nature; but yet, that rule being observed, to follow our own."
--Cicero, De Offcc., i. 31.]

To what end are these elevated points of philosophy, upon which no human
being can rely? and those rules that exceed both our use and force?

I see often that we have theories of life set before us which neither the
proposer nor those who hear him have any hope, nor, which is more, any
inclination to follow. Of the same sheet of paper whereon the judge has
but just written a sentence against an adulterer, he steals a piece
whereon to write a love-letter to his companion's wife. She whom you
have but just now illicitly embraced will presently, even in your
hearing, more loudly inveigh against the same fault in her companion than
a Portia would do;--[The chaste daughter of Cato of Utica.]--and men
there are who will condemn others to death for crimes that they
themselves do not repute so much as faults. I have, in my youth, seen a
man of good rank with one hand present to the people verses that excelled
both in wit and debauchery, and with the other, at the same time, the
most ripe and pugnacious theological reformation that the world has been
treated withal these many years. And so men proceed; we let the laws and
precepts follow their way; ourselves keep another course, not only from
debauchery of manners, but ofttimes by judgment and contrary opinion. Do
but hear a philosophical lecture; the invention, eloquence, pertinency
immediately strike upon your mind and move you; there is nothing that
touches or stings your conscience; 'tis not to this they address
themselves. Is not this true? It made Aristo say, that neither a bath
nor a lecture did aught unless it scoured and made men clean. One may
stop at the skin; but it is after the marrow is picked out as, after we
have swallowed good wine out of a fine cup, we examine the designs and
workmanship. In all the courts of ancient philosophy, this is to be