rHE Principles of all thefe things, art only to be found in Prudence \ which y ConfequenCe is an exquifite Good j and "uly, ihe deferves the Preh«minence over hilofophy, becaufe (he is a Rule to her, to Je her in her Enquiries;. that She dif- aints the Benefit and Utility of being freed, om Ignorance, which is the chief Caufe of I our Alarms j and becaufe likewife Ihe h € Source of all the Virtues that teach us, Ife cannot be agreeable, if Prudence, Ho-* jfty, and Juftice do not dired all its Mo- ons; and, that following always the track ' thefe, our Life Aides away with that Sa- sfadion which is infeparable from Happi- jfsj for her Virtues are the Property of a ippy Life, which can never be, without ^eir excellent Pradice* kEFLECtlON.
" Prudence (fays one of the Ancients) is a greai Divinity; in efFe<St flie is the firft Mover of all illuftrious Adkioris j 'tis, to the Condnd: of het Connfels that Man oWes all the Succels of his Undercafcings ^ 'ris by her means the Princef triumphs, theMagiftrate sldminifters Juftice whji Appiaufe, and the Private Man governs weU hid Family^ She teaches us the Art of cohforniing IV Lives to the Model of Wifdom^ which confti-* ites ite Happinefi and Pleafure j for, as our Philo- H % fopi itaMta fopher very well obferves, there is no Joy without Prudence, aud no Prudence without Pleafurc.
TEXT.
THis being fnppos'd, where is the Man that is preferable to him who thinks of the Gods conformably to the Grandeur of their Being, who beholds with IntrepidiQ the infenfible Approaches of Death, ¥ reafons with fb much exaftnefs concern] the End to which we naturally ought W tend, and on the Exiftence of the fupreme Good, whofe Acquifition he believes to be eafie, and capable of latisfyine us entirely } who has engrav'd in his Mind, that w ever grieves us will foon have an end, it ii be violent ^ and if it be a languifhing Di- ftemper, it becomes habitual, and fo fup* portable; and who, in fine, can convince himfclf, that Fate or Deftiny have not (a$ fomePhilofophers have believ'd) an abfolutc Power over us, or that at leafl: they have not an over-ruling Soveraignty over things which depend in part on the Capricioufnefs of Fortune, and partly on our Will, be- caufe that fame Neceffity would be cruel, and without Remedy; and that the Incon- ftancy of Fortune leaves fome room ftill to hope for a better, even in the worft of Cir- cumftances?
Morewith Comments and Rejlelfions. i o i Moreover, the Liberty we have of afting . we pleafe, is incompatible with any Force lat fhall tyrannize over us; for which rea- m vre are always guilty when we do ill lings, as we are worthy of Praife when we iffer our felves to be guided by the Didtat^s F Prudence* Reflection^ Happy would be diat Man, without doubt, that >uld live up to the Rules prefcrib'd by our Phi- (fbpher; 'twould be being among Men fome* dug abov<rMan, not to fe^r this laft Diflblution^ ly fuircber, than with refpedt to the Confequences .eligibn propofes j daily preparing our felves for : according to the Rules ^nd Maxims thereof; ) know the fovereign Good, and how to enjoy it j > fuffer P^in, and be eafie under the violence d attacks. To disfpife this fatal Neceflity which ire may afcribe to the laws of Nature, and con* inue to make our LJv^ hapgy by the Rules of Prudence, are very difficult things; The Strength »f Nature is pot fufficient for it: 'tis from God a-' one we muft hope and exped this high degree of ?erfe<9iion: He is the Source of our Joys; He is all we (hould Defire, he alone being abk to fatisfy ^s^ xcaufe he is our fuprcam Gppq^ TEXT, IT is therefore much better to join with the People in the fabulous Notion they havq pf the Gods, than to aft as fomc Naturalifts JUi Will will have us by the neceffity of Fate; for that Thought imprints Reverence, and a Man hopes for fuccefs by his Prayers \ but when we imagine a neceffity in the Adion, 'tis the ready way to caft our felves into Defpair.
Take great heed then, not to imitate the Vulgar^who rank Fortune among the Gods \ the unaccountablenefs of her Conduft is al- together unworthy the Charafter of Divini- ty,which can do nothing but with Exa&nefs and Order \ neither muft you believe that this Shuttle-cock has any thing to do with the event of Things. The ignorant People have fuffer'd themfelves to be impos'd upon in favour of its Power, tho' they are not at the fame time perfuadcd that Ihe deals dd^ reftly to Men, either the Good or' Evil that befals 'em, but only that fhe fttrnilhes the Occafions of all thofe Things that can pro- duce fuch Effeds.
Ufe then all your Endeavours to root out of your Mind this Though^ and be convinc'd that 'tis better to be unfortunate^ without haying trefpafs'd againft Prudejace, than to gain the top of our Wilhes by an irregular Conduft, to which neverthelefs Fortune has fometimes given Succefs -, 'tis much more Glorious to owe to this fame Prudence the Greatnefs and Happinefs of our Aftions, by reafon 'tis a certain Token they are the Ef- fedl of her Refleaions and Counfels.
RErvith Comments and RefUSHons. i o| Refljbgtiok, This Opinion of Bpicum is diredtly oppbfirfe to tliat of die Stoics^ who would Iiave G6d himfdf depend on Deftiny^; pretending, that he was as it were link'd to fecond Caufes; and that there was f^h a GoRcatenatioft of Cauies, that it was not in his Power to alter the Event. How blind were thefe Phibfophers by their ridiculous Pride, if eve- ry thing was fo andfo determined by an unalterable Neceffity! They have in vain beftow'd fo many Encomiums on thofe extraordinary Men, that W£re the Heroes of their Sed.
Stilfo^ t&at famous Stoic, who Seneca fo mi^h .Adtrures,difdairis the Favour Demetrius oflTeirM him, jOf reftotinghirii his fiftateacfter his taking Megdi^ai ip, is unmov'd amidft the glittYmg and fuf^ of the owords, tfte Plundering and Mafficre of his felkm- Cicizen^; the forcing his^^ t>au^itti from his Arms doft^t fhake his Conftai^cy; chb Tem|^leV bting demolifh'd, and the Obdis bury^d in their ^uines, jdon^t alter the peaceable State of his Mind t the Conquerors and the t^anquiAi'd are all in a Hurry ^d Confuiion, while he alone enjoys a profound Satisfa&ion; yet, neverthelefs, according to the Opinion of the Stoics ^ he do*s not' deferve the Praife Seneca gives him., Deftiny^ that compell'd him to this Adion, v^iis tfie Author 6i iii$ haughry Stub- bomnefs j arid if anothel* hid o'licklM t6 this- bjar- Ibatous tJ'fag^, lie^c6^1dnot be jurtrly feiatfd; Ifc- <atife he was forc*d*, byihiddi^Gaufe;ifo yicW to the Times.
■ I J*4 ^•- Eficurus's Sage is fiir above thefe haughty Phi- lofophers, he will not allow his Adions to depend on an invifiblc Conftrainr, he requires his Will fliould be free, which is conformable to Religion j he will have the Wife Man owe all to his own Prudence, infomuch that he prefers the unfortunate Wife Man to the Rafli and Fool-hardy, tho' never fo happy.
TEX T.
TEX T.
NEver ceafe, therefore, meditating on thefe things, fpcnd the Day and Night too in the Contemplation of all that relates to 'em, whether you be alone, or with any of your Profeflion •, 'tis die ready Means to fleep quietly^ to exercife calmly all your Fa- culties, and to live like a God among Mor- tals 5 he may be faid to be more than Man, thati enjoys, during his Life, the fame Blef- lings that make the Happinefs of the 'Deity.
Reflection.
This tetter, which is an admirable Compen- dium of all that can contribute to the Happineu of Life, ends after the fame manner as it begins: £^i- curw looks upon Medication to be the beft Miftrefi to Pradice; Pradice without Meditadon is dange- rous, becaufc ic is deftitute of Prudence. Tis then this fine Virtue that he will have us acquire by Ae means of Reflecaion jflie Hops the Temerity of the Philofophers 5 (he fubdues our Rebellious " " Pat "^I" rviih Comments dnd Refle£lio»s. 105 Paflions; Ihe difcovers to the Will, that Ihe is fo» vereign Miftrefs ofher Adions; (be takes from Fortune all her Power; in fine, Ihe Ihews us how to live well, that we may die well; and having taught us the practice of all the Virtues, by the guidance of Faith, (he leads us without Fear or Ap- prehenfion to the Sleep of the Juft, which placet us among the Angels in Heaven.
Diogenes Laertius relaus here fever al Sentiments of E pic ur us and bis Followers^ j[ E X. i.
I Don't here aflert, that Epicurus^ in many places of his Writings, and particularly in his Grand Epitome^ rejeds entirely the Art of Diviaation ^ but he affures, that 'tis a nieer Chimaera; and, that had it any Foun- dation in Trutt^ Man would not have it in his Power freely. -This is what he advances, altho' there are in the Body of his Works a great many other things, where he fpeaks concerning the Conduft we ought to bold, for the regulating the Rappiijefs of Lif^r / R& •MMBHM^^ Ref LECTIO N.
Cicero kughs ac the Stoics^ for their holding it effible to penetrate into the Future, when at the ne time they acknowledged a c^ain infallible neceflity in Things; which is what Eficurm mdfl- cains to be falfe and abfurd: He will not admit of Deftiny, nor that 'ti$ poffible to know Things certainly before their arrival^ becaufe he looks upon 'em not to be determined and fixt, and^ that they may;as well hapten one way as the othei;, according to CircumftanceSy Occafion, and. the 'Condud of Men. by vertue of their Liberty of Free-will/ ^ ' This is alio what Religion teac&iis us; befides,' in the' Opinion of die Upman Orator, the forer knowlei^ge of what is to come, is of no Utility | nay, it is dangerous: for luppofing tjiiere was aiiy thing of truth in it, he that mould have it foretold him, at the age of Fifteen, that he Ihould be burnt alive in his Old-age, would pa& all Ac of his Life in cr^cl Anxieties, iiit.iif-^i *.
TEXT- HE differs very much from the CyreHd^s concerning the Nature of Pleafure, for thofe Philofoiphers won't altow it to cori- lift in Indolency and Privation of Pain, but will have it take its birth according as the Senfes (hall be afiefied.
On with Cimments amd RefleSions. 1 07 On the contrary, Eficmrm requires^ that the Mind and the Body fhould be as it were Co-partners therein; he explains his Opini- on in his Book concerning the chnfingora- voiding things, in that relating to Life and our Manners, and in the Epiftle be writes to the Philofc^hers ofMhyUm. DUgenes in hb Bpiteds, and Meirtiorm in his Ttmocra$esy agree npon this Head.
The Pleafure we receive, fay they, is two- fold, the one proceeds from Repofe, the o- ther from Motion: And Eficurmy in bis Writings relating to thofe things we ihould make our choice, exprefly fays, that thofe Pleafures that are of the firft kind, are the Calm and Tranqmtity of Mind j and that Mirth and Joy are of the Charafter of thofe that are to be found in Aftion.
Reflection.
Reflection.
Tis not widiout Reafon diac G^r^ compares thofe that place the ibvereign Good of Life, in Vo- lupcuoufnels, and thofe Pleafiires that gratify the SenfeSy to thofe filthy Animals that delight to waJk low in the Mud and Mire: ** They are, fays tlus *^ Dodror^unworthy the name of PhUofbphers, fincc ^ they could imagin, that what made the Pleafiire ^ ci Brutes, could conftitute the Felicity of Man^ jirifiedemm^xht Tyrant of Cttm4,vfzs fo charmed with this infaaotts Opiaion, thac he mibliihMaii Edid,wherel^ he obhg^d all his Subjeds to devote chemfelves entirely to the beaftly Pleafiires of ]Laicivioufiie($« Eficurm, whole Sentiments actf unmiict and always pure, is very oppofite to thofe of jiriJHffmzod hisroUowers, who believ'd Life could could not be agreeable, if it was not pafs'd among diofe piiqafurcs that delight the Body.
He will have our Happineft confift in Indolency and Tranquility; not that he means by Tranquili- ty a fort of Jazy Idlenefs, but he intends thereby a fixt determination pf the Mind, to do nothing but what (hall be conformable to the Rules of Pru- dence; an unlhakeable firmnefsagainft the attacks of Fortune; a Contempt of all thole things that might alter its Refledions; and, that conftantly ipedit^ting, it (hall delight it felf with its Specula- lion^, and anticipate thofe Pleafures it expeds hereafter.
' Seneca fufficiently e3cpre(Ies the Opinion of our Pbilofopher; Bpictfrus ((ays he) of whom we oftei^ jlidee "amifs, will not have Pleafure confift in Adi- on, but in that unalterable Charader we imprint in bur Mind by the help of Realbn.
TEXT.
HE do's not ^gree neither with the Qr renitans^ who hold, that the pains of the Body are much more fenfible to. us than thbl;e of the Mind: The Reafon they back their Opinion.with, is, that wepuriiih pe- Knquentswith bodily Torments, as being tfip fevereft and.moft rigorous: But Ep€vrm proves, that the Tortures of the Mind are farjbeyond 'eim •, the Body fuffers but during thetimeofitsAffliftion, whereas the Min4 fuffers not only under the prcfent Evil, but isalfo torturM with the reracmbranc? of iv^iat ^Im^mmt^t^t^"** with Comments dnd Reflections.
what is paft, as well as with the apprehen- fion of what is to come j which makes this Philofbpher prefer the Pleaifures of the lo- telledual Part, to all the Voluptuous De- lights of the Body. -?
Reflection.
Reflection.
It is no great 'Wonder, that Arifiippm and his Followers, who have cftablifti'd the Felicity of Life in the Pleafures of our Senfes, (hould oiain- tain, that the Afflictions and Pains of the Body ex- ceed thofe of the Mind. Epicurus is of a quite contrary Opinion: In efkA, nothing that the Body endures can be compared with the Tortures of the Mind^ an unforefeen Thruft of a Sword is hardly felt, whereas if received in cool Blood, and with a premeditated expedlation, 'twould be much more fenfible; becaufc Thought, that is a Property of the Mind, would make us refleS: on all the difmai Confequences of the Wound, wjf. the Pain of die Incifion, of the Probing, of a Fever, and the other Attendants of the Evil. A Man that is going to be executed would not undergo fbmuch, if he were to fufFer in the Dungeon; but the Preparations for his Execution, as well as die Nature thereof, beim prefent to his Mind, augment his Fear; this Inte£ iec^al Part is in this more unhs^y than the Body; its Ailings are more numerous, more dangercftu; and more violent; nothing can cooie up to the Di- fturbance and Uneafinefe it undergoes, from Envyi Ambition, Love, Jealoufie, Vain-glory, CoriiieBiwi extreme Poverty, and the lols.of Dignity and^fc- ft ate, which for the moft pan arc the Caufes of its Defpain TEXT.
^mmmitdm (ii iio EpicurusV Moralsy TEXT.
HE ptoves, that PleMjure is the Seopi and End of all ^ becaufe the Beafts no fooner perceive the Light, than (without the help of Jleafon, ind by raeer inftinft of Na- ture) they feek Pleafure, and decline Pain: And it i^ a thing fo natural to Men, from the very moment of their birth, to ftnin Af^ flidion, that even Hercules himfelf, fwhen he felt the raging Pains of the Fire that con- fum*d him) could not forbear Ihedding Tears, and filPd the EubAon Hills and Val* leys with his Crys and Lamentations.
This Reifoning of Epicurm is a finx of Conie^ qiience of the Opinton be advances in his Phy ficks^ concerning die Infallibilicy of die Senlies, in that Offering from die Mind, which he pfemids may err. As Brutes have not the ufe of Rctfi)% and chat they judge of things according as cbsy appeaif to their Senfi^ our PhUofopher will have us nave cecourfe to them, touching the Nature of the Good that ought to be in the Inqueft after Pleafiwe, as well as coocemtng the Nature of Evil in the dedi^ ning Pain, fince they eagerly feek afier the on^ and carefully avoid tbe other.
TEXT.
mth Comments And RefieEtions. 1 1 1 ri»- TEXT.
HE believes, that the Virtues have no- thing in 'em can make 'em defirable, with reference, to themfelves; and, that they arc fo only from the Pleafurc that re- fults from the acquifition thereof; as the Art of Fhyftck is only ufeftil by the Health it procures. Diogenes fays the lame in his Efi- tcSis. EficjiTHs adds, That Virtue only is in- feparable from Pleafure; that all the other things that accompany it are meer Acci- dents, that vanifli away.
Reflection.
The fbvereign Good refers to nodiing, and mzy be faid to be independent; on the contrary, all chiings unite to ii, as to their Centre, and this true Centre is to be found only in the KnowJedce how to live agreeably. The Stoics, who will leek not where ft^ it, but in the Nature of Virtue, bam^t fufier'd themfelves to be dazled by the Vanity o£a> Name, and never knew what Nature required.
Eficurm was far more knowing than tbefe Pfai« lofophers, and however they may cry up their Seo* timents, thofe fine Virtues would have nothing la. *em, to make 'em the Obje& of our Defires, ifl their Efiedb did not lead to Pleafure. We value Navigation for the Utility wie receive fipom it; Mufick, for its Harmony; and the Art of Fortifi- cation, for the Security and Safety it affords.
Wifdom, that contributes very much to the Happinefs of life, would not be io much ibugitt: after, were it. not. for Pleafure^ which is the finaL ...„. ^ g^^ End of its Precepts: We are very eager in our purTuit after it; we do all we can to acquire it, by reafon fhc bafiifhes that Sadneis that makes us timorous^ and quiets our Agitations and Diftur- bance; (he lays the Fury of our Paffions, and give* our Mind that Reft^ to which Pleafure is always annex'd * and it may be eafily perceiv'd, notwith- ftanding the malicious ConftrucSion the Stoics- have put upon the term Pleafure^ which Eficwrm makes ufe of, that it is a thing infeparable from Virtue^ and may be properly calrd the Soul thereof.
We are not therefore to love Wifdoih fot its own fake, but for the Pleafure we receive in the prad):ice of its CounfeIs« The fame may be (aid of Temperance; it deferves our Efteem, for it cau* fes inward Peace, and teaches the juft Medium we ought to keep in the choice or declination of Things; and when once its Precepts are conform^ . able to Reafon, it knows how to bound our Dc- fires, and prevent our being infatiable.
Magnanimity has nothing in it, neither can reiH der it defirable, of its felf. Would it not be riai- culous, to undergo Hazards, to expofe one*s felf to Dangers, and perform great Adtions, with the iimple view barely of fo doing? Mutius Scavola burnt his Hand for the Pleafiire of fright'ning Par-' fenna, and obliging him to a Peace* Bur^ and SpertKf Citiiens of Sparta, expos'd themfelves to the Vengeance of Xerxes King of Perfia, (whofe Meflengers the Spartans had kiird, contrary to the Law of Nations) but for the Pleafure of appeafing ' by their Death the Anger of that Prince, and fo ' (avc their Country from Ruin. • Thefe Adions are confider'd as leading toGloiy and Honour, and beftowing that precious and- charming thing, a gocd Reputation; or to fbme other Defign, that ftill procures the Pleafure our Philofopher fpcaks of. Moreover, this Virtue is valuable valuable for the elevaced Station it places the Mind in, which makes ic above Misforcunes^ nay, tveii fece Death itfelf with an Intrepidity that has nothing in it of Rafhnefs or Brutality, as being the Effect of Reflcdion, and the Pleafure we propofe. Buty to (peak like a Chriftian, there is nothing but the Divine Wifdom, which is GOD, that is dc- firable of ic felf; 'tis the bleffed Enjoyment of Him that makes our fupreme Felicity; 'tis to the pof- feffion of this Felicity Man fliould refer all things; and he ought to omit Nothing that can procure the • Fruition of this Tmnfcenient Good.
Let nS put the Uft Hand to this Worjc^ ind to the Life of this Philofopher, aodlet us here add theOpinion$ tie held for certain. And, may the End of our Labour be the Be^ ginning of Bleflednefs.
- ■..■■■..*^^^ Epicurusj Maxims, M A X. L THAT Being that is happy dnd imraof- tal, is no ways folicitous or uneafie orf any account, neither does it tortnent or teaze others j Anger is unworthy his Great- ^riefs, and Beneficence cannot form the dha- rafter of his Majelty i for>ll theft things, are the Property of Weaknefs. He fays m another plgce,, th^t the Gods areimj^ercci-; I vable %»• Eficukcs'j Ahrslsj Tabk to our Se nlcs 9 tkat the Mind a: e )oys the Adrantage of knowing \ta i i t they don't esift by a certain Solic u a dillindion of Knmbers, but t t r Form is like that of Men, by ra perpetoal flux of Images i ± ) Miikl by the qsaiity of their Natarc.
Reflection.
^ The Moment, lays Scarjues^ that ] '^ himlclf in the fcaxcfa after the Divi j ** and that weak Reafim is his Guide to t ''ledgeoftfaisTnidiy faeisina dang) | ** he Biay be fiud to walk in the dark, au .'^ Motions bear a propordon to tl ^was Eficurm*s Misforraney lo enaeavonr to penetrate into that which has ever been too inn xnenle for weak Realbn; and acoMdingly he naf carried in the Attempt, but Policy obliged him to difgnife his Sentiments: For, as Cicero very wdl obferves, if the Deity is weak and impotent ot negledb the AfCttance of Mankind, to what poT' pole do we build Temples to it? 'Tis of no benc« fit to invoke it, or pay Homage to it. And if Di- vine Worfhip were on^e abolifhM, what would be- come of the publick Faith? Civil Society woulc be deftroy'd, and Juftice, which is the moft exc lent of Virtues, would be banifhM our of World.
This Orator pretends that Bj^curm (poke eq vocally, and leaves it doubtful, whotli^ ke h there is fometbing happy and immortaLor wfaethea he meant, that what enjo/d apcr&drelidiy ht( the advantage of being l&terhal. *Twas, in «1 likelihood, on the fcore of this Pallage in oar lofoplier, that Divgem$ LatrHmihi hts Life, ^xn I y, ai Worfliip of the Gods: But liipp^ :e fiiicefety in this Afsxiai, wfekh ke ; u old be at bdl but a Pagan l^iccy, £0 kl be an loi^ecy in inir RelipoB. Tbe be ftives of anlflAmortalatidHapfyyBe* IS £zp)«^ii that contains a daiH IS denie; lor it is defttoyia'g the fielkf of a \jfOj to deprive him of the Gdvernment of Na^ re, and under the pretence of tbi^ng notbifig him but what is great aiid auguft^ n^aking ait of an Intelligent Being.
^ O D chaftiies in his Anger, He is appeased ] ilM n&ichottt Vftakht% He aOs Ivithoujc ig his Reft; He is' immuiiible, tho^ he I au things; He is always feekln^ tW Kt lOcMng: We are the W^ of W?tiwtt | mblift bv his Goodneis, and weftcMild cdtfeto -. •; I Max. II.
DE A T H is nothing, in reference to us- What ha^^ttiidQrgQIie a DifTolution has BoSenfe \ and this privationof Senfe makes i» jufl: nothing at ^IL..
REFliECflON* k This Maiim of ^ticurui is a Confeqoence of lis Opinion -ttki&iinl Sie'Monalityof the Soul: Be believ'd that Death etfeded the DifToIution of *'> I % was wasDOcfaii^cofiar hereaficr; and Lmrttim £js} \mt € retmwimg f Est This ScstfiiDCEt is vay axmaiy which idpcres morr advaiiiagcoiis Tb fbc»ce to oi;r Seal: h cells b% chat < d mofiai i ar-d, rrar wccrghc^hopcanaczpi tfaicf ^ frc4n GOO, v. r.: l> Lie Awfaor of > 'lis oo Kiic our Ll:^ G^^iecds, 'cis by Hiin Wi tcmt a: the RefiiTXcazon; we cii{^ bo pa) a c-'-itfAiicuat Wotthkr, becauiie we are to be Him, 2=d char He is co make onr Ecenial JBuc ifwc may be allowVi to fay fomedii faroar of our Philcfbpher, we moft do hio Jaftice; That be did coc advance this Max prcmoce Volupmoniae^ like cho(e Macerial chat iay, Let us eat dmJJrinJ^^ fir to wurrcx fut an end t9 our Pleafuret j. di will tenmimdti iVy and thfre is nothing afterwards that can either Hope er Fear: On the contrary he c and Dnu%s*d Sobriety, and opposed with; Realons a Luxurious Intemperance.
Max. HL THE moft delkhtfol thing in Plcaft Privation ot Pain j for where- that is founds there can he neither £vi] Sadnefs.
Reflect I OK/ * , « Ifierdtei warns ns to be very diftruftfiil of with Comments and Refle^lidns. nj the Truth is not known, judge according to the Charader is given of you. Tis what happened our Philofopher, who having declared fo plainly his Writings, That the Pleafure he plac'd the appinefs of Life in, wa% not to be found among fe that gratifie the Paifions; was Jook'd upon ^vertbelefs fihro* the Malice of the Stoics) to be Man that had refin'd all forts of Debauchery, ^tho* he meant no other Pleafure than what pro* jeds from Privation of Pain.
Max. IV.
IF the Body be atts^pk'd with ar. violent Pain, the Evil foon has an ead:. If on the contrary the Pgin be languifliing) ai^dof bug duration, it is fenfibl^ f beyojid all doubt J of fome Plealire thercfronif Thus ipoft Chronical Diftempers have Intervals, that afford us more Satisfac):ioa and £afo than the Diftempers we labour under caul? Pain.
IVeflection.
Ttt^uatus^ one of Bficunis*$ SeA^ Ays in Ckeml^ That great Torments are foon at an en4» by reafoa diey caufe the Diflblution of the Co^ipoand'i whereas if they are moderate, they have intervals of Eafe. In efied a Pafon that is afflided with ah" j^ue fuffers' daring the ocAd Fie, but when that' i^' ^er^ there follows it foi^t of Reft that is refirelMn|;/ aixl iiodiug cas axM i4> to die Pkafiire wfc fed » qocnching a Tbirft we have cndarVl (oilic rinCr BdUo, dM VifejybnflttU (inSmM'sOii* moD) be able CO cKCfCsfe hi) Vime, diQ' Bod-rid $ he iiuU medicate OB ckc Mens io bear hb Difhoir per with P^Mknfc apd.Mpdcraiioi|» tpd ooi firffar che Pains he eadBies tDtraafpoR him. btjupd.hh Temperi he v^A cake care of mmnyiyiingtMy chiog io ^hac. ftase mwonfar his Phrfcffiob, W then che Tbonghcs of his having, gpc, the hsrtur.cf his Tonnencs will afibfd him {bme Oelighc io b» Forticiuie, M A X. V.
JT. fe impoiibk to ^Is oor li^ dcli^ ijr witMat Prntknee, ^'"'/b^ *A<i! ^* b ttlat jpradifts tbdTe exonfent Vtn i, dili0Ot tM liTe^eafaiitly i Ulbo t tte Jilan who is K> winetefed as to be 'tner jprWnirf, l*mr/, ipfjii&y Ss dcprft^l of all Reflection.
fWim^ilfi*^/..W^maft endesvbitr « Jhc r>.ib#i; K.(N'4tf.#o do ij»t, bat Minil with Comments And Repifiom. 119 fon muft be badcM and fupporced by Prudenct. We ought CO be convinced, chat all Pleafures are dan- gerous wichout Htttidly; ac the fame time we Ihoukl be fo j«ff, as (o do by the Habit we have acqtIirM ofjuftice, all that the Laws compel us to do thto* iW. Then it i$ that (by the help of fhe£e excellent Q^litiesy and in a full fruition of the Pleafures they afibrd^ we expect the end of oar Courfe with Fmnneis and Conftancy, becaufe Pntz/mrr, ffi7i)«^7, and 7«t/^'Vf are inleparable from ^ happy Life, and that there can be no compkac Felicity without the pradice of rhefe Virtues.
Thus PbotiM enjoy'd the Comfort and Pleafurc of a Man truly Wile; he had learnt under Pl4$p uA Xtne^raf^s the Maxim of our Pbilofopher^ fay which means he was inacceflfible to the Violence of jthe PaiSons^ 00 wife to be corrupted by Monevi refttfing with Indignation what Alexander otferil iim; his Continence was worthy Admiration, a| iiNreil as his Moderation and Juftice; Hi«Cleniency flM fuch, as made him kmdly entectain in ^ Houie the very Man that had put out oi»e of kil Eyes with an Arrow f whereby he fuficiently de* clar'd the calm ftate of his Mind, and his Awops were ib many Tefkim^als of h^s Prudence.
He always advis*d Peace, tho' he Ihew^d |iiov ^aHerointicneofWar: Bei^ga^xus'dof Trau fpn^ ahho' iimocent. he Q)oke iyj ^ behalf of h|| Friends, and negleoed juftUying himfelf: H$ even pa;d the Executtooer for the Pdyfon, and ag^ pcar*d as well pleased at his Death, as he had b^ M I io Ep I c u RUsV MotaIsj Max. VI.
I SEveral have imaginM, that Regal Pow'cr and Command might make 'em fure of Friends, wherefore they.have fi)ar'd no- thing to raife thtmfelves to this Dignity, they look'd upon.it as a Station firm and fe- cure, and out of the reach of all Attempts. And it muft be confcfs'd, that if thereby they attain d to that defirable Tranquility and Security of Life, f-cy were in poileffion of that Supreme Good, Nature teaches: But if on the cd^trary they, have always Jiv'd in Diftraiflion and Anxiety, as itfel- dom fit ever.) happensotherwife, they have then mifcarry'd in that main GoQd fo cbnr formable to it..
t;.
Reflection.
t;.
Reflection.
Epicurus fwho elfewhere forbids the PKfe Man io nic(ldlc with the Adminiftmion of Govcm- rt^nt) here lets forth the Error of the greaceft part of Mankind; who confidering the many Dangers that attend Life, flatter themfelves they can (hun 'em all, if they can raife themfelvcs above the reft: How weak is this way of Reafoning? Ho- nours and Dignity are inftparable firom Solicitude and Care; we are continually in apprehenfion and fear of lofing 'em; the ficklenefs of Fortune, or linvy, that declared Ecemy of Grandeur, is ever threatning us, jlmn, rvith Lomments and RejleBions. \%i Aman^ who in a manner rul'd that vaft Empire cf the AJfyrianSy![yN at laft his unjuft Pride pu«» niih'd with the ^lame of an infaiiions Execution. SejanuSy that intimate Favourite o£ Tiber iuSy having praAis'dall that the wildeft Ambition can execute ipoft CriminaJ, found at length that the greatelt Honours are attended with the greateft Misfot- tunes; but 'ns more imprudent ftili, to hope fpir Safety from thofe we have enflavM. • • < Andronicus Cvmnenus violating all the Laws of Nature, put to Death his Coufia AUxk^ to whoni the Empire of right belong'd^ that he might there- by afc^nd the Throne; he thought fevere Means the.moft efieftuai to confirm ■ hiin there, but ' all in vain, for Jife 'cculd not decline the common fate of Ufurpers.' Thbfewhom he'had ehflav'd, fes- volted; Ifaacui Angelw was declared Empertvv who feizy th^ Tyrant, and caus'd one of his Eyef to be put out, leaving him the other to be a Sfe£t9^ tor of his Calamities: He was afterwards, (to ren- der his Ambition more ridiculous^ fet upon an Afs, with his Face towards its Tail, which was put in his Hdnd inilead of a Scepter, and in lieu of .a Diadem, he had a Crown made of Onions: In this Condition he.'was • led through the Stredb of Conftantino^le'^'ihA'ii^vin^ (xifki^^xbc moft ctoqI Indignities; Syas aflatf deliver^ iij^ to the Peoplrf, 'who pleased themfelves' with taring to pieces fins Vidim ofthcinuit Fury. /••-?'
This hi^I) Section zlhtdi us P^ttifans and Flai^ terers, bur no' Friends; oar <juards themfelves ought to be (^iftrnfted. ff' the Face (fays one of the Andert^)i/can drjguije the anXhiuAgitatienrif ibeSotdf x^are^rietfir that l^s haffy^ ^ee we pafi our Life in cbntinual Feats aniAmmSf and are mU ways in ddngtref^ing the Sacrifice of thofi we beXd in Slavery I tu therefore no better than feekiag£)r Safety ^d Qjiiet in the midft of Tumult and Con* fiifiont mmt^ Max- VlL mmt^ Max- VlL NO Hcafiire is an Evil in it felf; that is only to be t(twm*d fucb^ tbat is foj^ knif'd by a greater Mortification andUnciafi* nefs than the Satis^iOn of its enloytteilt atnouhted to. If it could fum it (eUFop en- tltely^and that it included in its diirAlkHi Che i^ft cooi\^mmiite Delight, it would be air ways wilbofttDiS^Uilbt^ and this ITnion of aQ jtlut is charming would ht as fompleat aft aay thki| Katnre does in the molt aocon^ pudi'djof its Works; then there vroold be M diflerenoe in Pieafttres, and tbef might be piTtcMk df without Diftidftioa or Cfaokc.
k£f tlCTlOHj A»cii^«r pi%tiendf» that lliiags are n^^ ;Bor EtUofriiecdEElTes $ aMi» chat we ought: to ictl: km, ct iif kwKL 'tm, colyby ttaifloordheirCoft* ieracBGer and £Adb« Thus Prmhmee is ddGf&« able, becaufe it regulates our IJ&i l^m^rmpftn heckv& ic elbibtities Qfiec in u^ and Moaues Health i and M^^mmity and fn^Wf wot their Te&eftive Utilides: SolPl^mre is nothing in ic ieit; batifitbeof the fame Charadberwimthaf We feel when wc triiunph over our Paffionai, dn^ Vismoft excellent; ai^ on the contrary, if ic he &dglit after inLewdcMi^andOebaucbery/ds an MAXi ipuh Conments Mi RifieSfions. 1 1| i*^" Max. VIII.
IF Whit dslightsMen ill UfciviovA Plea- iures« could at the ianie time rout ont of their Mifidii the TerrOut they cbriteivc of thofe thin|i that dre above 'era, the Fear of the Gods, &ud the Alarms the Thought bf Iteatn ciufes, and thit they could therein find the Secret of denrihg what is neceflary for a Good Uli}, I ihould be in the wroAg to find fault with 'em, iiflce they would en}of tfaeiDoft donfonimate and ^erife<ft Pleafurcv and ncKhiiij^ would te able in tlte katt to diftutb tfitefr TrinqMlity.
R£fL£CTldN.
*Th WMicto Reafdki tk^Ci'tfere (6 fiif4ottfly in^ veighs ^g^ft B^airUs ^ ^iiis M^im. bnc the de* fencte o€ che^^if/fi, fUKher «teb <)f die Tmdi, ildle redC4Mi^idfiiri^ T]«(til<^rc. Wl^ our FMlcrfb* pher fays, he would forgive them thccfliuiee dieto* SfiV«sbto'Ptei&fe, MovMcfd they ^Mld there find Ti^riqudity ofMhid, andHdddK^Body jitimft be lofdc^d "It^ ifi a tneer 'Suppdfeton he malcei{^ n^ith ifi i^py ^11 'khd WD to ht impoifible, tocdrd** )Mg «0 his McMral,*fiM:efhe Happbeis as wdl as $«• eaiiit^ isjf Liie, as he be!feve dedares ity is no wtfene l^befowd4^th0litfSn]defk)e,Uonefty tod Jvfttoe* We fee 'Nero^ amidft the criminal Inventiens of a thou&nd differen;c Pleafures, fills Hs^ne wk|i Slaughter, to fecure his Life: And Heiiogatatm^ who had drain'd Nature in a manner, to fatiate his dffidtiir and vicious Inclinations; who nude no- thing thing of fpending Sixty thoufand Crowns at z Meal; who lay in a Chamber of Gold; was, not* withftanding, in (Dontinuai Apprehenfion and Fear: Death was fo tembie ro hitri, that the Souldiers who kill'd him, found him in a Houfe of Eafe- mcnr, where he had hid himfelf, in hopes to (hum iCp There can be no Content, Satisfadbion^ nor Eaie of Mind where there is an uobridl'd Loole g>v^n to the PaiGons; and our Philoiopher Ipoke afer this. manner, only to infpire ihfi greater averiion and abhorrence of effeminate Picalures, and to make us betake Ourfetves to better Courfes,by the bieans of Comcmplation.
* He will have hs consider thofe vaft Motions that are petform'd over our Heads, as being natural £f- ipik$'; moreover, he requires we (hould penetrate ir>:o thp Caufeof all extraordinary Produ&s; to the enJ, ihac bting no longer in Ignorance, we may have no apprehciifion of Death, nor of any of tbo(e things that commonly ftartlc Man: And it is moft certain, that be that abandons himfi^f to the Plea* furcs of Love, as Epicurm well obferves, is thereby tendered incapable of fpeculating and glinirig tui Infightinto the Knowledge of Nature, becaulie this Faifion weakens the Mind, and loading us with all ibrts.of Diltempers, haftens upon as all the IxH firmitie^ of Old-age.
Th^rc is one pnrt of this Maxim that our Philo* ibpher miftakes for a Good, «;/;{. not to dread the Gods; which muft be own'd to be altogether im-r policic: For altho' they were but Men^ the Qomr municy and Vulgar Sort were bridi'd and kept in awe thereby. But as for Chriftian Wifdom, it can never be perfed without a Religious Fear of tho Poky.