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and by having our Zeal and Forces exercised by reason of this Opposition, I know not whether the Utility would not surmount the Damage.
We have thought to tie the Nuptial Knot more fast and Wherber the firm, by having taken away all Means of Marriage. Tie diffolving it ; but the Knor of the Will and
Affection is so much the more flackened and the firmer by taking away
made loose, by how much that of Constraint the Means of is drawn closer together : And, on the condiffolving it.
trary, that which kept the Marriages at Rome so long in Honour, and inviolate, was the Liberty every one, that would, had to break them. They kept their Wives the better, because they might part with them if they would ; and in the full Liberty of Divorces they lived fifty Years, and more, before any one made Use on't. Quod licet, ingratum est, quod non licet, acriùs urit'.
i. e. What's free we are disgusted at, and slight;
What is forbidden whets the Appetite. We might here introduce the Opinion of one of the Ancients, upon this Occasion, " That Executions rather whet * than dull the Edge of Vices : That they do not beget
the Care of doing well, that being the Work of Reason and Discipline, but only a Care not to be taken in do
Latiùs excise peftis contagia serpunt *.
i. e. The Plague-fore being launc'd, th' Infection spreads. I do not know that this is true ; but I experimentally know, that Civil Government never was, by that Means, reformed: The Order and Regulation of Manners depend upon some other Expedient.
i Ovid. Amor. - lib. i. El. 19. v. 3. V. 397.
* Rutilius in Itinerario, lib. i.
The Greek Histories make Mention of the Agrippians', Neighbours to Scythia, who live either with out Rod or Stick to offend ; that not only have lived
People who no one attempts to attack them, but who- contentedly and ever can fly thither is safe, by reason of their securely with Virtue and Sanctity of Life, and no one is so out offenfive bold as there to lay Hands upon them; and they have Applications made to them, to determine the Controversies that arise betwixt Men of other countries. There is a certain Nation, where the Inclosures of Gardens and Fields, which they would preserve, is made only of a String of Cotton-yarn; and, io fenced, is more firm and secure than our Hedges and Ditches. m Furem fignata solicitant : Aperta effractarius præterit. Things sealed up, invite a Thief: House-breakers pass by open Doors.
Peradventure, the Facility of entering my House, amongst other Things, has been a Means to
Montaigne preserve it from the Violence of our Civil Safe, in a deWars : Defence allures an Attempt, and De- fenceless House, fiance provokes an Attack. I enervated the during the CiSoldiers Design, by depriving the Exploit of all Danger, and all Matter of Military Glory, which is wont to serve them for Pretence and Excuse. Whatever is done courageously, is ever done honourably, at a Time when the Laws are filent. I render the Conquest of my House cowardly and base to them ; it is never shut to any one that knocks. My Gate has no other Guard than a Porter, by ancient Custom and Ceremony; who does not fo much ferve to defend it, as to offer it with more Decency, and the better Grace. I have no other Guard or Centinel than the Stars. A Gentleman would be in the Wrong to make a Shew of Defence, if he be not really in a Condition to defend himself. He that lies open on one Side, is every-where so. Our Ancestors did not think of building Frontier Garrisons. The Methods of Affaulting, I mean, without Battery and Army, and of surprising our Houses, increase every Day, above the Means to guard them. Mens Wits are generally sharp set that Way: Invasion every one is concerned in, none but the Rich in
Defence. 1 Herodot. lib. iv. p. 263. # Senec. Ep. 68.
Defence. Mine was strong for the Time wherein it was built; I have added nothing to it of that kind, and should fear left its Strength would turn against myself; besides which, we are to consider, that a peaceable Time would require it to be dismantled. There is Danger never to be able to regain it, and it would be very hard to secure it : For, in intestine Commotions, your Man may be of the Party you fear; and where Religion is the Pretext, even a Man's nearest Relation becomes faithless with a Colour of Justice. The public Exchequer will not maintain our domestic Garrisons; they would exhaust it: We ourselves have not wherewithal to do it without our Ruin, or, which is more inconvenient and injurious, without ruining the People : As to the rest, you thereby lofe all, and even your Friends will be ready to accuse your Want of Vigilancy, and your Improvidence, than to pity you, as well as to blame your Ignorance or Lukewarmness in the Duties of your Profession. That so many garrisoned Houses have been lost, whereas this of mine remains, makes me apt to believe, that they were only lost, by being guarded: This gives an Enemy both a strong Inclination and Colour of Reason: All Watching and Warding shews a Face of War. Let who will come to me in God's Name, but I shall not invite them : 'Tis the Retirement I have chosen for my Repose from War: I endeavour to fequester this Corner from the public Tempest, as I also do another Corner in my Soul. Our War may put on what Forms it will, multiply and diversify itself into new Parties; for my own Part I shall not budge. Amongst so many garrisoned Houses, I am the only Person, of my Condition, that I know of, who have purely intrusted mine to the Protection of Heaven, without removing either Plate, Deeds, or Hangings. I will neither fear, nor save myself by halves : If a full Acknowledgment can acquire the Divine Favour, it will continue with me to the End : If not, I have staid long enough, to render my Continuance remarkable, and fit to be recorded : How? Why, I have lived there thirty Years.
God, who is all Fulness in himself, and the Height of all Perfection, cannot augment or add any How the Naine Thing to himself internally ; but his Name of God may be may be augmented and increased by the increased. Blessing and Praise we attribute to his exterior Works : Which Praise, feeing we cannot incorporate it in him, forasmuch as he can have no Accession of Good, we attribute to his Name; which is the Part out of him that is nearest to us. Thus is it, that to God alone Glory and Honour appertain ; and there is nothing so remote from Reason, as that we should go in Quest of it for ourselves; for being Indigent and Necesitous within, our Ellence being imperfect, and having continual Need of Melioration, 'tis for that we ought to labour : We are all hollow and empty ; 'tis not with Wind and Voice that we are to fill ourselves; we want a more folid Substance to repair us. A Man, starved with Hunger, would be very simple to look out rather a gay Garment, than a good Meal : We are to look after that whereof we have most Need : As we have it in our ordinary Prayers, Gloria in excelsis Deo, et in terrâ pax hominibus ; an Glory be to God on
High, and in Earth Peace, &c.' We are in great Want of Beauty, Health, Wisdom, Virtue, and such-like effential
Qualities : Exterior Ornaments should be looked after, when we have made Provision for necessary Things. Theology treats amply, and more pertinently of this Subject, but I am not much versed in it.
Chryfippus * St. Luke, chap. ii. ver. 14.
up the Con
Chryfippus and Diogenes ° were the first, and the stouteft Philosophers
Champions for the Contempt of Glory; and who preached maintained, “That, of all Pleasures, there
was none more dangerous, nor more to be tempt of Glory. « avoided, than that which proceeds from the
Approbation of others.' And, in Truth, Experience makes us sensible of its very hurtful Treachery. There is nothing that so much poisons Princes, as Flattery, nor any Thing whereby wicked Men more easily obtain Credit with them : Nor is there any Pandarism fo proper, and so often made Use of, to corrupc the Chastity of Women, as to wheedle and entertain them with their own Praises. The first Charm the Syrens made use of to inveigle Ulysses, is of this Nature.
? Deca vers nous, deca ò tres louable Ulyffe,
To us, noble Ulyses, this Way, this,
Thou greatest Ornament and Pride of Greece.
World was not worth an understanding Man's holding
What's Glory in the high'st Degree,
If it no more but Glory be?
ties along with it, for which it may be decourted for the fired : It acquires us Good-will, and renders Advantages it us less subject and exposed to the Injuries of bringa.
others, and the like. It was also one of the principal Doctrines of Epicurus ; for this Precept of his Sect, Live obscurely, that forbids Men to incumber themselves with Offices and public Negociations, does alfo, necessarily, presuppose a Contempt of Glory, which is the
World's o Cic. de Finibus, lib. jii. c. 17.
Petrarch. 9 Homer. Odyff: Juv. Sat. vii, y. 8...
lib. xii. v. 184.