As to the rest, I am not swayed by any passion, either of love or hatred, towards the great, nor has my will captivated either by particular injury or obligation. I look upon our kings with an affection simply loyal and respectful, neither prompted nor restrained by any private interest, and I love myself for it. Nor does the general and just cause attract me otherwise than with moderation, and without heat. I am not subject to those penetrating and close compacts and engagements. Anger and hatred are beyond the duty of justice; and are passions only useful to those who do not keep themselves strictly to their duty by ****** reason:
"Utatur motu animi, qui uti ratione non potest."
["He may employ his passion, who can make no use of his reason."--Cicero, Tusc. Quaes., iv. 25.]
All legitimate intentions are temperate and equable of themselves; if otherwise, they degenerate into seditious and unlawful. This is it which makes me walk everywhere with my head erect, my face and my heart open.
In truth, and I am not afraid to confess it, I should easily, in case of need, hold up one candle to St. Michael and another to his dragon, like the old woman; I will follow the right side even to the fire, but exclusively, if I can. Let Montaigne be overwhelmed in the public ruin if need be; but if there be no need, I should think myself obliged to fortune to save me, and I will make use of all the length of line my duty allows for his preservation. Was it not Atticus who, being of the just but losing side, preserved himself by his moderation in that universal shipwreck of the world, amongst so many mutations and diversities? For private man, as he was, it is more easy; and in such kind of work, I think a man may justly not be ambitious to offer and insinuate himself.
For a man, indeed, to be wavering and irresolute, to keep his affection unmoved and without inclination in the troubles of his country and public divisions, I neither think it handsome nor honest:
"Ea non media, sed nulla via est, velut eventum exspectantium, quo fortunae consilia sua applicent."
["That is not a middle way, but no way, to await events, by which they refer their resolutions to fortune."--Livy, xxxii. 21.]
This may be allowed in our neighbours' affairs; and thus Gelo, the tyrant of Syracuse, suspended his inclination in the war betwixt the Greeks and barbarians, keeping a resident ambassador with presents at Delphos, to watch and see which way fortune would incline, and then take fit occasion to fall in with the victors. It would be a kind of treason to proceed after this manner in our own domestic affairs, wherein a man must of necessity be of the one side or the other; though for a man who has no office or express command to call him out, to sit still I hold it more excusable (and yet I do not excuse myself upon these terms) than in foreign expeditions, to which, however, according to our laws, no man is pressed against his will. And yet even those who wholly engage themselves in such a war may behave themselves with such temper and moderation, that the storm may fly over their heads without doing them any harm. Had we not reason to hope such an issue in the person of the late Bishop of Orleans, the Sieur de Morvilliers?
[An able negotiator, who, though protected by the Guises, and strongly supporting them, was yet very far from persecuting the Reformists. He died 1577.]
And I know, amongst those who behave themselves most bravely in the present war, some whose manners are so gentle, obliging, and just, that they will certainly stand firm, whatever event Heaven is preparing for us. I am of opinion that it properly belongs to kings only to quarrel with kings; and I laugh at those spirits who, out of lightness of heart, lend themselves to so disproportioned disputes; for a man has never the more particular quarrel with a prince, by marching openly and boldly against him for his own honour and according to his duty; if he does not love such a person, he does better, he esteems him. And notably the cause of the laws and of the ancient government of a kingdom, has this always annexed to it, that even those who, for their own private interest, invade them, excuse, if they do not honour, the defenders.
But we are not, as we nowadays do, to call peevishness and inward discontent, that spring from private interest and passion, duty, nor a treacherous and malicious conduct, courage; they call their proneness to mischief and violence zeal; 'tis not the cause, but their interest, that inflames them; they kindle and begin a war, not because it is just, but because it is war.
A man may very well behave himself commodiously and loyally too amongst those of the adverse party; carry yourself, if not with the same equal affection (for that is capable of different measure), at least with an affection moderate, well tempered, and such as shall not so engage you to one party, that it may demand all you are able to do for that side, content yourself with a moderate proportion of their, favour and goodwill; and to swim in troubled waters without fishing in them.
The other way, of offering a man's self and the utmost service he is able to do, both to one party and the other, has still less of prudence in it than conscience. Does not he to whom you betray another, to whom you were as welcome as to himself, know that you will at another time do as much for him? He holds you for a villain; and in the meantime hears what you will say, gathers intelligence from you, and works his own ends out of your disloyalty; double-dealing men are useful for bringing in, but we must have a care they carry out as little as is possible.
