where Ep I cu R.U sV Mordsj ■ift^ whens the EzprefliDn feeois to be more regarded than che Sabftance.
A Philofopber ought not CO (eek to Eternize his Memory by an anfal and weli-compo&*d Speech % he fhoald not, according to Seneca, imploy much Timq in the curious ftudy of Words; his Bufinefs is CO reform our Manners; he muft write for the informacion of the Mind, whhout amofing hinilett Ykh what may Jaccer che Ear.
Reflection 2.
Tis ceruin that a. Panegyrick is a Curiopf Work, when it has no other aim, than to do JilAJce to Virtue and Truth'; which tho* they ate of fuch a natufe^ as to receive no Advantage from the Splendor and Brighmefs of Hoards, tm) that they find thdr greateft Praife in dieir refpe- Ahre Adions, yet it-cannot be deny^d, that fo apr ply *d; it is a moft excellent thidg. But for the moft part we praife, that we may be prais*d our feivesy or rewarded; wefetoucexteriOUfVirmes, nnder whi^h Ihatl lurk greater Vices^ tofomudi thac many times the very EiTende or Soul of a Panegyrick (ball be nothing but Flattery and Uo^ cmch.
What Credk can we givt to him that fdls die Beauty of his Expreffions, and brightens and tm oBlp by a fine nvrn of Period, Aftion s in themfelve^ blame-worthy, racking his Mind, only to (hew the fervite CharaAer thereof?
Ebquence is a daneerous thing; if it is fincere^ it creates Enemies; for, as it magnifies and aug- ments the lUuftrions Subjed, fo it fwells and en- larges the Vicious one.
if the l(fman Orator had been Ie(s eloquent 10 inveighing againft the Viccsol An^bonj, he had not ia lyiriEr Comments and Reflexions. 45 In all likdSiood ftirr*d up his Revenge fo £ir, as to be no odierwife appeas'd, than with hk Head The ' jtt ef Sfeal^ing always carries things ca Ezceft: In the Emperor Titerim^s time (he lent her fineft Strokes, to applaud all the AdHons of that Prince, who at the lame time laughed at his Panegyrifts. Under Nere is was made ufe of 10 mommcnd to the Gods the happy Time of JP^ fea; and afterwards, to make ihe Apotheofis of the Daughter (he had by that unworthy £mpe* ror.
Hiftory, in fine, relates. That Hegefim the Phi* lofbpher was fo powerfully perfuafive an Orator on tne Unhappinefs and Misfortunes of Life, ihac moft of thofe that heard him laid violent hands on chemfelves: *Twas for that reafbn that Piolmj commanded him never to fpeak on that Head* M A X. XXL TH E Wife Man muft have at due Care of his Family, and forelee what may happen, without Avarice, or too eager a purluit after Riches.
Reflection.
Prudence, in S/iointf*^ Opinion, has fbmetfaing in ft fuperiour to Philofophy; ^ds this eminent Virnif uiat euides aad fleers aU the otbtr Know«-i t^ ledgee of our Mind, fbi" the greaser Felicity of ouif Life! Wherefore he ordams, chat She ihaU evet be the Riile, and as it were the Diredrix of all the Thougbu and Aiftions of the Wife Man | he does not think it fufficienci that he ibouldliave {0 difcharg*d his Duty Sot the time paft^ in reference to his Famiiy» that nothing Can be ireT»roach*d hint on chat icore, utileft he by a due Fbreh^ proipides ftrche future: Buthemuft not^ inordertocfitHft chis^ be avaricious, nor be too eagerly bent upon Rkhes. He requires, be Ihould know die Rules that Nature has prefcrib'd for the right ufe thereof^ and that he (bould covet ^em only to avoid a pinch-^ ing Neceffity.
How diflerent is this Vice of AParice mOa aU others! The JLiv jcwr/ m/ Man fpares nodiing, to gradfie his Palate; the Lotfer grudges no Ezpencx^ CO fatisfie his Paffion; but the wretched Mi/er does not fo much as know bow to make ufe of his Wealth.
To be (hort, the Avaricious Man baniflies all )uft Proceeding, to follow his own odious IncU* nation, which is meerly to enrich himfc^f: Which Pradice is diametrically oppofite to the Didatd of true Wifdom, ■A.
^ M4i.
rvith Cvmmenu and RejUitions^ 47 ■r- ■-♦i" H Max. XXIL E Ihall he preparM agojnlt aU the At tacks of Fortune.
Reflection.
Fortune is the biccereft Enemy the Pf^fi Mam has; and as the major pare of Mankind are her Slaves, and wbrfhip her in her Inconftancy, tte difdains thefe, and levels her Milchiefs at more noble Objects.
6he knowihg by Experience what (he can do^ makes her temerarious enough to aflault thoie Heads that are grown grey in Speculation, and fte never delpairs finking, by the violence of het Storms, even thok that iieach us the Art of Tran- quility.
Tis therefore againft Her* that the ffTfi Man ought to double his Caution. If ftie fmiles upon him, ^tis a Snare (he prepares him, that he may imagin his own Merit draws thofe Prefents ftofi her, and that he may become blind with the Va- nity of Seif'i9ve.
How dreadful is this ^fe Deity! Her greateft Favours ought to be fuibedledy (ince they can transform a reafonaUe wife Man, into a proud Haughty Fool; and that the Fury of her Attacks may wieft 60m the Sage himfelf, that precious Calm and Q^t of Mind^ in which confift ^1 dur Cliamisof^isLift.
Hft . - - *^ k EpicurusV Morals^ He muft therefore fiimmons all the Screngdi of his Refledions, to defend bitnfelf againft this pro-^ fcft'd Enemy of his Reft; Ke muft receive Her Prefents witH Indiiftrency, and sthn himfelf mudi more againft bet Chrefles than her Difpleafure: She ought to be more fufpeded by him when Ihe flatters, than fright&l in the time of her Anger: If ihe begins to rage, he inuft -encounter hef* witb all the Refolution poilible; her moft cruel Evend don't concern us; (he can take nothing from uSj^ but what depends on her; as for Wifdom, as \i^ the Fruit of our Meditatioivi, 'tis ^ourown prefer Goody and no ways iubje& to the Ficklenefs of her Empire...
Socrates, who had fubmitted to his Reafon the natural Difpoiition he had to Inecinpenmce; who was Ipok'd upon as a perfed Model of a Virtuous Life; Who had had the Teftimony of the Oracle. CO witness his Wifdom; receives the Injuries of Fortune with the fame Unconcemednels gs.hcf re^ ceivM the Encomiums were eiven him; 'Whether he is teaching the Rules or an exadfc. Morality^ whether he is anfwering his corrupt Judges, whe- ther he is receiving. Sentence of Death, or fwal- lowing the Poifon, he is^ftill the ikme Soaraiet; tihat is to fay, calm, quiet, undiftnrb'd, intrepid^ in a word, wife to>the^Jaft. . Bottius, who had;vi^ his Family in the bigbeft aegree of Honour, without being puffed up with his Profoerity, forefaw its Ruin with Indifl&reacei and fufier*d Death without any more than ^ de- cent Concern* Cafar beholds his Murderers with their Dag^ gers in their Hands, and yet at that iniftafic xbk Thoughts of Death don't bulie his Mind,, but tlit Manner only, how Cufar ought to die t He tbeft^ fore fummooeth ( in that jun^re ) M that Wlti dom had taught him aeainft Fortune; Prudeocd ttifonqs him^ ^ cannot fly from what was inevica« bifl mfh Comments and Reflections. 49 Ue; Magnanimity makes him fenfible, that Great Men have at any time liv*d long enough when Death calls 'em; and Juftice infpires him with a fort of Concern, for the Ingratitude of him he ha4 adopted fat his Son.
Nothing alarms the Wife Man.t The fight of Racks, (fays Seneca) the lofs of his Eftate,the defo- lation of his Family and Life it felf, that is wrefted from him in the utter deftrudtion of his Country, are not capable of impairing this Heroic Virtu^ which he owes to his Meditations^ He enjoys, in the Opinion 6f this Philofopher, an entire Liber- ty, and is inviolable^ his Conftancy canno^be (haken, and he is wellprepar'd againft all extnor-^ binary Emergencies, that they catinot in the leail alter the ftate of his Mini ^ H Max. XXIIL E fhairnot feek the Friendfhip of m Pcevifh and Morofe Man.
Reflection.
Friendihip, when contracted wjith ill the ncCc& [ary CircumfUnces, is one of the greateft Confoia-- ioDi bf Life; we muft then fmfiei' our felves to be jrry'd away by any fuddaifo ]Chclination, but we nuft examine well.0t choice we are going to nake, we muft ftudy the Humor and Manners of ito ^ith whom' we kiicai to havt this Commerce a bur above all things, we muft cake care tluit he be nsxi of the number of cbofe melancholy HypochoiiL^ driacksy y/bom nothing can pleafe; who {eemco (^ve Eyes only to look ialce^, who Sfeak only to find fault, and who are, in fine, of £0 difficult an4 jjopfok a Temper, ^at no^body can do any thing to their Satisfii(!lioit If we have not thefe Confiderations, tiiftcad of a trufty Friend, we Aall be fure to find ^ qenforicmi Critic; and inftead of Confolatiqn in our M ' fercunes, wc ihalt ^receive the iJbvereiQ: ^eprim^ Koching, in StfTff c A C^inion, qm prpve a gr/ r, Comfort to the Mind, ihan a FrjieodAip accom • j ny7d with Fidelity and Mildneis: Is it not a m * cy Bleiling, to meet with one whofe b^ppy D ficions and Qjialifications render him. worthy IS \ being, as Jit were, the Depofitory of our greateft \ Secrets ^ and who has (b nne and noble a SooL that we fear his Indiicretion Ie& than our owor The fWeetnefs of his Converianon (ball allay oar Grief; his Advice fhall ferve us in the Condud of our Affairs, and the very Sight of hun iball dilpell our Care&. ^^ M AX. XXIV.
F he endeavours to get z gopd Repota- L tion, it fhall be chiefly in Ofidtt tp fcrcCA him from Coftteimp;.:,, Rb< I ' mth Comments and RejleQions. 5 1 ReI' LECTION.
H^fiUm aloo^.is w^ar conftimt^ a happy and ^i^ifcc JLife, ihe U^e final £n({ of oiir £nquiries» (be is t^e frutf o^ Qur. Waccbuigs; in fhort, Ihe is a cmaia Ketfiige a^ainfi the Tyraiiny of our Pa(^ 6qns and Fortune: After thU gtoripus Acquifition, IK^hin'ig; is capable of flattering the Sage, .'whatever Men generally beholdwith Envy^ ^ to him indi£Perent Objtdts; be pities tho& whom Ambition, Pride, and Riches have aUtir^d htfi the deceitful Appearance of falie Goods; he is igoBDtented with. the Teftimony of his Confcience.- The having eftablifli'd a good Reputation adds QQCbiog to the happinels of his State, which, ik &f^^t^*s Notion, is f^chasis neithet capable oC Pl^tPjipution OC Augmeht^ttipn; and as Reputation g* mains nothing, tb^t cani latisfy the "^ifc Man, he pks upoff it as a thifif meerty cequifite to Ihelter bimfrom Contempt.
Max. XXV.
THE Wife;I^»5ialJ reap more Benefit, and take more Satisfa<^ion in the pub- lick Shew8> t^ ptber Men.
E. X. '•' RE-' Reflection;* Tis moft certain, chat the Sadsfiu^icm of the Wiic Man chiefly proceeds from the Conditioii, or State of his Mind: If he liCfb at the puUick Di- verfionSy do*s he not there tafte all that a tmaof Refle<Sion has moft excellent in it? He there ob* (ervesthe different Charaders of the Spedatots jf he candifcovcr by their Looks the efied of the Fat fion that moves ^em, and amidft the Confii/ton that reigns in thofe places (which is ftill greater iff the inieriour of them that form thofe tumolmoiis Aflemblics) he has the Pleafore to find him&If the I only Peribn undifturb'd, and in x State of Traa-! t quiUity.; To (peak the Truth, moft of the Great Men that | have delighted in thefe publick Spedacles, km generally proposed to^themfelves other Pleafmel If Pcmpej Doilt a magnificent Am^utheatre, \wU in order to cir.bellifli /(omr, and flatter his Vanhj with the thought of leaving to Pofterity that fuv* pcuous Monument of his Grandeur; and to be^ hold, as it were at one VicW| all the Slaves of hii \ Inteieftand Povier^ V Max. XXVI.
Ices are unequal, and have tbeir d!ftij>« guifhing Diflerenccs.
\ HEi«*i mth Comments and RejUBions. 5 3 Reflection.
This Maxim is diredly oppofite to the Paradox' of dfe Stoics, who as they maintainM, that all Virtues were equal, fo neither did they allow of any difference in Crimes.
The Sentiment of our Philofopher is infinitely.. mbcexonfarmabie to good Senle and Religion: How can any Man pretend to aflen, that he that*s guilty of Parricide, is not more Criminal than he that has committed a fimple Theft; and as Horace very well obferves, rediculing the Stoicsy Shall he that has ftole a Cabbage be counted equally gail- nr with him that has riffl'd the Temples.
I 11 *• Max, XXVII.
HEalth, iu tike Opinion of feme, is a pre-, cious thing ^ others rank it amoag the indifferent.
Ref lection I.
• ■. * ■ The firft part of this Maxim is one of BpicurM'% principal Decificxis^ who pronounced Health to l?e the fecond Happinefs of Life. In realky, this haj^- py Difpofitioa of the Body, fiaRJortfed by ihe^ Tranquility of Mind, which is thcqjain and xhirf E 3 ^<^ / Felicity of Man, affords him a perfed Enjoyment of all his Faculties; he fpeculates, he ad$» and without interrapting the courfeof his Thoughts, he reduces into Praoice all that his fublime Genius candifcover.
*Tis a dilEcuIt matter for the Mind to appiv it felf to Meditation with the fame vigour ana luc^ cefsy if the Body be afflided with any Diftenoper: 'Tis enough if it can effed in us fuch a Difpofition as (hall enable us to bear with Patience the Evil we lie under, and that it endeavours not to be infedcd by the diforder of our Body.
Heal±, therefore, may juftly be efteein^d a frt^ dim and valuable Thing. The greateft part oi the reafonable World have alwa[ys looker upon it as fuch; and (everal Eminent Men have, beftow^d Elogiums on it. St. Auftin (as I have obferv'd iti my Preface to the Tradudion of Lucretius) fays, That moft of the Wife Men endeavour^ to pofleft themfelves of this ineftimable Treafure. j^The main Secret, to be fuccefsful herein, is to inun all Excefles that can any wife alter the good habit of our Body, which may be faid to confift in the ib regulating our Drinking, Eating, and our Exercife, that no evil Effed can arife therd&'om. In fine, we muft imitate our Fhilofopher, who, with only Bread and Water, thought himfelf tlwD happiefk of Men.
Reflection %.
The later part of this Maxim is advanced in op- pofition to the StticSf who, the better to fupport tbeir dilguis'd Tenets, imagined, that after ^ afferted, that their Wife Man was of fo extraordi- nary a CharaAer, that tho* he were gorged with Wine, he could not be drunk i nor in Loft^ xbioP a meer fvhh Comments and RefteSlions. 5 j^ meer Slave to that Paflion; they might fo bcwteh the Minds of Men, as to perfuade 'em, that Heahh ought to he eftcem*d an inditferent Thing 5 be? ca&(e Sicknefs, a good habit of Bod)r, and dl the other Qjialities proper to it, as Wettas rfiofe rhac were hot, neither cdnftitut^d the ffippinefs, nor the felicity of M4n^ Max. XXVHL NAture does not endow us with a conf fnmmate Magnanimity^ that is accjuir rablc only by the ftrength of Rcafon.
Reflection, Magnanimity, according to a Learned Greel^ i$ pottung elfe than that Fatul^ of the Mind whiqif we exercife with a great deal of Vigour, and by means whereof we prefevere with Fervor in a cer- tain Habit that w6 have formM in our felves, and which we uke care to preferve inviolable* Prudence, in the Opinion of ' Eficurm, is^zs it were, the Soul if Magnanimity; a Man may have Strength and Coprage, and yet be only rafh and fool-hardy. Alexander having fcaled the Wall of a Town, diofe leather to fling himfelf in the midft of his Enemies, than retire. This Adtion^ which by reafon of its fuccefs has been cry'd up by ma- ny, would neverthelefe have been univerlally blamM had Fortune fbrfook; but a moment the Ep I c u RU sV MoratSj m.
Dadicg ^^ had ciken lb much Pleafure to ra^fe to thehijhcft pitch ' of Glory. This Excels of Va- lour would have been blame-worthy in the mean- eft Captain; but ic was ^cogcther void of Prudence in this Prince, by whofe Death his Army would have been in danger of being cut off, and all 'his Conqu^ loft at once.
What Leoniddt King of Sparta did, was not iefs bold: This Prince, at the Head of Six Hundred Men^went and infulted Five hundred Thoufand in t}ieirvery Camp, but what he did was the tffc& of Prudence as well as Bravery: The Oracle had Counferd him to lacrifice bimfelf for the Good and Safety of his Country, which was threaten'd with utter Ruin, without this Vidim that the Gods required. His Men backet his Undertaking with fo -furprixing a Valour, that having fcattcr'd Death whereever they came, he at' laft pfcrifli'd* with 'em, being over-power'd by the number of the Enemy, that (Nature being tired) they could bo longer continue the Slaughter of.. ' So that notwithftanding. Nature may be faid to have given us the firft Principles of this Heroic Virtue, yet (he would ftill be unknown, had we r\pt been taugl^t by Reafon and Reflection, and. if Prudence did not make it plain, that her moft glo- rious Atchievements depend entirely on the C3ca<ft' ficfs of her Condud.
Max* mm with Comments and Repltions. 5 7 Max. XXIX.
FRiendfliip ought to becontrafted for the Utility we expcd therefrom; as we cultivate the Earth, that we may reap the benefit of its Fertility. This noble Habit is fomented and uplield by the natural good Offices of the Parties, and the Satisfaftion they take in each other.
Reflection.
Some People have reproach'd Epicurui with the imperfedion of his Charadler of Friendfhip, fince it was fo feliifh i bur as it was either Malice or Ig' norance ^ave birth to theie Reproaches, as well as the Inve^ves pf the Sfoics, and fo many others who have loaded this Great Man and his Followers with groundlefs Charges, it has always been with Jittle or no fuccefe.
The laft pan of this Maxim juftifies our Philo- 'fopher, and explains his Opinion: He will have Friendftiip have in view the proper Satisfadkion of the Party, becaufe all thofe who have been fenfi- ble of this noble Tranfport, have by Experience found, that it refleds on him that is the Obje<9b thereof: Or, as an excellent Greek^ Author has it. True Friends find in themfelves^ by the Charms of their tnueudl Vnion, aS that can hthefdfor moji delight^ ful in Fleafure.
Ad- Admit, ncveitbeleis, that what Seneca pmt in £• fiemrvs's Mouch were true, and that he fiyogfat a Priendy that he might be affifted by him npon 00 cafion; asinSkkaidSyPovertyyOrdiehorTonrof^ Prilbn or Dungeon. In all likelihood this Stoic vill not difagree, that among the other Virtues that our Philofbpher cherifli*d and pradis'd, Pm^ dence would ho£d the firft place, and fb hy confer quence he would be oblig'd to the exer^ of Jo* ftice; and being juft, be would find a neceffity of tendering his Friend the fiune good Offices, foce we AaiKee in the iequel of thb Worts chff he will have us ready to undergo Death it ielf fer ow Friend, if occafion requires it.
Does he not exprefs himlelf pearly in this Maxim, when he (ays. That the true Bond of this Union depends on the Pleafure we tafte therein, and the manner we communicate the fweetneff of our Difpofition; and that we mufk love oar Friend fincerely M we expe(% a redjprocal Tendcr- nefs from him; as one of his Followers utters hkn? ielf in Seneca, fVtt jcu have an imuGc^t Fbilffe^ (fays he) Love, and jm JhaUbe Icned.
^piMi Max.
mth Comments and Reflexions. f 9 M AX.
THeie are two forts of Felicities; the one h every way cotnplcat and per- 'cd, and as fuch belongs only to God, and tis always uniform, not being capable of increafe or Diminution: The other is of an nferiour kind, fuch as Man'St, which ever [>artakes of the more, or the left.
REFLfiCTldN.
Bpicurm^ Whofe Mbde^y is conftantly in ot)po^ Btion to th^ tilde of tfee Sfoies, is perpetually ia War with their Vanity; he can by no means com* prehend how the traofitory and uncertain Happi* nefs of this Life daii b^re^nably efteem'd ot the grft kind, ilnce that lupreme Felici^, accordiilg to Cicero, implies iii it felf a plenitude of all ibrcs of BlefTings, ^d i& out of all poi&bilicy of being di« fturb'd or interrupted. He can't be fatisfy 'd with the Ghimaera of their Ideas; and without bld^ giemoufly placing his iSage (as they do) above the eity, he freely acknowledges, that the Calm and Tranquility ot this Life, confifts in the being left ruffl'd and difquieted than the reft of Mankind.
Ma ^o * EpicukusV Mordsj Max. XXXI.
THE Wife Man may admit of Statues being ereftcd to him in publick places; but be (hall not covet, nor be ambitious of thofe Hopoijrs.
Re-election.
As Eficurm^s Sage cannot be difturb^d by c&e ^lalice. Hatred, pr Envy of Man, fo neither can he be touched with any Vanity or Pride from die Advantages this Maxin? mentions; a^d if he la- bours to preferve an unfuUyM Repiitatiop^ *<b oor ^ ly in order to avoid Contempt; fo that without having the leaft Inclination for thof^ lyiarics of Ho- nouryfuch as Statues^ C^c. he (hall acqufefce ac the fame time in the Will of them who are di- jTpos'd to give him thofe diftinguilhin^ Tok^s of Veneration and Efteem. Thus we tee^ that dux* be gives leave in his laft Will and Tefbuneot to celebrate his Birth-day, yet he is wholly negligent of that Pride and Vanity other Philoibphers have been infedked with, Wj{. Tombs and MonumemSf fpprocure 'em Reipe<Sl from Poftcrity.
Max.
rvith Comments ani Reflections. 61 Max. XXXIL NOnc but the Wife Man can Ipcak with exafknefs concerning Muficfcor Poetry.
R]^F LECTION I^ Plutarch {kys, Tb^tEficurmzdyis'dthokVrinces tvho were lovers of Learning, not to fuffer'any other Difcourfe in their Merriments and Feai^^^ dian thofe concerning War and Military AdHons^ andra^er to tolerate an iniipid Pleafantry, than to canvafe Qiieftions relating to Poetry and Mir- fick. What Faith can be given to this Philofo^- pber, who was a dedar'd Enemy of Eficurm, or to any of the other malicious Impugners of his Sed^ after he is fdund to charge him falily with placing the fupreme or foveteign Good of Life in tbt bcaftly Pleafures of Brutes, alrfipugh they very well knew that he fixt his fimmum bonum in an tindifturbed ftate of Mind, and indolency of Bo* dy.
*Tis perhaps on the Authority of this paflage that Gajfendus pretends. That Eficurm\ Wife . Man ought not to talk of Mufick and Poetry, but in an uncommon wiay, and not like the Vulgar (which feems to be delighted with thefe Sdenccs) and that for this Reafon, that the one corrupts tlie l^nncrs,^ and the o;hcr is of no UtiJiiY. • There ■ite of their Verie, they infpire a horror for Vice, like Virgil and Horkce, and feveral others; that they comfort us in our Misfortunes, after the Example bfBoetius; that they excite Valour, as 7>rmi/,whQ (>rocur*d the Lacedemmians a Victory by the Po- wer of his Heroic Mufe; or that they treat of Na« hire, as Bmfedoeles^Lucretius^ and feveral othte Philofophers have done, who have made ufe of. this fine Art in the unfolding thiqir profound Know* ledge: Then, to difcourage *em, would be depri- ving Mankind of the moft powerful Means of gaining an univerfal Knowledge of Things, and improving itfelf in the Prac^ce of the moft excel- lent Virtues.
In a word. Poetry is a noble Fury,that partakes 6f nothing that^s mortal i it raviflies and carries a« ^ vU^y the Soul; ^tis an abftradion of the Mind, that ' difengages it from Matter, to take.a gloriooH flight; /tis a generous Salley,that has its Rules ioA Meafures; 'tis, in fine, a Harmony that delighd.: die Ear, ftirs up the Imagination, and feeds the Mind; it perfuades with Pleaftire, teacher with Succefs, and imprints in our MemcMy, by its a- gteeable Accents, the Solic^ty of Subjc^U.
Max.
mth Comments And RefleSfions. 6 5 < » tt M A X. XXXIU; RIball.not read Ppctic Fiftions, neither fnall he.compofe any...iIr? Section: . Epicurus here ^ is rp be xini^ood^ p( tbp/Ei Vorks that a^e, altogether the Efllea of die Itnagi-.
on, and contiaih nothing ia* 'eip. that's folidij sikv confute;heir Matter to Wind flint ug ) tne Clouds,,Jihd didr jExprdHons to the bright Jage of tke fame Cloiidsj tliat'at beft o^y ry the Eye, or elie dlfdiarge a difagreeaUcf lie when they break.
pur Philofi^hei^ does not here me^' thble- rbeins that explain the Secrets d£Phyfick, or the CJtility o^Moi^s; he jihuft then nave blam'd aU fe Illttftrious Writers in ancieiic Times, Orfbeuti us, Hefiodus^amer, Pjslm£or4ffBmfeJiM:les,ZDd 1 y others, who had writ in v^ Opt only Trea-^ 4ies cohcemihk Nslturei^ biit al(b Divinity: An4 "ds not likely mat Liicresnu, who underftood yeiy { wdl Efiiurus's ^ntimhits, fliould have writ a I^oem contrary to the Maxims of iiim whom he looked n^ CO be fbmething njore than Man.
F Majc« Max. XXXIV- LMaa may Iw more, «r lel^ Wife.
RfiFLEGTIOn.
Tllis Oi)i^o;i agrees not only with BUf»%., fitfif's, and all the Philofophcrs, bui: i^^fca dizt of cbe -wittAe World in general i ^ntlj tt- euria Itfs tflcrted in one of his Maxii X isa dt^ari^ in Crimes, £b hereheg fbnd, tha^ there are different degci,.Qi., The.?'«», wha fought to dl^tigi^lh | aH by the oddneTs of tbdr Degm4fji^ al^wgr I of proving 'etn,vere of » contt^irT O^; ftealing aFlowei, ^^: among th&n ^^Vj black astbarofSacril^e; an^ i;he n!^# raes, ampng than,, were thou|;ht,t9 ^ lijm^ing Heroic. Wherefore, fiiagrq^ yfi $mV after ijiis a^t^^abtt mannei^ ' StytC ny >jc Mm (fays thisnii]ofopher)/or boiuwjxtejuii ^ngerflaitfyf for hamng wifbficaJ tht^mj^te eld fVbman, fir b*9iHg endp'd lUftdij^ ff'M ing of a Ffy, in Jhart,fvr having hearai^k JW/i that three are act four: It it not (fays he) Sfi Uus, to crj uf thefi Trifiet far mrthj A^imt* fvhh Comments And Kefiedtions^ 6 7 If we makb a Parallel between hitti that fufiers ' ifaeftingingofa Fly^ and the Hero; if we put \ipon the Level, the preferving C)iaftity in refe* rence to an old Vomao, and the inaititaining that Virtue^ when atuck^d by the powerful Charms and Allurements of a tem^ring Beauty; oneWou'd think; 'cweraindifieremt^ on what acootint we coni'^ ihended 4na praised the Vile; To {peek cne Tfiith, oiiglit we not, to reprovJi the Sfoics ^ Philemon did a certain ^eribn, Ttoii (fays he) that Hvft among Men, doft thou talk, likf a Man? Is not the manner of R^oning of thefe, Proud,, tho* Ridiculous Pbilofophers: altogether kb^kd? is there itery e^ud^ to be found inthe Oeeonoiiiy of MKore? The ^erenee ' in Om-^ §MAcm and Tempers MSdttdy ftewi$, that alt Itli^s^ dbjpenc&i^ the^ muft be lifcevrife dxf^ ihteft^ Wd^'ouuiofc be Ae (kHit in iJi: Tor ilflMbt! ki there mttSt be Ine^tioci, Tiidtaienc^ mi Memory, atid alt thefe h&h^ fotttti dTpattsj OMer or lirorfe di(posnd ^ i& it not plain, thatwba^ fduits froiii diere A^ dlftrent OiiiiBrutiotii^; muft iCIb be MrifeftM «Rrf uM^?
tffi^mmhsi a due value fbr that fnblime Wif^ «bihilutisaiT)v'd tiyicsutlMA tcf&ietioit ^ hm iii4ieailbity,'rhatHftppitidSloii||htto&e tbeffibd ftnlof all attt AddoM of Man'is Life; ^, that iij# Pdidtry ablbhitdy dbthconilftin theTrate^ q[ttWiy of life Mind, anft a HeddifUSt^ ^cis not £» mattriaL ni^iecllBri* one be wifit than a- iiother, provided this laft finds, in the Chara<to jt)f his Mmd, and in the Difpofition of His Body^ ^heitwithd to render his Life Happy: » » MAti »jmmm»m T Max. XXXV, HE Wire Man fhall obey fch Prim when there fhall be occafion.
Reflectioi^.
A PythagsreMH Philofbpher fays. That the.^ril is obliged CO chree chings^o Command weU, dift buce Juftice,and 'Worlhip God: So chat che Si SSt is obliged to obey his Commands, fubmic to! ecreeSy and imitate bis Piety; he is the Reprefi tative of theAlmighty, the Soul and Liyifig L of his Dominions i he puniQies the Guil^, ren the Virtuous i he governs all, and our Lives, a he preferves and prote(!^ depend on him.
iho* Heaven, in its Anger, Ihould permit him deviate from the ways of Juftice^ which coi tutethe true Charader of Royai Gratnleur, muft unidergo, without murmuring, the Efle^ his Violence 5 to difobey him is Criminal^ and revolt is aimoft a Sacrilege, fince ^tis in a mam attackix\g God himfel^ to taJ^e up Arms agai him that is his B^prefencawe nere on Earth.
HE fhall Rejoyce with hioi, who having gone aftray, Ihall return to the Path of Virtue.
Ref LECTIO N, This Maxim is quite contrary to the impla- cable Hard-heartednefi of the Stoic, who would', i}Ot aUowthe finalleft Faults, nor entertain the, leaft Compaffion or Tepdernefs for his Neighbour, who had err*d.
Epicurus^ whofe Moral Js altogether realbnable, enjoins tfai$ lodtilg^ce, fb abU)lutely neceifary for Civil Society, without which all would be in, a ftrange Confiifion. The Frailty of Man is fuch,. as Will BOjc permit him to be infaJIible, the weak* ne(s of hb Condition deprives him of that Blef-, tog- A ' Befides» how uleful a Th^ng is it to return to.
WiOom? Our Philofopher, as Seneca reports, is of this Opinion, by realon that this Amendment and Return feenas to be the Work of a due Rsfledi- on, which proippts us to make ap Effort to over- come our Vices, and that the Knowledge of our] Guilt is the beginning of our Converfion, This* Maxim is conrormable to the Holy Scriptures, and the Apoftle requires we (hould have a mutual Indulgence for each others Failings, and that we forgive each other fi^jly.
F 3 MAX.
70 EpicuhusV M^dsy H Max. XXXVn.
■ E may ke^p a School^ ^roi^ided 'thf Vulgar ibrt be not admitted toit« Reflection, Epicurus allows the Wife Man to Teach and Inftrud, with thte Reftri^op^ that be (haU not ^xnniftuoufly communicate hU Diicoveri ^ only to fuch as are worthy of the Knawleoj 'cm: He tbiiiks the Common PeGplc have n ihe QpaHties requifite for dhis Satis&dion or Mind; their Lenity^ the unaccowtfablexM n their Temper, and their Education, lAoll not a 'em the Patience and Appreh^n&n that i» ih ry for Learnip^ i fo that (as Ucrda {my, cugbt tc he kefti at a diflance, and exdudfiJ* PjtbagoTdf, and feveral other VbiloCoohm,, b^d none but chofen Scholars, whoie Difpoiitions gave Reafon to hope for Sjiccefs in their StiKliefli for crafcf, in JMopban, is of the fame Sentimeni; Hi that ohfirvcs ((ays he} 4 Man endowed witk am ax* ceSentnatwral Genius, JhaB labour to cultipata and fmfrove it bj the Kpovtlodfre of Arts and Sciemats: And Imufi otpn, (uys this wife GreelQ thai I fool an w^feak^ble Pleafure when I imforP to n^Briinds fbe Bruit jf of m/ I^edi^ations, MAX < Max. XX5if Ift, HE may read fomc of his' Writings to the People j feut he fliall not do this of s own Motion, but becaufe it is dcfir'd.
Reflection.
i^lkh iHxm to th^ MyfTdry of die f4rs 0^mift»r, bttf oliljr theiii that N ot teifefidiij^ Aeftlbf^. But Effdarm, Ae ao ^ fiot Alptdve df tUe Gbiiithoh Feoplie for I y^ if Ic ihcdd ha^>en that any of 1 ihocitd d<!j!iie the Wife Mail to reao' to om M ctf Wotk§, fie would have hith cbtii* b^c^iilttfii it dtfcovefs a WiHiitghefsr L a: di^ a* ftroiig Inclination may loihe-r omes prove luccei^ftiL But then he mttft chqib CvLCh a Sut^eiSi is is (ilitable to the Cap^chy df his Atiditory^ ai»l without entertaining 'em with the Secrets of Natfii«v ^hich riequiirdi a h^Blef Ge- s i iliftrtid 'eni how to mend their Lives, and re:m their Manners..
F 4 Max.
EpiCERUs'i Mardsj M AX. XXXIX, HE fhall be fteady in his Opinion^ an^ not wavering and dout|tnil in every thing.
Reflection* This Maxim of Bpicwrm feems to be kvcTd at the Pyrrhonians, who doubted of every (hing. Our Philofopber will have it» that fome things are b fectl'd a^d determined, and fo iel^vident, that there is no room left to doubt concerning *eai: As for inftanccy that Vacuity is impalpable, that the Atome is folid and eternal; but then he grantSp there are others again, that cannot be accounted for with the iamc certainty ^ as for Example, the bignefs of the Sun.
Is it pofllble to atti^n to Wifdcm in an endleis Uncertainty? If we doubt of all things,'tis imfdh fihle to determine and fettle in what confift^ iht Hiappinefs of Life; and if that can't be 6x^ theft. can he no fuch thing as Wifdom.
The Pyrrbcman do*s not know, whether he's a Wife Man or a Fool; whether he is Learned or Ignorant; tho' he lives of little, he dare not af- firm that he's temperate. The BficureMU Philo- fopher is more Judicious; he aflures, without He- (hation, that the fubduing our Pailions, and keep- ing them under, caufes the Tranquility of Miqp ij he enjoys with Plcafure this. calm and quiet State, which he c:(perience$ to be fuch; he addids hina- f • fclf mth Comments aad KepeBions. 7}- elfcoVmne, that he maybe happy, and pror. nsuDces with ceiiamEy. thai Life cannot be ba^-* without fhuieiice, Juftice and Honefty.
H Ma?, XL,.
E Ihal] enjoy the fame.TranquUky ia his Sleep, as when Awake.
Reflection.
Lucretiat and Pefrm/iu informs us,chat £/iVin-«i lau^i M Drealna, lookiiw upon 'em to have their Caufe in our ftjves, and cfiac they generally were fach as were fuitable to the difturbed or quiet ^tate of our j^ind: And, as our Philolbpber k- qnir%th«l'Di5 Wjfe Man fliould procure to him^ lelf a &tll'd Tranquility from a conftant Habit of Wifdom, be reafocably inferred, that that once at« uiq'd^e w»uld enjoy tbe(kineCaln>and Quiet in his Sleep, as jlrhilc.Awake. - ■ - Now, he that lives conformably to the Didbtes of Reafon and Prudence, whole Mind is fiU'd with Thoughts capable of facisiyiiig him, and who may be faid almolt (during the fufpeniion of his Scn&sji to refled on himfelf, caanot be. fuppos'd to have in his Imagination any ocliiertbaiiuieial and agree- able Ideas. And, as all his Speculatioas arc in queft after the Truth he partakes during his Sleei^ of the Pleafiue it inrpires, ^tbac none t£ tbole iOMm things diat alcttm the tl^l£ked» or peiUez the Ig- nDrant, difttob the Qliiiitneils of his Kepol^; He Jteep xpithoatfiat^ as Sblothon &ys, ini reltjhes Ins ^^h after a delicious manner.
The great Secret to avoid being molefted with chele Chymerical Bugbears, that may (bmetimes triumph over our WeaknefSyis, in Piaso^s Opinion, not to fleep more than is neceflary to enable the Mind to purfue its Studies. The Time that pafles in that ftate, is a kind of Deathj tb that be chat will live as a M:tn ought Who kridi^s how to liv^ and who afpires to w ifdom, ought to be carefi^ not to deep to excefs, by reaiba it dulls the Fa-r OiltiesoftheSoiit.
i**HHMMMMMM«» I Max. XLI.
F OccaCon requires itjk^ fhgfflb&r Death for ftis Friead* ■ < ReflectioNp.