But what will be the nature of this harm
that will accrue to him thereupon * where will it terminate, and what partofhim willitaffect?
that will accrue to him thereupon * where will it terminate, and what partofhim willitaffect?
Plato - 1701 - Works - a
However,IdonotbelievethatVeflelwill arrive this day.
Crit. What do you ground that Conjecture upon?
Soc. I'lltellyou. Iam nottodietillthedayas ter the arrival of the Veflel.
Crit. At least those w h o are to execute the Sen tence,fay so.
Soc. That Vessel will not arrivetill to morrow, as I conjecture from a certain Dream I had this Night,aboutaMinuteago. (a)Anditleemsto meahappinessthatyoudidnotawakenme.
Crit. Well,whatistheDream>
Socrates'* Soc. Ithought,IfewaveryhandsomcomelyWo- remarkaUe man, cladinwhite,come uptome, who calling me vream. by. Namesaid,(b)Inthreedaystbwjhattbeinthe
^ d " ? " " fertile Phthia. Achilles*
Country.
/-. ? . \ftt.
(a) He speakson this fashion, because"the Dream? ofthe morningwerelook'duponasmoredistinctandtrue. Certiora & co/atiorafomniariaffirmantsubextimitiwttibm, quasijamemer genteanlmarum-vigore,producT-osopore, Tertul. deAnima.
{b) In the s>th Book of the Iliads, Achilles threatning to re tire, lays to Vlyfses,After to morrow you /halt fee the Hellespont coyerA with my Ships, and if Neptune afford me a happy Voyage, in threedaysI(hall arriyeatthefertilePhthia. TwaS thislast VersethatSocrateshadfromtheMonthoftheWomaninhis Dream; for ourDreams always bear a proportion to our G*~ n. m'si Habits,and ways of thinking. Noting can be astronger
Evidence
? ? Crito: Or,Ofwhatweoughttodo} ys
Crit. That's a very strange Dream, Socrates. ? Soc. Tisa verysignificantone,CW/0.
Crit. Yes,withoutdoubt. Butforthistime,pri thee,Socratestakemy Advice, andmake your Es
cape. Forrnypart,ifyoudie,besidestheirrepara-* **/#>> blelossofaFriend,whichIwillever lament,IamTttfUtm
afraidthatagreatmanyPeople,whoarenotweU^TM7*\ acquainted neither with you nor me, will believe M m con- thatIhave forsaken you,innot employing my in-J***'**? terest for promoting your Escape,nowthat'tisindu? ril1>><*
my Power. Is there any thingmore scandalous,SS. *^ thantolieunder the disreputeofbeingwedded tohicL. myMoneymorethanmyFriend? For,inshort,the People will neverbelieve, that'twasyou who re-
fus'd to go from hence when we pressed you to be gone.
Soc. My dearCrito,whyshouldwe besomuch
concern'd for the Opinion of the People ? Is it not
enough, that the more sensible part, who are the , onlyMen weoughttoregard,knowhowtheCase
stands ? '
Crit. But you fee, Socrates, there'sa necessity of
beingconcern'd fortheNoiseoftheMob? ,foryour Example is a sufficient instance, that they are capa ble ofdoing not only small but thegreatest of Inju ries, and display their Passion in an outragious man
ner, against those w h o are once run d o w n by the vul gar Opinion.
Soc. * Would to God, Crito, the People were ca pable to do the greatest of Injuries ! Were itso,they
Evidence of the gentle and easie Thoughts that Socrates had of Death, thanhisApplicationofthisPassage,bywhich here- ? -esentsDeathasafortunateVoyage toone'sownCountry,
he Grammarians, w h o are always ty'd up to the Letter,were never able to point out the Beauty and Delicacy of this Pas sage:Forthey onlyturn'ditinto acoarseIdeaofDeath, upon the resemblance of the word,Tbtbia with pStcnr, to cor- rust, as if a Grecian could ever have mistaken ipSin tox<p$i<n<.
* This is a noble Principle of Socrates'%. None can do the greatest Harm, but those who are able to do the greatest Good. AndthiscanonlybeattributedtoGod,nottoMen.
Dd 3 would
? ? 54 Crito:Or,Oftphaiweoughtibdo.
would likewise be capable of doing the greatest Good. Thatwouldbeagreathappiness. ,Butnei ther the one nor the other is possible. For they cannotmakeMeneitherwifeMenorFools.
Crit. Igrantit. Butprayanswerme. Isitnot outofTendernesstome andyourotherFriends,that you will not stirfromhence? For fear,lestupon
your Escape w e should be troubled and charged with carrying you off;and by that meansbe oblig'd toquitourPossessions,orpayalargeSum ofMo
ney, or else suffer something more fatal than ei ther > If that be your Fear^ shake it off, Socrates, in thenameoftheGods. Isnotithighly,reasonable that we should purchase your Escape at the rate of
exposing our selves to these Dangers, and greater onesiftherebeoccasion? Oncemore,mydearSo- crates,believeme andgoalongwithme.
Sac. I own, Crito, that I have such Thoughts and
severalotherbesidesinmy view.
C r i t . F e a r n o t h i n g , I i n t r e a t y o u ? , f o r i n t h e f i r s t
place they require no great Sum to let you out. And ontheotherhand,youseewhatapitifulcon- dition * those are in, who probably might arraign us:AsmallSumofMoneywillstoptheirMouths; myEstatealonewillserveforthat. Ifyouscruple toacceptofmy offer;hereisagreatnumberof strangers,who desirenothing more thantofurnish youwithwhatMoneyyouwant. SimmiastheTk-
ban, himself, has brought up very considerableSums.
Cebes is capable to do as much, and so are several
others. LetnotyourFearsthenstifletheDesireof
makingyourEscape. Andasforwhatyoutoldme
t'other day, in the Court, that ifyou made your Escape,you shouldnotknowhowtolive? ,praylet
not that trouble you : Whither soever you go, you'll bebelov'dinallPlacesoftheWorld. Ifyou'llgo toThejfaly,Ihave Friends there who will honour you according to your merit, and think themselves
'? * T h o s e w h o m a d e a T r a d e o f a c c u s i n g a t M h e n s , w e r e a
poor sort of People, whose Mouths were easily stopp'd with Money. ? . . hap-
? ? Crito:Or,OfwhatweottgUtodo: fi
happy in supplying you with what you want, and covering you from all occasions of fear in their Country. Besides,Socrates^withoutdoubtyouare guilty of a very unjust thing in delivering up your self,while*tisinyourPowertomake yourEscape, and promoting what your Enemies so passionately wishfor. Foryounotonlybetrayyourself,but likewise your Children, by abandoning them when you might make4,a shift to maintain and educate
'em:Youarenotatallconcem'datwhatmaybe
fallthem. Tho'atthesametimetheyareliketo
be in as dismal a Condition, as ever poor Orphans
were. AManoughteithertohavenoChildren,or
else to expose himself to the Care and Trouble of
breedingthem. Youseemtometoactthesoftest
a n d m o s t i n s e n s i b l e P a r t i n t h e W o r l d ? , w h e r e a s y o u ^ w " - t h t
ought to take up a Resolution worthy of a generous1? %TM"^
S o u l s, a b o v e a l l , y o u w h o b o a s t t h a t y o u p m t a e d s t e d d Z e s i ? f
nothingbut Vertueallthedays ofyourlife. ItellSocrates you, Socrates, I am asham'd upon the account off"fi'^f? r
you and your Relations, since the World will teJSBLj.
lieve 'twas long of our Cowardliness that you di<U<%.
not get off. In the first place they'll charge you
with standing a Trial that you might have avoided ;Because he
then they'll censure your Conduct in making your Hd notstoop
Defences; and at last, which is the most shameful'" jf* u
of all,they'll upbraid us with forsaking you through^"rather
fear or Cowardice, since we did not accomplishlikeanm- yourEscape. Prayconsiderofit,mydearSocrates? '<? */<<? thana
ifyou donotpreventtheapproachingEvil,you'llTr'finer-
bear a part in the Shame that will cover us all. Pray advise with your self quickly. But now I think on'tj there is nottime foradvising, there'sno choice left, all must be put in execution the next Night, for ifwe delay longer, all our Measures willbebroke. Believeme,Iintreatyou,anddoas
I bid you.
Socrates, my dear Crito, your good-will is very
commendable, provided it agrees with right Reason : But ifit swerves from that, the stronger itis, the D d 4 ? , more
? 5 6 C r i t o : Q r , O s w h a t w e ottght id dal
moreisitblame-worthy. Thefirstthingtobecon. Reasonand sider'd, is, whether we ought todo as you fay, oc justice notjJrory0Uknow'tisnotofyesterdaythatI've
tX/LT accustom'dmy selfonlyto. followtheReasonsthat Estimateofappearmostjustafteramatureexamination. Tho'
theKindnessfoxtxme frowns upon me, yet 111never part with ofFriends. tne Principles I have all along profefs'd. These
Principles appear always the fame, and I esteem themequallyatalltimes. So,ifyourAdvicebe not back'd by the strongest Reasons, assure your self I will never comply, not if all the, Power of the People should arm it self against me, or,offerto frighten m e like a Child, by laying on fresh Chains; and threatning to deprive me ofthe greatest Good, andobligemetosufferthecruellestDeath. Now, how shallwemanage thisEnquiryjustly? Tobe- sure, the fairest way isto resume what you have
been saying of the vulgar Opinions; that is, to en-: quire, whether there are some Reports that we ought to regard, and others that are to be flighted 5 pr^ whether the saying so is only a groundless and childless Proposition. Ihaveastrong desire,upon this occasion, to try in your presence, whether this. Principlewillappeartome indifferentColoursfrom what itdid while I was in other Circumstances; or whether I shall always find it the fame $ in order todeterminemetoaComplianceorRefusal. (. .
Ifsmistakenot,'tispertain, thatseveralPersons who thought themselves Men of Sense,* have of ten maintain'd in this Place, that of all the Opinions of Men, some are to be regarded, and others to be flighted. In the name of the Gods, Crito, do not you think that was well said ? In all humane appearance you are in no danger: of dying to. morrow , and therefore 'tis presum'd that the sear of the present Danger cannot work any change uponyou. Wherefore,prayconsideritwell. Do. not you think they spoke justly who said, that all
: * This probably had been maintain'd in some os the for-: xaet Conferences in Prison, for Sccrates's Friends met every day in the*Prison to keep him Company. ' the
? ? Crito:Or,Ofwhat toeoughttodpi ? }
t h e O p i n i o n s o f M e n a r e n o t a l w a y s t o b e r e g a r d e d , m a t cJjel
but only some of 'em ; and those not of all MertjWe ^i/,^
butonlyofsome? Whatdoyoufay? Donotyoumakeof think'tisvery'true? ? ? ? ? ? ? v ? > '? -? Ofinimu
Crit. Very true.
Soc. Atthatratethen,oughtnotwetoesteemthe good Opinions and flight the bad ones ?
. Crit. 'Ay,doubtless. ? >-?
Soc. Are not the good Opinions then those of
wiseMen,andthebadonesthoseofFools? ? \ Crit. ltcannotbeotherwise.
Soc. . Lei'sseethen, how you will answer this: A
Man that makeshisExercises, when hecomesto
have his,Lesson,,whethershall heregardtheCon*
mendation orCensureofwho evercomes first,or
only of him that iseither*a PhysicianoraMaster? . Crit. O f the last to be sure. , . ? > . .
Soc Then he ought to fear the Censure, and va
lue the Commendation of that Man alone;and flight what comes from others. . / ? . . . .
i. Crit. Without'doubt.
Soc. For that Reason, this young Man must nek
ther eat nor drink, nor do any thing, without the OrdersofthatMaster,thatMan ofSense, andheis notjatallto;govern himselfby theCaprices ofothers.
; Crit. . . That's true.
Sec. Let'sfixuponthatthen. Butsupposehedis
obeys this Mastet, and disregards his Applause o? Censure j and suffers himselsto be blinded by the C a ressesand ApplausesoftheignorantMob 3willnot hecometosomeharmbythismeans?
? Xrit. How isitpossibleitshouldheotherwise? . Soc.
But what will be the nature of this harm
that will accrue to him thereupon * where will it terminate, and what partofhim willitaffect?
. Crit. His Body without doubt, for by that means hellruinehimself;
' * For they perform those Exercises either for their Healths or else to improve, their Dexterity and Strength: For the first they follow'd the Orders of a Physicianj and for the other,theyw<<e directedbyaMaster. Soc,
? ? yS Crito:Or,Ofwhatweoughttodo.
S o c . V e r y w e l l -, b u t i s n o t t h e C a s e t h e f e m e a l l over? Upon the point ofJusticeor Injustice,Ho nestyorDishonesty,Good orEvil,whichatpresent are the subject or our Dispute, shall-we rather re fer our selves . to the Opinion of the People, than to thatof anexperienc'dwise Man, who justlychal lenges more Respect and Deference from us, than allthe World besides>Andifwedonotactcon formably to the Opinion of this one Man, is it not certain,thatwe shallruineourselves,andentirely losethat which only livesand gains new strength by Justice, and perishes only through Unjustice ? Or, mustwetakeallthatforathingofnoaccount?
Crit. Iam ofyourOpinion.
S? c' Take heed, I intreat you ; if by following h f>>st>". theOpinionsoftheIgnorantwe destroythatwhich
is only preserv'd by Health and wasted by Sickness ; canwesurvivetheCorruptionof that,whether it beourBodyorsomewhatelse>
Crit. That's certain.
Soc. Can one live then after the corruption and destruction of the Body >
Crit. No, to be sure.
Soc. But can one survive the Corruption of that which lives only by Justice, and dies only through Injustice ? Or, is this thing (whatever it be) that hasJustice or Injusticefor itsObject,tobelessVa luedthantheBody?
? Crit. Not at all.
Soc. What, isit much more valuable then > Crit. A great deal more. Soc. ThenmydearCrito,weoughtnottobecon-
hn&our cern'datwhat thePeople fay;butwhatthatlays, ^ t f t j o m w e w h o k n o w s w h a t ' s j u s t a n d w h a t ' s u n j u s t -, a n d t h a t
3 ? r7aloneisnothingelsebuttheTruth. Thusyousee, theTmtb; youestablish'dfalsePrinciplesatfirst,insayingthat
ie. God weoughttopayaDeferencetotheOpinionsofthe whoalone people,uponwhatisjust,good,honest,anditscon-
fiif. "trades. Someperhapswillobject,thatthePeople
is able to put us to death,
? - . Crit,
, llZesZiy
? ? Crito:Or,Ofwhatvpeoughttodo. 55
Crit. T o be sure, they'll start that Objection.
Soc. Tis alsotrue. But thatdoesriotaltertheTolireu
nature of what we were sayings that's still the"***(R)*"* fame. For you must stillremember, that 'tisnotVdiiTdi. Life, but a good Life that w e ought to court.
Crit. That's a certain Truth. Soc. Butisitnotlikewisecertain,that thisgood^ W lfe
Life consists in nothing else but Honesty and Justice ? ? j t ? & ? Crit. Yes. LJWfep
Soc. Now, before we go further,lets examine up on the Principles you've agreed to, whether m y de parture from hence without the permission of the Atheniansisjustorunjust. Ifitbefoundjust,we mustdoourutmosttobring itaboutjbutif'tisun just,wemustlayasidetheDesign. Forastothe Considerations, you alledg'djustnow, ofMoney, Re
putation and Family : These are only the Thoughts
of the baser Mob, who put innocent Persons toAchatdle* death, and would afterwards bring 'em to life ifoftheMot.
'twere possible. But as for us w h o bend our thoughts
another way, allthat wearetomind,iswhether
we do a just thing in giving Money, and lying un
der an Obligation to thole who promote our Es
cape? Or,whetherbothwe and theydo notcom-2^y,
mit apieceofInjusticeinsodoing? Ifthisbeanf0thecom.
unjust thing, we need not reason much upon themiffionof
Point, since*tisbettertoabidehereanddie,thanto*? ,*">$ undergo somewhat more terrible than Death. cS*
( Crit. Youareintherightofthat,Socrates:Let's feethenhow itwillfall. '
: Soc. W e shall go hand in hand in the Enquiry. " If you have any thing of weight to answer, pray do
i t w h e n I h a v e s p o k e n , t h a t s o I m a y c o m p l y -, i f not,prayforbearanyfurtherto pressme togofrom hencewithouttheConsentoftheAthenians. Ishall be infinitely glad, ifyou can persuade me to do it; but Icannotdo itwithoutbeingfirstconvinc'd. Take noticethenwhether my wayofpursuingthisEnqui
ry satisfie you, and do your utmost to make answer to my Questions,
Grin
? ? * f *t.
o u r F o r t u n e b e n e v e r s o g o o d o r b a d ? ? Crit. That*s certain.
Soc. Then we must avoid the least measure of Injustice. :
; Crit. Most certainly.
Soc Since we aretoavoidtheleast degreeofit,
then we ought not to do itto those who are unjust to us, notwithstanding that this People thinks it lawful. .
1 Crit. So I think.
S o c . B u t w h a t ! O u g h t w e t o d o E v i l o r n o t >. Crit. Without doubt we ought not.
Soc. But is it Justice, to repay Evil with Evil,
6a Crito:Or,Ofwhatwewighttodol
Crit. I will.
Difference Soc. Isit;true,thatweoughtnottodoanunjust
^J5*' thingtoanyMan? Or,isitlawfulinanymeasure ? BiUHrtji! -t0dout0oneownen weareforbidtodoittoano- stifithedo-ther? Gr,isitnotabsolutely true, thatallmanner
*<<ginjusticeof Injustice isneither good nor honest, as we were uanjMw. fayingbutnow >Or,infine,arealltheseSentiments
which we formerly entertain'd, vanifh'd in a few days? Andisitpossible,Crito,that thoseof years, our most serious Conferences, should resemble those ofChildren,and we atthe fame time not be sensible
injusticeitthat'tisso? Oughtwe hot rathertostandtowhat /w*k/<>>"we^6 said,asbeingacertainTruth,thatallIn-
jtfefriLJustice is scandalous and fetal to the PeriOn that krmitj commitsit-,letMenfaywhattheywill,andlet
toiT^i pwft13111^0theOpinionofthePeople,orisitun-
fertyu. just?
? Crit. 'Tishighly unjust.
Soc: Then there's no difference between doing Evil and being Unjust ?
' Crit. sown it.
Soc. Then weought nottodotheleastEvilor
InjusticetoanyMan,lethim do by usashewill. But take heed, Crito, that by thisConcession you do not speakagainstyourownSentiments. ForIknow Very well, there are few that will go this length :
And 'tisimpossibleFor those who vary in theirSen- "? ; ments
? ? iwer ?
Crito: Or,Ofwhatm oughttodo] 6x
timents upon this Points to agree well together. Nay,-onthecontrary;,thecontempt ofpneanother'sSocrates
Opinions, leads 'em to a reciprocal contempt of one 2 ^ * ^ anothersPersons. Considerwellthen,ifyouareof^J^
t h e . l a m e O p i n i o n w i t h m e -, a n d . l e t u s g r o u n d o u r T n x h ^ t t m Reasonipgs upon this Principle, That we. ought not <<? <*? *
to d o Evil for Evil, or treat those unjustly w h o are J S * * * ^ . unjuix10us. Formypart,Ineverdid,norneverrqw&Ji' will entertainany other Principle. Tellme then/orEviL if you have chang'd your Mind* ifnot, give ear to
what follows.
Crit. Igiveear. t . ? . >>.
Soc. Wellj a M a n that has rnade a just Proiflisej
ought he to keep it or to break it >
Crit. He ought to keep it.
Soc. If I go from hence then, without the Con- itisa>ifi-
sentofthe Athenians,shallnotIinjure'somePeo-UeWrcS
pie,and especiallythose who do not deserve itt^jj? " Or, shall we inthis follow what we thinkequallyStat('e
just to every Body >
Crit. I cannot answer you, for Ido not under
standyou.
Soc. Pray take notice:When we put our selves
in a way or making our Escape, or going from hence,
or h o w you please to call it, suppose the L a w and
the Republick should present themselves in a Body beforeus,and accostus inthismanner:Socrates,Socrates what are you going to do ? to put in execution what *j? *^Jc"
you now design,werewhbl/ytoruinetheLawsanda? j,^
the State : Do you think a City cansubsist when Ju- Statespcak- slicehas not only lostitsforce,butislikewiseper-iaSt0*"*?
verted, overturned, and trampled under foot bypri
vate Persons ? What Answer could we make to
such and many otherQuestions? For,whatisit,7*^^**r
that an Orator cannot fay upon the overturning oiZt^js^JO
that Law, which. provides that Sentences once pro-tramp4c>>n-
nounc'd shall not beinfring'd>Shallwe answer,^M^*-'
that the Republick hasjudg'd amiss, and passed- f ^ an unjust Sentence upon us? Shall that be our An-"e AWS'
Crit
? ? $i Crito:Or,Ofwhatweoughttodo.
Crit. Ay, without any/scruple, Socrates.
Soc. What will theirLaws fay then ? Socrates, it itnot true, thatyouagreedwithus tosubmityour
self to apublick Trial? And ifwe should seem to Kj? e/>>tet? -be surpris'd at such Language, they'll continue per- onofthat hapS. Be not surprised, Socrates, but make answer,
for you yourself us'd to insist upon Question and A n swer. Tellthen whatoccasionyou havetocomplain
oftheRepublicsandofus? thatyou aresoeagerup
ondestroyingit? *Are notwe theAuthorsofyour
Birth? Isnotitbyourmeansthatyourleathermar
ried her who broughtyouforth ? What fault can you findwith the Taws we establishedasto Marriage?
Nothingatall,shouldIanswer. Astothenourish ing andbringing upofChildren, andthemanner of your Education, are not the Tawsjufl that we enabled
upon that Head, by which we oblig'dyour father to bring you up to Mufick and the Exercises ? Very just,I'dlay. Sinceyouwereborn,broughtup,and educated under our Influence, durst you maintain that you are not our Nurse-Child,and subject: as well as your Father ? And if you are, do you think to have equal Power with us, as if it were lawful foi:
youtoinflictuponusallthatweenjoynyoutoun dergo ? But since you cannot lay claim to any such
Right against your Father or your Master, so as to r e p a y E v i l f o r E v i l , I n j u r y f o r I n j u r y ? , h o w c a n y o u
think to obtain that Privilege against your Country and the Laws, in so much that ifwe endeavour to put you to death, you'll counter-act us, by endea vouring to prevent us, and to ruine your Country and its Laws ? Can you callsuch an Action'just, you that are an inseparable follower of true Ver-
rteRegard tue ? Are you ignorant that your Country is more weoughttoconsiderable,andmore worthy ofRespectandVene-
ctZtry "'""ration before God and Man, than your Father, M o ther, and all your Relations together ? That you
*ThisisanadmirablewayofmakingouttheObligation ofallMentoobeytheLawsoftheirCountry,byVirtueof the Treaty made between 'em.
ought
? ? Cfito:Or,Ofvehatrseoitghtt&do. . 6j
ought to honour your Country, yield to it,and hu mour it more than an angry Father ? That you must either reclaim it by your Counsel, or obey itsIn junctions, and suffer without grumbling all that it imposes upon you ? If it orders you to be whipp'd or laid in Irons, if it sends you to the Wars, there to spend your Blood, you ought to do it without d e m u r r i n g -, y o u m u s t n o t s h a k e o f f t h e Y o a k , n o r flinchorquityourPost* butintheArmy, inPrison, and every where else, ought equally to obey the OrdersofyourCountry,or elseassistitwith whol- somCounsel. For,ifofferingViolencetoaFather oraMother isapiece ofgrandImpiety, toputa forceupon one'sCountry isamuch greater. What shallweanswer toallthis,Crito? Shallwe acknow ledgetheTruthofwhattheLawsadvance?
Crit. Howcanweavoidit?
Soc. Do you lee then, Socrates, continue they, what reason we have to brand your Enterprise a- gainst usas unjust? Of usyou holdyour Birth, yourMaintenance,yourEducation;infine,we have doneyoualltheGoodwearecapableof,aswellas to the other Citizens. Indeed, we do not fail to make publickProclamation,that'tislawfulforeve ry private Man, ifhe does not find his Account in, the Laws and Customs of our Republick, aftera mature examination, to retire with all his Effects whither he pleases. And if any of you carmot comply with our Customs, and desires to remove and live elsewhere, not one ofus shall hinder him, hemaygowherehepleases. Butontheotherhand, if any one of you continues to live here, after he has confider'd our way of administring Justice, and
t h e P o l i c y o b s e r v ' d i n t h e S t a t e -, t h e n w e f a y h e i s in effect oblig'd to obey all our Commands, and we maintainthathisDisobedienceisunjustona three fold account, for not obeying thole to which he o w e s his Birth, for trampling under foot thole that
educated him, and for violating his Faith after he engag'd to obey us, and not taking the Pains to
make
? ? 'fail
Crito: Ot,,Ofwhatmoiigktfod&
makeRemonstrances tous,ifwehappentodoan unjust thing. For riot-withstanding that we only propose things without using any Violence to pro cureObedience,andgive. everyMan hischoiceei ther to, obey us or reclaim us by his -Counsel and Remonstrances, yet he does neither the one nor the Other.
Crit. What do you ground that Conjecture upon?
Soc. I'lltellyou. Iam nottodietillthedayas ter the arrival of the Veflel.
Crit. At least those w h o are to execute the Sen tence,fay so.
Soc. That Vessel will not arrivetill to morrow, as I conjecture from a certain Dream I had this Night,aboutaMinuteago. (a)Anditleemsto meahappinessthatyoudidnotawakenme.
Crit. Well,whatistheDream>
Socrates'* Soc. Ithought,IfewaveryhandsomcomelyWo- remarkaUe man, cladinwhite,come uptome, who calling me vream. by. Namesaid,(b)Inthreedaystbwjhattbeinthe
^ d " ? " " fertile Phthia. Achilles*
Country.
/-. ? . \ftt.
(a) He speakson this fashion, because"the Dream? ofthe morningwerelook'duponasmoredistinctandtrue. Certiora & co/atiorafomniariaffirmantsubextimitiwttibm, quasijamemer genteanlmarum-vigore,producT-osopore, Tertul. deAnima.
{b) In the s>th Book of the Iliads, Achilles threatning to re tire, lays to Vlyfses,After to morrow you /halt fee the Hellespont coyerA with my Ships, and if Neptune afford me a happy Voyage, in threedaysI(hall arriyeatthefertilePhthia. TwaS thislast VersethatSocrateshadfromtheMonthoftheWomaninhis Dream; for ourDreams always bear a proportion to our G*~ n. m'si Habits,and ways of thinking. Noting can be astronger
Evidence
? ? Crito: Or,Ofwhatweoughttodo} ys
Crit. That's a very strange Dream, Socrates. ? Soc. Tisa verysignificantone,CW/0.
Crit. Yes,withoutdoubt. Butforthistime,pri thee,Socratestakemy Advice, andmake your Es
cape. Forrnypart,ifyoudie,besidestheirrepara-* **/#>> blelossofaFriend,whichIwillever lament,IamTttfUtm
afraidthatagreatmanyPeople,whoarenotweU^TM7*\ acquainted neither with you nor me, will believe M m con- thatIhave forsaken you,innot employing my in-J***'**? terest for promoting your Escape,nowthat'tisindu? ril1>><*
my Power. Is there any thingmore scandalous,SS. *^ thantolieunder the disreputeofbeingwedded tohicL. myMoneymorethanmyFriend? For,inshort,the People will neverbelieve, that'twasyou who re-
fus'd to go from hence when we pressed you to be gone.
Soc. My dearCrito,whyshouldwe besomuch
concern'd for the Opinion of the People ? Is it not
enough, that the more sensible part, who are the , onlyMen weoughttoregard,knowhowtheCase
stands ? '
Crit. But you fee, Socrates, there'sa necessity of
beingconcern'd fortheNoiseoftheMob? ,foryour Example is a sufficient instance, that they are capa ble ofdoing not only small but thegreatest of Inju ries, and display their Passion in an outragious man
ner, against those w h o are once run d o w n by the vul gar Opinion.
Soc. * Would to God, Crito, the People were ca pable to do the greatest of Injuries ! Were itso,they
Evidence of the gentle and easie Thoughts that Socrates had of Death, thanhisApplicationofthisPassage,bywhich here- ? -esentsDeathasafortunateVoyage toone'sownCountry,
he Grammarians, w h o are always ty'd up to the Letter,were never able to point out the Beauty and Delicacy of this Pas sage:Forthey onlyturn'ditinto acoarseIdeaofDeath, upon the resemblance of the word,Tbtbia with pStcnr, to cor- rust, as if a Grecian could ever have mistaken ipSin tox<p$i<n<.
* This is a noble Principle of Socrates'%. None can do the greatest Harm, but those who are able to do the greatest Good. AndthiscanonlybeattributedtoGod,nottoMen.
Dd 3 would
? ? 54 Crito:Or,Oftphaiweoughtibdo.
would likewise be capable of doing the greatest Good. Thatwouldbeagreathappiness. ,Butnei ther the one nor the other is possible. For they cannotmakeMeneitherwifeMenorFools.
Crit. Igrantit. Butprayanswerme. Isitnot outofTendernesstome andyourotherFriends,that you will not stirfromhence? For fear,lestupon
your Escape w e should be troubled and charged with carrying you off;and by that meansbe oblig'd toquitourPossessions,orpayalargeSum ofMo
ney, or else suffer something more fatal than ei ther > If that be your Fear^ shake it off, Socrates, in thenameoftheGods. Isnotithighly,reasonable that we should purchase your Escape at the rate of
exposing our selves to these Dangers, and greater onesiftherebeoccasion? Oncemore,mydearSo- crates,believeme andgoalongwithme.
Sac. I own, Crito, that I have such Thoughts and
severalotherbesidesinmy view.
C r i t . F e a r n o t h i n g , I i n t r e a t y o u ? , f o r i n t h e f i r s t
place they require no great Sum to let you out. And ontheotherhand,youseewhatapitifulcon- dition * those are in, who probably might arraign us:AsmallSumofMoneywillstoptheirMouths; myEstatealonewillserveforthat. Ifyouscruple toacceptofmy offer;hereisagreatnumberof strangers,who desirenothing more thantofurnish youwithwhatMoneyyouwant. SimmiastheTk-
ban, himself, has brought up very considerableSums.
Cebes is capable to do as much, and so are several
others. LetnotyourFearsthenstifletheDesireof
makingyourEscape. Andasforwhatyoutoldme
t'other day, in the Court, that ifyou made your Escape,you shouldnotknowhowtolive? ,praylet
not that trouble you : Whither soever you go, you'll bebelov'dinallPlacesoftheWorld. Ifyou'llgo toThejfaly,Ihave Friends there who will honour you according to your merit, and think themselves
'? * T h o s e w h o m a d e a T r a d e o f a c c u s i n g a t M h e n s , w e r e a
poor sort of People, whose Mouths were easily stopp'd with Money. ? . . hap-
? ? Crito:Or,OfwhatweottgUtodo: fi
happy in supplying you with what you want, and covering you from all occasions of fear in their Country. Besides,Socrates^withoutdoubtyouare guilty of a very unjust thing in delivering up your self,while*tisinyourPowertomake yourEscape, and promoting what your Enemies so passionately wishfor. Foryounotonlybetrayyourself,but likewise your Children, by abandoning them when you might make4,a shift to maintain and educate
'em:Youarenotatallconcem'datwhatmaybe
fallthem. Tho'atthesametimetheyareliketo
be in as dismal a Condition, as ever poor Orphans
were. AManoughteithertohavenoChildren,or
else to expose himself to the Care and Trouble of
breedingthem. Youseemtometoactthesoftest
a n d m o s t i n s e n s i b l e P a r t i n t h e W o r l d ? , w h e r e a s y o u ^ w " - t h t
ought to take up a Resolution worthy of a generous1? %TM"^
S o u l s, a b o v e a l l , y o u w h o b o a s t t h a t y o u p m t a e d s t e d d Z e s i ? f
nothingbut Vertueallthedays ofyourlife. ItellSocrates you, Socrates, I am asham'd upon the account off"fi'^f? r
you and your Relations, since the World will teJSBLj.
lieve 'twas long of our Cowardliness that you di<U<%.
not get off. In the first place they'll charge you
with standing a Trial that you might have avoided ;Because he
then they'll censure your Conduct in making your Hd notstoop
Defences; and at last, which is the most shameful'" jf* u
of all,they'll upbraid us with forsaking you through^"rather
fear or Cowardice, since we did not accomplishlikeanm- yourEscape. Prayconsiderofit,mydearSocrates? '<? */<<? thana
ifyou donotpreventtheapproachingEvil,you'llTr'finer-
bear a part in the Shame that will cover us all. Pray advise with your self quickly. But now I think on'tj there is nottime foradvising, there'sno choice left, all must be put in execution the next Night, for ifwe delay longer, all our Measures willbebroke. Believeme,Iintreatyou,anddoas
I bid you.
Socrates, my dear Crito, your good-will is very
commendable, provided it agrees with right Reason : But ifit swerves from that, the stronger itis, the D d 4 ? , more
? 5 6 C r i t o : Q r , O s w h a t w e ottght id dal
moreisitblame-worthy. Thefirstthingtobecon. Reasonand sider'd, is, whether we ought todo as you fay, oc justice notjJrory0Uknow'tisnotofyesterdaythatI've
tX/LT accustom'dmy selfonlyto. followtheReasonsthat Estimateofappearmostjustafteramatureexamination. Tho'
theKindnessfoxtxme frowns upon me, yet 111never part with ofFriends. tne Principles I have all along profefs'd. These
Principles appear always the fame, and I esteem themequallyatalltimes. So,ifyourAdvicebe not back'd by the strongest Reasons, assure your self I will never comply, not if all the, Power of the People should arm it self against me, or,offerto frighten m e like a Child, by laying on fresh Chains; and threatning to deprive me ofthe greatest Good, andobligemetosufferthecruellestDeath. Now, how shallwemanage thisEnquiryjustly? Tobe- sure, the fairest way isto resume what you have
been saying of the vulgar Opinions; that is, to en-: quire, whether there are some Reports that we ought to regard, and others that are to be flighted 5 pr^ whether the saying so is only a groundless and childless Proposition. Ihaveastrong desire,upon this occasion, to try in your presence, whether this. Principlewillappeartome indifferentColoursfrom what itdid while I was in other Circumstances; or whether I shall always find it the fame $ in order todeterminemetoaComplianceorRefusal. (. .
Ifsmistakenot,'tispertain, thatseveralPersons who thought themselves Men of Sense,* have of ten maintain'd in this Place, that of all the Opinions of Men, some are to be regarded, and others to be flighted. In the name of the Gods, Crito, do not you think that was well said ? In all humane appearance you are in no danger: of dying to. morrow , and therefore 'tis presum'd that the sear of the present Danger cannot work any change uponyou. Wherefore,prayconsideritwell. Do. not you think they spoke justly who said, that all
: * This probably had been maintain'd in some os the for-: xaet Conferences in Prison, for Sccrates's Friends met every day in the*Prison to keep him Company. ' the
? ? Crito:Or,Ofwhat toeoughttodpi ? }
t h e O p i n i o n s o f M e n a r e n o t a l w a y s t o b e r e g a r d e d , m a t cJjel
but only some of 'em ; and those not of all MertjWe ^i/,^
butonlyofsome? Whatdoyoufay? Donotyoumakeof think'tisvery'true? ? ? ? ? ? ? v ? > '? -? Ofinimu
Crit. Very true.
Soc. Atthatratethen,oughtnotwetoesteemthe good Opinions and flight the bad ones ?
. Crit. 'Ay,doubtless. ? >-?
Soc. Are not the good Opinions then those of
wiseMen,andthebadonesthoseofFools? ? \ Crit. ltcannotbeotherwise.
Soc. . Lei'sseethen, how you will answer this: A
Man that makeshisExercises, when hecomesto
have his,Lesson,,whethershall heregardtheCon*
mendation orCensureofwho evercomes first,or
only of him that iseither*a PhysicianoraMaster? . Crit. O f the last to be sure. , . ? > . .
Soc Then he ought to fear the Censure, and va
lue the Commendation of that Man alone;and flight what comes from others. . / ? . . . .
i. Crit. Without'doubt.
Soc. For that Reason, this young Man must nek
ther eat nor drink, nor do any thing, without the OrdersofthatMaster,thatMan ofSense, andheis notjatallto;govern himselfby theCaprices ofothers.
; Crit. . . That's true.
Sec. Let'sfixuponthatthen. Butsupposehedis
obeys this Mastet, and disregards his Applause o? Censure j and suffers himselsto be blinded by the C a ressesand ApplausesoftheignorantMob 3willnot hecometosomeharmbythismeans?
? Xrit. How isitpossibleitshouldheotherwise? . Soc.
But what will be the nature of this harm
that will accrue to him thereupon * where will it terminate, and what partofhim willitaffect?
. Crit. His Body without doubt, for by that means hellruinehimself;
' * For they perform those Exercises either for their Healths or else to improve, their Dexterity and Strength: For the first they follow'd the Orders of a Physicianj and for the other,theyw<<e directedbyaMaster. Soc,
? ? yS Crito:Or,Ofwhatweoughttodo.
S o c . V e r y w e l l -, b u t i s n o t t h e C a s e t h e f e m e a l l over? Upon the point ofJusticeor Injustice,Ho nestyorDishonesty,Good orEvil,whichatpresent are the subject or our Dispute, shall-we rather re fer our selves . to the Opinion of the People, than to thatof anexperienc'dwise Man, who justlychal lenges more Respect and Deference from us, than allthe World besides>Andifwedonotactcon formably to the Opinion of this one Man, is it not certain,thatwe shallruineourselves,andentirely losethat which only livesand gains new strength by Justice, and perishes only through Unjustice ? Or, mustwetakeallthatforathingofnoaccount?
Crit. Iam ofyourOpinion.
S? c' Take heed, I intreat you ; if by following h f>>st>". theOpinionsoftheIgnorantwe destroythatwhich
is only preserv'd by Health and wasted by Sickness ; canwesurvivetheCorruptionof that,whether it beourBodyorsomewhatelse>
Crit. That's certain.
Soc. Can one live then after the corruption and destruction of the Body >
Crit. No, to be sure.
Soc. But can one survive the Corruption of that which lives only by Justice, and dies only through Injustice ? Or, is this thing (whatever it be) that hasJustice or Injusticefor itsObject,tobelessVa luedthantheBody?
? Crit. Not at all.
Soc. What, isit much more valuable then > Crit. A great deal more. Soc. ThenmydearCrito,weoughtnottobecon-
hn&our cern'datwhat thePeople fay;butwhatthatlays, ^ t f t j o m w e w h o k n o w s w h a t ' s j u s t a n d w h a t ' s u n j u s t -, a n d t h a t
3 ? r7aloneisnothingelsebuttheTruth. Thusyousee, theTmtb; youestablish'dfalsePrinciplesatfirst,insayingthat
ie. God weoughttopayaDeferencetotheOpinionsofthe whoalone people,uponwhatisjust,good,honest,anditscon-
fiif. "trades. Someperhapswillobject,thatthePeople
is able to put us to death,
? - . Crit,
, llZesZiy
? ? Crito:Or,Ofwhatvpeoughttodo. 55
Crit. T o be sure, they'll start that Objection.
Soc. Tis alsotrue. But thatdoesriotaltertheTolireu
nature of what we were sayings that's still the"***(R)*"* fame. For you must stillremember, that 'tisnotVdiiTdi. Life, but a good Life that w e ought to court.
Crit. That's a certain Truth. Soc. Butisitnotlikewisecertain,that thisgood^ W lfe
Life consists in nothing else but Honesty and Justice ? ? j t ? & ? Crit. Yes. LJWfep
Soc. Now, before we go further,lets examine up on the Principles you've agreed to, whether m y de parture from hence without the permission of the Atheniansisjustorunjust. Ifitbefoundjust,we mustdoourutmosttobring itaboutjbutif'tisun just,wemustlayasidetheDesign. Forastothe Considerations, you alledg'djustnow, ofMoney, Re
putation and Family : These are only the Thoughts
of the baser Mob, who put innocent Persons toAchatdle* death, and would afterwards bring 'em to life ifoftheMot.
'twere possible. But as for us w h o bend our thoughts
another way, allthat wearetomind,iswhether
we do a just thing in giving Money, and lying un
der an Obligation to thole who promote our Es
cape? Or,whetherbothwe and theydo notcom-2^y,
mit apieceofInjusticeinsodoing? Ifthisbeanf0thecom.
unjust thing, we need not reason much upon themiffionof
Point, since*tisbettertoabidehereanddie,thanto*? ,*">$ undergo somewhat more terrible than Death. cS*
( Crit. Youareintherightofthat,Socrates:Let's feethenhow itwillfall. '
: Soc. W e shall go hand in hand in the Enquiry. " If you have any thing of weight to answer, pray do
i t w h e n I h a v e s p o k e n , t h a t s o I m a y c o m p l y -, i f not,prayforbearanyfurtherto pressme togofrom hencewithouttheConsentoftheAthenians. Ishall be infinitely glad, ifyou can persuade me to do it; but Icannotdo itwithoutbeingfirstconvinc'd. Take noticethenwhether my wayofpursuingthisEnqui
ry satisfie you, and do your utmost to make answer to my Questions,
Grin
? ? * f *t.
o u r F o r t u n e b e n e v e r s o g o o d o r b a d ? ? Crit. That*s certain.
Soc. Then we must avoid the least measure of Injustice. :
; Crit. Most certainly.
Soc Since we aretoavoidtheleast degreeofit,
then we ought not to do itto those who are unjust to us, notwithstanding that this People thinks it lawful. .
1 Crit. So I think.
S o c . B u t w h a t ! O u g h t w e t o d o E v i l o r n o t >. Crit. Without doubt we ought not.
Soc. But is it Justice, to repay Evil with Evil,
6a Crito:Or,Ofwhatwewighttodol
Crit. I will.
Difference Soc. Isit;true,thatweoughtnottodoanunjust
^J5*' thingtoanyMan? Or,isitlawfulinanymeasure ? BiUHrtji! -t0dout0oneownen weareforbidtodoittoano- stifithedo-ther? Gr,isitnotabsolutely true, thatallmanner
*<<ginjusticeof Injustice isneither good nor honest, as we were uanjMw. fayingbutnow >Or,infine,arealltheseSentiments
which we formerly entertain'd, vanifh'd in a few days? Andisitpossible,Crito,that thoseof years, our most serious Conferences, should resemble those ofChildren,and we atthe fame time not be sensible
injusticeitthat'tisso? Oughtwe hot rathertostandtowhat /w*k/<>>"we^6 said,asbeingacertainTruth,thatallIn-
jtfefriLJustice is scandalous and fetal to the PeriOn that krmitj commitsit-,letMenfaywhattheywill,andlet
toiT^i pwft13111^0theOpinionofthePeople,orisitun-
fertyu. just?
? Crit. 'Tishighly unjust.
Soc: Then there's no difference between doing Evil and being Unjust ?
' Crit. sown it.
Soc. Then weought nottodotheleastEvilor
InjusticetoanyMan,lethim do by usashewill. But take heed, Crito, that by thisConcession you do not speakagainstyourownSentiments. ForIknow Very well, there are few that will go this length :
And 'tisimpossibleFor those who vary in theirSen- "? ; ments
? ? iwer ?
Crito: Or,Ofwhatm oughttodo] 6x
timents upon this Points to agree well together. Nay,-onthecontrary;,thecontempt ofpneanother'sSocrates
Opinions, leads 'em to a reciprocal contempt of one 2 ^ * ^ anothersPersons. Considerwellthen,ifyouareof^J^
t h e . l a m e O p i n i o n w i t h m e -, a n d . l e t u s g r o u n d o u r T n x h ^ t t m Reasonipgs upon this Principle, That we. ought not <<? <*? *
to d o Evil for Evil, or treat those unjustly w h o are J S * * * ^ . unjuix10us. Formypart,Ineverdid,norneverrqw&Ji' will entertainany other Principle. Tellme then/orEviL if you have chang'd your Mind* ifnot, give ear to
what follows.
Crit. Igiveear. t . ? . >>.
Soc. Wellj a M a n that has rnade a just Proiflisej
ought he to keep it or to break it >
Crit. He ought to keep it.
Soc. If I go from hence then, without the Con- itisa>ifi-
sentofthe Athenians,shallnotIinjure'somePeo-UeWrcS
pie,and especiallythose who do not deserve itt^jj? " Or, shall we inthis follow what we thinkequallyStat('e
just to every Body >
Crit. I cannot answer you, for Ido not under
standyou.
Soc. Pray take notice:When we put our selves
in a way or making our Escape, or going from hence,
or h o w you please to call it, suppose the L a w and
the Republick should present themselves in a Body beforeus,and accostus inthismanner:Socrates,Socrates what are you going to do ? to put in execution what *j? *^Jc"
you now design,werewhbl/ytoruinetheLawsanda? j,^
the State : Do you think a City cansubsist when Ju- Statespcak- slicehas not only lostitsforce,butislikewiseper-iaSt0*"*?
verted, overturned, and trampled under foot bypri
vate Persons ? What Answer could we make to
such and many otherQuestions? For,whatisit,7*^^**r
that an Orator cannot fay upon the overturning oiZt^js^JO
that Law, which. provides that Sentences once pro-tramp4c>>n-
nounc'd shall not beinfring'd>Shallwe answer,^M^*-'
that the Republick hasjudg'd amiss, and passed- f ^ an unjust Sentence upon us? Shall that be our An-"e AWS'
Crit
? ? $i Crito:Or,Ofwhatweoughttodo.
Crit. Ay, without any/scruple, Socrates.
Soc. What will theirLaws fay then ? Socrates, it itnot true, thatyouagreedwithus tosubmityour
self to apublick Trial? And ifwe should seem to Kj? e/>>tet? -be surpris'd at such Language, they'll continue per- onofthat hapS. Be not surprised, Socrates, but make answer,
for you yourself us'd to insist upon Question and A n swer. Tellthen whatoccasionyou havetocomplain
oftheRepublicsandofus? thatyou aresoeagerup
ondestroyingit? *Are notwe theAuthorsofyour
Birth? Isnotitbyourmeansthatyourleathermar
ried her who broughtyouforth ? What fault can you findwith the Taws we establishedasto Marriage?
Nothingatall,shouldIanswer. Astothenourish ing andbringing upofChildren, andthemanner of your Education, are not the Tawsjufl that we enabled
upon that Head, by which we oblig'dyour father to bring you up to Mufick and the Exercises ? Very just,I'dlay. Sinceyouwereborn,broughtup,and educated under our Influence, durst you maintain that you are not our Nurse-Child,and subject: as well as your Father ? And if you are, do you think to have equal Power with us, as if it were lawful foi:
youtoinflictuponusallthatweenjoynyoutoun dergo ? But since you cannot lay claim to any such
Right against your Father or your Master, so as to r e p a y E v i l f o r E v i l , I n j u r y f o r I n j u r y ? , h o w c a n y o u
think to obtain that Privilege against your Country and the Laws, in so much that ifwe endeavour to put you to death, you'll counter-act us, by endea vouring to prevent us, and to ruine your Country and its Laws ? Can you callsuch an Action'just, you that are an inseparable follower of true Ver-
rteRegard tue ? Are you ignorant that your Country is more weoughttoconsiderable,andmore worthy ofRespectandVene-
ctZtry "'""ration before God and Man, than your Father, M o ther, and all your Relations together ? That you
*ThisisanadmirablewayofmakingouttheObligation ofallMentoobeytheLawsoftheirCountry,byVirtueof the Treaty made between 'em.
ought
? ? Cfito:Or,Ofvehatrseoitghtt&do. . 6j
ought to honour your Country, yield to it,and hu mour it more than an angry Father ? That you must either reclaim it by your Counsel, or obey itsIn junctions, and suffer without grumbling all that it imposes upon you ? If it orders you to be whipp'd or laid in Irons, if it sends you to the Wars, there to spend your Blood, you ought to do it without d e m u r r i n g -, y o u m u s t n o t s h a k e o f f t h e Y o a k , n o r flinchorquityourPost* butintheArmy, inPrison, and every where else, ought equally to obey the OrdersofyourCountry,or elseassistitwith whol- somCounsel. For,ifofferingViolencetoaFather oraMother isapiece ofgrandImpiety, toputa forceupon one'sCountry isamuch greater. What shallweanswer toallthis,Crito? Shallwe acknow ledgetheTruthofwhattheLawsadvance?
Crit. Howcanweavoidit?
Soc. Do you lee then, Socrates, continue they, what reason we have to brand your Enterprise a- gainst usas unjust? Of usyou holdyour Birth, yourMaintenance,yourEducation;infine,we have doneyoualltheGoodwearecapableof,aswellas to the other Citizens. Indeed, we do not fail to make publickProclamation,that'tislawfulforeve ry private Man, ifhe does not find his Account in, the Laws and Customs of our Republick, aftera mature examination, to retire with all his Effects whither he pleases. And if any of you carmot comply with our Customs, and desires to remove and live elsewhere, not one ofus shall hinder him, hemaygowherehepleases. Butontheotherhand, if any one of you continues to live here, after he has confider'd our way of administring Justice, and
t h e P o l i c y o b s e r v ' d i n t h e S t a t e -, t h e n w e f a y h e i s in effect oblig'd to obey all our Commands, and we maintainthathisDisobedienceisunjustona three fold account, for not obeying thole to which he o w e s his Birth, for trampling under foot thole that
educated him, and for violating his Faith after he engag'd to obey us, and not taking the Pains to
make
? ? 'fail
Crito: Ot,,Ofwhatmoiigktfod&
makeRemonstrances tous,ifwehappentodoan unjust thing. For riot-withstanding that we only propose things without using any Violence to pro cureObedience,andgive. everyMan hischoiceei ther to, obey us or reclaim us by his -Counsel and Remonstrances, yet he does neither the one nor the Other.
