ADVANCEMENT OF LEARNING 219 



same time capable, both of tranquillity and fruition, a just deter- 

 mination of it will render the former question unnecessary. 

 And do we not often see the minds of men so framed and dis- 

 posed, as to be greatly affected with present pleasures, and yet 

 quietly suffer the loss of them ? Whence that philosophical 

 progression, " Use not, that you may not wish ; wish not, that 

 you may not fear," seems an indication of a weak, diffident, and 

 timorous mind. And, indeed, most doctrines of the philoso- 

 phers appear to be too distrustful, and to take more care of 

 mankind than the nature of the thing requires. Thus they in- 

 crease the fears of death by the remedies they bring against it ; 

 for whilst they make the life of man little more than a prepara- 

 tion and discipline for death, it is impossible but the enemy must 

 appear terrible, when there is no end of the defence to be made 

 against him. The poet did better for a heathen, who placed the 

 end of life among the privileges of nature 



" Qui spatium vitae extremum inter munera ponat 

 Naturae." Juvenal.* 



Thus the philosophers, in all cases, endeavor to render the 

 mind too uniform and harmonical, without inuring it to extreme 

 and contrary motions; and the reason seems to be, that they 

 give themselves up to a private life, free from disquiet and sub- 

 jection to others ; whereas men should rather imitate the pru- 

 dence of a lapidary, who, finding a speck or a cloud in a dia- 

 mond, that may be ground out without too much waste, takes 

 it away, or otherwise leaves it untouched ; and so the serenity 

 of the mind is to be consulted without impairing its greatness. 

 And thus much for the doctrine of self-good. 



The good of communion, which regards society, usually 

 goes by the name of duty, a word that seems more properly 

 used of a mind well disposed towards others ; whilst the term 

 virtue is used of a mind well formed and composed within itself. 

 Duty, indeed, seems at first to be of political consideration ; but 

 if thoroughly weighed, it truly relates to the rule and govern- 

 ment of one's self, not others. And as in architecture it is one 

 thing to fashion the pillars, rafters, and other parts of the build- 

 ing, and prepare them for the work, and another to fit and join 

 them together, so the doctrine of uniting mankind in society 

 differs from that which renders them conformable and well 

 affected to the benefits of society. 



