and Becomingly II. That this Virtue also is to be embraced in order to Pleasure may be inferred from hence that neither the undergoing of great labours nor the suffering of great pains are things inviting and desireable in themselves as likewise is not Patience nor Assiduity nor Watchings nor Industry it self which is so highly commended nay nor Fortitude but the reason why we commend and pursue them is to the End we may live without Care and Fear and so free both body and mind as much as possible from all molestation III. For as by the Fear of Death for example the quiet of life is wholly perturbed and as to yeeld to pains and endure them with a dejected and weak mind is a great misery and by that basenesse and weaknesse of Spirit many have uttterly lost their Parents Friends Country and most themselves so on the other side doth a strong and sublime mind make a man free from all Care and Anguish insomuch as it contemns Death upon this account that all who suffer it are in the same case as before they were in being and is fortified against all Pains as being assured that the greatest pains are soon determined by Death that small pains have many intervalls of quiet that mean pains are not above our patience that if they be tolerable they are to be endured with constancy which much mitigates them and if intolerable he is quietly to depart the world as a Theatre that doth not please him IV. Now from these considerations it is plain that Timidity and unmanlinesse are not to be dispraised nor Fortitude and Patience to be praised for their own sakes but those are Rejected because they induce Pain and these Embraced because they produce Pleasure V. And as for what we said of the Efficacy of Fortitude both against Fear and all things that are wont to cause it the intent of it is that we may understand that they are the very same Evills which torment when they are present and are feared when expected as future and consequently that we learn not to fear those Evills which we either feign to our selves or any waies apprehend as to come and with Constancy and Patience to endure those that are present VI. Now among such Evills as we Imagine to our selves but are not really Future the chiefest are those which we fear either from the Gods as if they were Evill themselves or could be the Authors of any Evill to us or from Death as if that were evill in it self or brought us to some eternall Evill after it and among such Evills as are in possibility and may come and do somtimes come and affect us with pain and trouble they are all such as inferr either Pain upon the Body or Discontent upon the Mind VII Those which produce Pain are Diseases Scourgings Fire Sword c. and those which induce Discontent are External Evills and either Publique of which sort are Tyranny Warrs destruction of ones Country Pestilence Famine and the like or Private of which sort are Servitude Banishment Imprisonment Infamy Losse of Friends Wife Children Estate c. VIII Now the difference betwixt all these things on the one part and pain and discontent on the other is this that Pain and Discontent are absolute evills in themselves the others are evills onely Respectively or as they may be the Causes of pain and discontent nor is there any reason why they should be avoided unlesse in that respect only IX Upon the Chief of these Causes of fear we shall touch and in order as they are here enumerated In the mean time be pleased to observe that Fortitude is a Disposition of the mind not ingenerate by Nature but acquired by long consulting with Reason For Fortitude is very much different from Audacity Ferocity inconsiderate Temerity which is found even in the Bruit Animals and being proper to man and to such men onely as act according to Prudence and the advice of right Reason is not to be measured by the hot Temperament aud strength of the Body but by the firmnesse of the Mind constantly adhaering to an honest intention or purpose CHAP. XXI Of Fortitude opposed to the Fear of the Gods IN the first place it seems convenient that we discusse a certain Twofold Fear much transcending all others forasmuch as if any thing hath produced the Supreme Pleasure and that which is proper to the Mind doubtlesse it hath been the Expunction of all such Opinions as have impressed the greatest Fears upon the Mind For such is the condition of miserable Mortalls that they are generally led not by sound opinions but by some certain Affection void of Reason and so not defining Evill by reality but imagination they render themselves obnoxious to and frequently suffer as high perturbations from such things as they only Imagine to themselves as if they were Reall II. And that which is the Ground of the Greatest Fear and consequently of the Greatest Perturbation to men is this that conceiving there are certain Blissfull and Immortall Natures which they call Gods in the World they do yet think them to have such Wills such Passions such Operations as are plainly repugnant to those Attributes of Beatitude and Immortality such are perpetuall sollicitude Imployments Fits of Anger and Kindnesse and hereupon they infer that Losses and Afflictions are by way of punishment derived to Evill men and Protection and Benefits by way of reward and encouragement derived to Good men from the Gods For Men being nursed up in their own i. e. Human affections imagine and admit Gods in most things like themselves and what they find incorrespondent to their own inclinations and passions the very same they conclude to be incompetent to the Deities III. Hereupon it cannot be exprest how great unhappinesse Mankind hath drawn upon it self by ascribing such attributes to the Gods as resemble those of Human nature and especially those of Anger and Vindictivenesse in respect whereof mens minds being made low and abject as if the Gods perpetually threatned to call them to a severe account for their actions and to inflict punishment upon them you shal scarcely find a man who is not appaled and strook with terror at every clap of Thunder at every Earth-quake at every high wind at every storm at Sea and the like naturall occurrents IV. But so are not Those who being educated in the school of Reason have learned that the Gods live in perptuall security and Tranquillity and that their Blisfull Nature is so far removed from us and our Affairs as that they can neither be Pleased nor Displeased at our actions And unfeignedly if they were touched with Anger at our misdeeds or heard the prayers of men the whole race of man would soon be destroyed there being not an hour wherein Millions of men do not imprecate mischief and destruction each to other V. Be very Cautious therefore that when you have conceived God to be an Immortall and Blissfull Nature or
Animal as the common Notion concerning God doth suggest you do not destroy that Conception by giving any other Attribute to him which may be either inconsistent with or repugnant to those of his Beatitude and Immortality VI. Gods in truth there are for the Knowledge of them is evident as we have elsewhere declared but they are not such as men commonly conceive and describe them to be For when they have described them to be Immormortall and Blissfull they contradict themselves by affixing other Repugnant Attributes upon them as that they are alwaies taken up with businesse themselves and create business for others that they are affected with pleasure or displeasure at the good or bad Actions of men that they are delighted with human adoration and sacrifices c. all which presuppose great Disquiet Imbecillity Fear and the want of externall assistance VII Nor need you fear that this Tenent should subject you to the censure of being Impious because in truth He is not Impious who denies and casheirs the Vulgar Gods of the multitude but he who ascribes to the Gods the opions of the multitude For those are not Genuine Praenotions but False Opinions which are commonly delivered by men concerning the Gods VIII By the same reason likewise he is not the truly Pious man who bows down upon every stone sacrificeth upon every Altar and besprinkles the doors of every Temple with the blood of victims but He who contemplating all things with a serene and quiet mind frames to himself out of a genuine Praenotions true and correspondent conceptions concerning the Divine Nature and being thereunto induced not by hope or reward but meerly by apprehension of the Majesty and Supreme Excellency of its essence doth love it and worship it with the highest Reverence and Veneration of his mind and admitting no such Cogitations as may suggest any Opinion repugnant to its Attributes and destructive to the Veneration due unto it doth thereby exempt himself from that base fear which others suffer in whose minds that Contrariety of Attributes doth beget the highest and most lasting of all Perturbations CHAP. XXII Of Fortitude opposed to the Fear of Death THE other thing which invades and strikes the Minds of men with extream Fear and Terror is Death and this because of we know not what Everlasting Evills that are expected immediately to ensue thereupon and that 's very strange you 'l say that men should fear to suffer Evill then when they shall be deprived of all sense and utterly cease to be they being ignorant that all those solemn stories that are commonly told of Hell Rhadamanth the Furies c. are the meer Fictions of Poets and that if they contain any thing of truth in them they are but cunning allusions to the miseries which many men suffer during life since those who are uncessantly vexed with vain Fears superfluous Cares insatiable Desires and other violent Passions lead lives so truly miserable as that they may well be said to suffer the torments of Hell II. That you may exempt your self therefore from these Terrors accustom your mind to this thought That Death doth nothing concern us and upon this Argument whatever of Good or Evill we are capable of in life we are capapable thereof onely in respect of our Sense but Death is a Privation of all Sense therefore c. That Death is a Privation of all Sense is consequent from hence that it is a Dissolution and what is once dissolved must henceforth remain without all Sense So that Death seems a thing most easily Contemptible insomuch as it is an ineffectuall Agent and in vain threatens pain where the Patient is destroyed and so ceaseth to be capable of pain III. True it is indeed and too true that men generally abhor Death somtimes because they look upon it as the Greatest of Pains somtimes because they apprehend it as the Cessation of all their Enjoyments or Privation of all things that are Dear to them in life but in both these Respects altogether without Cause since this thing Not-to-live or Not-to-be ought to be no occasion of Terror because when once we come to that we shall have no faculty left whereby to know that Not-to-live hath any thing of Evill in it IV. Hereupon we may conclude that those are great Fooles who abhorre to think that after Death their Bodies should be torne by wild beasts burned in the flame of the funerall pile devoured by wormes c. for they doe not consider that then they shall not be and so not feele nor complaine that they are torne burned devoured by corruption or wormes And that those are Greater Fooles who take it grievously that they shall no longer enjoy the conversation of their Wives Children Friends no longer doe them good offices nor afford them their assistance for these doe not consider that then they shall have no longer Relation to nor Desire of Wife Children Friends or any thing else V. We said that Death accounted the King of Terrors and most horrid of all Evills doth nothing concerne us because while we are Death is not and when Death is we are not so that he who profoundly considers the matter will soone conclude that Death doth concerne neithe Living nor the Dead not the living because it yet toucheth them not not the Dead because they are not VI. And as the assurance of this that Death nothing concernes us doth exempt us from the greatest of Terrors so also doth it make us to enjoy life to the most advantage of pleasure not by adding thereunto any thing of uncertaine Time but by Detracting all desire of Immortality For in life there can be nothing of Evil to him who doth perfectly understand that there can be nothing of Evill in the privation of life VII Againe He cannot be excused of Folly who saith that He feares Death not because of any Trouble or Anguish that it can bring when it comes but because of the perpetuall Griefe and Horror wherewith it afflicts the minde till it comes or while it is expected forasmuch as that which can bring no trouble or anguish with it when it comes ought not to make us sad before it comes Certainely if therebe any thing of Incommodity or Feare in the businesse of Death it is the fault of him that is Dying not of Death it selfe nor is there any trouble in Death more than there is after it and it is no lesse folly to feare Death than to feare old Age since as old Age followes close upon the heeles of youth so doth Death upon the heeles of old Age. VIII Further we are to hope at least that when we come to the point of Death and are even at the last gaspe either we shall feele no pain or such as will be very short for as much as no pain that is Great can be Long and so every man ought to be confident that though the dissolution of his Soul and Body be accompanied
with some torment yet after that 's once past he shall never feel more IX That Philosopher was very ridiculous who admonisheth the young man to live Honestly and the old bodie Honestly because a Good Life and a Good Death are not things to be parted and the Meditation of living honestly and dying honestly is one and the same and this in respect that a young man may die Immaturely and to an old man something of life is remaining and the last act of his life is a part yea and the Crown of his whole life X. And both young and old are to consider this that though man may provide for his Security as to other things yet against Death there is no security the youngest nor strongest cannot promise themselves immunity from it for so much as one hour all men living as it were in a City without Walls without Gates to keep out that common Enemy XI Moreover a young man may die Happy who considers with himself that should he live a thousand years yet he could but see and act over the same things again and an old man may live Unhappy who like a vessell full of holes receives the Goods of life only to let them run through him and so is never full of them nor as a sober Guest of Nature after a plentifull meal of all her best dishes willing to rise and go take his rest XII This considered we are not to account an old man Happy in that he died full of years but in that he dyed full of Goods and sated with the World XIII Finally most of all foolish and ridiculous is he who saith it is good either not to be born at all or to die as soon as born For if he speak this in Earnest why doth he not presently rid himself of life it being very easie for him so to do in case he hath well deliberated upon the matter beforehand And if in jest he is perfectly mad because these are things that admit not of jesting Again in life there is somthing Amiable in it self and therefore he is as much to be reprehended who desires Death as he that is afraid of it For what can be so ridiculous as for a man to desire Death when himself makes his life unquiet by the fear of Death or out of a wearinesse of life to fly to the Sanctuary of Death when his own Imprudence and Irregular course of life is the only cause of that wearinesse XIV Every man therefore ought to make it his care so to live as that life may not be ingrate or taedious to him not to be willing to part with life till either Nature or some intolerable Case call upon him to surrender it And in that respect we are seriously to perpend whether is the more Commodious for us to stay till death come to us or to go and meet it For though it be an Evill indeed to live in Necessity yet is there no Necessity for us to live in Necessity since Nature hath been so Kind as to give us though but one door into the World yet many doors out of it XV. But albeit therebe some Cases so extream as that in respect of them we are to hasten and fly to the Sanctuary of Death lest some power intervene and rob us of that liberty of quitting life yet neverthelesse are we not to attempt any thing in that kind but when it may be attempted conveniently and opportunely and when that time comes then are we to dispatch and leap over the battlements of life bravely For neither is it fit for him who thinks of flight to sleep nor are we to despair of a happy Exit even from the greatest Difficulties in case we neither hasten before our time nor let it slip whâ—n it comes CHAP. XXIII Of Fortitude against Pain of the Body COrporall Pain is that alone which deserves the name of Evill in it self and which indeed would carry the Reason of the Greatest of Evills if so be our own delusive Opinions had not created and pulled upon our heads another sort of pain called the pain of the Mind which many times becoms more grievous and intollerable than any pain of the Body whatever as we have formerly deduced For Discontent of mind conceived upon the losse of Riches Honours Friends Wife Children and the like doth frequently grow to that height that it exceeds the sharpest pains of the body but still that which gives it both being and growth is our own Opinion which if right and sound we should never be moved by any such Losse whatever in regard that all such things are without the circle of our selves and so cannot touch us but by the intervention of Opinion which we coin to our selves And thereupon we may infer that we are not subject to any other reall Evill but only the Pain of the Body and that the mind ought to complain of nothing which is not conjoyned to some pain of the body either present or to come II. The Wise man therefore will be very cautious that he do not wittingly draw upon himself any Corporall pain nor do any action whereupon any such pain may be likely to ensue unlesse it be in order either to the Avoydance of some Greater pain that would otherwise certainly invade him or the Comparation of some Greater Pleasure dependent thereupon as we have formerly inculcated This considered we may very well wonder at Those Philosophers who accounting Health which is a state of Indolency a very great Good as to all other respects do yet as to this respect hold it to be a thing meerly Indifferent as if it were not an indecent playing with words or rather a high piece of Folly to affirm that to be in pain and to be free from pain is one and the same thing III. But in case any Necessity either of his native Constitution in respect whereof his body is infirm and obnoxious to Diseases or of any Externall violence done him which so subject to Casualties and the injuries of others is the condition of frail man he could not prevent or avoid for experience attesteth that a Wise and Innocent person may be wounded by his malicious Enemies or called to the bar impleaded condemned and beaten with rodds or otherwise cruelly tormented by Tyrants we say in case either of these shall have brought pain upon him then is it his part to endure that pain with Constancy and Bravery of mind and patiently to expect either the Solution or Relaxation of it IV. For certainly Pain doth never continue long in the Body but if it be Great and highly intense it ceaseth in a short time because either it is determined of its self and suceeded if not by absolute Indolency yet by very great Mitigation or is determined by Death in which there can be no pain And as for that pain which is Lasting it is not only gentle and remisse in it self but also admits many lucid intervalls so that
EPICVRI EFFIGIES Ex Cimel Cl. Vivi Eviel Putearij EPICVRVS ' s MORALS Collected Partly out of his owne Greek Text in DIOGENES LAERTIVS And Partly out of the Rhapsodies of MARCVS ANTONINVS PLVTARCH CICERO SENECA And faithfully Englished Mea quidem ista sententia est invitis hoc nostris popularibus dicam Epicurum recta praecipere si propiùs accesseris tristia Seneca lib. de vita beata cap. 13. LONDON Printed by W. Wilson for Henry Herringman and are to be sold at his shop at the Anchor in the Lower walke in the New Exchange 1656. AN APOLOGIE FOR EPICVRVS As to the three Capitall Crimes whereof he is accused Written in a Letter to a Person of Honour SIR YOur beloved EPICVRVS having lately learn'd English on purpose to converse more familiarly with you comes now at length to waite upon you and at your vacant houres to entertaine you with grave discourses touching the Happinesse of Man's life and the right meanes of attaining it Wisdome I have no reason to doubt of his welcome kind reception by you considering that he comes not but upon your frequent and I am confident hearty invitations of him your owne ingenious and commendable desire to be intimately acquainted with his Principles and Doctrine of Morality and to heare him speake his owne Thoughts purely and sincerely having beene the only occasion and motive to my assistance of him in his Travells from Greece into this Country and my accommodation of him with such an equipage as might be exactly sutable as well to your wishes as to his owne minde Nay more I have reason to presume that a few dayes conversation will create in you a very great dearenesse towards him as well because I am assur'd you will soone finde him what you expect a sublime Witt a profound Iudgement and a great Master of Temperance Sobriety Continence Fortitude and all other Vertues not a Patron of Impiety Gluttony Drunkennesse Luxury and all kinds of Intemperance as the common people being mis-informed by such learned men as either did not rightly understand or would not rightly represent his opinions generally conceive him to be as because I have perceived him not only to give strong and lively hints to sundry of those sublime speculations wherewith your thoughts are sometimes delightfully imployed but also solidly to assert many of those Tenents which I have often heard you defend with the like Reasons and which indeed nothing but the voluntary and affected Ignorance of Superstition will deny So that if the Rule hold that Similitude of Opinions is an argument of Similitude in Affectons and Similitude of Affections the ground of Love and friendship certainely I am not altogether destitute of support for my conjecture and consequently that you will soone admitt him into your bosome and treat him withall the demonstrations of respect due to so excellent a Companion But as there is no Beauty without some moles no Chrystall without some specks so is not our EPICVRVS without his imperfections and you will discover in him some things which cannot escape your reprehension and yet I expect that your censure of him should be much more moderate and charitable then that of the ignorant and scarce humane Multitude hath been for many ages together And therefore I aske leave to state the Nature of his guilt unto you and afterwards to give you my Iudgement thereupon in the meane time humbly leaving you to the Liberty of your owne more judicious sentiments of both the one and the other For my designe therein is not to possesse your brest with my thoughts concerning the crimes usually charged upon this Philosopher but to dispossesse it of an opinion that I might have the same indignation against him in respect of some unjustifiable positions of his as not only the common people but even the greatest number of Schollers have for many hundred of years entertain'd And what I shall say to that purpose I humbly desire you will be pleas'd to understand to be intended as an Exercitation to take off from his memory the greatest part of that unjust Odium and Infamy which envy and Malice on one hand and Ignorance and Inhumanity on the other have cast upon it to the eclipsing even of all his excellent meritts from the Commonwealth of Philosophy and not as a defence of any unreasonable or dangerous Errour whereof he is found really guilty Which was more perhaps then was needfull for me to advertise you of who wel understand the difference betwixt a Vindication and an Excusation that it is one thing to mitigate a too severe and rash sentence and another to justifie the Offendour And therefore without any further Apologizing for my short Apologie for EPICVRVS I directly addresse to my Province The Opinions which being asserted by him in this Treatise concerning Ethicks have so much incens'd the world against him are principally these three 1 That the Souls of Men are mortall so uncapable of all either happiness or misery after death 2 That Man is not obliged to honour revere and worship God in respect of his beneficence or out of the hope of any Good or feare of any evill at his hands but meerely in respect of the transcendent Excellencies of his Nature Immortality and Beatitude 3 That Selfe-homicide is an Act of Heroick Fortitude in case of intollerable or otherwise inevitable Calamity These I confesse are Positions to be rather wholly condemned and abominated then in the least measure patroniz'd by us Christians whose understandings thanks be to the mercy of the fountaine of Wisdome are illuminated by a brighter light then that of Nature and yet notwithstanding when I remember that our Philosopher was a meere naturalist borne and educated in times of no small Pagan darkenesse and consider that neither of these Tenents will be found upon due Examination so destitute of all support of Reason as rash and unexamining heads have apprehended I professe I cannot but thinke it an argument of much more inhumanity then judicious zeale in any man upon this accompt alone to invade him with the crimination of superlative Impiety Blasphemy and absolute Atheisme For. As to the FIRST viz. That the humane soule doth not survive the funerals of the body but absolutely perish in the instant of death as I need not tell you how uncomfortable an Opinion it is to all Vertuous persons and how manifestly repugnant to Christianisme and indeed to the fundamentall Reason of all Religions beside if I may be admitted to use that improper phrase of the vulgar while I well know that there can be but one Religion truely so called and that all the rest are more properly called Superstitions so I neede not advertise you how highly difficult it is to refute it by satisfactory and convincing Arguments defumable from meer reason For to suspect the light of Nature is scarce strong enough by its own single force to dispell all those thick mists of difficulties that
hinder our discernment of the full nature of the human soul and scarce bright enough clearly to demonstrate the immortality of that noble Essence so as to leave no room for diffidence or contradiction I hope it can be no Heresie in any man because no disparagement to either his Faith or Reason You have Sir I presume attentively perused that so worthily commended discourse of Plato touching the immortality of mans soul and acquainted your selfe moreover with all those mighty Arguments alledged by Saint Thomas Pomponatius who will hardly be out-done in subtlety touching the same Theam by any that comes after him and yet he was forc'd to conclude himselfe a Sceptick and leave the Question to the decision of some other bolder Pen Des Cartes our noble friend Sir Kenelme Digby and divers other great Clerks to prove the Soul of Man to be a substance distinct from and independent upon that of the body and to have eternall existence à parte post and yet if I were not assured that your perswasion of its immortality is founded upon a much more firm basis then that of the most seemingly apodicticall of all their Reasons I might well doubt of the impregnability thereof And this I may say somewhat the more freely and boldly both because I my selfe having with all possible attention and equity of minde examined the validity of most of those Arguments for the immortality of mens souls which their Authors have presented as perfect Demonstrations thereof cannot finde any of them to make good that glorious Title or satisfie expectation to the full and because I have observed many learned men Divines and others who have long laboured their thoughts in the same Disquisition to concurre with me in opinion That to believe the soul of Man to be immortall upon Principles supernaturall is much more easie then to demonstrate the same by Reasons purely Naturall Now if for the most sublime witts even of our times wherein the Metaphysicks have doubtlesse received a very great encrease of clearnesse and mens speculations seem to be highly refined in regard of sundry lively and fruitfull hints that are inspersed upon the leaves of sacred writt concerning as well the Originall and Nature of the Soul as the state of it after death it be so hard a task to erect a firme perswasion of the immortality of the human soul upon a foundation of Naturall Reason alone I appeal to every imprejudicate man with what justice our EPICVRVS is so highly condemned for being ignorant of that unattainable Truth when he could steer the course of his judgment and beliefe by no other Starre but that remote and pale one of the Light of Nature that bright North-Starre of Holy Scripture appearing not at all to the Horizon of Greece till many Ages after his death Again EPICVRVS is not the only man amongst the Antients that is to be accused for entertaining and divulging erroneous conceptions of the nature and condition of the reasonable soul after death it being well known that most of the Grecian Philosophers did indubitate the incorruptibility thereof either implicitely and upon consequence or immediately and in direct terms This perhaps may seem a Parodox to you and therefore I ask leave to make it good The Grecian Scholiarchs may all be divided into two Classes in reference to this subject the first consisting of those who asserted the other of such as expresly denied the Immortality of Man's Soule the former containing the greater the latter the lesser number And among all those that are on the affirmative part you shall not finde one that is not more or lesse tainted with that so common Errour of the Refusion of all mens souls after death into the Anima Mundi or generall Soul of the Universe which is upon consequence That they cease to exist per se or to be what they were before so soon as they are separated from the body For your further satisfaction of this unfrequent Truth be pleased to observe that as they generally conceived the soul of every individuall man to be a certain particle of the Mundan or universall soul immitted into the body at its conception and therein contained during life as a drop of water is contained in a glasse Phiall so did they also conceive that the same soul upon the breaking of the glasse or dissolution of the body doth flow forth and again return and unite it selfe to the universall soul front whence it was at first desumed Thus Plutarch 4 Placit 9. expresly tells us that Pythagoras and Plato maintained that Mans soul having taken its farewell of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in congeniam sibi animam Mundi concedere doth return to the soul of the world which is of the same substance and nature with it Now by this common soul of the world it is manifest that they sometimes meant God in respect they acknowledged him to be the supream Intelligence or Minde which disposeth and ordereth all parts of the body and sometimes the Heavens because as Heaven is the most pure and noble part of the Vniverse so is the soul the most pure and noble part of Man This considered you have here an opportunity at least if a short and pertinent digression may be opportune of taking notice in what sence we are to understand some remarkable passages in their writings touching the buman soul which are often mentioned but seldome rightly interpreted First we may hence collect what their true meaning was when they said Animam esse divinae aurae Particulam that the Soul is a particle of Divine breath or as Cicero speaks in Cato Major Ex Divina mente universa delibutos animos habemus We have our soules derived from the universall divine minde And again when they affirmed that our Soules were taken from Heaven and to return thither again after their emancipation from the body All which the Prince of Poets elegantly insinuateth in these Verses Deum namque ire per omnes Terrasque tractusque maris coelumque profundum Heinc homines armenta viros genus omne ferarum Quemque sibi tenues nascentem arcessere vitas Scilicer huc reddi deinde ae resoluta referri Omnia nec morti esse locum sed viva evolare Sideris in numerum atque alto succedere coelo Secondly we may hence learn the sence of Empedocles as well in that saying quoted by Plutarch de exilio Praesentem vitam esse exilium è quo tandem animus sit in pristinam sedem demigraturus That this present liâ—e is a banishment of the soul from which it is at length to be recall'd to its primitive place as in that mentioned by Clem. Alexandrinus Lib. 4. Stromat 2. hypotypos 24. Animos sapientum Deos fieri That the soules of Wise-men become Gods Thirdly we may hence know how to understand the true sence of Plato's opinion that all learning is only Reminiscence For supposing the Soul of the Vniverse to be omniscient and each
particle thereof to be of the same nature and faculties with the whole he thereupon inferrs that the soul of each man being a particle of that universall and omniscient soul must be likewise omniscient though in the moment when it is immers'd into the body it becomes dim and beclouded so that as if it had been made drunk with Lethe or the Waters of Oblivion it forgets all its Originall knowledge and must recollect and call to minde the notions of particular things by the help and mediation of the senses Lastly why Pythagoras and Plato to this opinion of the soules Remigration to the Vniversall Soul connected that their other so famous one of the Transmigration of soules from body to body successively For having imbibed this latter errour of the souls transmigration in their conversation with some Egyptian Priests as Stobaeus informs us in Eccl. Physic. they strived to accomodate the same to their own former opinion of the souls being a particle of the Anima mundi insomuch as it might thence follow that the soul being exhal'd from its first body and wandring up and down in quest of its fountain the universall soul might probably enough light upon some other body then in the act of Conception and being united thereunto animate it or being by inspiration attracted into some living creature unite it selfe to the soul praeexistent therein and so become one with it especially if the body it meet with be of the same or like conditions and affections with the former which it hath so lately forsaken True it is neverthelesse that they delivered this Doctriue of the Transmigration of soules very obscurely and wrapt up in Fables and Allegories but their design herein was to make men more mansuete and milde in their dispositions by bringing them to put a greater value upon the lives of Animals for according to this Doctrine who would kill a Beast when for ought he knew his Fathers Soul might animate that Beast and a greater degree of horrour against shedding of Blood that so having devested them of all savagenesse and cruelty they might have a greater detestation against Homicide and preserving the peace and safety of Societies Nor can the Stoicks be exempted from the same Errour of the Refusion of all soules into the universall one insomuch as it was their constant tenent that the world was animated by a certain fire which they call'd Jupiter that mens soules were particles derived from that fire and should again be reunited thereunto some sooner others latter but all in that generall Conflagration of the Vniverse when all things shall be as they dreamt sublimed into Jove again Now if we look narrowly into the businesse we shall discover even Aristotle himselfe to be in some measure guilty of the very same delusion as well in respect of his Animall Heat which discoursing of the Generation of Animals Lib. 2 Cap. 3. he affirms to be respondent in some proportion to the Element of Celestiall bodies and wherewith all things in the world are impraegnated as of his Intellectus Agens which he teacheth to be diffused through the whole world after the same manner as the light of the Sun is diffus'd through the Aire and so apply'd and conjoyned to the Intellectus Patiens or proper soule of every man as the externall light is applyed and conjoyned to the eye and as the eye by the conjunction of externall light comes to see visible objects so doth the proper passive Intellect of every man by the illustration of the generall active Intellect come to understand intelligible Objects Adding thereunto that the Intellect passive is separable corruptible and capable of utter dissolution but the Active inseparable incorruptible immortall For thus much may be collected from severall places of his Books de Anima and thus are those places explained by the best of his Greek interpreters Alexander and the best of the Arabians Averrhoes whose opinion of the Unity of the Intellect in all the world is sufficiently known And thus much of the Philosophers of the former Classis who though they seem to affirm do yet in reality upon naturall consequence deny the Immortality of the Humane Soul in that they all concur in that contradictory Errour of the Refusion thereof into the Anima mundi For the proper Notion of Immortality is the eternall existence of a thing in the selfe same nature and perse and therefore if a thing be devested of its own proper nature so as to become invested with that of another and to have no existence or subsistence but what is dependent upon its union with that other to which it is assimilated and indentified for my part truly I cannot understand how it can be said to be immortall without manifest contradiction And whether it be not as grosse an absurdity to say that the soul of a man shall be for ever the same i. e. the soul of a man and yet that it shall be identified or made the same with the soul of the world as to say that such a thing shall before ever the same and not the same is no hard matter to determine As for those of the latter who in down right termes denyed the Immortality of the soul they subdivide themselves into two different Sects some having contended for the totall destruction or absolute Annihilation and others for only the exsolution and dispersion of it into the matter or principles of which it was composed To the former of these Sects we may justly annumerate all such who conceived the soule of man to be only a certain harmony not of Musicall sounds but a contemperation of parts humours and qualities and consequently that as of Musicall Harmony nothing can remain after the sounds are vanished so of the soul nothing can remain after death hath once destroyed that harmonious Contemperation of parts hunours and qualities from whence it did result And this purely was the opinion of not only those antienter Greeks Dicaearchus Aristoxenus Andraeas and Asclepiades all which are thereof strongly accused by Plato in Phaed and Aristotle Lib. 1. de Anima Cap. 5. but also our Master Galen who was positive and plain in his definition of the soul to be a certain Temperament of Elementary Qualities In the same list may we also inscribe the names of all those who imagining the soul to be nothing else but a certain Act or Form or Quality inseparable i. e. a certain speciall Modification of Matter have accordingly concluded that as the Figure or speciall Mode of a thing must inevitably vanish immediately upon the immutation or change of the thing figurate so must the soul being only a speciall Mode of the Matter necessarily vanish immediately upon the immutation of that Mode by death Which Origen Iustine Theodoret and some other Fathers understanding to have been the Tenent of Aristotle have written sharp invectives against him as an assertor of the soules mortality and this so justly that if his Zealous Disciple
honest Mr. Alexander Rosse were alive again he would never be able to discredit that their charge To the latter we are to refer all such as held the soul to be Corporeall For as they would have it to be composed of materiall principles so would they also have it to be by death again resolved into the same materiall principles so that in their sence the extinction of the soul is no other but the dissipation thereof into those very corporeall particles of which it was composed And this seemes to be the true meaning of Demonax in Lucian when being interrogated whether he thought the soul to be immortall he answered mihi videtur sed ut omnia it seemes to me to be immortall but no otherwise than all things are immortall i. e. as to the matter only or component Principles of it which are incapable of Annihilation In this Catalogue we may worthily place Marcus Antoninus in regard of his saying Lib. 4. Animas hominm dispergi in auras that mens souls are dispersed into Aer and Seneca for his Animam hominis magno pondere extriti permeare non posse et statim dispergi quia non fuerit illi exitus liber as also Democritus and Epicurus who equally contested that the soul was nothing but very Atoms in such a speciall order in such a speciall position c. contemperated and Death nothing but a discomposure of that determinate Contexture and a Resolution of the soul into separated Atoms again and therefore are they alwaies conjoyned by the good Lactantius Lib. 3. cap. 7. lib. 9. cap. 8. 13. as confederates in the Doctrine of the Dissolution of soules And thus Sir you may at once plainly perceive the justice of my Attainder of the most and most eniment of the antient Grecian Philosophers with the guilt of having been either obliquely or directly Impugners of the Soules Immortality and the great Injustice of their Sentence who more particularly condemne Epicurus for the same Error when so many others were equally culpable with him therein As to the SECOND viz. That man is not obliged to honour revere and worship God upon the motive of his Beneficence or upon the accompt of either Good of Evill expected from him but only out of a sentiment of the superlative Excellencies of his Nature and chiefly of his Immortality and Beatitude I might well plead for him that living in a time when there was scarce any Religion but sottish Idolatry when there were more Gods then Nations yea then Temples and when all Devotion was absurd and ridiculous Superstition He seems rather to be honour'd for that he came so neer to the knowledge of the true God then condemned for comming no neerer rather to be admir'd for having so clear and genuine an apprehension of some of the Divine Attributes then reproached for not comprehending them all Especially when I should not infringe the Law of charity to doubt that among us Christians and even such as think themselves not a little vers'd in Theologie there may be some who if they were put to give but an Adumbration of that mysterious piece the Divine Nature would discover themselves to have as imperfect an Idaea thereof as EPICVRVS had But this excuse would be too generall for his particular vindication from the imputed crime of perfect Atheisme and therefore we shall fix only on such Reasons as are more properly accomodate to that purpose First I dare say his Piety in deriding the incompetency of those Conceptions that men in his time commonly entertained of the supream Essence for they ascribed generally unto it all the selfe same passions and affections which they perceived to be in themselves and so copied out an imperfect Divinity by the infinitely disproportionate Originall of Humanity was much greater then his Impiety could be in teaching that the Deity was of so transcendently excellent a nature as to be wholly unconcern'd in any thing but it selfe and far above all sentiments whatever besides those of its own eternall and compleat Felicity and consequently that it was to be reverenc'd and worshiped solely and purely for its own sake without the least mixture of selfe-Reflections For as by the one he judiciously attempted to subvert the false and unreasonable Religion or rather Superstition in the worship of Bacchus and other the Imaginary Deities wherewith his Country swarmed in his daies there being no better way to alienate mens minds from the Veneration of False Gods then to acquaint them with notions comprehending the Essentiall and Incommunicable attributes of the true God so by the other he seems to have laid a very firm foundation for the true Religion in that he would have the Right or Iustice of all Divine worship to be founded wholly and entirely upon the Excellency of the Divine Nature How far therefore he was from being a Professor and Seminary of down-right Atheisme as some whose zeal may well be thought to have been much greater then their knowledge as to that particular have represented him to the World every man who hath but so much reason as to understand that Polytheisme is the greatest Atheisme may easily judge In the next place I can hardly allow him to deserve the odious Epithete of most highly Impious which most men brand him withall upon the account of this latter Doctrine only because I meet with not a few nor contemptible Reasons that encline my judgment to more moderation In particular you well know Sir how highly unreasonable it is for any man to expect from EPICVRVS the knowledge of the true and legitimate worship of God when that was by God himselfe praescribed only to the antient Hebrewes and professed only by their Posterity and no other Nation in the World if so why should more be expected from Him then from Plato Zeno Socrates Aristotle or any other of the elder Graecian Philosophers they being all equally benighted with Paganisme Why should he be so severely sentenc'd and all the rest passe unquestioned one and the same charge of invincible Ignorance of the true Religion lying against each of them Besides Human Iustice will hardly permit that any man should suffer meerly for wanting that which without supernaturall means was impossible for him to obtain and he that will adventure to determine whether or no at the Tribunall of Divine Iustice any one shall be condemned simply upon that score must have dived very deep into that fathomlesse gulfe of Praedestination You likewise know that our Christian Doctors assigne only Two causes or Fundamentall Consideration why men should worship God The one they teach to be the transcendent Excellency of the Nature of God which singly and without any respect to our own Vtility or Advantage doth justly claim the highest veneration of our minds The other they admit to be the benefits we either have received or which is the stronger motive of the two hope to receive at his hands Hereupon if any man be induced to revere and
to be not onely a Good but also the Essentiall Reason or very Root of Good insomuch as it is that very and onely thing for whose sake or in respect whereof an object is Good or Desirable as on the reverse pain seems to be not only an Evil in it self but also the Formall Reason or very Root of Evill insomuch as it is that alone in respect whereof any thing is Evill or Hatefull For though we somtimes avoid Pleasure yet is it not the pleasure it self which we avoid but some pain that is annexed unto it or impendent on it as likewise if we somtimes court and pursue a pain it is not the pain it self that wee pursue but some pleasure that is conjoyned unto it III. To speak more expressly No man doth neglect hate or decline pleasure as it is pleasure but because usually very great pains follow and overtake such who know not to follow Pleasure with Reason and Moderation nor is there any man that loves desires and pursues Pain simply as it is pain but because he expects some very great pleasure to accrew to him thereupon and such frequently may be the constitution of the time as that he hath no other way that leads him to the pleasure he aims at but what lies in the rough tract of Labour and Pain IV. To instance in very small things who is there among us that undertakes and endures any laborious exercise of the body unlesse to the end that he may thereby acquire some commodity or benefit And who can justly reprehend him who desires and endeavours to enjoy that pleasure upon which nothing of trouble or discommodity doth attend Or him who endeavours to eschew that Paine by which no pleasure can be procured But we may justly accuse and esteem those persons worthy of contempt who being intricated and corrupted with the blandishments of present pleasures do not foresee nor provide against those pains and troubles that must ensue as being inevitably impendent upon all heads that are blinded with cupidities The like blame is due also to those who forsake their stations and desert the duties of their places and offices out of a certain softnesse and weaknesse of Minde i. e. of Fear of Labour and Pains V. Now of these things the Distinction is easie and expedite For in times of freedome when all lies open to the arbitrary disposition of our own choice so that there is no impediment but we may do that which is most pleasing to us in such case it is lawfull for us to pursue and embrace all pleasure and avoid all pain But such frequently may be the constitution of the times as that pleasures are rather to be repudiated and labours and troubles not to be refused VI. So though we esteem all pleasures to be a reall good and all pain to be a reall evill yet we do not therefore affirm that we ought at all times to pursue that and avoid this For it is good for us to sustain some pains that we may afterward enjoy more abundant pleasures and expedient to abstain from some pleasures that we may not by them incurre more grievous pains VII Hence as from a fountain was it that discoursing of the true Criteria or judges of good and evill we deduced severall Canons or Rules for the guidance and regulation of our Affections or Passions accounting Pleasure and Pain for the most certain Criterion of Election and Aversion And this upon very good reason seeing that from the Benefit or Harm that redounds unto us from the fruition of them all the Objects of our Affections or Passions ought to be judged Good or Evill and that we somtimes use Good as Evill and other times Evill as Good VIII From these Considerations therefore that we may inculcate the matter we conclude that no pleasure is of it self Evill but some things there are which albeit they afford some pleasures yet they are such as occasion and induce pains much greater than themselves Whereto by way of Consequence we superadd this if any one pleasure could be so collected into it self or sequestred from all dross as that it should neither comprehend in it nor leave behind it any the least measure of pain assuredly by that Collection and simplicity it would become no less perfect and absolute than are the chiefest Works of Nature and so pleasures could have no Difference either of Qualities or Degrees among themselves but would all be equally desireable IX Further if those very things which are the Efficients of Pleasures to Luxurious men were such as that they could render them superior to the terrors of Meteors Earthquakes Thunder and Lightning Eclipses and other the like accidents caused by bodies superterrestriall and free them from the base fears of pains and Death truly we could find nothing in them to be reprehended insomuch as they would be wholly filled with Pleasures and could not in the least know any thing of Pain of Trouble of Sickness i. e. of Evill CHAP. IV. That Felicity doth consist Generally in Pleasure WE are now come to our main purpose viz That Felicity is rooted in Pleasure and therefore we are first to demonstrate it to be so in the Generall that we may afterward the more securely determine in what Pleasure it doth consist in Speciall II. In the Generall pleasure seems to be as the beginning so also the end of happy life forasmuch as we deprehend it to be the first Good and Congenite to our Nature and to all other Animals whatever and that very and onely thing according to which we direct our selves in the Election and Rejection of any Object whatever and define it to be Good or Evill III. That Pleasure is the First Good and Congeniall or as Philosophers speak the First Aptum and Accommodatum to Nature may be demonstrated from hence that every Animal as soon as born doth affect pursue and delight in Pleasure as its chiefest Good and on the contrary doth hate avoid and to the utmost of its power repel Pain as its Chiefest Evill provided that the sense of the Animal be not depraved but its Nature remain in its primitive perfection so as to enable it to judge truly IV. This considered there is no further need of any Reasoning or Disputation to evince why Pleasure is to be desired and pain to be avoided since the sence alone doth evidently demonstrate it no lesse than it doth that Fire is hot that snow is white that Hony is sweet and sufficient it is for us onely to observe it For if when we have taken away from man all his senses the Remainder must be nothing necessary it is that what is according to Nature what against Nature must be judged by Nature it self and consequently that Pleasure is to be desired for it self and pain to be avoided for it self For what perceives or what judges that it may either pursue or avoid any thing beside pleasure and pain V. That Pleasure is also
the Last or Highest of Goods or the end of all desiderable things may be soon understood even from hence that it is Pleasure alone for which we desire all other things and never desire Pleasure for any thing but it self For other things we may desire to the end we may be affected or delighted with Pleasure but no man did ever require a reason why we would be affected and delighted therewith truly no more than for what Cause or to what End we should desire to be happy Seeing that Pleasure and Felicity ought to be reputed as in the same degree so also for one and the same thing and consequently for the end Extreme or Supreme of Goods to which all other things subordinately conduce and which is it self subordinate or referrible to nothing VI. The same may be Confirmed from hence that as wee have praemonished Felicity cannot be understood unlesse it be conceived to be a certain state wherein a man may live most sweetly most pleasantly i. e. in the greatest Pleasure of which his Nature is capable For but take away from life that sweetnesse that jucundity and pray what Notion of Felicity can remain wee say of Felicity not onely such as we termed Divine but also that which we account Human and which is not otherwise capable of more and lesse or of Intension and Remission than onely as it may admit of more and lesse of Pleasure VII That we may further manifest this Truth by a Comparation of Pleasure with pain let us suppose a man to enjoy many great and lasting pleasures both in mind and body no pain molesting him in the present nor threatning him in the future and then what state can bee imagined more desireable more happy than this For in him who is thus affected there must be a Constancy or firmnesse of Mind fearing neither Death nor Pain because Death is insensible of any pain and in life if pain be long it must be light if great it cannot be long so that the Brevity is a comfort against the violence thereof and the Levity against Diuturnity When a man arrives at such a Condition as that he doth not tremble at the thought of Divinity nor suffer the present pleasures to slip away unenjoyd while his mind is taken up either with the memory of past Goods or expectation of future and doth every day solace himself with the assiduous recordation of them what greater Good is there that can be added to encrease the Happiness of this mans Condition VIII Suppose again on the other side that a man is afflicted with as great anguish of Mind and violent pains of Body as his nature can receive that he hath lost all probability all hopes of any the least Extenuation of his Miseries and that his tempestuous thoughts cannot lay hold of any comfort in the apprehension of any pleasure past present or expected and what can be imagined more wretched more miserable than this man IX If therefore a life surrounded with pains be most chiefly to be avoided seriously the Highest Evill is to live in pain and of necessary consequence The Highest Good is to live in Pleasure Nor indeed hath the mind of Man any other point wherein as in the Centre and Period of all his hopes and desires he may consist but only Pleasure And all Diseases Languors and Distempers are referred to pain nor is there any thing beside pain that can invade Naturein her Throne eject her from it or dissolve her CHAP. V. That Pleasure wherein Felicity doth consist is the Indolency of the Body and Tranquillity of Mind FOrasmuch as there are Two kinds of Pleasures viz. One that may be considered as dependent upon or radicated in Quiet and so is nothing else but a constant placability Calmnesse and Vacuity or Immunity from all perturbation and dolour and Another that may be considered as resident in Motion and so consisteth only in a certain sweet affectation or pleasant titillation of the sense as may be exemplified in joy hilarity eating and drinking when we are hungry and thirsty the pleasure of all which doth arise only from a pleasant motion in the Organs therefore is it necessary for us to determine Whether Felicity doth consist in both these Kinds of Pleasures conjoyned or in one of them alone and in which of the Two II. Accordingly therefore we affirm that the Pleasure wherein Felicity doth consist is only the Former i. e. in the stable kind of pleasure and so can be no other but the Indolency of Body and Tranquillity of the Mind III. And therefore when we say that Pleasure in the Generall is the end of a happy life or the Chiefest Good we are very far from understanding those Pleasures which are so much admired courted and pursued by men wallowing in Luxury or any other pleasures that are placed in the meer motion or action of Fruition wereby the sense is pleasantly tickled as some either out of Ignorance of the right or dissent of opinion or praejudice and Evill will against us have wrongfully expounded our words but onely this the importance of the matter will excuse our repetition of it Not to be pained in Body nor perturbed in Mind IV. For it is not perpetuall Feastings and Drinkings it is not the love of and Familiarity with beautifull boyes and women it is not the Delicacies of rare Fishes sweet meats rich Wines nor any other Dainties of the Table that can make a Happy life But it is Reason with Sobriety and consequently a serene Mind investigating the Causes why this Object is to be Elected and that to be Rejected and chasing away those vain superstitious and deluding opinions which would occasion very great disquiet in the mind V. Now that you may the more clearely understand why we affirme this kind of pleasure alone to be the end of life or chiefest good be pleased to observe that Nature doth not tend to any other pleasure primarily or as to her principal scope but only to what is stable which followes upon the remove of all paine and Molestation For she doth not propose to her self the Moveable pleasure as the end at which she aimes but hath provided it only as the meanes conducible to that end that it might be as it were a Condiment to sweeten that Naturall operation which is necessary to the Eradication of all Pain and Molestation For instance seeing that Hunger and Thirst are things troublesome and incommodious in the present to an Animal the Primary End of Nature is to constitute the Animal in that state in which it may be free from that trouble and offence and because that cannot be effected but by Eating and Drinking therefore hath she wisely provided that the Action of Eating and Drinking should be accompanied with a certain pleasantness and jucundity that so the Animal might be thereby invited the more willingly and readily to performe that necessary Action VI. Most men indeed living praeposterously and being carried away
by the weight of Earth and passengers CHAP. XVIII Of Moderation opposed to Avarice NOw comes Moderation or that Disposition of the Mind which makes a man contented with a little and than which he can hardly possesse a greater Good For to be content with little is the highest preferment the greatest wealth in the world as on the other side great riches without moderation are but great poverty Thus to have wherewithall to prevent Hunger Thirst and Cold is a Felicity not much inferior to that of Divintiy and who so possesses so much and desires no more however the world may account him poor he really is the Richest man alive II. And how honest a thing is this Poverty when it is Cheerfull serene and Contented with only what is sufficient i. e. with those riches of Nature which suffice to preserve from Hunger from Thirst from Cold Truly seeing that these riches of Nature are Terminated and easily acquirable but those that are coveted out of vain opinions are difficult in the acquisition and have no measure no end we ought to be highly thankfull to the Wisdom and Bounty of Nature which made those things easily procurable that are Necessary and those Unnecessary that are hard to come by III. Again since it behoves a Wise man to be alwaies Confident that in the whole course of his life he shall never want Necessaries doth not the very easie parability of such few small cheap and common things as are Necessary abundantly cherish that Confidence in him when on the other side the Difficulty of acquiring those many great sumptuous and rare things that belong to superfluity and magnificence cannot but very much stagger and weaken it And this clearly is the Reason why the vulgar though they have great possessions do yet uncessantly toyl and afflict themselves in the acquisition of more as if they feared to outlive their riches and come to want what if they used with Moderation they could never live to spend IV. This considered let us endeavour to Content our selves with what is most simple and most easily procurable remembring that not all the wealth of the world congested into one heap can avail in the least measure to cure the least disease or perturbation of the Mind whereas mean Riches such as Nature offers to us and are most usefull to remove thar indigence which is incommodious to the Body as they are the occasion of no Care or other passion during life so will it not be grievous to us to part with them when we think of Death V. Miserable truly are the Minds of men and their Hearts surrounded with blindness in that they will not see that Nature doth dictate nothing more to them than this that they should supply the wants of the Body and for the rest enjoy a wel pleased mind without care without Fear not that they should spend their daies in scraping together more than Nature knows how to make use of and that with greedinesse as if they meant to outlive Death to prevent want in their graves or never bethought themselves of the uncertainty of life and how deadly a Potion we all drink at our very entrance into the World VI. What though those things which are purely Necessary and in respect whereunto no man can be poor do not afford those Delights which Vulgar minds so much love and court yet Nature doth not want them nor doth she in the mean time cease to afford reall and sincere Pleasures in the fruition of meer Necessaries as we abundantly declared Hereupon the Wise man stands not only so indifferently affected toward those things in relation whereunto money is desired such are Love Ambitition Luxury c. all which require expences to maintain them but so far above them as that he hath no reason either to desire or care for money VII Now as for what we said of the Immensity of such Riches as are coveted upon the suggestion of vain Opinions the Reason of it is this that when Nature is satisfied with Little vain Opinion ushering in Desire alwaies engageth the mind to think of somthing which it doth not possesse and as if it were really needfull converts and fixeth the Desire wholly and entirely upon it Whence it comes that to him who is not satisfied with a little nothing can ever be enough but still the more wealth he possesseth the more he conceives himself to want VIII Wherefore seeing there can never be want of a Little the Wise man doubtlesse while he possesseth that little ought to account it very great Riches because therein is no want whereas other riches though great in esteem are really very small because they want multiplication to infinity Whence it follows that he who thinks not his own Estate how small soever sufficiently ample though he should become Lord of the whole World will ever be miserable For Misery is the companion of Want and the same vain opinion which first perswaded him that his own Estate was not sufficient will continue to perswade him that one World is not sufficient but that he wants more and more to infinity IX Have you then a design to make any one Rich indeed Know that the way is not by adding to his Riches but by Detracting from his desires For when having cut off all vain and superfluous desires from his breast he shall so compose himself to the praescripts of Nature as to covet no more than she needs and requires then at length shall he find himself to be a Rich man in reality because he shall then find that Nothing is wanting to him Hereupon may you also inculcate this maxim to him If you live according to Nature you shall never be poor but if according to Opinion you shall nover be rich Nature desires little Opinion infinite X. Truly this Disposition or if you please Faculty of the mind whereby a man moderating himself cuts off the desire of whatsoever is not Necessary to Nature and contents himself with provisions the most simple and most easily procurable this Disposition we say is that which begets that Security that is perceived in a pleasant Retirement and Avoidance of the Multitude forasmuch as by the benefit thereof when a man converseth with crouds of people he shall want no more than when he lives sequestred XI Finally when a man wants this Faculty of Detracting or Abdicating from his Desires whatever is not purely Necessary how great is the Misery to which he is continually subject his mind being like a vessell full of holes alwaies in filling but never full And certainly that we may not insist upon this that most who have heaped up vast masses of Wealth have therein found only a Change not an End of their misery either because they loaded themselves with new Cares to which they were not subject before or because they gave them occasion to fall into new Vices from the snares whereof they had formerly escaped this alone is a very high misery