Could' Sfiewrtts better conclude ^ C&tlttks that were to form his Wife Man, than by this He-' foic Difeofition, to (uffer Death, if neceflary^ to Blyc bis Friends Life. Our Pfailofopher vi^ not allow us to fhorten our Days, how nii&tabk fo»' ever we may be, becatife it is not in the power of AfRiftion to di^rb the quiet State v^6 have po- cur 'd our felves by the Seudy • of Wifdotn.
Wq We are above all Accidents, by reafon that Wtf dom has beftow^d all Virtues on us, the harmony "whereof renders Life pleafant and delightful to us; yety notwithstanding the Sage enjoys a pro- found inward Peace, which is ihe greateft Blellbg I^ife aflbrds, J^/ctfritf requires h|m to quit both the one and the other, to give his Friend that un- deniable Proef of his AfieAion.
Twas this generous Difpolition that infpir^d twoUluftrious Romans to die for Caius Graccuf. Fnendftip made 'em ftop u^ a Bridge, and op- pofe the multitude of Enemies that were purfuing diat Trib\me; it animated 'em with lb noble a Courage^ that the Life of their Frifind was in lafe^ ty Co long as their Strength enabled 'em to fight iti his defence, and if he loft it at Iaft,^cwas becaufe they loft theirs, by a thoufand Wounds, that were as many Teftimonials of their Fidelity to binu I can^t forbear here blaming once more the malicious Interpretation the Stoics have given that Mspdm, where Bficurus will have u£ cultivate Friendibip as we do the Eanh, with reJaeiop ta our felvesf tho* I have fuficiently adfwer'd it in the Refledion I made thereoa.
DoVnot T&rjuatus, one of £^/cMrii/^s Followers^ fufficiendy declare in C/c«-o,that ourBhilolbphcr ao- knowIedgM it to be the fineft Frefent H^fdom could, beftow on us ^ that 'twas She compleated all our Pleafures, and that he bad not only given it great Encomiums^buii had conftantly. pra<5tic'd it as kmg as he liv'dj . He. aflhros us»chat She is the Spring froni whence we, as weU a$ our Fciends, muit ex]^d all that is delighcfuL and that it cannot be lafting, unle& we love our Friends as well as our felves, And» that theirAffliSionsandUneafinefsfliould affediusas much as 'our own; and their Good Fortune and Happinefs.aford us as much Pkaiure and;&uis- gidim as tbrWtiTuig^ weadualLy enjoy our felves; A EpicurusV Morals^ A Letter from Epicarus to Meneceus.
YOuth is no Oljftaclc to the Study of Pbilofophy, we ihonld not defer acqui- ring its Knowledges, neither ought we to beaftiam'd toconfecrate our later Ye^rsto the Labour of Speculation. Man has no Time iimitecj for Learning,and ought never to want Strength to cure his Mind of all the Evils that afflift it.
So that he that excufes his Megled, by his having let flip the precious Moments that would have guided him to this pifcovery, argues no better than he that will not labour to lay the Storm of his Paffioijs, nor with- draw himfelf from the Misfortunes of Life, tliat he may liy? more quietly ^nd happily; becaufe he pretends, that the Time proper for this laborious Work, is either not yet come, or elfe is elapsM, and irrecoverably loft. Youth then, muft get the ftart of the Strength of their Mind j and the Aged muft retrieve as much of it as they can, to addift thcmfclvestoPhilofophy. The one ihould ufe this £fR>rt,that arriving inXenfibly to the Term prefcribM to his Days, he may perfe- vere in the virtuous Habit he has acquired: The other,that laden as he is with Years, he may with Comments and Reflexions. 77 nay know that his Mind has all the Refolu- don of Yout)^ to place him above all the Events of Fortune, and to make him behold th Intrepidity all that can alarm himiii :he Speculation of Futurity^to which he 1$ fo nigh.
Reflection i.
TheSnldy ofPhilolopfay (in the C^nion of P&rphrrius) (bimld commence with the iCndWledge Dfourfelves. This fine Difcovery prepare and qualifies us to fpeculace with more eafe the Oiii* irerfe or Comprehenfive Whole. The O^ciete- quired we ihould ftudy our fdves before we enter on any other Refiedion. Tis not only that we I become Philofophers, but attain Wifiknn^ (wnich is the only Road to Happineisy and that wa may enjoy that Blefled State) that 'tis necefTary we (hould know our (elves, bdbre we ftrive to pene« trate into the Secrets of Pbiloibphy.
This neceflary Application fhould be the Drift and Aim of all Men; She's agreeable to all Times^ and pr<^>er for all Ages. But 'tis a moft benign Influence that inclines Youth thereto; 'tis the means to form Habits th^t nothing can root out; 'tis receiving indelible Impreffions; 'tis, in fine, ac-^ cording to Plato, Labouring with a profpecS: of Suc- cels; for we are eafily perfuaded in our Youthyand; we may make a coniiderable Progrefs: Natpre is yet pliant in theie Be^nings, we may pull away what is rode and imperfeft, tknd few the Seeds of thofe better Inclinations that caufe the Qilm of cbeAfind: Study and Labour foffletimes makes' glQre Mifades dun this Miftrei&pf the Univerle.
Wc We ftonld, thcKfere, take cire not id kc flip filch pffcdoos Momeais; and #dio* PUIofiipliT doers at firft, by its many dificnkies, we moft hoc be difcxmrag*!!, bat cMrocome Vm by cheaflUnkj of onr Smdy and Labour.
CicMthes, who was famous for his Soli at Boac- ingy and wfaofe Mind was fogro(s and hckyy^ that he valuM nothing but the Strength rfhis Bodyjiad no iboner bcstid j^n^ the PbHofi^er^ than he thought of employing his Time more profitably; and he conceiv d hopes, tliat he might fiovoe his Ge- nius by diot of Labour His attempts too^d (be- \:efifiil$ferhenotonly ^dK better otfakvoudi Natniep but of Poverty too: To tKkSt thily he drew Water in the Night, that he vbMh h0t wherewith to fubfift in the Day, and Afftid- fcil Studies: He was ib defiervii^ ifieiw a ids^ that te was Tutor to Kii^ Axuigfmm^ and MaAer so Cfjfi^ fm the Philofophec.
Nothing ((ays Eurifiiii) n wmt fu M^t i 9$ i ymmg Man, than.njbtm Ln<iai» itbm *tifhef9^ comfens^dwitbfi mhh d ^fmtri^ m tlM sf tfM^ without Trouble or DiftMriMmea Rbflectionx.
^Tis never too late to begio fo live, aliho^gb we have fpent our Vonth idly and unptofitaUy s \iiia great matter to know ooe*s ^anksy even i» ftdecli^ jaing Affe $ *ds then we have moft need of the Counf^ of Philolbphy^ to enable us to nadexfp the Infirmities that ape iniepacable fipcMB Oltiopai and the Proximity of Death rtquifcs we fhatii ftrcify our fidves agaiafr its Teoots;..
(S4li (S4li mit^fi^'mfm wifh Comments mi Kefl^ions. 79 wing liv^J, th4n barely that ofQUroga ^ The rnMMH hranee of bis Toutk poall render his frefene State ve* ry imeajy to him y he /haBrefleS, mth Envy, on thofi Pleafures he can no longer reli/h; hk Ailings makf Urn impatient; be eon imp n$ ledger walk^ hut is forced tocreef along, alnufi after the manner 0/Rep- tiles, hi Body i/o broken and decayed; his Mind is in the Jame condition through Ignoranee, infimuch, ehmt haing heiomo infiiffeittaUe Pa bhnfetf, he iif^ gftfie eiv^ry bmb tife.
away the biCcenMci$ thofot; ii0kp,xiepc;iitsiu^ Acg-' l^^g QiJ^v^ries,, b tS^ zmA joeceflkry, ami.' 4Ja^lies himlelf theretp in e^cneft, that lie may. b^ eSi^ to die wkh n^e Conftincy cb^ he hM %vd^ *1% of gpeac xin()orcftfice to an old Kjae, to be a Philo&phec^ > for, a» Maer^bim ^bferfes^ 'tis tiato^ t^t^ rkax. Ageitadeligbt ia fadng askVl Qpcftion^) ^^km'. 4s 4p^ a(Q^iM#ay^4 with Prudence anA WmptBp tl^y caiipoc f>ut be vcxy uis64 s becau(r tjji^f^ Mfin, wfao ai:e (^wn Gray in Speculaiiofi and PraAtce, make deep Impreilign^ by ^w Aur ■ thority. They are, moreover, llltiftriou$ Exam- ples of Conftancy and Intrepidity; the capriciouf- nefs of Fortune cannot alarm *em 5 ii^^e, nothing can move or diftutb 'em. ' lyhat do yon fretend to do (fays Solon^s Friends to Yimi^i VMtaebeHmee^dm't' e^ ^^fff^ V&r i^«u% Smidi\U^ilmrting yomMmt^^ vim ie^l mutag^tmea hmmj mt H eofofi Ms Tjn^atmf^ J M^ Qlfhpf iofwti^ thar 'Wifir I^e^iBittri tXd wr this &abm cosMmma^Mnikm ftftmdi'^ w«§ k HOC as much as to fay, Ihavejfent my Life in the Study of fbibfipby; it has ajjirded me infamte l^fmedies againjt Fearp Iranfuility to my Mindp and and mude Death iindiffp'int tome: *D» etm; the Trraht may takfav^ay n^ Ufef aikd tamhy KaetUr^ OH the brinkef lefing it: •« / TEXT, MEditate then freqiieatly, dear A/^ei cew', and omit nothing that can any, wife cofltribitte to yotit^Ffelidty; Happy is he who h^s fettl'd himfdf id this bleflM State of Tranquility •, hfe has ilbthinjg left trf wifli or delire, fince he is fatisfy'd with what! he poflibfles; and if he has not yet f^is'd bimfelf to, this high degree pf Excellenqf ^nd Perfedion, be muft ufe his utmoft tu^ deavours to attain it. Follow then the Pre^ cepts I have fo often giv'il you, reduce 'dfl* into Praftice,let 'em be the coifftaqt Subjeds of your Refleftions j for I am convm't, yonl find in 'em an exad Rule for the guidance of your Morale.
Reflection* Sficitrm valu'd the Knowledge of Thiqgi and. penetrating into Nature, no otherwife than as dief. contribute to the Condu<2 of our Morab: Afid. if he requirM one ihould be-a good Nn^nm/f/l^ 'twa$ in order to becomea Moal FbUcfifb^* K m with Commntts MiRefe&ivns;. 8i H« M^U kiTe U ofixQ refled, wluu:,ue die Pria> ^iplesQfTlilags, how they are fortn'd, and after moL m^naet thnr Rcfblution ii wroaght, to the md we Biay be infbrmM of all thole things diat ;an any tvftys al»in us: *Tis oti chis depends the Happiielsor Uiihiipptne(s doat Life, bccaule tiitf [gnorance of ibeft Thihgs creflies Difbrder antl UanfofiflD in oas Mind.
T^ C«un&I of this PhiUfvfltT is adtbinble i. or we Ihould frequently medkate, but it oiight vof :o be on what Means we (ball uje lo heap np ita^ [(ichcs; how we fhall raife olir &lvcs to.vigqide* ind Honours; or graiifie our Hatred and Revenge ) iBt how we Ihall corret^ the Violence of our Ten^ Mr, amend our ntious InclioatioBs, and labmit t^ irntio lemy Mr RetfinifaetbY 6t weaktiels of oar Paffioas: TEXT.
Tji^ Pooridatiod, on which yoii. ought tohuildal] your Maxims, hiultbe tlK rhoiight of the Immortality, and Happy Jtate of the Gods. This Sentiment is con* formable to the Opinion, that has fpread it fclf dmongft, the generality of Men; bat ihen you muft have a care that^ when you iefiiie the Deity, you don't give him any Attribute that fhall prophane the Grandeur )f hisECence, by diminifhing hisEtpriMtjfi >r Supreatn Felicity: Let your JJUlylffiwr ^ ghas ycAi pleafe concerning U^s.DlvJi)^ lein^, provided that his ImmoEtaiity fti4 katitade receive no Impair there^oiii..
O that That there afe GoJs, is a Knowledge con- fecra ted' to Fbiitefity •, but their Exiftenceli quite* different froin that which they fiad* ia t&e. Imaginations of Men. He then is not to he counted: a rafh impious Wretch, who bamflies that Crowd of Divinities, to which the ignorant and fimple People pay theii* Homage •, but rather he that will faSktn on thefe Divine Beings, the ridiculous Senti-^ mehts of the Vulgar. Whatever the great- eft partJ of thefe weak Minds advance con- cerning their Knowle(|ge herein, dops riot Eroceed from any previous Notion, that can e made ufe of for an invincible Proofs but only from meer Prejudice.
What likelihood is there that the GodSr according to the common Opinion, (hould bufie themfelves about punilhing the Guilty and rewarding the Good, who conftautly praftifing all the Virtues that are peculiar to an excellent Nature, will have thofe Divi- nities refemble 'em, and imagin, that What- ever is not conformable to theif Mortal Habits, is very remoter from the Divine Na- ture?* REFLECTlONr I have obferv^d, in my Remarks on the Traofl» cion of the Firft Book of Lucretius, and in thole oa the Fifchy chac£/f curb's Xll^eaknefi was liicfa, u to own a Plurality of Cods, t6o* he was inwatdh tonvincM of we contniry Opinioh: S^erMn Death, and the Fear he had of the jUbtmrnUp had made him fpeak af^ thii mannecr •7 " €imif with Comments and RefleHions.
. Cicero cdccfs liptite of bis C>pinion: He bati fays he, utterly deftrvfi all the Footfieps of I(gligioni when he defrives the Deity of the Povter of making Mortafs feci the BffeS of their Goodnefs; he Acknowledges Hi Natwrt to be excellent ^ and at the fame time refufet him the Advantage of being beneficent^ and ready tb fj^ us: Is not that ftriffing him of all that froferly ionftitute/ the Nattare of 4 Being infinitely Good?
T E X T.
Atcuftomyoiirfelftothink, that Tkzt\i h ijothing in reference tons, fince Pain and Plcaiure depend iipon thfe Senfe^^ and that (he is nothing elfc out the Privation of that fame Senfe.
'TJs a fine Difcorery thdt can convince the Mind, that Death does not any way con- cern usi 'tis a hippy Means to pals this hiof- tal Life in fhe greateft Tranquility, without troubling our felve? with the Incertainty of the future, and without flattering our felvflp with the Hopes of Immortality, In effeft, to live, can be no XJnhappiueft to hini who is oilce thoroughly perfwadcd that the time of his DifTolution is attfended with no tivil: ^is ridiculous to obferve the Fear w^ haVe or Death i jnot that the light bf it, in the inftant it ftrikesiis, ^yes us any difturiMnce, but becaufe ttat during thq; imcertm ftxpe^tion of it3 ftroke, the Mind G 2 giv«.
■* gives it felf over £0 Sadnefs and Melancho- ly. Is it poffible, that at the Prefencc ofa Thing, not being able to excite any Trouble or Difl:urbance in us, we fhould afBid and torment our felves fo exc^flively with tie fimple Thought of its drawing nigh?
I>eath| once more, that feems to tt am moft formidable of all Evils, is but a meer Chimera, by reafon it is nothing at all whil« Life remains -, and when it takes place. Life ceafesi fo that it can't be faid to cxcrcife any Power over the Livings nor the Dead j tbofe not being as yet fenfible of its Empire, and thefe^ that no longer exift, are Ihelter'^ from its Attacks.
Reflection^ 7hofc^ &ys Plato, tbdt continudUj Mnkjf DiMih arc true Philojofhers, thef are the onfy Perjms Jen^t fear it. If the Charader of a V^^holibm Philofin hy confifts in the Applicarion to the Study of thii* aft Moment, 'tis the indiipenfable Duty of ^ Chriftian.
To ipeak the Truth, this Meditation is & abfb-' lately neceOary, that 'tis isipoffible to live well without the Refledions (he infpires; 'tis by their means we overcome the Sentiments of Hacred and Revenge | that we lay afide the iniatiabk Greedir n^ of heaping up Riches 9 that, we ftop the im* tetuous Furv of an unjuft Anger, and that aU the PaiSons find a proper Remedy to their tefp^ve' Ezcefles. Tis a Saying of one of the Ancient^ That we fliould always remind the Vicious Mm of thi^ laft Hour, that finiAes their Courfe; for tivn Man bthoMs M( Cfittes witb Htenu; bthwu mtnced t rvith Cwfmems snd RefUlfsMs. 8 $ inetiied wiA die jBLemorfe they.omfe^ ^ riicn te wifi^esy tven at tbe ezpeoce of wkac Is mcft dear fofainiy t&ac he hf4 liVd after (b innocem: a ikian** fPer, tW he had oo occaGon ^r Repentance; 'ris not the iois of the Light i^ ihould fear, nor tiuu of the PleaTures which wpR flatter us; the verj Pain that we endure ^t the iq^ant of die diilblu^ tion of Co many different Parts that compofe our Whole, ought not to terrifie us.
This frightful Futurirv^ ought to fill us with Hor- ror; the Secret to expciSb Death with Fjrmnefe, is to lead a good and virtuous ]Life: It is dreadful only by its Confe({uences; and when it ist an abfor }me Neceffity to mdergo its Law$^ we tnvtt not perpkst our felves with the scanner how it exe* CBtes *em; let a JFk#rr, the GmiH, an Af&ftexf, Taf^ meniSj ^k^, or a f$ttUcl^ Exeeu^n', tnsikc the feparation of ova Soul aod Body, none of thefe Misfortunes ihould ftartie or jiflright ps, but we ought to crembte when we reflet on the Ftiturc State, where Death fixes as.
itmm TEXT.
< Vulgar Sotds are apt to wi(h they conU decline Death, becaufe they confider t 3$ the grieatcft of Evils: The/ are cftek t&tm^d too, by the Unveil litignefs they ind in tliemfplyes to forfake the Pieafures it de- E rives 'em pf, and by the Thoughts they ave of the eternal In^ftion it brings upon 'ena- Tis without reafon they afflift thera- ielves at their living no longer, lluce the lofs G 3 of •.» fc- •- of our Life hinders us from being fcnfiblc, that our ceafing to be, implies in it fejf any thing of Evil: And as we don't chufc our Food by its quantity, but from its goodnefs, fothe number of Years does not make th* Happinefs.of our Life, but 'tis the mannet of paffing it that caufes all its pie^furc.
Reflection.
Reflection.
Men of p:ican Souls ate ape to be afraid of Deadly and (hun ic cowardly s 'twas what made Paulm jEmilm defpife Ferfcw King of Macedonia^ who beg'd his Life of thisConfui with an efiemi'^ nate Wekkneis, and without (hewing the leaft To> )cen of what he had been. When the tune drew near of his following, in 9gm$f the triumphal Cha- f iot of bis Conqueror, he fent to entreat him to fave him that Shame; the ^pnan laugh'd at hiqi with Juftice 5 ^Twas in his ftmetf fays he, nH f come, nay, he uyet in pojfejjkn of the Fa$tour he begs; intimating thereby, that a generous Death was th^ only means to prevent the Slavery that was prepa- ring for him; but this Qowardly King chofe rather i;o live with Infamy, to die afterwards more cruel* ly,by the Inhumanity of the Soldiers who guarded him. Tis believ'd, that out of a Difguft they had taken to this unfortunate Prince, they hindered him r6m peeping, and fb put an end to his Life, chat he had endeavoured to preferVe by fo many Mean? nefles, ahogether unw(M:thy his Charadier am) Birth. ■'■ "^ ■ ' ■ ■••■ '• ^ ■' •'*■'' TEXT %--^ mth Comments and Refusions. 87 TEX T.
fyOwabfiird it is to exhort a young Man X toUvefvcU^or to n;iake an old one,wbo draws near Jii^Grave, fenribje^hat he oueht to face Death with Coaftamcy aa4 Fortitude t iK>t but they are two excellent things ia themfelvesy but by re^foa that thofe.Specu- lations that make us find fomething charm- ing in a well-order'd Life, lead 9S with In- trepidity to that fttalHour.
4 R^l^ LECTION^ Life is our Guide to Death, and Death Is a Coni» Sequence of Life; they are infeparable thtagSyand ^ught to be the Subjedk of our Meditadons.
Bficurus is in the rigfat, to find fault with him that admoniihes a young Man, to have jcontinually in his Thoughts the rerorming his Manners; and the other, advanc*d in Years, to think of making a goodEndf asifYouthwas not rub|e<9: to Death, and tbarfaad no fiuther concern for the Conduft of Life. ' • Our Philolbf^er will not permit tts to ieparate the care of living, well, from that of dyii^ without fear; they are two Smployments fo clolcly link'dl together, that the one is uielefs without the other's The refleding on Death makes us careful not to deviate ftom the pradlke of Viftue,and thep«*ict of Virtue makes Death have nodiing in it that can teriifieus, G4 TEXT.
TEXT, rS ftiH ^greater Folly to term l^fOMxit ft^ficea Good V or to fa^^ thM the terf ttOD^nt We have ieen the Lights vm Mgbt to «at an dnd to oiir Life. If Ke thlt e^tpitS^ Jlimfelldft«r this idanne^ is re^tty cofiwinc'd of what <^ fdyS) why does not h€ itoiae^ didtely quit this Life? if be hsis fefioif at f^ ii«£l«d dn the RriH that atteild it^ 'ti$ liibisf Power to leave it^ td be no longer expo/d to its Inconvenience \ and if it be only for Talk (ake, and by way of Railery, 'tis per-: fonating the Fool. Sporting with this Sub* jeft is altogether ridiculous, nay, prof^n?.
EFLEClriON.
fyieurm here argiies ^nely; He is abiohftdy a* famft tbofe Bragga4oci6!s chat are peipenuJly est* daindng agaioft Life, J^t are eycrlai^ag ^eor JBirars of whatever h^^fis in ic^ and dbac; atf fovery nice, that they find, fault with the very ^orks of Nature. They put onan out^K^d ^hew of Uneafinefs at their continuing ampnglk McMpdfift They feem to Envy thofe ihac are ftiJl in ^e val| Abyis of l^ature, and can £nd nothuig tluK. cai^ teconcile \m to Likf but being i^poedily fireetf pfom it, which Bleffing they expe<ft with impar (ience. But all this notwitbftandiag^ they contir pue in it, for which our Philoibpher marks Vbi At Cowards, pr BufiS>ons, * 1 i M » vt UD 'XA\ , lOr.
0e la id V s ai leamea wccpj >^iM N Bout: Honor^han AoiuhibiH K sfieaterl/obappiiieMiMi CO the CoBceawlAQOft of ;, and ihe Kiiowk(%» we aie oi^ccr bonv cjate jouioa Iris Diving tts« 7%^ ^y^ Man (lays^ >^ »evfr ^0 abandon Lif§ 4n mif^ Simimt 'iJM^fitPfr I if be fi^s it becmfi Pbriun^ fiff^mus him, h goes from his Prineifks that teaeb tim there ie m ^fher Bvilin Ufe than whas is eete^ fr^nyee ehss Virtue and Henefy ihdt is always gmdeJ fy.Pf^Jenee % as at the fame tissm there is ne otl^ fSeed than via^ is t^ktuem 4f$d Hoitiifi.
Lift in idelf is 00 £vjt| and Demecritm afinres m, Tha$ iV isfij of ieteetmfs^ if the Umdhee4^ mUmUfimifdi Wlikh is fouod by Bxperieace if we fly from thofe perilhabk and uncenaift Plfa* fures, and devote our felves enutely to the aiore JTolid and permanent tha,t "Wifdom ^ffords.
vr E X T.
WE ihdiild freqBfiiitty reflet on the Future with tkti Grcumftance^ that k does not altogetjier concern us^ net* ther is it c{iittc imjpofliblc btit it may; to this cnd^ ti£rt; we Ofay not per|)kx our felvos about tke certaintjr or tmcertaiaty of its hajk peningi * R«rf I.BCTION.
liilieidaCMfM»id<>fdM^e«,«K{. dtePaft^tle Fireienc, and ilse^ FutuM 2 The Tifiie paft either ^iiqisca l» ddiglKi ^ds^ucmdaagm the tememhrancQ.
brance we have of it; and, in fine, has nothing in ^tbat is formidable CO us. The Prefent by the ^iftnels ef its Conrfe, hardly permits as ta be iei^ fible of its Exiftence; but the Future, that makes «s either hope or fear, becaufe it is nocyet at ham^ difturbs the Happinefs of our Life, when it is noc ^rengthen'd and fupported by the Precepts of •Tis a ftranee Weaknefi! We ought to pofleis cur felves amidft the Storms of this World, and fxabituate our Mind to be quiet and conipos*d,even in the greateft Tumults: We (hould,in fine, ezped lAfi Future with the fame firmnefi as we hc^d chat which is paft, and actually undergo the pi^efent.
The Sage oughc co be prepared for Whacerer Events may happen, and their oddnefs, no moie than their Injuftice, (hould not have any influenoe; over the Calm Sca^ of his Mind.
^■^ TEXT.
COnfider alfi), that things quite diftrcnt in their Nature, are the Objeds of our! Wiflies and Delires^ fome whereof are Na- 1 tural, others again are Superfluous; fome ofthofe that are Natural, are abfolutely nc- ceflary j the other$,tho' defirable to Nature, arc fuch as we may difpenfe with thp want of.
Thofe that are neceflary arc of twQ kindf^ fome conftitute our Happinefs by the lodo- Icncyofthe Body, the others fupport oejr Life •, as for e^mple, Food and DriidL* If yott AT <f • ^ with Comments And Refleltions. 9 1 fou contemplate thefe things without fwer^ nuR Tironi the Truth, both the Mind and the fiody win find the efied of what we ought to (eek, and what we ought to decline: The one OiaU enjoy an undifturb'd Tranquility, the other a perfed Health, which make up the Sum of a )iappy Life.
Reflection.
■ • Bpic^m keeps clpfe to the ftridneis of his Mor ral, tie is for our giving Nature what is neccflary For ks Prciervadopy bi^ he forbids what is fuper- Buous; a jpiece of Cji^edian Cheefe was the greateft Dauity he allow'd faimfelf; that was aU diat made thb Extraordinary at the Table of this Great Man, that they accused of Voluptuoufnefs.
Bread an4' Water are fufficient for the fupport of Life, in the Opinion of MenanJer. Pyibagwm will have us make a kind of Happinefi of Frugali- ty: And FboeiUda tells Us, vfe 99^ to refrain di k$nds of Bxafs I timttbereis 4 Certain MeJiifmiO be ksftf and that it is dat^erous to makp an Akafi of what majf flatter our Sonfis.
•«» T E X J.
IS it not true, that the grand Aim of aH our A^ons, is to decline pain of Body, and uneafinefs of Mind -, and when we have at- tained to thf$ blelTed State, the Mind is fp nreed from whatever coul4 caule any Gonv- ^ ^ motion 9x Ep I cii Kus!s Mordsy motion in it, that Man believes he is arrir' at the utnioft Period of Felicity j that n< thing elie can Sktisiy his Midd, or contri to his Health.
The privation of Pkafvre creates Sai and the privation of Padn caufes Pleafnn ^tis for this reafon we ftylc this iamePte fure the Beginning and End of a happy Lii jbecaufe 'tis the firft Good that Nature poin put to us from the moiiieiit of our BirtI 'tis trough its means that we make choi of iibitiethingst and avoid oth€rs. In fin an our Anions tef^inate init;^ththerffo to it we are tittiff'^ for being able to diftl jguiih all kinds of G004, ft EVLBCTiOW, Sksfirs (lays M^^imm ci Tjrr) b0$ f4 J^afim; it was htfirt Arf^hm tU fittti Ik rtmci^ i/ n$i 0h^ efftS rf Timii: Thi f, 1 ^Sf and Nature having heftnM h oftb \ i, the Bafis rf its Frefirpatien, he is deftreya tbe n ment be is defriv^d ef fbis Shpfert of L^fi. ' *Ledr if^, Ugafin and Wit^ which are fifir^pianily extel are the effect of Grewth, Timet and Experience; I Pleafwre needs not to be kamt. ^Tis tie Qifi ofh ture, which we cheriflo becaufe it bani/hes Pain $ / one freferves us, the other dejiroys us: If this fi VUafwre weri but a Cbntuera^ it weMmt b6 i with usy ^twetdd not have been thejirfi thing b en us tofupfort Life.
Pleafure IS dnen tbeCaufe ofaV^ it infon what is dece£&fy fbf ws, of what is not ^ ^ di$t chnifts ns ma the horror dFBanto^ ci mtb Comments and RejUBUms. 9 1 Auy T iis(ii> gain Efteeniy or be Rewarded; it BiftI I Sick fwallow a Imter Pocton^ thit be y< |oy die beoeiic of a perfect Hnltfa, and firf:» limbs to be cut oS^ that he may avoid Ueatn: In fine, 'tis Pleafure incites us to the ftudy ptPPifikm; that we may have a perfeA Fruitioa ii>f the SatisfaAion it beftows m the bleiled Cahn ^\ tjlitiQx Mind* CI I 3 TEXT.
ml IS NOW 'ti$ certain, that as this priiDitiT4 Cao4 comes immediately irom Na-» hire, it does not incline us to all forts of i^leafiire; for there are fev^eral tliiat we de* difie, when we know tlMt they are attended With far greater Pains. There are likcwUc ttvtrzl Grievances that we prefer to Ibme geafares, wben we are convinc'd, tjbat after Yi bore with ^em for ibme coufiderabte ill we iball he rocompejatc'd with more H de Saticr&dioiis. i i cstherfilfore ioduintable, thai: all kiadft ^ * neafnrc, tf they are agreeable to the f timents ttiat Katnre gives us, are fome- i* tmng very e:ircellent; aod yet we ought not '> to indulee 'em. all; And notwithitan4in£ \ £fl kinds of Fain aremrturally EvjJ^ we nmft 1 not for that decline 'em all, hecaufe we ,> innft make a fort of Parallel between thofe c things that jdeafe us,and thofe that difpleaie IHI^ 9a4decide the matter asi occafion iball ■w 94 EpiciIrusV Matdlsj requiit^ and according to the Utility that may atife thcrefroni; for fometinies "we a- TOid the Good as an Evil, and make ufe of the Evil as a Good, by reafon bf their Con- fequences.
Reflection.
Since that perfed P|eafare Rfkmm Ipeflks of ts nothing elie than the peaceable ftate of the Mind, and the abfence c^Pain &om.che Body, we muft ieek that that leads ni to this hap^y Coodif don; fo that thofe Pleafures that hiyt any diioi; in 'em that is Evil or Guilty, ought to be loqk^ np^ on as the dangerous Rock of our Peace, Pleafuit chiefly tonfifting iii the cefTation of Pain. M chat we conttive, all that we whh fo fiiuch eager* I ne(s feck after, has no other &ope; wt muft there- fore for the fame Reafon fometimes efidtire Fuo, chat we may aftermrds enjoy the Plcafiire duur follows it..•. j A Man (hall deprive himfelf, tho* with difficuW \ and uneafinefs, of the agreeable fi^t of a Miftreu he doats on, becaufe he wifely reflec^ that Liber- ' cy is a far more precious thing than coat allinri Slavery in which he liv'd. Another (hall fhficr j Arm to be cut off, but the Pain theitof is feUowa | with the Pleafure of faving his Life.. Stmees fn^ * fi^iently explains Eftcurus's Nodon,wlien he makel him fay, not all PUafires were te h deelidd $bti werefoBow^d of $he heel h tdfentmue i smd, that I ^moderate Pain ought fatiimy $e be hre wiib^ i$ if I —'^ a greater. " ' ' \, « iiEiiiti « iiEiiiti with Commems dnd Reflexions. ^^ t E X T.
fRojgality is a Good that cannot be too high- ly priz'd i not that it is neccflary tppra^ ftice it always with the fame ftridnefs, bat the Habit thereof is moft excellent, and very nfefnl: That ki cafe it fbovld fall out, that we had not all things in the fame Plenty a^ before, we may be latisfy'd with little, and that that mediocrity may not feem ftrange to us i wherefore wc fhould engrave deeply in our Mind, that we enjoy a fuper-abound- ingOpulency, when we have learnM to be cOAtented without Profufenefs.
Kature, for its fubfiftance, requires only things th^ are eafily procur'd. Thofe that arc rare jmd cxquifite, are needlefs j they at belt but flatter our Vanity and Luxury. An brdinary Food fhall afford as much Pleafure as the molt fumptuous Banquet*, and JBrsdJ and Water are a charming Meat^ if they are at hand when we are hungry and thirfty* We mult tlicrefbre accuftom our felves to a plain and fober Diet, without raniacking the Markets for thole nice and coftly Dain- ties. This frugal way of living fliall pre- ferve our Health,and we ftall find our felves ftronger thereby, and every way better dif^ I)Os'd for all the Adions of Life. If we chance to afiiit at a better Entertainment^ we fhall rellih^it with greater PJeafure ^ but what is chiefly to be valn'd, is, that by thi means "" '■ '^ means hereof, We fhall not fear the Viciffi- tudes of Fortune^ becaufe having habituated bur felves to take up with little, whatever Plenty Ihe may deprive us of, Ihc only places us in a State ve are already preMr'd for, and accuftom'd to, by the laudaole Habit vfi have cofltraaedi Rbfl E ct ion; How worthy 6f our Philorfmher ii this Sew izient I and how true it is, that Nature for its Pto- iervation requires noneofthofib Exceflb wifhwhictf we load it; they catiinot conftitute the Felicity of Man, fioce that cohfifts in the Calm of Ids AifiAi^' and the Good Difpoiidon of his Bodv.
ff^t^Zfiwf, that ii the chief caufebftMsHappkicfi^ j is nothine elfe than that Medium tliAc acccw^' I nies thoie things ive feek after; it doles not oeoai in the too litde, ho more than ih tbii too miicli* i He that trembles at the iigh( of Dan^, is ft (}()W». ard; and he that ralhly flings himfelf iioo it^lllf | ibol-hardy. To wantwbatisneceffitty,isanfivili, and tomakeprofeilion oflntemperance^is HQnvDti We fhould therefore obferve a certain Moderad ■ in all that we do, 'tis the means to be happy, a I the only Path that leads to Wifdmni A Cwnpc Wealtb (lays the famous Lucretius) is/k^i n ) makf Life haffy^ And, in Soimmm^s OpiniiQiv tji i infeparable from Virtue; for which rcmn he Me*'! &r*a it to thofe pernicious and dang^us Riraes^ ' Which are enjoy'd with Remorfe am InyaJB&cti. j In fine, (as Eficurus {ky$) Hungn: is the btf j Saiice, and gives the beft relifli to what we eat. ' Artaxerxes King of Perfia having loft all fais JBittA {age in a Defeat, was fofcMtotafce ib wkhdfftt iggs, and Barley Bftad, to allay his HniigBr; iW furc he found therein was io great, ihac he te out in this Exclamation: Oo f jc GrJs t ho^ :iou$ i this H never wasfenfible q/^ the fame Z/ore.
TEXT.
Y this 'tis clear, that when we pretend that Pleafure is the main drift of Life^ luft not be imagin'd, that we thereby n that fort of Pleafure that is to be found ^ove, or in the Luxury and Bxcefs.of 1 Feeding, as fonie ignorant People and profeft Enemies of our Seft would infi- te, who have endeavour'd to irapofe up- us, by the nialicious Cotiftruftion they ? giv'n to our Opinion, 'his Pleafure, that is the very Centre of Happinefs, confifts in nothing elfe than ing our Mind free from Difturbance, and Body free from Pain: Drunkennefs, ex- ve Eating, the criminal Converfation i Women, the nicenefs in our Liquors, all that feafons goodCheer,have nothing :m that can make Life happy j there is. ling but Frugality and Tranquility of; d that can eftablifh this happy State:. 1 this Calm that facilitates our diftin- hiiigbetwixtthofe things that ought to •ur choice, and thofe we ought to Ihun; • 'tis by the means thereof, that we dif- l. thole Notions that difcompofe this firft rer of our Life.
What a ftrange unaccountable thing is DctKwfS-- on! He that explains himfelf fo clearly on the de- finition of true Pieafure, and declares openly, that chofe Pleafures moft Men devote themiidves to^ do not fo much as partake of the Nature of true Pleafure, which can never be perfed: and fincere, but vjhtn the Mind is contented, and the Body without Pain; and, that iit l^eeps ftridly to the Rules of Virtue r This very Man, I lay, vihok Memory ought to be (acred to Pofterity, was, through the Malice of the Stoic s^ reprefented as the moft execrable, and worft of Men.
Thcfe proud Philofophers vented their Maike againft him after this outrageous manner, only mov'd with Defpair, into whidh his Knowleds am Probity had plung'd 'cm. They perceived aU wii linccre in his Sentiments; that ne did nocflikc them) ftrain his Wit to maintain and defend Opi- nions contrary to the Nature of good Senfe; char his Life was an Eloquent Example of his Virtue^ and of the Excellency of his Precepts j and, that the calm State of his Soul was difcoverable in his Countenance: As they were fenfible that the Hap- pinefs they afFeded to be poflefs'd of, was no more than an outward Appearance, and that they fufler'd inwardly to procure that composd Exterior; they laboured all they could to difturb that that Bfscwrm really enjoy'd. Now, as their Attempt was altoge- ther rafli, lo neither was it attended with Succeis; for he remained unhurt, notvdthftanding all their Spight: The Age he liv'd in faw their Averfion to tim, without ceafing to admire the Strength of his Mind; and following Ages have done Juftice to Truth, that has in all places made the Elogium of his WifdoHU TEXT.
tpUh Comments and RefieSions. 9^ •• • r TEXT.