corruptions
,
and
antient
probity
of
manners
restored
.
This
made
Fabritius
,
when
the
Physician
sent
him
word
,
that
if
he
pleased
he
would
poison
Pyrrhus
,
return
the
Letter
to
Pyrrhus
with
this
exprobration
,
That
he
was
most
unfortunate
in
his
choice
of
friends
,
as
well
as
enemies
;
which
when
Pyrrhus
had
received
,
and
hanging
his
Physician
,
returned
the
Roman
Captives
without
ransom
,
Fabritius
sent
as
many
captives
of
his
with
this
admonition
,
that
he
discovered
the
Treason
not
for
any
favour
or
respect
he
bore
to
him
,
but
to
let
him
know
that
the
Romans
abhorred
by
treachery
to
destroy
their
enemies
.
Pyrrhus
had
then
invaded
Italy
,
had
overthrown
the
Consul
Laevinus
,
and
was
grown
numerous
by
the
revolt
of
many
of
the
people
of
Italy
who
lackied
to
his
Fortune
;
his
Physician
unsought
to
,
even
of
his
own
accord
,
offers
to
rid
them
of
this
danger
,
yet
so
great
was
their
love
to
honesty
,
they
chose
to
undergo
any
hazard
,
rather
than
to
connive
at
a
dishonest
act
,
or
in
the
least
to
bear
with
it
though
in
a
Stranger
.
Behold
O
Matchivilian
,
this
is
that
which
truly
establishes
a
State
,
when
thy
unworthy
policies
,
though
they
may
be
prosperous
for
a
while
,
are
never
long-lived
,
and
thy
rotten
props
will
in
the
close
fail
thee
,
and
bury
thee
in
the
ruins
of
that
thou
buildest
upon
them
.
Produce
me
an
example
,
where
although
Prosperity
might
lead
the
Van
,
reproach
and
ruine
did
not
bring
up
the
Rear
?
where
thy
villanies
flourishing
for
a
day
,
were
not
frost-nipt
at
night
?
where
though
they
might
bud
in
the
morning
,
and
blow
at
noon
,
they
were
not
blasted
in
the
evening
,
and
their
purple
changed
into
sables
,
their
rosie-tinctured
mantles
into
nights
black
livery
,
double
dy'd
in
Infamy
and
Horror
?
whereas
vertuous
Honesty
renders
States
and
Persons
stable
like
it self
,
whose
glorious
edifices
in
the
roughest
and
most
boysterous
storms
stand
unshaken
like
their
foundation
:
yea
and
alwaies
cloathes
them
with
the
tryumphant
roabs
of
success
,
who
in
its
armour
of
proof
have
combated
their
Foes
.
This
was
it
set
Rome
aloft
in
spight
of
all
opposition
,
and
raised
her
on
her
feet
,
when
ready
to
be
trampled
on
by
her
fiercest
foes
.
This
was
it
upheld
her
courage
in
the
midst
of
the
greatest
losses
,
and
made
her
enemies
tremble
in
the
height
of
their
victories
,
as
accounting
her
invincible
in
her
vertue
,
which
would
make
all
force
stoop
and
vaile
bonnet
in
the
end
.
Thus
may
we
see
Pyrrhus
even
reeking
with
a
bloody
victory
,
dispatch
away
his
Ambassadour
,
and
stretch
out
his
victorious
arms
to
implore
a
peace
,
whilest
the
beaten
Roman
disdains
to
treat
,
and
can
hardly
be
brought
to
give
any
terms
to
the
Conqueror
▪
rejecting
his
profered
Friendship
,
as
much
as
his
Gold
and
bribes
.
For
his
Ambassadour
could
not
fasten
the
least
gift
on
any
private
person
,
nor
obtain
any
other
answer
from
the
Senate
,
than
a
command
to
leave
Italy
,
and
that
the
Consul
was
comming
,
and
in
the
head
of
the
Roman
Legions
should
deliver
their
Terms
.
This
made
Fabritius
contemn
his
profered
Gold
,
deride
his
stratagem
of
the
Elephant
,
which
was
suddenly
brought
upon
him
to
try
if
they
could
terrifie
him
;
refuse
his
profer
of
being
next
the
King
▪
if
he
would
continue
with
him
;
and
return
this
brief
answer
,
I
am
no
more
moved
at
your
Beast
,
than
I
was
with
your
Gold
,
and
for
me
to
live
with
thee
would
be
perillous
,
O
King
,
for
should
thy
Subjects
once
come
to
know
me
,
they
would
choose
rather
to
serve
me
than
thee
;
account
Fabritius
more
worthy
of
the
Throne
,
than
Pyrrhus
.
This
was
it
carried
Cato
the
elder
through
the
greatest
oppositions
of
the
Roman
Nobility
,
and
set
him
above
the
reach
of
their
envy
and
malice
:
this
gave
him
the
Suffrages
from
all
his
Competitors
,
the
antient
and
noblest
Roman
bloud
backt
with
all
its
factions
and
dependancies
being
unable
to
stand
in
competition
with
a
Plebeian
Probitie
,
or
the
whole
Patrician
Order
to
put
stop
to
his
being
chosen
Censor
,
yea
and
whom
he
pleased
to
be
joined
with
him
.
This
was
it
,
not
affection
or
money
,
yea
that
in
despight
of
Favour
and
Bribery
brought
him
off
in
all
his
accusations
;
so
that
he
never
was
once
condemned
though
fifty
times
impeached
,
but
in
every
action
had
the
day
;
yea
this
gave
him
the
confidence
to
demand
his
greatest
adversary
to
be
Judge
at
his
last
tryal
,
who
also
gave
sentence
for
him
.
So
potent
is
Honesty
,
that
Malice
it self
cannot
but
yield
,
and
either
openly
acknowledge
,
or
tacitly
confess
,
that
her
roughest
and
best-edg'd
files
can't
touch
it
.
Who
would
not
then
imbrace
this
so
potent
,
and
excellen
vertue
?
which
even
wrests
Encomiums
out
of
the
mouths
of
enemies
:
which
could
make
Pyrrhus
with
admiration
cry
out
,
That
it
was
easier
to
turn
the
Sun
from
its
course
,
than
Fabritius
from
his
integrity
.
And
his
Ambassadour
Cyneas
return
this
answer
,
when
askt
what
he
though
of
Rome
.
That
it
was
a
City
of
Kings
,
and
a
Senate
of
Gods
;
Every
private
person
vertuously
commanding
his
affections
,
and
the
Magistrates
divinely
influential
for
the
publike
honor
and
safety
.
And
now
comming
to
handle
the
particular
vertues
,
we
shall
follow
Cicero
l.
1.
offic.
in
his
division
of
them
into
Prudence
,
Justice
,
Portitude
,
and
Temperance
,
under
which
all
necessary
honest
actions
may
be
reduced
;
and
these
are
commonly
called
the
Cardinal
vertues
.
Prudence
that
directs
our
reason
,
the
other
govern
our
appetites
,
as
Fortitude
and
Temperance
in
adverse
and
prosperous
affairs
concerning
our selves
,
Justice
in
that
which
pertains
to
others
.
CHAP.
XX
.
Of
Prudence
.
THis
vertue
is
called
by
the
Greeks
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
from
the
mind
,
whose
chief
ornament
it
is
:
By
the
Latines
Prudentia
,
quasi
providentia
à
providendo
,
it
foreseeing
what
is
to
be
avoided
,
what
to
be
chosen
,
as
most
apposit
for
the
wel-being
of
our selves
and
others
,
it
being
also
its
special
employment
to
provide
for
the
future
,
and
we
are
only
to
look
upon
it
in
its
politick
capacity
,
as
it
is
reduced
under
Moral
Philosophy
:
for
though
it
may
be
accounted
an
intellectual
vertue
in
regard
of
its
subject
and
efficient
cause
,
as
having
its
dependancy
on
the
understanding
and
judgement
:
yet
in
respect
of
its
object
and
end
it
becomes
also
moral
,
as
which
leads
not
only
to
contemplative
but
practical
felicity
,
and
beholds
civil
good
as
its
most
lovely
object
.
And
indeed
prudence
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
the
Master
Workman
,
the
principal
Agent
in
the
raising
and
composing
of
the
noble
frame
of
vertue
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
For
as
this
directs
,
so
do
the
vertues
,
and
vertuous
men
act
:
This
draws
the
lines
of
Election
,
in
whose
rectitude
the
main
force
of
vertue
lies
;
this
squares
and
contrives
by
deliberation
,
making
the
timbers
fit
,
and
the
whole
structure
decent
and
usefull
:
yea
so
necessary
an
ingredient
is
it
in
morality
,
that
Aristotle
and
with
him
all
the
Moralists
have
concluded
,
First
,
That
a
man
cannot
be
vertuous
,
unless
he
be
prudent
;
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
For
vertue
is
not
only
an
habit
consonant
to
,
but
joined
with
right
reason
.
Secondly
,
That
a
man
cannot
be
prudent
,
unless
he
be
vertuous
:
for
he
must
have
a
right
end
in
all
his
actions
,
which
is
inconsistent
with
crooked
manners
.
Qualis
vita
,
finis
ita
,
may
be
well
enough
apply'd
here
;
besides
,
vice
perverts
the
judgement
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
like
a
cheating
Trades-man
shews
colors
by
a
false
light
.
It
is
therefore
affirmed
on
all
hands
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
That
by
prudence
and
vertue
,
every
work
is
made
absolute
,
Vertue
setting
up
a
right
end
,
and
prudence
making
choice
of
apt
means
to
bring
us
to
that
end
.
Prudence
thus
comming
within
our
verge
,
let
us
inquire
what
it
is
:
And
first
we
find
Cicero
in
l.
●
.
de
invent
.
thus
telling
us
,
That
Prudence
is
an
exact
knowledge
of
what
is
both
good
and
evill
,
Prudentia
est
rerum
bonarum
,
malarum
,
utrarumque
peritia
.
And
Lipsius
makes
it
,
notitia
rerum
eventuumque
,
et
judicium
in
iis
rectum
,
An
ability
in
knowing
,
and
judging
a
right
of
things
and
events
.
Aristotle
defines
it
,
l.
6.
eth.
c.
5.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
An
habit
conjoined
with
right
reason
,
conversant
and
operative
in
those
things
which
bring
good
or
evil
unto
man
.
And
now
having
viewed
its
essence
,
let
us
a
little
consider
its
operation
,
and
we
find
its
employment
to
consist
in
a
solid
deliberation
of
those
things
which
are
good
and
profitable
,
not
particularly
onely
to
health
&
strength
,
but
which
generally
conduce
to
a
vertuous
and
happy
life
,
lib.
6.
ethike.
.
e.
5.
and
this
not
by
deliberating
of
the
general
precepts
,
and
lawes
of
living
,
which
are
certainly
defined
,
but
by
consulting
how
to
square
each
single
act
by
the
streight
rule
of
vertue
;
for
in
the
variety
of
circumstances
upon
which
the
rectitude
or
pravity
of
action
depends
consists
the
obscurity
,
and
in
this
consultation
is
solely
requisite
:
And
now
counsel
being
taken
,
prudence
decrees
that
good
is
to
be
chosen
before
evil
,
the
greater
good
before
the
lesser
,
and
the
lesser
evil
before
the
greater
;
yet
this
onely
in
malo
tristi
,
non
turpi
;
for
the
prudent
man
alwaies
shuns
the
least
baseness
;
therefore
the
Philosopher
tells
us
that
there
are
some
things
which
are
to
be
abhorr'd
above
torments
,
or
death
it self
;
thus
Pericles
being
intreated
by
a
friend
to
give
a
false
testimony
,
returned
this
answer
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
I
'm
only
to
help
my
friends
in
such
things
as
offend
not
the
Gods
;
and
the
French
History
affords
a
memorable
example
of
this
in
the
Prince
of
Conde
,
who
being
trecherously
surprised
by
Charles
the
9th
.
and
word
sent
him
that
he
must
choose
either
to
go
to
Mass
,
to
dy
,
or
to
be
perpetually
imprisoned
,
nobly
answered
,
For
the
first
,
by
Gods
assistance
,
I
will
never
do
it
,
for
the
other
two
let
the
King
do
as
he
please
,
yet
I
doubt
not
but
God
by
his
Fatherly
providence
will
turn
all
to
the
best
:
He
refuses
the
crime
,
neither
would
be
choose
the
punishment
,
lest
he
might
seem
to
disavow
his
own
innocency
:
Whereas
David
,
convinced
of
his
guilt
in
numbering
the
people
,
by
choosing
the
Pestilence
,
before
Sword
or
Famine
,
as
a
more
mild
and
fatherly
punishment
,
acted
the
part
of
a
prudent
man
,
2
Sam.
24.
CHAP.
XXI
.
Of
the
Causes
of
Prudence
,
Natural
parts
,
Experience
,
Learning
,
Travel
,
&c.
THe
chief
causes
of
Prudence
may
be
reduced
under
three
heads
,
Nature
,
Vse
,
Learning
.
First
,
there
must
be
some
foundation
in
nature
,
some
ground
whereon
to
build
,
ex
quovis
ligno
non
fit
Mercurius
,
every
block
will
not
make
a
Mercury
,
it
is
in
vain
to
wash
an
Aethiopian
,
and
though
a
fool
be
brayed
in
a
Morter
he
will
never
become
wise
:
therefore
the
Moralists
generally
hold
these
three
things
requisite
to
the
acquiring
of
Prudence
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
cleer
judgement
,
a
quick
Apprehension
,
and
a
strong
Memory
;
The
two
first
being
necessary
to
a
right
judging
,
and
readily
applying
apt
means
for
gaining
our
end
.
Thus
Thucydides
in
lib.
1.
gives
us
an
eminent
example
in
the
person
of
Themistocles
,
who
without
long
warning
or
tedious
consultation
,
by
the
very
acuteness
of
his
understanding
gave
the
best
counsel
:
in
future
things
he
could
exactly
conjecture
what
would
happen
;
in
present
affairs
he
was
quick
of
dispatch
;
he
was
most
dexterous
at
discovery
in
unknown
,
and
in
obscure
things
above
all
men
could
foresee
what
might
be
for
the
better
,
and
what
for
the
worse
:
to
sum
up
all
,
what
by
the
strength
of
nature
,
and
help
of
deliberation
,
he
became
so
exact
,
as
he
seldome
or
never
missed
his
mark
.
And
Livie
in
4.
dec
.
lib.
9.
shews
another
in
Cato
Major
,
In
hoc
viro
tanta
vis
animi
,
ingeniique
fuit
,
ut
quocunque
loco
natus
esset
,
fortunam
sibi
ipse
facturus
fuisse
videretur
:
nulla
ars
neque
privatae
,
neque
publicae
rei
gerendae
ei
defuit
,
urbanas
,
rusticasque
res
pariter
callebat
:
ad
summos
honores
alios
Scientia
juris
,
alios
eloquentia
,
alios
gloria
militaris
provexit
;
huic
versatile
ingenium
sic
pariter
ad
omnia
fuit
,
ut
natum
ad
id
unum
diceres
,
quodcunque
ageret
.
The
last
which
is
Memorie
furnishes
us
with
examples
and
presidents
by
which
we
are
taught
both
by
other
mens
losses
or
advantages
,
what
course
,
and
how
we
should
steer
in
all
our
affairs
.
Thus
the
Philosopher
in
his
little
book
of
the
Vertues
stiles
Memory
the
cause
,
and
that
known
verse
,
usus
me
genuit
,
mater
peperit
memoria
,
makes
Vse
the
Father
,
and
Memory
the
Mother
of
Prudence
.
Demosthenes
saith
it
is
required
in
a
prudent
man
to
remember
what
is
past
,
to
dispatch
and
mind
what
's
present
,
and
to
provide
for
what
may
happen
.
And
Isocrates
gives
this
rule
,
That
when
we
deliberate
,
we
ought
to
consider
of
past
examples
,
for
by
calling
to
mind
things
that
are
gone
,
we
shall
be
better
enabled
to
make
provision
for
things
that
are
to
come
.
We
shall
sum
up
this
with
that
of
Strada
in
his
prolus.
academ.
Qui
memoria
prae
aliis
valet
,
glorietur
tanquam
excellenti
vitae
bono
,
tanquam
thesauro
,
et
penu
disciplinarum
,
germana
literaturae
,
musarum
Parente
,
altrice
sapientiae
,
insigni
demum
argumento
divinitatis
;
as
was
observably
eminent
in
those
prudent
men
Homer
,
Aristotle
,
Seneca
,
and
especially
Julius
Caesar
,
who
is
reported
never
to
have
forgotten
any
thing
,
but
an
injury
.
The
second
help
is
use
or
experience
,
which
furnish
us
with
an
insight
in
single
actions
,
which
are
most
necessary
the
prudent
mans
knowledge
;
natural
abilities
,
and
learning
do
often
make
men
opiniative
,
and
to
presume
themselves
knowing
and
wise
:
but
it
is
experience
that
brings
solidity
.
The
greatest
Clerks
are
not
alwaies
the
wisest
men
;
Therfore
Theognis
concludes
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Opinion
to
be
of
evil
consequence
,
but
use
of
the
best
concernment
;
to
which
Lipsius
assents
,
especially
in
those
that
are
are
to
sit
at
the
helm
in
a
State
:
indeed
this
is
it
which
in
every
art
makes
a
man
his
Crafts-Master
;
and
there
is
both
a
civill
and
Military
art
requisite
to
the
well-governing
of
a
State
:
therefore
your
experienced
Soldier
is
chosen
to
command
,
and
men
most
versed
in
State
affairs
held
fittest
for
counsel
,
and
government
.
Suppose
we
were
to
perform
a
far
voyage
,
or
to
enter
an
unknown
and
dangerous
harbour
,
would
we
not
choose
him
for
a
Pilot
who
had
oftenest
steered
it
,
who
was
best
acquainted
with
the
passage
?
truly
let
us
consider
and
we
shall
find
a
Common-Wealth
may
properly
enough
be
likened
to
a
Ship
,
and
the
mannagement
of
affairs
to
steerage
;
thus
Horace
Ode
14.
O
navis
,
referent
in
mare
te
novi
fluctus
:
And
the
ingenuous
and
learned
Johnson
in
his
Catiline
brings
Cato
thus
speaking
to
the
then
chosen
Consul
Cicero
.
—
Each
petty
hand
Can
steer
a
Ship
becalm'd
:
but
he
that
will
Govern
,
and
carry
her
to
her
ends
,
must
know
His
tides
,
his
currents
,
how
to
shift
his
sails
;
What
she
will
bear
in
foul
,
what
in
fair
weather
;
Where
her
springs
are
,
her
leaks
and
how
to
stop
them
;
What
sands
,
what
shelves
,
what
rocks
do
threaten
her
,
The
forces
,
and
the
natures
of
all
winds
,
Gusts
,
storms
,
and
tempests
.
When
her
Keel
ploughs
Hell
,
And
Deck
knocks
Heaven
,
then
to
mannage
her
Becomes
the
name
,
and
office
of
a
Pilot.
Thus
the
prudent
man
must
not
onely
be
well
acquainted
with
his
own
strengths
,
the
ability
of
the
means
he
hath
chosen
as
fit
to
bring
him
to
his
proposed
end
,
but
with
the
vigor
and
force
of
whatsoever
is
likely
to
oppose
him
:
He
must
provide
for
open
assaults
,
and
countermine
against
underhand
practices
,
for
should
he
depend
onely
upon
his
own
power
,
he
will
be
at
loss
upon
every
opposition
;
he
will
bowl
short
of
his
Mark
,
unless
he
allow
for
rubs
,
which
may
be
in
the
way
.
And
hence
it
is
that
the
Moralists
generally
exclude
young
men
as
incapable
of
Prudence
,
who
by
the
natural
heat
and
vigor
of
youth
are
too
fiery
,
apt
to
presume
and
run
headlong
into
action
without
any
deliberation
;
whereas
grave
men
,
through
use
,
and
experience
are
made
wary
and
provident
;
They
will
look
before
they
leap
,
consider
whether
they
shall
be
able
to
carry
on
such
or
such
a
design
,
maugre
all
opposition
,
before
they
imbark
themselves
in
it
:
therefore
Homer
being
to
present
a
prudent
Counseller
under
the
person
of
Nestor
,
makes
him
300
years
of
age
;
a
man
of
the
greatest
experience
,
who
had
waded
through
the
employments
of
three
ages
.
The
third
help
is
Learning
;
for
there
being
so
great
a
variety
,
such
nooks
,
and
corners
in
action
,
that
light
is
necessary
on
all
sides
to
further
us
in
our
search
,
it
will
be
need
full
for
us
that
would
be
prudent
to
fly
to
Learning
for
aid
,
which
can
afford
us
noble
and
copious
assistance
.
As
first
History
,
which
is
as
it
were
another
use
,
but
of
a
more
vigorous
capacity
.
Man
clog'd
with
matter
can
move
but
slowly
,
and
by
his
birth
and
outward
concernments
is
commonly
circumscribed
within
some
narrow
nook
or
angle
of
the
World
,
where
he
is
constrain'd
to
spend
that
shorttime
of
life
which
nature
allowes
:
so
that
let
him
employ
his
utmost
diligence
in
observation
,
and
most
strictly
take
notes
,
his
knowledge
can
arrive
but
to
the
half
of
one
ages
experience
,
and
that
too
but
of
a
few
Nations
actions
;
whereas
History
layes
before
us
all
mankind
in
all
ages
acting
in
whatever
as
yet
hath
happened
,
and
providing
for
▪
and
against
whatever
could
fall
under
humane
consideration
,
so
that
we
shall
not
meet
with
any
affair
which
may
not
be
paralleld
,
and
which
we
may
not
find
mannaged
by
others
,
even
to
our
hands
,
in
the
large
Volume
of
History
.
This
is
that
which
can
make
a
young
man
prudent
,
and
exalt
his
experience
above
the
oldest
he
that
shall
stand
on
tip
to
upon
his
own
observation
:
this
is
that
upon
whose
Shoulders
a
Dwarf
in
years
setting
his
feet
,
shall
see
further
than
a
Nestor
,
than
the
tallest
Gyant
standing
on
the
ground
of
his
own
experience
.
This
is
that
,
which
not
only
enriches
the
memory
with
variety
and
plenty
of
actions
and
examples
,
but
also
enobles
the
mind
with
excellent
and
choise
precepts
,
with
good
and
wholsome
admonitions
;
for
wise
and
prudent
men
generally
being
the
Penmen
to
History
,
have
flourished
her
about
,
and
embroidered
the
edges
of
her
Garments
with
rich
and
precious
maxims
,
costly
and
curious
observations
of
their
own
.
We
will
conclude
Histories
character
with
Heinsius
,
Est
certissima
divinae
erga
Homines
benignitatis
obses
,
veritatis
mater
,
vitae
norma
,
actionum
propagatrix
vera
,
Prudentiae
(
ut
quidam
apud
Graecos
loquitur
)
metropolis
.
Haec
aetatem
nostram
cum
aetate
aequat
universi
;
haec
imaginem
,
non
corporis
,
sed
vitae
,
sed
consiliorum
,
sed
animi
ad
posteros
transfundit
,
et
expressam
non
in
aere
,
aut
ferro
,
non
picturae
beneficio
aut
plasticae
,
immortali
rerum
ac
verborum
copia
delineatam
omnibus
spectandam
exhibet
.
And
it
is
reported
of
Lucius
Lucullus
,
who
conquered
two
great
Kings
,
Mithridates
and
Tigranes
,
that
by
History
he
was
trayned
up
to
that
skill
in
Martial
affairs
,
which
rendred
him
both
an
able
and
victorious
General
,
one
who
with
12000
foot
,
and
3000
horse
,
besieged
the
great
City
Tigranocerta
,
and
beat
Tigranes
comming
to
relieve
it
with
20000
darts
and
slings
,
150000
foot
,
and
55000
horse
,
17000
of
which
were
armed
cappa●pe
.
Secondly
,
As
History
,
so
Philosophy
,
as
first
Moral
,
confers
much
help
in
attaining
of
Prudence
.
As
1.
in
teaching
those
peculiar
rules
of
life
,
and
Canons
,
according
to
which
the
prudent
man
governs
his
counsels
▪
and
actions
;
besides
,
it
is
generally
held
that
a
man
cannot
be
prudent
unless
he
be
vertuous
,
now
the
readiest
way
to
become
so
is
to
know
what
vertue
is
,
and
wherein
it
consists
,
which
Moral
Philosophy
teaches
,
together
with
the
means
to
attain
it
.
To
sum
up
all
,
prudence
it self
,
with
all
its
precepts
,
and
rules
,
is
here
handled
;
whether
then
should
we
go
for
water
but
to
the
Fountain
,
where
it
is
most
pleasant
,
Dulcius
ex
ipso
fonte
bibuntur
aquae
,
most
abundant
,
and
most
easie
to
come
by
?
Secondly
,
Speculative
Philosophy
is
a
great
help
;
this
confers
Sapience
,
a
dear
friend
,
and
support
to
Prudence
,
upon
whose
precepts
Prudence
builds
,
and
laies
the
foundation
of
its
rules
;
as
for
example
,
upon
the
doctrine
of
the
rational
soul
,
the
doctrine
of
the
will
,
and
of
the
affections
:
neither
can
any
man
be
prudent
,
unless
he
be
able
to
discern
those
various
circumstances
of
persons
,
places
,
and
times
,
all
which
are
distinctly
handled
in
Speculative
Philosophy
.
Thus
Aristotle
affirms
Sapience
to
be
marvellously
profitable
for
the
solid
understanding
of
humane
felicity
,
(
which
is
the
end
prudence
proposes
)
both
because
the
operations
of
the
will
have
their
dependency
upon
the
operations
of
the
understanding
,
for
we
will
after
the
same
rate
as
we
understand
;
as
also
because
many
arguments
may
be
drawn
from
Speculative
Philosophy
which
may
much
conduce
to
the
exercise
of
vertue
;
as
an
insight
into
the
temper
of
our
bodies
may
perswade
us
to
Temperance
.
And
Lipsius
commends
both
Moral
and
Speculative
Philosophy
;
Duae
istae
partes
formant
hominis
animum
,
vel
ad
virtutis
amorem
,
&
pretium
,
vel
ad
notitiam
Caelestium
,
&
Terrestrium
,
è
quibus
magnitudo
animi
oritur
,
&
simul
modestia
,
collatione
utrorumque
,
because
both
of
them
create
in
the
mind
of
man
as
well
a
love
and
esteem
of
vertue
,
as
a
knowledge
of
the
nature
of
Caelestial
and
earthly
things
,
from
which
springs
magnanimity
,
and
modesty
too
by
comparing
each
with
other
.
To
sum
up
all
with
that
known
saying
of
Divine
Plato
,
Then
Commonwealths
shall
become
happy
,
when
Philosophers
are
made
Magistrates
,
or
Magistrates
addict
themselves
to
the
study
of
Philosophy
.
Thirdly
,
Philology
,
a
skill
in
Languages
is
of
much
importance
to
a
prudent
man
,
by
which
he
is
made
able
not
onely
to
converse
with
,
but
to
dive
into
the
actions
of
Foreiners
;
indeed
all
commerce
,
all
correspondences
,
all
leagues
are
beholding
to
this
,
without
which
nation
could
not
discourse
with
nation
but
by
signs
,
by
mopping
and
mowing
as
Monkies
do
:
and
it
would
be
as
possible
for
us
to
understand
the
Cats
wawling
in
our
gutters
,
as
an
Ambassadour
,
or
Merchant
which
could
not
speak
English
.
Lastly
,
Both
Geometry
,
and
Geography
are
of
no
small
use
to
advance
Prudence
;
and
Aristotle
is
bold
to
affirm
it
impossible
for
a
young
man
to
be
prudent
without
skill
in
the
Mathematikes
,
6.
Eth.
8.
c.
But
to
these
three
,
to
wit
,
Natural
parts
,
Vse
,
Learning
,
we
may
adde
as
instrumental
causes
both
a
careful
observation
of
examples
,
and
also
Travail
;
thus
we
shall
find
Demosthenes
affirming
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
and
Terence
,
Hoc
vero
est
sapere
,
in
aliorum
vitam
tanquam
in
speculum
intueri
,
et
ex
illis
exemplum
capere
tibi
quod
ex
usu
siet
.
The
wise
man
dresses
himself
in
the
glass
of
other
mens
actions
,
in
which
he
may
discover
what
is
comely
and
fit
for
him
:
and
Homer
gives
travail
for
a
chief
cause
of
prudence
in
his
Vlysses
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
And
now
I
shall
sum
up
all
with
a
few
examples
,
which
are
held
by
many
more
prevalent
in
perswasion
than
advice
or
instruction
.
And
first
,
Solon
the
Athenian
Law-maker
was
not
onely
endowed
with
parts
,
exercised
in
affairs
,
improved
by
travail
,
but
excellently
learned
,
as
many
of
his
writings
testify
;
yea
so
desirous
was
he
of
knowledge
,
that
upon
his
death-bed
being
visited
by
some
friends
,
he
lifted
up
his
head
,
and
listned
to
their
discourse
,
and
when
asked
for
what
end
he
was
so
attentive
,
returned
this
answer
,
that
knowing
this
,
I
may
dy
more
learned
.
Thus
Epimanondas
,
the
glory
of
Thebes
,
is
reported
by
Thucydides
to
have
studied
much
,
but
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
without
effeminacy
.
Thus
Philip
,
thus
Alexander
,
thus
Philopomen
,
Cato
the
younger
,
Julius
and
Augustus
Caesar
were
learned
,
the
latter
of
which
discharged
a
Consular
Legat
,
as
rude
,
unlearned
,
and
unfit
for
imployment
,
because
he
had
writen
ixi
for
ipsi
.
Thus
Marcus
Antonius
the
good
Emperor
was
called
the
Philosopher
,
and
that
famous
Lady
Isabella
of
Spain
,
and
the
incomparable
Elizabeth
of
England
were
studious
and
learned
.
CHAP.
XXII
.
Of
the
Prudence
of
the
Romans
.
THis
victorious
and
fortunate
Common-wealth
was
so
sensible
of
the
necessity
of
this
vertue
to
the
wel-being
of
a
State
,
that
they
took
the
greatest
care
to
provide
that
able
and
prudent
persons
should
only
be
admitted
to
the
mannagement
of
affairs
:
as
for
example
,
they
had
their
Lex
annalis
,
the
Law
that
provided
,
that
none
should
bear
office
before
such
and
such
an
age
,
because
they
would
not
have
unexperienced
,
rash
and
imprudent
young
men
trusted
at
the
helm
of
State
.
Thus
Latinus
Pacatus
in
Laudat
.
Theodosii
.
Annorum
,
inquit
,
ita
cura
fuit
majoribus
,
ut
non
solum
in
amplissimis
Magistratibus
adipiscendis
,
sed
in
Praeturis
quoque
aut
Aedilitatibus
capessendis
aetas
sit
spectanda
petitorum
;
neque
quisquam
tantum
valuerit
nobilitate
,
vel
gratia
,
qui
annos
comitiali
lege
praescriptos
,
festinatis
honoribus
occuparit
.
Thus
Cicero
Philip
.
5.
Legibus
annalibus
cum
grandiorem
aetatem
ad
Consulatam
constituebant
,
temeritatem
adolescentiae
verebantur
.
Thus
Ovid
5.
Fast
.
—
Finitaque
certis
Legibus
est
aetas
,
unde
petatur
honos
.
And
we
find
that
those
that
set
the
fewest
will
have
25
years
of
age
the
time
wherin
the
first
office
to
wit
of
Quaestor
could
be
born
;
for
that
of
Aedilis
,
and
Tribune
27
or
28.
for
Praetor
35.
for
Consul
42
,
or
43.
as
Cicero
plainly
tells
us
in
Phil.
5.
Quid
Alexander
Macedo
,
qui
cum
ab
ineunte
aetate
res
maximas
gerère
caepisset
,
trigesimo
tertio
anno
mortem
obiit
?
quae
aetas
nostris
legibus
decem
annis
minor
quam
Consularis
.
And
though
this
Law
might
now
and
then
be
dispensed
with
in
some
extraordinary
danger
,
and
for
some
more
than
ordinary
worth
and
vertue
in
some
single
person
,
as
Scipio
Africanus
,
Scipio
Aemilianus
,
and
Pompeius
Magnus
:
as
there
can
be
no
general
rule
but
may
admit
of
some
exception
,
especially
where
the
reason
of
the
Law
pleads
against
the
Letter
,
which
taken
strictly
would
deprive
the
State
of
the
service
of
such
eminent
Citizens
when
her
dangers
would
admit
of
no
delay
:
yet
for
the
general
it
was
inviolably
observed
until
the
unruly
and
tyrannous
Monarchs
turned
this
topsie turvy
,
together
with
all
other
their
most
sacred
Laws
and
Liberties
.
Thus
also
we
shall
find
Lycurgus
that
wise
Lawgiver
among
the
Spartans
,
(
who
so
long
as
they
observed
his
rules
were
the
most
eminent
State
among
the
Greeks
)
would
admit
none
into
the
Senate
,
unless
he
were
sixty
years
of
age
.
But
we
shall
conclude
this
with
some
few
examples
which
may
convince
us
throughly
of
the
benefit
of
Prudence
.
Cato
the
elder
being
Consul
,
had
Spain
alotted
for
his
Province
,
which
was
then
near
to
a
total
revolt
;
coming
thither
the
Celtiberians
,
a
warlike
and
populous
nation
,
offered
to
aid
him
for
2000
talents
;
this
proposition
was
generally
disliked
by
the
Romans
,
as
a
thing
unworthy
the
Roman
magnaminity
,
by
money
to
buy
aid
or
friendship
,
until
the
Consul
convinc'd
them
how
small
a
thing
the
Celtiberians
demanded
,
without
whose
aid
there
was
no
hopes
of
victory
;
For
should
we
overcome
by
their
assistance
,
we
will
pay
them
out
of
the
enemies
spoils
,
said
he
,
but
should
we
and
they
be
beaten
,
neither
will
they
be
alive
to
demand
,
nor
shall
we
be
left
to
pay
.
Scipio
Africanus
,
being
about
to
invade
Afrike
,
and
carry
the
war
to
the
gates
of
Carthage
,
prudently
seeing
that
a
State
which
warred
by
Mercinaries
,
would
be
weakest
at
home
,
selected
300
able
and
resolute
young
men
out
of
the
Roman
Legions
,
whom
he
kept
about
him
,
none
knowing
to
what
end
,
and
being
arrived
in
Sicily
,
he
commanded
300
of
the
noblest
and
wealthiest
Sicilian
young
Gentlemen
to
appear
such
a
day
with
their
horse
and
arms
.
The
time
being
come
,
he
demanded
whether
they
were
willing
to
go
with
him
,
or
no
?
for
he
had
rather
they
should
now
tell
the
truth
,
than
afterwards
be
unprofitable
,
and
unactive
,
as
such
would
be
.
Wherupon
one
of
them
answered
,
that
if
he
were
put
to
his
choice
he
should
rather
stay
at
home
;
Scipio
commending
him
for
his
ingenuity
,
and
calling
one
of
the
300
hundred
Roman
young
men
,
this
youth
,
saith
he
,
shall
serve
in
your
stead
upon
condition
you
will
furnish
him
with
horse
and
arms
,
and
take
him
home
,
and
exercise
and
teach
him
;
which
he
joyfully
consenting
to
,
all
the
rest
presently
desired
a
dismission
upon
the
same
terms
:
Thus
raised
he
a
gallant
Troop
,
which
did
him
great
service
,
without
charge
to
the
Common-wealth
,
whose
treasury
was
emptyed
by
a
long
and
chargeable
war
:
and
obliged
the
Sicilians
and
their
friends
,
by
dismissing
their
persons
from
a
dangerous
war
upon
so
small
and
inconsiderable
a
condition
as
that
seemed
to
them
,
who
would
have
given
far
more
had
they
been
put
to
their
own
choice
.
And
indeed
it
is
not
so
much
the
tax
,
as
the
manner
of
laying
and
levying
it
,
that
begets
distastes
,
tumults
,
insurrections
,
and
revolts
.
Had
Scipio
laid
this
charge
of
providing
horse
and
arms
,
&c.
upon
these
Sicilian
Gentlemen
,
without
any
other
circumstance
,
what
mutterings
would
there
have
been
?
why
should
we
above
all
others
be
thus
used
?
and
what
hatred
would
it
have
procured
him
?
whereas
doing
as
he
did
,
first
he
seem'd
to
have
a
great
confidence
in
their
worth
and
valour
,
to
choose
them
out
of
the
thousands
of
Sicily
;
then
a
great
regard
of
and
civility
to
their
persons
,
by
enquiring
whether
they
were
willing
to
serve
or
no
;
Lastly
a
greater
respect
to
their
contentment
than
his
own
,
by
so
gentle
and
easie
a
dismission
of
them
whom
he
had
honoured
above
others
,
and
who
by
refusing
to
engage
with
him
,
disappointed
his
hopes
,
&
made
void
the
great
expectations
he
had
of
them
:
and
so
by
this
means
imposed
an
obligation
upon
them
,
who
in
another
way
would
have
looked
on
it
as
a
great
discourtesie
.
And
as
we
find
the
benefit
of
Prudence
in
these
,
so
may
we
see
the
mischiefs
which
improvident
rashness
wrought
in
other
examples
.
As
in
Coriolanus
,
who
by
his
stubborn
and
harsh
carriage
brought
banishment
on
himself
,
a
miserable
war
and
disgrace
upon
his
Countrey
,
which
at
last
caused
his
death
.
Thus
Terentius
Varro
by
rashness
and
imprudency
had
almost
ruined
his
Country
in
that
fatal
and
bloody
battail
at
Cannae
.
And
multitudes
of
other
examples
we
shall
meet
with
in
all
Histories
,
yea
and
in
our
own
dayly
experience
and
observation
.
CHAP.
XXIII
.
Of
Justice
,
and
the
Roman
practice
of
it
.
IT
would
be
a
thing
of
the
smallest
concernment
both
to
know
and
choose
what
is
good
and
to
accomodate
our
actions
to
the
exact
circumstances
of
place
,
time
,
and
persons
,
unless
we
should
acknowledge
our selves
obliged
to
vertuous
actions
,
and
to
a
total
obedience
of
all
her
lawes
,
which
is
Justices
part
to
teach
,
whose
praise
were
more
proper
for
a
prolix
Oration
than
the
narrow
limits
of
our
discourse
.
Aristotle
in
brief
calls
it
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
best
of
the
vertues
,
And
Plato
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
neither
the
morning
nor
evening
Star
are
so
admirable
.
Cicero
in
l.
3.
offic.
Justitia
est
virtus
excellentissima
,
&
splendidissima
,
omnium
virtutum
regina
,
ac
domina
.
And
Scalig.
Exercit.
307.
Sect.
3.
Justitia
est
conservatrix
conjunctionis
humanae
,
quae
conjunctio
ad
beatitudinem
magna
v●a
est
.
Indeed
it
is
the
use
of
other
vertues
towards
others
;
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
For
as
the
Philosopher
,
there
are
many
that
can
be
vertuous
for
their
own
concernment
,
who
in
other
mens
will
faulter
.
Therefore
as
Cicero
,
Justitia
foras
spectat
,
totamque
se
ad
alienas
utilitates
porrigit
▪
atque
explicat
.
Justice
will
teach
them
to
act
vertuously
towards
others
.
It
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
good
to
others
,
and
indeed
the
most
beautiful
,
perfect
,
and
best
vertue
.
For
he
is
the
most
vertuous
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
who
is
good
to
others
;
here
lies
the
point
;
hic
labor
hoc
opus
est
,
To
make
profit
,
pleasure
,
revenge
,
&c.
give
the
way
to
vertue
,
to
right
and
equity
.
It
is
called
by
the
Greeks
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
by
the
Latines
Justitia
,
and
it
is
either
general
which
consists
in
a
vertuous
obedience
of
all
lawes
tending
to
the
preservation
of
humane
society
,
and
this
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
an
universall
vertue
,
according
to
that
of
the
Proverb
,
—
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Or
particular
,
which
is
a
keeping
a
mean
and
aequality
in
all
those
things
in
which
adversity
or
prosperity
hath
to
do
,
or
wherein
fortune
rules
;
to
give
the
definition
of
both
according
to
Aristotle
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
it
is
an
habit
apting
men
to
just
actions
,
whereby
they
are
enabled
to
do
,
and
will
just
things
.
Nowfor
to
handle
this
at
large
,
I
suppose
would
be
to
little
purpose
,
there
being
none
that
perceive
not
that
it
is
the
chief
duty
,
as
being
of
general
concernment
,
of
the
Magistrate
to
look
well
to
the
exercise
of
this
vertue
:
I
shall
onely
therefore
hint
in
some
cases
which
are
essentiall
to
the
welbeing
of
a
State
.
As
first
in
cases
of
publick
danger
,
the
particular
members
of
a
State
are
bound
in
justice
to
help
the
publick
with
their
private
stocks
,
thus
we
shall
find
in
the
Roman
State
▪
Liv.
dec
.
3.
l.
6.
They
brought
in
all
their
Gold
,
Silver
,
and
coined
Brass
,
reserving
only
enough
for
an
Ornament
of
distinction
,
and
for
the
publick
service
of
their
Gods
,
into
the
Common
treasury
,
and
you
shall
have
a
motive
,
Respublicaincolumis
&
privatas
res
facile
salvas
praestet
:
publica
prodendo
tua
nequicquam
serves
.
Secondly
,
the
Magistrate
,
after
the
danger
is
past
,
is
in
Justice
bound
to
see
these
publick
debts
sati●fyed
,
there
being
nothing
more
to
be
preserved
inviolable
than
the
publick
faith
:
Besides
Prudence
teaches
this
,
for
if
the
people
perceive
them
negligent
in
their
publick
trust
,
it
will
make
them
refractory
,
and
careless
in
their
private
duties
.
We
shall
instance
no
further
than
in
trading
,
a
man
once
breaking
his
word
,
will
never
be
trusted
upon
his
bond
,
and
it
would
be
a
sad
plunge
to
put
a
State
to
get
another
State
to
be
bound
for
them
,
and
an
impossibilty
to
find
any
private
security
for
such
large
sums
.
The
third
thing
required
by
Justice
is
,
That
the
Magistrate
ought
not
in
the
least
to
incroach
upon
the
right
of
particular
persons
,
further
than
the
common
necessity
or
good
requires
:
thus
in
the
beforementioned
place
we
shall
find
,
that
first
the
Consuls
,
then
the
Senate
,
then
the
Roman
Knights
brought
in
their
Gold
,
&c.
They
were
examples
to
the
people
,
not
exactors
upon
them
.
And
to
say
the
truth
,
the
Magistrate
is
intrusted
for
the
publick
good
,
and
it
is
not
in
his
power
to
do
a
private
injury
,
they
are
Gods
Substitutes
,
whose
glorious
attribute
it
is
,
That
he
cannot
do
injustice
and
the
Peoples
Trustees
,
to
rule
for
their
good
:
now
grant
that
they
may
extrajudicially
take
away
one
mans
right
,
and
it
will
follow
that
they
may
take
away
any
mans
,
and
all
mens
.
The
fourth
thing
is
,
Inviolably
to
observe
all
Leagues
,
Treaties
,
and
Publick
promises
with
Foreiners
:
This
will
make
them
be
believ'd
,
lov'd
,
and
honored
abroad
.
Thus
we
shall
see
that
the
Romans
in
defence
of
,
and
revenge
for
their
Allyes
of
Saguntum
,
undertook
that
long
,
bloody
,
and
almost
fatal
second
Punick
war
;
nay
and
when
Hannibal
was
in
the
heart
of
Italy
,
yet
sent
they
Armies
into
Spain
,
and
upon
the
first
opportunity
restored
that
City
,
gathered
the
scattered
Inhabitants
,
bought
those
that
were
slaves
,
and
took
a
sharp
revenge
upō
their
borderers
,
even
to
the
final
ruin
of
the
Nation
which
had
been
instrumental
in
their
miseries
.
Thus
shall
we
see
them
restore
the
Kingdom
of
Egypt
to
Ptolomy
their
Ally
,
when
driven
out
by
a
popular
insurrection
,
nay
and
preserve
it
in
his
sons
,
whom
he
by
Will
left
to
their
protection
,
in
spight
of
the
force
and
ambition
of
the
great
Antiochus
.
Thus
made
them
honourable
,
and
procured
them
fast
Friends
,
and
so
it
will
any
State
that
practises
after
their
Copy
.
The
fifth
thing
is
,
To
have
a
sacred
respect
to
the
Persons
of
Ambassadours
,
and
Agents
;
who
are
indeed
the
Ministers
of
peace
;
and
indeed
there
can
be
nothing
more
brutish
,
and
lesse
manly
,
than
to
affront
and
violate
these
Doves
which
bring
Olive
branches
in
their
mouthes
,
whom
the
Law
of
Nations
gives
protection
to
:
thus
shall
we
find
the
Romans
taking
no where
so
sharp
a
revenge
as
upon
Corinth
,
which
had
abused
their
Ambassadors
:
and
when
they
for
respect
to
Ambustius
(
who
being
an
Ambassador
to
the
Gauls
,
had
contrary
to
the
Law
of
Nations
taken
arms
and
fought
against
them
)
denyed
to
deliver
him
up
as
the
Faeciales
their
Heralds
a
arms
had
counsel'd
,
in
the
sack
of
their
City
they
paid
the
reward
of
slighting
this
sacred
Law
,
and
had
neer
lost
all
by
the
unjust
endeavoring
to
preserve
one
offender
from
Justice
.
The
sixth
thing
is
,
To
endeavour
first
by
fair
means
for
satisfaction
,
and
if
these
will
not
prevail
,
then
to
send
them
a
publick
Defiance
:
This
the
Romans
constantly
practised
,
as
to
instance
once
for
all
,
Liv.
d.
4.
l.
6.
Consul
deinde
M.
Acilius
ex
S.
c.
ad
collegium
Faecialium
retulit
,
ipsine
utique
regi
Antiocho
indiceretur
bellum
?
an
satis
esset
ad
praesidium
aliquod
ejus
nunciare
?
et
num
Aetolis
quoque
separatim
indici
juberunt
bellum
?
et
num
prius
societas
eis
et
amicitia
renuncianda
esset
,
quam
bellum
indicendum
?
Faeciales
responderunt
,
jam
ante
sese
,
cum
de
Philippo
Consulerentur
,
decrevisse
nihil
referre
ipsi
coram
an
ad
praesidium
nunciaretur
,
amicitiam
renunciatam
videri
,
cum
legatis
toties
repetentibus
res
,
nec
reddi
,
nec
satisfieri
aequum
censuissent
;
Aetolos
ultro
sibi
bellum
indixisse
,
cum
Demetriadem
sociorum
urbem
per
vim
occupassent
,
&c.
The
seventh
is
,
Honourably
to
reward
their
own
Citizens
who
deserve
well
.
And
there
can
be
●o
greater
spur
to
vertue
,
nor
a
better
way
to
propagate
and
increase
it
.
Thus
we
shall
see
what
Tryumphs
,
what
Ovations
,
what
Crowns
were
conferred
on
victorious
Generalls
,
and
valiant
Souldiers
;
as
he
that
preserved
the
life
of
a
Citizen
had
an
Oaken
Crown
,
and
he
that
first
gain'd
the
top
of
the
wall
,
a
Mural
one
,
by
the
Roman
State
.
The
eight
is
,
Duly
and
justly
to
pay
those
that
serve
them
.
And
this
will
render
them
well-beloved
,
and
well
followed
;
and
though
they
make
use
onely
of
their
own
Citizens
,
yet
ought
these
to
be
well
paid
who
gallantly
venture
their
lives
;
shall
they
be
liberal
of
their
blood
,
and
shall
others
be
niggardly
of
their
purses
?
besides
,
they
leave
their
callings
,
and
all
other
means
of
providing
maintenance
.
Thus
was
their
a
constant
provision
of
lands
among
the
Romans
for
those
that
had
fulfilled
their
time
of
warfare
,
neither
shall
we
ever
find
a
mutiny
for
want
of
pay
;
and
our
Saviour
tells
us
,
No
man
goeth
to
a
warfare
on
his
own
charge
.
The
ninth
is
,
To
have
a
tender
regard
of
their
Widdowes
and
Orphans
,
who
have
nobly
lost
their
lives
in
their
Countrey's
defence
.
Shall
we
enjoy
rest
,
and
abundance
,
&
see
theirs
perishing
for
want
by
whose
valour
we
have
been
preserved
?
besides
,
it
is
a
great
discouragement
to
others
to
venture
their
lives
for
us
,
when
they
shall
see
such
a
calamity
in
their
deaths
ready
to
cease
the
dearest
pledges
of
their
souls
.
Thus
the
Romans
provided
them
portions
out
of
the
publick
Stock
.
The
tenth
is
,
To
have
the
like
regard
of
such
men
and
their
families
,
who
have
liberally
layd
out
their
own
estates
in
the
publick
service
,
or
have
been
so
publickly
minded
,
as
that
they
have
not
regarded
their
private
benefit
.
Thus
did
the
Romans
often
bury
great
and
noble
Captains
,
who
di'd
poor
,
on
the
public
charge
,
and
bestow
their
Daughters
according
to
their
qualities
.
The
eleventh
is
,
To
Crown
the
Memories
of
those
who
had
done
publick
service
,
with
Statues
,
and
tryumphant
Arches
,
which
was
every where
to
be
seen
in
that
noble
and
grateful
City
of
Rome
.
And
as
these
are
just
,
necessary
,
of
good
concernment
for
the
nourishing
of
noble
spirits
,
and
producing
brave
actions
,
so
on
the
other
side
it
will
be
the
same
.
Twelfly
,
Severely
to
punish
all
incendaries
,
seditious
,
trayterous
,
and
cowardly
persons
,
and
that
first
to
amend
such
,
secondly
to
keep
the
publick
authority
from
contempt
,
thirdly
to
terrifie
others
by
their
examples
.
Thus
Seneca
,
Ni
mia
enim
licentia
adversus
malos
,
crudelitas
est
adversus
bonos
.
And
Cicero
,
Quare
ita
probanda
est
mansuetudo
,
ut
adhibeatur
Reipublicae
causa
severitas
,
sine
qua
administrari
civitas
non
potest
.
And
indeed
obsta
principiis
,
to
nip
such
practices
in
the
bud
,
is
the
safest
way
,
which
by
connivency
may
grow
to
such
an
height
as
it
will
be
hard
to
resist
:
a
small
spark
unregarded
may
kindle
a
flame
that
shall
burn
a
City
:
and
the
Romans
were
so
careful
in
this
,
that
the
greatest
services
,
and
noblest
extraction
could
not
turn
the
Scale
of
Justice
,
as
in
Manlius
Capitolinus
,
Saturninus
,
Tiberius
and
Caius
Gracchus
,
Catiline
,
Lentulus
,
Cethegus
,
&c.
Lastly
,
To
take
an
exact
account
of
those
that
shall
embeazle
or
purloin
the
Publick
treasure
;
tyrannize
and
oppresse
the
people
under
their
charge
.
For
connivency
in
such
cases
will
be
of
very
bad
consequence
,
both
in
keeping
the
publick
poor
and
behind-hand
,
in
making
Officers
Knaves
,
and
wicked
,
and
in
undoing
,
disheartning
and
enraging
the
people
:
therefore
we
shall
find
the
Romans
very
strict
in
this
point
,
often
calling
to
account
and
condemning
,
even
some
very
eminent
for
other
deserts
,
as
in
Scipio
Asiaticus
,
Marcellus
,
and
those
noble
Orations
of
Tully
against
Verres
.
And
indeed
this
is
the
onely
means
to
preserve
peace
and
plenty
;
for
a
poor
people
will
be
alwaies
busling
,
and
an
oppressed
careless
to
gather
,
or
play
the
good
husbands
,
not
knowing
how
long
they
shall
enjoy
their
own
.
Therefore
Boaetius
excellently
saies
,
Annuum
bonum
,
non
tam
de
magnis
fructibus
,
quam
de
juste
regnantibus
existimandum
,
the
one
will
quickly
be
devoured
without
the
other
.
CHAP.
XXIV
.
Of
Laws
,
and
the
English
Laws
.
IT
followes
now
therefore
,
offenders
being
to
be
restrained
,
to
shew
what
that
is
which
must
do
it
,
and
that
is
Law
,
which
is
the
proper
medicine
for
a
Commonwealth
in
time
of
peace
,
in
war
there
must
be
a
sharper
and
quicker
course
taken
:
and
indeed
this
is
so
necessary
,
that
as
Livy
saith
,
Multitudo
coalescere
in
vuius
populi
corpus
,
nulla
re
,
quam
legibus
,
potest
,
There
can
be
no
communion
,
no
society
without
Laws
;
these
preserve
property
,
and
encourage
industry
,
whereas
should
men
be
left
at
uncertainties
,
they
would
like
wild
and
ravenous
Beasts
,
wander
,
ceasing
upon
their
prey
where
they
met
with
any
weaker
than
themselves
:
but
this
general
assertion
is
taken
for
granted
on
all
hands
,
we
shall
only
therefore
endeavor
to
give
our
thoughts
in
some
paticulars
,
which
seem
to
concern
the
Laws
of
England
.
As
first
that
our
Generous
and
knowing
Ancestors
plainly
perceiving
that
there
could
be
no
Liberty
where
there
was
no
Law
,
were
very
careful
to
bring
all
things
to
a
certainty
,
so
that
the
very
Judges
are
obliged
to
take
notice
of
it
as
well
as
the
people
,
and
are
bound
up
to
observe
the
Law
as
much
as
Plantiff
or
Defendant
:
and
this
,
because
to
set
up
Arbitrary
Courts
or
Judges
were
to
leave
the
people
to
their
will
,
and
in
a
mist
to
grope
after
surmizes
what
such
or
such
persons
would
determine
;
and
indeed
until
men
were
omniscient
,
or
could
prophetically
foretel
the
imaginations
of
the
Rulers
or
Judges
hearts
,
it
were
the
highest
piece
of
injustice
to
call
men
to
account
for
a
thing
committed
against
no
law
,
and
a
thing
not
to
be
named
to
condemn
them
.
What
could
a
man
call
his
own
,
unless
there
were
tenures
warranted
and
confirmed
by
Law
?
and
to
bring
a
criminal
process
for
a
thing
no where
declared
a
crime
,
would
be
a
Tyranny
our
Monarchs
in
the
worst
ages
would
have
blusht
at
.
But
it
may
be
said
,
What
need
there
so
many
?
these
engender
but
strife
and
vexation
;
truly
for
strife
it
s
the
effect
of
peoples
perverseness
,
not
the
law
:
and
should
those
actions
of
Battery
,
actions
upon
the
case
for
words
,
and
actions
of
trespass
be
taken
away
,
we
should
quickly
see
the
people
make
themselves
Judges
,
and
by
revenging
themselves
fall
together
by
the
ears
:
our
wise
Ancestors
being
aware
of
such
a
mischief
thought
it
better
to
let
them
vent
their
petty
animosities
in
a
sute
where
some
small
matter
of
money
might
be
thrown
away
,
and
spend
their
spleen
in
opening
each
others
purse
,
than
to
fall
into
deadly
fewds
,
wherein
kinred
on
both
fides
would
engage
,
and
so
print
their
revenges
in
murder
and
ruin
,
as
we
have
heard
practised
in
the
Northern
parts
of
this
Island
,
and
our
forefathers
saw
,
and
provided
against
.
For
let
us
assure
our selves
,
to
provide
no
remedy
by
law
against
these
injuries
,
which
are
the
main
beginnings
of
all
quarrels
,
would
not
only
make
mem
more
ready
to
provoke
,
but
others
as
apt
to
revenge
themselves
being
provoked
,
and
of
what
consequence
this
will
be
to
the
endangering
the
civil
peace
,
good
,
and
quiet
of
a
Nation
,
I
leave
to
the
world
to
judge
.
To
conclude
,
as
the
Law
of
England
gives
rules
,
and
teaches
men
their
duties
,
so
is
it
the
most
careful
and
provident
for
their
tryals
;
it
so
abhors
arbitrariness
(
as
the
enemy
of
liberty
,
and
father
of
injustice
)
that
it
will
not
trust
the
matter
of
Fact
,
and
of
Law
in
one
hand
,
but
sets
twelve
men
of
the
neighbourhood
to
give
their
verdict
for
fact
;
against
whom
it
allowes
an
attaint
,
and
being
found
guilty
inflicts
on
them
a
dreadful
punishment
;
so
careful
is
it
of
the
lives
and
liberties
of
particular
persons
,
and
so
provident
that
Justice
should
be
impartially
administred
;
And
now
if
any
by
his
living
in
Turky
is
become
enamoured
of
slavery
,
let
him
choose
arbitrary
Courts
,
for
my
part
I
desire
a
rule
to
teach
me
what
may
be
an
offence
,
and
Iudges
who
are
bound
by
oath
to
observe
that
rule
to
give
sentence
,
and
twelve
of
the
neighbourhood
to
enquire
of
the
fact
,
and
against
whom
their
lies
an
attaint
,
and
upon
eviction
a
dreadful
punishment
,
before
an
arbitrary
Court
,
though
never
so
carefully
picked
,
and
so
I
am
sure
do
all
understanding
English
men
,
who
any
whit
prize
and
value
their
liberties
.
Another
objection
there
is
against
the
Iudges
,
That
they
are
for
life
;
and
that
such
a
continuance
may
make
them
remiss
and
sloathful
,
and
that
by
a
continual
use
they
become
less
reverent
of
Justice
,
as
a
work
which
dayly
use
makes
tedious
and
clogging
:
not
omitting
that
it
may
create
faction
and
combination
,
as
Livy
notes
of
the
Carthaginians
,
qui
unum
ejus
ordinis
,
idem
adversos
omnes
habebat
;
as
lastly
that
it
may
beget
corruption
by
taking
away
fear
of
calling
to
account
:
and
therefore
the
Romans
Decurias
Iudicum
scribebant
,
ex
honestissimis
,
&
ex
censu
(
ne
paupertas
ad
culpam
impelleret
)
:
sed
non
eas
omnes
assidue
judicare
vole
bant
,
duntaxat
quotannis
certum
&
necessarium
numerum
sorte
legebant
,
reliquis
tunc
feriatis
.
All
this
we
allow
in
arbitrary
Judges
,
who
cannot
be
too
short
a
time
limitted
;
but
where
there
are
lawes
according
to
which
they
are
to
judge
,
there
they
ought
to
have
experience
and
knowledge
,
which
must
of
necessity
encrease
by
practice
and
continuance
.
Thus
the
Romans
whilest
they
were
poor
and
in
continual
war
,
there
was
no
great
cause
of
strife
,
wealth
being
wanting
,
and
the
war
employing
them
and
keeping
them
busie
,
so
that
they
had
little
leisure
for
private
brawls
:
but
when
they
began
to
enjoy
peace
and
plenty
,
they
had
their
Decemviri
,
which
were
of
continuance
,
and
still
provided
by
new
Lawes
to
bridle
new
enormities
.
So
that
take
away
law
and
continuance
will
be
as
dangerous
,
as
the
loss
of
liberty
and
right
will
be
inevitable
;
for
we
must
hold
all
at
will
,
and
have
no
rule
to
call
Judges
to
account
by
,
whose
will
must
be
our
final
determination
,
and
as
they
think
so
must
the
Bell
tink
.
CHAP.
XXV
.
Of
Fortitude
,
and
the
Roman
practice
of
it
.
THis
vertue
by
the
Greeks
is
stiled
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
from
a
man
,
because
it
is
peculiar
to
that
sex
,
and
is
seldome
found
in
women
,
and
that
in
regard
of
the
temperament
,
which
must
be
hot
and
dry
,
and
in
a
heart
which
is
well
compact
,
solid
,
and
full
of
spirit
:
Therefore
Cicero
2.
Tuscul.
Viri
propria
maximè
est
fortitudo
,
cujus
munera
duo
sunt
,
nempe
mortis
&
doloris
contemptio
.
We
find
it
defined
by
the
Philosopher
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
to
be
a
vertue
keeping
a
mean
in
fear
and
confidence
.
And
it
is
divided
into
publick
and
private
.
Private
is
a
noble
and
patient
undergoing
of
adversity
,
as
Cicero
4.
Tuscul.
Fortitudo
est
scientia
perferendarum
rerum
,
vel
affectio
animi
in
patiendo
,
et
ferendo
,
summae
legi
parens
sine
timore
:
Et
in
l.
1.
offic.
Fortis
&
constantis
animi
est
,
non
perturbari
in
rebus
asperis
,
nec
tumultuantem
dejici
de
gradu
,
ut
dicitur
,
sed
praesenti
animo
uti
,
et
nec
à
consilio
,
nec
à
ratione
discedere
;
And
Horace
l.
2.
od.
10.
Rebus
angustis
animosus
,
atque
Fortis
apparet
—
Publick
is
a
fearless
under
taking
,
and
constant
wading
through
such
perils
,
wherein
our
deeds
and
examples
may
bring
benefit
to
our
Countrey
,
and
honour
and
renown
to
our selves
;
and
this
where
,
when
,
and
how
we
ought
,
as
l.
3
eth.
c.
7.
By
this
then
we
may
behold
,
First
▪
that
Self
murder
is
no
Fortitude
,
for
as
Curtius
saith
,
Non
fortium
virorum
est
odisse
vitam
,
sed
contemnere
mortem
,
but
rather
a
cowardice
that
makes
them
fling
themselves
into
the
arms
of
death
to
avoid
some
more
threatning
evil
.
Besides
,
they
are
injurious
to
the
Common
wealth
,
which
they
deprive
of
a
member
;
yet
here
for
a
Sea
Captain
to
blow
up
his
Ship
rather
than
let
her
be
taken
by
the
enemy
,
is
no
point
of
self-murder
;
for
the
aiming
at
his
Countreys
good
,
and
her
enemies
loss
and
ruine
,
acts
the
part
of
a
valiant
and
faithful
Citizen
.
Secondly
,
that
Duels
are
no
effect
of
true
valour
,
they
being
injurious
to
the
Common
wealth
.
Thirdly
,
Sturdy
Theeves
or
Robbers
,
which
are
not
only
injurious
,
and
mischievous
,
but
such
as
fight
directly
against
the
laws
of
humane
society
▪
and
they
are
so
far
from
being
truly
valiant
,
that
they
are
wicked
and
impudent
:
and
therefore
we
shall
find
some
of
the
Antients
define
fortitude
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
;
fear
of
reproof
▪
and
dread
of
infamy
;
and
it
is
commonly
seen
that
those
that
most
dread
the
lawes
,
least
fear
the
enemy
,
and
who
are
most
quiet
in
peace
,
are
most
valiant
in
war
,
as
Plutarch
in
the
life
of
Agis
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
They
are
least
fearful
of
suffering
,
who
stand
most
in
aw
of
doing
evil
.
Much
more
might
be
said
of
this
manly
vertue
,
which
for
brevity
we
omit
,
and
shall
refer
those
that
desire
further
information
,
to
that
masculine
discourse
of
Aristotle
in
l.
3.
eth.
cap.
6.
For
the
Roman
practice
of
this
vertue
,
it
is
so
obvious
in
their
histories
,
as
we
shall
hardly
find
the
least
foot-step
of
cowardice
in
that
gallant
and
victorious
Commonwealth
,
whose
noble
Citizens
in
all
occasions
were
most
ready
to
devote
their
lives
for
their
Countrie
,
and
sacrifise
their
rags
of
mortality
,
to
immortal
fame
and
renown
.
And
indeed
the
love
of
our
Countrey
,
and
noble
thirst
after
honour
,
are
the
great
agents
in
this
glorious
production
:
for
what
man
that
is
fully
perswaded
of
his
duty
to
the
first
,
and
the
reward
he
shall
receive
from
the
last
,
can
be
faint-hearted
or
cowardly
?
—
Fax
mentis
honestae
Gloria
,
saith
the
Poet
,
and
as
Velleius
,
Nec
potest
quidquam
abjectum
,
&
humile
cogitare
,
qui
scit
de
se
semper
loquendum
,
A
man
will
hardly
be
brought
to
act
basely
,
who
shall
consider
he
shall
stand
on
record
,
either
infamous
or
renowned
;
Yea
such
a
record
,
as
time
every
day
more
and
more
publishes
,
as
Lipsius
,
Vt
sol
in
aurora
tenuior
,
assurgit
,
&
inclarescit
;
sic
ex
virtute
,
&
meritis
fama
cum
aevo
ipso
augetur
,
&
crescit
.
What
man
in
flight
comming
to
a
bridge
,
and
remembring
Horatius
Cocles
,
would
not
make
a
noble
stand
,
and
either
live
with
him
,
or
dying
live
his
equal
in
History
?
I
shall
sum
up
all
with
that
of
Polybius
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Riches
are
common
,
but
bravery
of
mind
,
and
the
glory
and
renown
that
springs
from
it
,
is
peculiar
to
the
Gods
,
or
such
men
as
come
neer
them
.
CHAP.
XXVI
.
Of
Temperance
,
and
he
Roman
practice
of
it
.
THis
vertue
by
the
Greeks
is
called
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
quasi
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
it
were
the
preserver
of
Prudence
:
for
pleasure
and
grief
corrupt
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
those
faculties
which
are
to
consider
of
action
:
and
a
mind
taken
up
with
either
of
these
cannot
well
intend
the
end
for
which
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
all
things
ought
to
be
chosen
or
dore
.
Now
Temperance
moderating
these
passions
keeps
the
mind
undisturbed
,
and
deservedly
is
stiled
,
The
Conservatrix
of
Prudence
.
We
shall
define
it
,
A
vertue
preserving
a
just
decorum
in
the
desiring
and
enjoying
sensual
delights
:
for
grief
,
which
comes
within
its
verge
,
that
only
arises
from
want
of
fruition
.
It
is
therefore
the
duty
of
a
temperat
man
to
abhor
dishonest
,
moderately
to
desire
,
and
enjoy
lawful
pleasures
,
and
not
immoderately
to
grieve
when
deprived
of
them
.
Now
lawful-pleasures
are
such
as
first
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
conduce
to
bodily
health
,
or
as
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
exceed
not
our
estates
,
and
misbecom
the
rank
and
quality
we
live
in
.
And
of
what
avail
this
vertue
is
to
the
preservation
and
growth
of
a
State
,
History
and
observation
every where
,
and
every
day
,
may
clearly
make
out
unto
us
.
This
was
it
set
Rome
upon
her
legs
;
This
is
it
that
made
her
Citizens
able
of
body
,
both
to
fight
,
and
endure
the
field
;
This
made
her
Captains
contemn
bribes
;
and
her
Generals
in
the
height
of
,
military
heat
,
and
success
,
slight
pleasure
,
and
constantly
keep
the
publick
good
,
and
their
own
honour
in
their
eye
.
Thus
shall
we
see
the
noble
Curius
,
when
the
conquered
Samnites
profered
him
Gold
,
shew
them
his
Dinner
(
for
he
was
at
their
coming
cooking
it
himself
)
which
was
a
few
rape
roots
in
a
pipkin
,
telling
them
there
was
no
great
need
of
gold
to
furnish
his
table
,
and
that
he
had
rather
command
over
such
as
had
Gold
,
than
possess
it
himself
.
And
when
some
complained
that
he
had
assigned
too
little
of
the
conquered
Lands
to
private
men
,
and
too
much
to
the
Publick
,
He
told
them
,
He
hoped
that
there
was
never
a
Roman
Citizen
which
would
count
that
land
too
little
which
was
sufficient
to
maintain
him
.
Thus
shall
we
see
Scipio
Africanus
,
when
the
Souldiers
brought
him
a
most
beautiful
Damosel
,
taken
in
the
sack
of
New
Carthage
in
Spain
,
and
hearing
she
was
betroathed
to
Allucius
a
young
Prince
of
the
Celtiberians
,
he
sent
for
him
,
and
not
only
bestowed
on
him
his
beautiful
Bride
,
but
a
great
sum
of
Gold
as
her
portion
,
which
her
parents
brought
for
her
ransome
.
Let
us
behold
the
event
,
this
young
Prince
goes
home
rapt
with
joy
,
filling
every
place
with
the
praise
and
merit
of
Scipio
,
telling
his
Countrymen
,
Venisse
Diis
simillimum
juvenem
,
vincentem
omnia
cum
armis
,
tum
benignitate
,
ac
beneficiis
,
There
was
a
Godlike
young
man
arrived
,
conquering
all
both
by
force
and
bounty
:
and
within
a
few
daies
returned
with
1400
horse
to
Scipio's
Camp
.
Thus
by
his
temperance
he
advanced
the
Roman
cause
,
which
he
prefer'd
above
all
private
pleasure
,
and
gave
Carthage
a
greater
blow
in
this
victory
over
himself
,
than
in
that
other
of
taking
their
City
,
though
the
most
considerable
they
had
in
Spain
▪
I
shall
conclude
all
with
that
speech
of
Asdruball
surnamed
the
Kid
,
the
Carthaginian
Legat
to
the
Roman
Senate
,
Raro
simul
hominibus
bonam
fortunam
,
bonamque
mentem
dari
:
populum
Romanum
eo
invictum
esse
quod
in
secundis
rebus
sapere
,
&
consulere
meminerit
:
&
hercle
mirandum
fuisse
,
si
aliter
facerent
:
ex
insolentia
,
quibus
nova
bona
fortuna
sit
,
impotentes
laetitiae
insauire
:
populo
Romano
usitate
,
ac
prope
jam
obsoleta
ex
victoria
gaudia
esse
,
ac
plus
pene
parcendo
victis
,
quam
vincendo
imperium
auxisse
.
God
hath
given
England
her
share
of
success
,
we
have
not
of
late
known
what
it
is
to
be
conquered
,
but
as
if
we
had
been
the
adopted
sons
of
victory
,
she
hath
perch'd
upon
our
conquering
ensigns
,
and
pitch'd
her
pavilion
among
our
tents
.
O
let
us
then
endeavour
not
to
be
transported
with
any
unbecoming
passions
,
which
may
force
this
glorious
Virgin
to
blush
,
to
hide
her
head
,
and
be
ashamed
to
keep
us
company
any
further
;
but
as
we
increase
in
power
,
let
us
grow
in
vertue
;
thus
shall
we
be
established
,
and
to
our
wreaths
of
Palm
and
Laurel
shall
the
Olive
chaplet
be
added
,
and
we
enjoy
the
pleasant
fruits
of
Peace
at
home
as
well
as
honourable
esteem
of
valour
abroad
.
—
Sic
,
sic
juvat
ire
—
Per
altos
virtutum
gradus
patet
ascensus
ad
aeternitatem
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A66762e-2480
a
Gales
.
b
Ree
.
c
the
Downs
.
d
Rebellion
.
e
The
first
Invasion
.