Since therefore the advantages, you propose to yourself, are so valuable, remember, that you out not to content yourself with a cold and moderate pursuit of them; but that some things must be wholly laid aside, and others you must be content to suspend for awhile.
But if you will needs be grasping at both, and expect to compass these, and at the same time attain unto honors and riches too; there will be great hazard of your losing the latter, by pursuing the former; or if no so; yet you will be sure to find yourself frustrated in all that can make you free and happy, while you pursue the latter.
Comment:
Having directed us, what it is we are to expect happiness from, and how desirable the life of such persons must needs be, who depend not upon external enjoyments, and things out of their power for it, but place it in their own natural liberty, and what falls within the compass of that: that such a life is above all molestation and control, safe from the assaults of any ill accident, not only advantageous, but easy and delightful too, the good it desires never deceiving, the evil it declines never overtaking, but in one word, exquisitely happy, and divinely blest; he now proceeds to excite in his reader, a zeal worthy of such mighty expectations; and tells him, that he must not look upon this as a business by the by, while his main design and care is for something else; but that his pains and his affection must be so entirely devoted to this one thing, as not to admit of anything besides, into a partnership with it.
The external enjoyments of the world then must fit so loose about his heart, that, as many of them as are inconsistent with a virtuous conversation, and the rules of right reason, such as excess and sensual pleasure, and sordid wealth, and power, and ambition, must be absolutely discarded. It being impossible, that any man, who makes these his concern, should, at the same time preserve his own freedom, and innocence, and wisdom.
But as for such others of them, as may be no obstructions to the soul’s good, provided they be managed with discretion; such as a decent dwelling, a competent equipage, the satisfactions of marriage, the care of continuing a good family, the exercise of just authority, and some degree of solicitude and pains for the providing all necessary supports: these, and all the rest of the like nature, he advises his scholars to supersede, for some convenient time at least. And that for very good reason; it being necessary, that they who would be truly and eminently good, should make the exercise of virtue their whole business and constant study, and suffer no other thing whatsoever to divert them from it.
Whoever proposes to himself, not merely to be popular, and impose upon the world with a dissembled virtue, but to answer the character of a sincere and truly good man, must take care of two things. First, he must attain to such a degree of wisdom, as may enable him to distinguish, between what will really make for his advantage, and what will turn to his prejudice; and then secondly, he must keep under his brutish appetites, that they may never revolt, nor rebel against reason; but may be so ready and observant to it, as to move, only at such times, and in such proportions, and toward such objects, as the reasonable soul shall limit and prescribe to them.
For men are betrayed into vice two ways. Either for want of the understanding being sufficiently enlightened, when we do not discern what is good and proper to be done; or else, through the ungovernableness of the affections and sensual appetites; when, though the mind hath a notion, though but a weak and imperfect one, of what ought to be done, yet the passions mutiny and make head, usurp a power that belongs not to them, and overrule the calm judgment of sober reason. Thus the Tragedian introduces Medea, complaining of the impotence of her mind, when about to murder her children:
Remorse and sense of guilt draw back my soul,
But stronger passion does her powers control;
With rage transported, I push boldly on,
And see the precipice I cannot shun. . . .
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