or Convenience of Manners which the Poets aim at in all their Writings concerning which were it anywise necessary to my present Purpose I might largely discourse Suffice it at present for me only to observe That the Poets are then said to keep this Decorum when each of their Persons is brought in saying and doing those things which are suitable to the Character he bears in the World Should a Two of the Sons of Jupiter suppos'd to have been very Just and Good Men therefore after their Deaths made two of the Judges of Hell Aeacus for Example or Minos say b A Verse out of Ennius often quoted by our Author E'en let 'em hate me whilst they dread me too Or c A Verse which the Poet Accius puts into the Mouth of Atreus who had kill'd the Children of his Brother Thyestes and serv'd 'em up to him at a Banquet See Seneca's Tragedy of Thyestes The Child 's entomb'd in its own Parent 's Bowels 't would be an Offence against the Rules of Decency because they pass in the World for Men of Justice and Honesty But let the same be said by a cruel Atreus and the whole Theatre shall clap and applaud it because 't is a Saying very agreeable to his Character d There 's a difference between the Poetical and Moral Decorum The Poet himself can give such or such a Character a vicious one if he pleases and his Decorum consists in the Person 's speaking and doing what 's agreeable to such a Character But Nature i. e. the God of Nature has given one to every of us by making us reasonable understanding Creatures As therefore a poetical Person must speak and do what 's suitable to his Character so are we bound in all our Thoughts Words and Actions to follow the Dictates of Understanding and Right Reason in which consists the Nature of universal Decorum Now the Poet can judge what is becoming and convenient for every Person according to the Character he himself has fix'd on him but Nature has fix'd one on every one of us by giving us that Nobleness and Excellence of Being whereby we are set above all other Creatures The Poets then there being so great a variety of Characters can see what 's becoming and convenient for all even the most Vitious but we have got only one Character to live up to I mean that which is assign'd us by Nature herself a Character of Temperance and Modesty of Constancy and Moderation And the same Nature having also taught us That we ought to be careful of our Carriage and Demeanour towards the rest of Men from hence it appears of how large an Extent that Becomingness is which belongs to the Nature of e Which consists in living up to that Character of Temperance c. which Nature has given us Honesty in general and also that other which is seen in the Exercise of the f Which consists in being careful of our Carriage and Demeanour towards the rest of Men which the same Nature has taught us to be in giving no Offence to any one c. several kinds of it For as the Beauty and Comliness of the Body draws the Eyes to it by the fit Composure of all its Members and pleases us only upon this account because all its Parts correspond with a kind of Proportion and Harmony So this Decorum which gives a sort of Lustre and Grace to our Lives engages the Approbation and Esteem of all we live with by that just and due Order Consistency and Regularity which it keeps and maintains in our Words and Actions g Men ought to frame and compose their Actions not according to their own private Will and Fancy but according to the Prescriptions and Manners of those with whom they converse so far as is innocent and not contrary to Virtue to be easie and compliant in Things indifferent and by a civil gentile and affable Deportment endeavour to oblige and win the Affections of all Men. And he that will follow his own Humour without caring whether he pleases or displeases Men where he might innocently do it is deservedly censur'd for a proud arrogant and unmannerly Fellow We ought to have therefore a certain Respect and Reverence for all Men and desire to be approv'd not only by the best but by all the World For not to care a farthing what 't is People think of One is a sign not only of Pride and Conceitedness but indeed of having perfectly abandon'd all Modesty h Modesty or the second sort of Decorum consisting as is said in our due Carriage towards other Men and Justice also in another manner doing the same he here shews wherein they differ and what the distinct Duties of each But here we must observe there 's a great deal of difference between that which Justice and that which this Modesty Respect or Reverence demands in relation to other People 'T is the Duty of Justice not to injure or wrong any Man of Respect or Reverence not to do any thing that may offend or displease him wherein more especially the Nature of that Decorum we are speaking of consists These things then being thus explain'd I suppose it may clearly enough appear what that is which we mean by Becoming As for the Duties prescrib'd by it the first thing to which it conducts us is To demean our selves suitably and agreeably to our Nature and do nothing that may any ways stain or deface it for whilst we take this for our Guide and Conductress i For Virtue it self consists in acting agreeably to the Dictates of Nature i. e. Reason in following her therefore we shall but go in the Way of Virtue and consequently can never be in the wrong 't is impossible we should ever go out of the way but by her shall be led thorough all the Paths of Wisdom Truth and Understanding of Justice and Benificence toward the Society of Mankind and of true Magnanimity and Greatness of Soul But the Nature of Decency is more peculiarly seen in the fourth part of Honesty concerning which we are now discoursing and relates not only to the Motions of the Body but more especially to those of the Mind also each of which are approv'd and becoming when they are such as are suitable to Nature k Since Decorum consists in acting suitably to Nature and we must first know what Nature is before we can tell what 's suitable to it therefore he here tells us wherein it consists Now the whole of the Nature or Mind of Man is made up of only these two Parts The first consists in the sensitive Appetite which by the Greeks is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the blind and extravagant Impulse of which he is hurried and transported from one thing to another The second in Reason which shews and instructs him in the way of his Duty telling him what he should do and what not do From whence it
creditable and manly Recreations CHAP. XXX The Excellence of Man's Nature above that of Brutes necessary to be consider'd Wherein it consists Some are really Beasts under the shape of Men. Sensual Pleasures Effeminacy c. unbecoming Man's Nature Beside Reason which is the common Nature of all Men each Man has his particular Nature or Genius The difference of Mens particular Natures or Dispositions shewn by a large number of Examples BUt in all Enquiries concerning what becomes us 't is of very great moment to be a To the end that we may perceive the Nobleness and Excellency of the one above the other and make it our Business to live accordingly This will shew us as he goes on to observe how mean and unworthy an Employment it is for a Man to wallow in Lust and Sensuality how inconsistent with his reasonable Nature and how much more agreeable to Goats and Swine constantly reflecting How much Man's Nature excels that of Beasts and inferior Annimals These have no tast or relish for any thing but the Pleasures of the Body towards which they are carry'd with a great deal of Eagerness whereas nothing's more agreeable and nourishing as it were to the Mind of Man than Learning and Contemplation Hence he is always a-seeking or contriving of something that 's new and is greatly delighted with seeing and hearing for the increase of his Knowledge And if there is any one too much addicted to sensual Pleasures unless he 's transform'd into a meer Brute for some such there are who are Men in Name and not in Reality but if I say any one is too much addicted and suffers himself to be conquer'd by Pleasure yet for very shame he will hide and conceal his Propensions towards it as much as is possible And what is this now but b For what else should be the reason why Men are asham'd to discover their Desires and Inclinations for bodily Pleasures but only a sort of natural Consciousness that they are not answerable to the Dignity of their Nature a plain Indication That sensual Pleasures are unbecoming the Dignity of a reasonable Creature and ought to be despis'd and rejected by it And whoever sets any Value upon them should be sure to take care that he keep within the Limits of Reason and Moderation From hence it follows that we should not have any respect to Pleasure but only to the preservation of our Health and Strength in our Victuals Cloaths and other Conveniencies belonging to the Body And does not the Consideration of the same Dignity and Excellence of our Natures plainly inform us how base and unworthy a thing it is to dissolve in Luxury Softness and Effeminacy And how brave and becoming it is on the other hand for a Man to lead a Life of Frugality and Temperance of Strictness and Sobriety c Having shewn what the true Notion of Decorum is and hinted at the Duties of it as 't is drawn from the Nature of Man in general he now proceeds to a second sort of it taken from each one 's particular Nature We should not only live so as is Consonant to our general Character Right Reason but every one should endeavour to follow what 's agreeable to his particular Inelinations provided there 's nothing in 'em vicious or unreasonable For nothing can ever be handsom or becoming that 's contrary to the tendency of a Man 's own Genius for whatever is strain'd and forc'd as all such things are must consequently be undecent Here therefore he begins to discourse of Mens various Dispositions c. some are naturally Witty and Merry others Grave and Serious or the like And 't is impossible one of these should ever sustain the Character of the other but he must come off very aukwardly and unhandsomly And here we must observe that Nature has given us as it were a double Part to be acted in the World The first is extended to all Men in common forasmuch as we are all Partakers of Reason and that Prerogative of our Nature whereby we are exalted above other Animals 't is this that conducts us in the finding out our Duty and from it all Honesty and Becomingness arises The second is appropriate to each in particular for as there 's a great deal of difference in Bodies some being nimble and proper for Running others more lufty and fitter for Wrestling some of a noble and majestick Air others of a sweet and engaging kind of Beauty so there 's no less or rather a far greater Variety in Humours Thus d A famous Roman Orator one of the Interlocutors in our Author De Oratore where may be seen enough of his Character particularly an admirable Account of his Death chap. 1. Book 3. Lucius Crassus and e L. Marcius Philippus a great Orator and Cos. of Rome An. Urb. 662. Our Author calls him magno virum ingenio Book 2. chap. 17. and mentions him in several places of his Works Lucius Philippus were Men of a great deal of Wit and Pleasantry f Brother to the Elder Catulus whom we spoke of ch 22. He is often mention'd by our Author for his Wit particularly very much in his De Oratore and ch 37. of this Book Caius the Son of Lucius Caesar of more than they and a great deal more studied Whereas the young g M. Livius Drusus an excellent young Roman Gentleman Tribune when Philip was Cos. See his Character and Death in Patercul Book 2. ch 13 14. Drusus and h There were several Noble Romans of that Name one M. Aurelius Scaurus was Cos. and slain by the Cimbri when they broke into Italy 'T is likely he means here M. Aemilius Scaurus whom he mention'd ch 22. Scaurus at the same time were Men of extraordinary Gravity and Severity i He was sirnam'd the Wise whom he makes speak in his Book de Amicitia Laelius had abundance of Mirth and Gaity his Familiar k The Younger Africanus Scipio much more Ambition and greater Austerity and Strictness of Living Amongst the Greeks Socrates is said to have been one that was of a very easie and facetious Humour that always loved to be Merry and Jesting and was a mighty Artist at hiding his Meaning under witty Ironies and drolling Expressions which sort of Men are by the Grecians call'd l 'T is plain from what he has been saying that this Word is taken here in a good Sence Not for those roguish Dissemblers call'd by that Name and describ'd by Theophrastus in his Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas m The former a famous Athenian General and Statesman of whom see Plut. and Thucid. The latter an eminent Philosopher of the Isle Samos Founder of the Pythagorick Sect. Pericles and Pythagoras got ' emselves Credit by being of exactly the contrary Temper Hannibal among the Carthaginian Generals and amongst our own Fabius was Crafty and Subtle one that knew how to disguise his Intentions and
Consul c. 3 20. Marius Gratidianus 3 16 20. Marriage the closest Bond of Society 1 17. Medes chose the justest Men Kings 2 12. Merchandice how far creditable 1 42. Merchant of Corn's Case 3 12 13. Merits of the Receiver to be consider'd in giving of four sorts 1 14. Metelius accus'd by Marius 3 20. and Africanus's Dissent 1 25. Metrodorus's Opinion about Happiness 3 33. Milo got great Honour 2 17. Mind of Man always in Motion 1 6. consists in Reason and Appetite 1 28 36. decency to be kept in its Motions 1 36. filthiness of the Mind more loathsome than of the Body 3 29. Moderation what 1 40. is best in most things 1 36. Modesty Bashfulness c. 1 27. the Duties of 'em different from those of Justice 1 28. forbids to do or name some things 1 35. the Cynicks argue against it ibid. nothing virtuous or becoming without it 1 41. sets off Eloquence especially in young Men 2 14. Money See Hire Riches c. those tryed with Fire who have withstood its Temptations 2 11. how best laid out 2 16 17 18. bad Money should not be put away 3 23. Motives drawing Men to favour us c. 2 6. Mummius took Corinth c. 2 22. Musicians discover the least Faults in Musick 1 40 41. N. NAsica murther'd T. Gracchus 1 22. Nature should be taken for Guide and then we can't err 1 28. Pleasure c. unworthy Man's Nature 1 30. variety of Mens particular Natures ibid. every one should follow his own Nature and how far 1 31. nothing becoming that is contrary to it ibid. it s great influence on our Actions ibid. has greater sway than Fortune 1 33. directs to Modesty 1 35. is both an Human and Divine Law 3 5. enjoyns each Man to help another 3 6. always desires what is becoming 3 8. to live according to Nature the Stoical chief Good 3 3. Necessity not the Motive to Society among Men 1 44. Niceness in Carriage 1 35. Dress c. 1 36. Nola and Naples quarrel about their Bounds 1 10. Non putaram a Fool 's shift 1 23. O. OAths given to Soldiers 1 11. what is to be consider'd in Oaths 1 13. 3 29. I am not tied by Oath to a Deceiver 3 28 29. Oath is a religious Affirmation c. 3 29. the Sacredness of 'em among the old Romans 3 31. not eluded by shifts 1 13. 3 32. Obscene Jesting 1 29. Talking discovers ill Inclinations c. 1 35. Obscure Subjects to be neglected 1 6. Offence a fear of giving Offence a cause of Injustice 1 9. a cause of Mismanagement in Civil and Military Affairs 1 24. 't is the Duty of Modesty not to give Offence 1 28. nothing to be done that may offend the Eyes and Ears 1 35. Offices a most useful and comprehensive Subject 1 2. 3 2. who have a Right to discourse about 'em 1 2. Old Age to be reverenc'd 1 34 41. the Duties of it 1 34. Opinion of the World concerning us not to be neglected 1 28. Oratory and Philosophy to be joyn'd 1 1. Order in our Words and Actions 1 40. Orestes gives a Dinner to the People 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 5. Other Mens Affairs appear small to us as things at a distance 1 9. we should mind by others what is becoming 1 42. we can soonest see Faults in others ibid. Own every one to be kept in the Enjoyment of his own 2 22. own 's Interest how far to be regarded 3 5 10. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 5. Pain racks and torments us 2 10. not the greatest Evil 3 29. Pains should be proportion'd to what we are about 1 39. Painters set their Works out to be view'd 1 41. Panaetius who he was 1 2. left his Work about Duties unfinish'd 3 2 7. Particulars nothing to be done for 'em that is a Damage to the Publick 2 21. should not have Interest separate from the Publick 3 6. Parts Men have several parts to be acted 1 30 32. parts of the Body well fitted by Nature 1 35. Passion Injuries done in a Passion less heinous than in cold Bloud 1 8. should be govern'd by Reason 1 29 36 39. 2 5. disturb both Body and Mind 1 29. to be shunn'd in Discourse 1 38. nothing can be lik'd that is done in a Passion ib. Pausanias Spartan General 1 22. Paullus had all the Riches of Macedon 2 22. Pericles's Answer to Sophocles 1 40. is blam'd by Phalereus 2 17. People caress'd c. 2 16. Peripateticks differ little from the Academicks 1 1. 3 4. have a Right to treat about Duties 1 2. require a Mediocrity and say Anger was given us to good Purposes 1 25. theirs a most noble and ancient Philosophy 2 2. Perjury when a Man is guilty of it 3 29. Phaeton 3 25. Phalaris 2 7. 3 6. Philip of Macedon above his Son in good Nature 1 26. advises his Son to speak kindly to the People 2 14. rebukes him for giving them Money 2 15. Philip's Harangues in his Tribuneship 2 21. his ill Council 3 22. Philosophers unjust in minding only their Studies 1 9. relinquish the Publick ibid. their Method of rooting out Frauds 3 17. none may assume that Name without giving Rules about Duty 1 2. their Study commended 2 2. Philosophy a Comfort in Affliction 2 1 2. a rich and plentiful Soil 3 2. the meaning of the word 2 2. Pirates ought to have no Faith kept with 'em 3 29. can't be without Justice 2 11. Place its influence on our Actions 1 40. Plato might have made an excellent Orator 1 1. his saying That Men aren't born for themselves only 1 7. his Mistake about the Philosophers 1 9. his two Rules about Government 1 25. his Saying about Ambition ibid. his excellent Saying about Prudence 1 19. his Fable of Gyges 3 9. Plays and Recreations how far allowable 1 29. Play at Even and Odd c. 3 19. Players choose the parts fittest for 'em 1 31. their respect to Modesty 1 35. Pleasures of Body beneath a Man 1 30. Pleasures are alluring Mistresses 2 10. are contrary to Honesty 3 33. may serve to give a relish to Actions ibid. should not be regarded in Eating c. 1 30. Poetical Decorum 1 28. Poets set their Works out to be view'd 1 41. Polybius the Historian 3 32. Pompey Sext. a Geometrician 1 6. Pompey the Great his Saying to Cicero 1 20. his Party unsuccessful 2 13. his magnificent Shews to the People 2 16. Pomponius the Tribune 3 31. Pontius C. the Samnite 2 21. Poppilius a Roman Commander 1 11. Popular Expressions to be us'd 2 10. Power the desire of it draws Men to Injustice 3 21. Practice necessary to perfect a Man in Virtue 1 18. Precepts insufficient without Exercise ibid. Present things more acceptable for a time 2 17. Pride in Prosperity to be avoided 1 26. Private Men should be kept in their Estates 2 21. Prodigal who 2
TULLY's MORALS TULLY's Three Books OF OFFICES In ENGLISH With NOTES Explaining the Method and Meaning of the AUTHOR LONDON Printed for SAM BUCKLEY at the Dolphin in S t Paul's Church-yard M DC XC IX TO Mr. Will. Bedingfield AND Mr. John Wallis I Beg leave Gentlemen to prefix your Names to this little Treatise about Moral Duties which the wise Author of it thought fit to recommend to his own Son and which has usually been look'd upon as one of the perfectest and compleatest in its kind It has alter'd its Dress indeed since it came under my Hands and I am afraid may-have suffer'd very much by the Alteration however as to the Body and more substantial Parts of it I hope 't is still the same and worthy of that Opinion which the Author himself had of it That 't was a very good Present if made such Use of as the Nature and Importance of its Argument requir'd 'T was at first design'd for a Person in your Circumstances a Student in an University a young Gentleman of great Hopes one from whom his Country did expect to receive Benefit and his Friends no small Comfort and Satisfaction I thought I could not do better therefore after once I had resolv'd to Translate it into English than Dedicate it to You who have so good a Title to it as well upon this as upon some other Accounts The Honour and Happiness I have in being appointed the Director of your Studies the many Favours and Obligations I have receiv'd upon that account together with a great many other Inducements arising from so close and endearing a Relation almost forc'd me to make this publick Acknowledgment And I confess I was desirous my self of doing it both that it might serve for a Testimony of that Value and Esteem which I have for you and that I might oblige you by it in some measure to read these Precepts when you are gone from under my Care which most People in those Circumstances are but too ready to forget You will find here all the more useful Parts of Virtue so clearly set before you the Excellence and Importance of it so judiciously enlarg'd upon the Necessity of it toward the procuring a Reputation toward the meeting with Encouragement and Success in our Undertakings and in a word toward the obtaining any tolerable degree of Happiness in whatever State of Life so abundantly made out that I hardly know of any thing relating to meer Morality that could more fitly be recommended to Persons in Your Circumstances by one in Mine than this excellent Treatise 'T is true you have read it in its Original Language and my Request to you is that you would continue to do so the Design of this Translation being not to exclude but to assist the Latin which if it may but do in any tolerable manner so as to help toward the Understanding of such excellent Rules of Living I have obtain'd my End Such as it is Gentlemen I heartily present it to you wishing that it may be in some measure serviceable to those Ends for which it was at first design'd and that all but especially Men of Estate and Fortune and such as are likely to make some Figure in the World would be persuaded to learn ev'n from an Heathen Writer That there is no true Profit or Advantage no solid Reputation or Honour and in short no real Happiness any where to be found except in the Practice of Virtue and Honesty I am GENTLEMEN Your most affectionate humble Servant T. C. ERRATA P. 129. l. 23. r. any by-ends p. 161. l. 22. r. filed off p. 204. Note h. r. six Books p. 281. l. 14. for now living r. lately dead THE PREFACE THE turning into English so excellent a Discourse as this is I suppose will hardly stand in need of an Apology But the attempting it after so eminent a Person as Sir R. L' Estrange perhaps will hardly admit of any I do not design to spin out a long Preface in making Excuses for so bold an Undertaking much less in finding fault with the Performance of that Gentleman I have more regard to the Reader 's Patience than to do the former and am too sensible of His great Worth and my own Miscarriages to be guilty of the latter I shall only beg leave to assure the Reader That this Translation was well-nigh finish'd before I saw the last Edition of Sir Roger's in which he hath corrected some very notorious and palpable Faults that were in all the former I hope therefore it could be no Presumption in me to think his Translation faulty since he himself by this late Alteration has in effect acknowleg'd it I might 't is true have suppress'd my own Work when I saw he had corrected those Mistakes and Oversights I had formerly found in his and which first put me upon making this new Attempt But beside that all Men when once they are pretty far advanc'd in any Business as I then was are naturally unwilling to have it taken out of their Hands and desirous of going on to see an end of it and beside that I think there are still some places in which he hath mistaken or not clearly enough explain'd the Meaning of the Author I was always of Opinion That there would be something further necessary before Tully's Offices could be throughly understood and that a bare Translation and especially so close an one as Sir Roger's is could never give the Reader a View of the deep Sence and sometimes intricate Method of that Book I resolv'd therefore to go on with my design'd Translation of it and to add such things to it by way of Explication as seem'd necessary or convenient for the better understanding the Design Meaning and Method of the Author Those People therefore that can understand Cicero by Sir Roger's Translation may still make use of it if they please notwithstanding any thing I have said to the contrary and I hope there 's no harm done and for those that cannot I have attempted this new one which I hope may be in some measure serviceable to that End The Author of this Book is so well known that 't would be altogether needless to give any Account of him in this place As for the Book it self it has always been look'd upon as one of the perfectest Pieces of his Writings and one of the noblest Systems of Moral Precepts that have ever been left us by the ancient Heathens and not without reason There appears all along in it so great a Love and Concern for Virtue which he recommends to his Son with all imaginable Earnestness so deep a Sence of the Obligations to Honesty and Aversion for every thing that 's contrary to it such an admirable Inclination for the Virtues of Plainness Truth and Sincerity and such a generous Contempt of all shuffling mean and under-hand Dealings such Piety toward his Native Country and hearty Concern for the Calamities it groan'd under and withal so
the other whereby they are able at once to take a View of their whole Lives and accordingly make provision for the Necessities of ' em b How Justice or the Virtues relating to Human Society such as Liberality good-Good-nature Gratitude c. are agreeable to the Dictates and Principles of Human Nature And the same force of Reason makes all Men by nature to Love one another and desire an Entercourse of Words and Actions It begets in 'em likewise c That is Much greater than that which Brutes have for their young Ones one is the Effect of only natural Instinct the other of Reason together with it the one lasts but a little while till the Young is able to shift for it self the other till Death the one prompts Brutes only to take care of the Bodies of their Off-spring the other Men to take care of the Minds of theirs by instructing 'em in Principles of Virtue and Honesty c. a somewhat extraordinary Love and Affection for their own Children and strongly enclines 'em to frequent Publick Meetings and keep up Societies one amongst another For the same Reason also they are very industrious to provide for the Necessaries and Conveniencies of Life and that not only for themselves in particular but for their Wives their Children and others whom they have a Kindness for and are oblig'd to take Care of which Concern is very proper to rouse up the Spirits and make 'em more vigorous and active in Business d Prudence or the Virtues relating to Truth such as Wisdom Knowledge Plainness c. agreeable to Nature But of all the Properties and Inclinations of Men there is none more natural and peculiar to 'em than an earnest Desire and Search after Truth Hence 't is our Minds are no sooner free from the Thoughts and Engagements of necessary Business but we presently long to be either seeing or hearing or learning of something and esteem the Knowledge of things secret and wonderful as a necessary Ingredient of a happy Life From whence it appears That nothing is more agreeable and suited to the Nature and Minds of Men than undisguis'd Openness Truth and Sincerity Next to this Love and Affection for Truth e How Fortitude or Greatness of Soul is agreeable to Human Nature there follows in the Soul an impatient Desire and Inclination to Rule so that whoever has the genuin Nature of a Man in him will never endure to be subject to another unless he be one that instructs or advises or is invested with a just and lawful Authority for the Benefit of the Publick From whence there arises a Greatness of Soul f For this desire of Rule and being subject to no body makes a Man scorn to be a Slave either to his own Passions or Inclinations or part with his Liberty to any one else for the sake of Honors Preferments c. See ch 20. which sets it above all the petty Concerns and trifling Enjoyments of this present World 'T is another and that too no mean Prerogative of our reasonable Nature g Decency Modesty c. derived from the Dictates and Principles of Nature That Man alone can discern all the Beauties of Order and Decency and knows how to govern his Words and Actions in conformity to them 'T is he alone that of all the Creatures observes and is pleas'd with the Beauty Gracefulness and Symmetry of Parts in the Objects of Sense which Nature and Reason observing in them from thence take occasion to apply the same also to those of the Mind and conclude that Beauty Consistency and Regularity should be much more kept up in our Words and Actions and therefore command us That nothing be done that is effeminate or unbecoming and That so strict a Guard be kept over every Thought and Action as that no Lust or Filthiness be either conceiv'd or practis'd by us From these Inclinations and Instincts of Nature arises and results that h Honesty then in general is nothing else but the acting according to the Dictates and Inclinations of Nature or Right Reason and consists of four general Virtues Justice or the keeping up Society and Entercourse among Men Prudence or the Contemplation of Truth Courage or Greatness of Soul and Temperance or the Virtues of Decency Modesty c. of each of which he discourses afterwards in particular Honestum we 're seeking for which however little valu'd and esteem'd it may be is nevertheless virtuous and aimiable in it self and which we may justly say tho' 't were commended by no one is yet in its own Nature truly Commendable CHAP. V. The admirable Beauty of Honesty Four general Heads of It from which all the several Duties arise and what the Object of each of 'em is about which 't is employ'd THus Son Marcus have I giv'n you a rough Draught and just the Outlines as it were of Honesty which could she be seen in her full Beauty with mortal Eye would make the whole World as Plato has said be in love with a For what else is it but only Wisdom that leads us to the attainment of Virtue and Honesty Or rather indeed what else is Wisdom but Virtue and Honesty it self He therefore that can behold the glorious Beauties of Honesty must needs fall in Love with Wisdom which indeed is nothing but Honesty it self it being impossible for any One to be Wise that is not at the same time Virtuous and Honest Knavishness and Roguery being always the greatest Folly Wisdom Now whatever's contain'd under the Notion of Honesty arises from one of these four Heads First A sagacious Enquiry and Observation for the finding out of Truth which may be called by the general name of Prudence Secondly A Care to maintain that Society and mutual Entercourse which is between Men to render to every Man what is his due and to stand to one's Words in all Promises and Bargains which we call Justice Thirdly The Greatness and unshaken Resolution of a truely brave and invincible Mind which goes by the name of Magnanimity or Fortitude And Lastly A Keeping of our Words and Actions within the due Limits of Order and Decency under which are comprehended b He doth not therefore restrain Temperance as Aristotle did and we in our Language do to observing a Mediocrity in Eating c. but makes it belong to all the other Virtues and set 'em their Bounds which if they pass they degenerate into Vices 'T is the business of Prudence for instance to Search out Truth but this may be done intemperately i. e. too much c. 'T is the Work of Temperance therefore to determin how far and after what manner it ought to be Sought for in which sence the Word 's to be understood as also proportionably its opposite Intemperantia in other places of this and other Authors So Intemperantia Pausaniae is his Pride and Insolence in Corn. Nep. Temperance and Moderation Now every one of
viz. Of Commission First Fear Not but that 't is lawful if I see another taking up a Sword and plainly perceive he 's going to Stab me to Stab him before-hand to prevent my own Death if I can't possibly escape any other way But this must be very certain and apparent a bare fear or suspicion that another designs me an Injury not being a sufficient Reason why I should do him one Now that former Injustice which consists in the wilful and actual Wronging another has oftentimes no other cause but Fear when he who designedly does a Man an Injury is afraid least himself should be forc'd to undergo one if he does not secure himself by doing it before-hand But generally speaking the great source and fountain of all such Injustice is l A second Cause of this Injustice The satisfying some irregular Desire as First That of Money of which in the next Chapter the satisfying some irregular and exorbitant Appetite and in a more especial manner the desire of Riches of which we shall therefore say something in particular CHAP. VIII The Desire of Riches which is one Cause of Injustice whence it proceeds 'T is allowable enough so long as it does not draw Men to the Injuring of others The Desire of Honours c. another Cause of Injustice It usually is found in Men of the greatest Minds There 's a difference to be made between those Injuries that are done hastily and in a Passion and those that proceed from premeditated Malice RIches then are most commonly desir'd either to supply us with the Necessaries of Life or furnish us with the Pleasures and Conveniences of it or else as it often is observ'd to happen in Persons of great and aspiring Minds as a means of obtaining an Interest in the Publick and a Power of Obliging and Gratifying one's Friends to which purpose was that Saying of the late a A noble and wealthy but very covetous Roman twice Consul with Pompey the Great whom Vell. Patenc calls Invictum par Consulum He was made Proconsul of Apulia where he quell'd Spartacus Ring-leader of the Slaves and put an end to the Servile War At last he with Pompey and Caesar divided the whole Roman Empire between 'em and made the first Triumvirate Here the East falling to his share he made War upon the Parthians out of a Desire of Money but was conquer'd and slain by 'em and had melted Gold poured down the Throat of his dead Body His Life is writ by Plutarch Marcus Crassus That whoever design'd to be a leading Man in the Commonwealth ought never to think he had Estate enough till he could maintain b A Roman Army was four Legions each consisting of six Thousand Foot and three Hundred Horse two of these Legions were given to each Consul every Year The monthly Pay of an Army came to about 25000 Pounds By which it appears what an Estate Crassus desir'd to keep 'em a whole Year an Army with its yearly Revenue Others take pleasure in Splendor and Magnificence in a handsom noble and plentiful way of Living All which things have begot an insatiable Greediness after Money without which they can never be supported and maintain'd Not but that a moderate Desire of Riches and bettering a Man's Estate so long as it abstains from oppressing of others is allowable enough but a very great care ought always to be taken that we ben't drawn to any Injustice by it There 's another c A second Desire that is very often the Cause of Injustice is That of Honour Glory c. Desire that makes Men as apt to be forgetful of Justice as that after Ricfies the Thirst I mean of Empire Glory Honours c. For that Saying of d A famous ancient Latin Poet born at Rudiae a Town in Calobria thence by our Author call'd Rudius homo in his Oration pro Archia He was very familiar with Africanus Major the Wise Laelius Cato Censorius c. which last brought him first to Rome His Works are lost except some Fragments preserv'd by Cicero and others Ennius There 's no inviolable Faith or Friendship in the Matter of a Kingdom tho' apply'd by him to that one case only is yet full out as true in a great many others for where-ever the Subject of Contention is such as that only one Party can meet with Success and the rest must fall short of what they desire things are usually carry'd to so great a height as that 't is very difficult not to break in upon Faith and Friendship This hath appear'd but too manifestly of late in that rash and most impudent Attempt of e Julius Caesar who ambitious of the Empire rais'd a Civil War against the Senate and Pompey the Great whom he conquer'd in the Pharsalian Field See an Account by himself in his Commentaries Caesar's who has broke thro' all those Ties and Obligations that either by Gods or Men could be laid upon him for the compassing and getting of that Empire to himself which he vainly propos'd in his deprav'd Imagination But in this case 't is one very great unhappiness that the Thirst after Honour Empire Power c. falls most upon Men of the greatest Souls and most exalted Natures wherefore the f For we should increase our Care according to the greatness of our Danger and where we are likely to be most violently Assaulted there we should place the strongest Guard greater care ought to be taken that nothing of Offence be committed in this kind Now it makes a great difference in all Acts of Injustice whether they proceed from some violent Passion which is for the most part of short continuance or are done with Design and previous Deliberation For those that are the Effects of a sudden gust of Passion ought not to be esteem'd of so heinous a Nature as those that proceed from premeditated Malice And this may suffice for the first sort of Injustice which consists in The actual doing of Wrong and the Causes of it CHAP. IX Injustice of Omission and the Caused of it Those are guilty of it who spend their whole Lives in Study and Contemplation as some Philosophors have done Justice ought to proceed from Choice Those who mind nothing but their own Business are guilty of this Injustice Self-love hinders Men from seeing their Duty An excellent Rule for the avoiding of all Injustice AS for the a He comes now to the second sort of Injustice that of Omission the Causes of which are first Fear of giving Offence of Charge c. second which only consists in seeing another Injur'd and being wanting to our Duty by not defending him the Causes of that are wont to be several For some are afraid of offending others or of bringing a trouble and charge upon themselves Others are negligent idle or mean-spirited And a third sort there is who are so taken up with their own Concerns that they have no time left to
of a Fox and the latter of a Lyon Both of 'em certainly very unworthy of a reasonable Creature tho' Fraud I think is the more odious of the two But of all Injustice theirs is certainly of the deepest Dye who make it their Business to appear honest Men even whilst they are practising the greatest of Villanies CHAP. XIV Of Liberality the second part of general Justice Three Cautions to be observ'd concerning it 'T is not Liberality to bestow upon one what is wrongfully taken from another nor what ought to have rather been given to our Relations nor to give out of Vain-glory Bounty should be proportion'd to the Merit of the Receiver which is of several sorts WE have now gone thro' with the Subject of Justice it a In Chap. 7. he divided Justice taken in its largest Extent into Justice strictly so call'd and Liberality Having now finish'd his Discourse upon the former of these he proceeds to the latter in this Chapter about which he first lays down three Cautions remains in the next place to go on according to our Method propos'd that we say something likewise of Bounty and Liberality than which there is nothing more nearly ally'd to the Nature of Man But then we must observe these following Cautions First That we take care in all Acts of Bounty that they ben't b As those who lend or give Money to young Spendthrifts to help 'em forward and encourage 'em in their ill Courses or the like which is really a very great Injury to ' em prejudicial to those we would oblige by 'em nor to any other Body Secondly That we don 't in our Bounty and Liberality go beyond our Estates And Thirdly That we duely proportion our Kindness according to every Man's Merit and Deserts c Having laid down his three Cautions he proceeds in order to say something upon each of ' em I take the Id enim therefore to referr to his first Caution That our Bounty ben't really a Prejudice to any one for to do no Wrong he laid down before chap. 7. and 10. as the first fundamental Principle of Justice His Caution was that our Bounty should not be Hurtful and here he gives his Reason for it Id enim c. i. e. For not to Hurt or Injure any body is the first and fundamental Rule of Justice which Justice ought to be the Measure of Bounty nothing being Liberal as he afterwards observes but what is agreeable to the Rules of Justice And first of the former which is grounded upon the great and fundamental Principle of all Justice to which this Duty in all its particular Instances should be referr'd For he who pretending to do one a Kindness does that which is really a Prejudice to him is indeed so far from being Kind and Obliging as that he ought to be counted a most pernicious Flatterer and to do any manner of Injury to one that you may shew your Generosity and Bounty to another is just one and the same sort of Roguery and Injustice as to Enrich your self by the Spoils of your Neighbour Yet this is the Fault of a great many People and especially those who are desirous of Glory to take away from some that which justly belongs to 'em that so they may have to bestow upon others and they 're apt to think ' emselves extreamly bountiful if they Enrich their Adherents by any manner of means But this is so far from being a Duty of Liberality that nothing in the World can be more contrary to it It ought to be therefore our first care in Giving That what we bestow be a real Advantage and Kindness to our Friend and no ways an Injury to any third Person That Action therefore of d The first after he had conquer'd Pompey the Great and the second after he had conquer'd Marius in their Civil Wars Caesar and Sylla's in taking away Estates from the rightful Proprietors and giving 'em to others who had nothing to do with 'em ought by no means to be accounted Liberal for nothing can ever be truly such that is not at the same time Just and Honest. A e Here he comes to his second Rule to be observ'd in Giving second Caution to be observ'd was this That our Bounty ben't suffer'd to exceed our Abilities for they who give more than their Estates will allow of are in the first place f For 't is our Duty in the first place to provide for our Relations and those who more immediately depend upon us See the latter end of Chap. 17. injurious to their own Relations by spending that Wealth upon other People which should rather have been given or left to them Beside that this over-great Bounty in Giving is usually accompany'd with an answerable Desire and Greediness of Getting which often proceeds even to down-right Oppression that so Men may have wherewithal to supply this extravagant Humor One may also observe in a great many People that they take a sort of Pride in being counted Magnificent and give very plentifully not from any generous Principle in their Natures but only to appear Great in the Eye of the World so that all their Bounty is resolv'd into nothing but meer Outside and Pretence and is nearer of kin to Vanity and Folly that 't is to either Liberality or Honesty g The third Caution to be observ'd in Giving The Merits c. These are to be judg'd of from four Heads which he treats of in order The third Caution was That our Bounty should be proportion'd to the Merits of the Receiver In judging of which we are first to confider the Man's Honesty or Manners secondly the Good-will he bears towards us thirdly the nearness of Relation or Society that is between us and lastly the Benefits we have formerly receiv'd from him 'T is desirable that all these Inducements might concur in the same Person but when they do not we should bestow our Kindness more especially on him in whom we find the most and weightiest of ' em CHAP. XV. Honesty the first sort of Merit We aren't to expect we shall find perfectly good Men. Modesty Temperance c. more especially to be regarded How we should judge of Men's Good-will towards us Gratitude a most necessary Duty We should imitate fruitful Fields by returning more than we have receiv'd How to judge of the Value of any Kindness Those to be least esteem'd that are done rashly and inconsiderately We should do most for those that stand in greatest need if they are otherwise deserving a The first thing we are to judge a Man's Merits by is his Honesty or good Manners in which particular we aren't to stay till we find perfectly Good or Wise Men. NOw seeing we don't live amongst such as are perfectly and fully Wise but such as are thought to have done very well if they are but as 't were the rough Draughts of Virtue we ought to consider I think
Valer. Max. Book 2. ch 1. And Livy speaks of a Statum Genti Fabiae Sacrificium a solemn Sacrifice belonging to the Fabian Family Book 5. ch 46. religious Ceremonies and be laid after death in the same place of Burial But of all the Societies and Unions amongst Men there is none more excellent or more closely knit than when such as are Men of real Virtue and Honesty from a certain agreement and likeness of their Manners contract a Familiarity and Friendship one with another For Virtue and Goodness as we often observe of necessity moves us where-ever we see it and makes us all have a Love and Respect for that Person in whom we discover it And as every Virtue thus wins upon our Hearts and even forces us to Love those we take to possess it so more especially do Justice and Beneficence But when d Every Man has a Kindness for himself and is in some measure pleas'd with his own Qualities and Way of Living when therefore he sees another with the same Qualities and that follows after the same Way of Life he presently conceives him as it were another self and is accordingly pleas'd with him too which seems to be the Reason why Like as we say loves to join with Like When several therefore have the same Virtues and Perfections in 'em every one is pleas'd with all the rest as with himself and they all become as it were one and the same Person which is what Pythagoras thought the Perfection of Friendship See Aristot. Eth. Nichom Book 8. ch 4. from which this seems to have been taken several Persons are all like one another in Honesty and good Manners then no Society can ever be more loving or more closely united For where there are many of the same Humour and same Inclinations every one sees in some measure his own self and is accordingly delighted in the Person of another and that 's brought about which Pythagoras thought the Perfection of all Friendship That a great many Severals are made into One. There 's another remarkable Fellowship or Community arising from an Entercourse of doing and receiving Benefits which while 't is kept up by a mutual Gratitude and Kindness of all the Parties can't but occasion a firm and very lasting Agreement between ' em But when we have gone over all the Relations that are in the World and thro'ly consider'd the Nature of each we shall find that there 's no one of greater Obligation no one that 's dearer and nearer to us than that which we all of us bear to the Publick We have a tender Concern and Regard for our Parents for our Children our Kindred and Acquaintance but the Love which we have for our Native Country swallows up all other Loves whatever for which there is no honest Man but would Die if by his Death he could do it any necessary Service How detestable e For the greater Obligation they had to their Country the greater their Wickedness was in Destroying it then must the Wickedness and Barbarity of those People be who have mangled and rent this their Native Country by all manner of Villanies and f He means Julius Caesar. have made it their Business nay and g Marck Anthony and his Adherents still do so to bring it to Ruine and utter Desolation h Having thus laid down the several Relations that we have in the World he proceeds to shew how we should carry our selves in 'em by giving the Preference to our Country c. Now if there should happen any Contest or Competition between these Relations which of 'em should have the greatest share of our Duty we should pay the first Regard to our i Before even our Parents for the Welfare of these is contain'd in and depends upon that of our Country which should it be ruin'd our Parents and every thing else must of course follow after it Country and Parents from whom we have receiv'd the most endearing Obligations the next to our Children and Family who all have their Eyes upon us alone and have no Body else they can depend upon next in order to these come our Kindred and Relations whose Fortune is generally the same with our own To each of these therefore whom I have just now mention'd we most of all owe what is necessary for their subsistence But then as for Living and Eating together for mutual Advising Discourse Exhortation Comforting and sometimes if occasion serves k Solomon therefore incomparably well Prov. 27. v. 6. calls Rebukes The Wounds of a Friend which he says are faithful while the Kisses of an Enemy are full of deceit Rebuking Friendship is the properest Soil for them and of all kinds of Friendship there is none so pleasant as that which is cemented by a Likeness of Manners CHAP. XVIII In Liberality the Necessity of the Person is especially to be consider'd Some Kindnesses due to some Relatives more than to others Rules signifie but little of themselves unless they are confirm'd by Practice and Exercise Greatness of Soul the third general Virtue most glorious and splendid of 'em all Is most of all prais'd and its contrary disprais'd among Men. a He has shewn toward whom and how we ought chiefly to exercise our Liberality but because particular Circumstances may make some alteration he gives us a Rule or two for our Direction about them BUt in all these Duties of Beneficence and Liberality one principal thing to be taken notice of is What Necessity the Person we would be Kind to lies under and what he is able or not able to do without our Assistance So that in some cases the present Posture and Circumstances of a Man's Condition ought more to prevail with us than the Degrees of Relation Again There are certain particular Offices which are more peculiarly owing to some one sort of Relatives than they are to another In the Business for Example of getting in his Corn 't is our Duty rather to assist a b Because getting in of Corn is a thing that more peculiarly seems to be a part of Neighbourhood and has nothing to do with Friendship and Kindred c. next Neghbour than either a Brother or familiar Friend but if the Business be a Case at Law then a Kinsman or Friend must rather be defended than only a next Neighbour These things therefore and such like Circumstances should be well consider'd in the Practice and Exercise of every Virtue and our Minds should be brought to a kind of Acquaintance and Familiarity with them that so we may be quick at the Accounts of our Duty and able by casting up all things together to see at last what the Remainder is and know what we owe to the several sorts and conditions of Men. For as a General Orator or Physician however well skill'd in the Rules of his Art can never be perfect without the assistance of Practice and Experience just so it is in the
over-great Desire of any thing offends against this Virtue For this reason he advises here against the Desire of Money Honour c. as Vices opposite to Greatness of Soul He brought 'em in before Chap. 8. as Causes of Positive Injustice Desires that of Money should be avoided for nothing's a greater Sign of a narrow mean and sordid Spirit than to dote upon Riches nor is any thing on the contrary more Creditable and Magnificent than to contemn Wealth if you have it not and if you have it to lay it out freely in Acts of Bounty and Liberality The Desire of Glory as I before observ'd ought also to be avoided for it f For who are greater Slaves than those who stand for Places Or what Servant more depends upon the Beck of his Master than the ambitious Man upon the Humour and Good-will of the Multitude robs a Man wholly of his Freedom and Liberty which generous Spirits ought of all things in the World to maintain and defend Neither ought Places of Power to be sought after but at some times rather to be refus'd when offer'd at others be laid down if they can conveniently We should free our selves in short from all vehement Passions and Disorders of Mind not only those of Desire and Fear but also of Sorrow of Joy and Anger that so the State of the Mind may be calm and undisturb'd which will make the whole Life become graceful and g By Constantia here as in most other places he does not mean that which we commonly call Constancy but that which the Poets call Consistency in a Character i. e. an Uniformity or Agreement between all the Parts of it so that one doth not thwart and contradict another which can never proceed from any thing else but a perpetual Subjection of the Passions and Appetites to the Commands of Reason For the Passions are irregular and inconsistent with one another sometimes up and sometimes down sometimes hurrying a Man this way other times that See Note 2. on Chap. 29. uniform Now there both are and have been many who to gain this Repose of which I am speaking h 'T was before observ'd That this Virtue consists chiefly in Freedom from the Disorders of Mind c. This leads him to discourse of the several Ways Men have taken for the obtaining this Repose which are two 1st A retir'd and private Way of Living 2dly A Greatness of Power and Authority The former is either of Philosophers or private Gentlemen and this last is either of War or Peace So that according to our Author's Sence we may make four sorts of Fortitude or rather four ways of Life in which this Virtue appears The first we may call Contemplative or Monastick which consists in Contemplation and a bare Conquest of the Passions The second Rustick in managing one's private Estate well The third Civil in wisely and prudently Governing the State And the fourth Martial in Fighting bravely and well-carrying on the Business of War He gives Rules about each of 'em in the following Discourse have betaken ' emselves to a Life of Retirement and wholly withdrawn from all Business of the Publick Among these the noblest and most eminent of the Philosophers and some Men of rigid and severe Lives who misliking the Manners of the People or Governours have gone and withdrawn ' emselves into the Country pleas'd with the Management of their private Fortunes These Men propos'd the same End to themselves that Kings and Princes do viz. The Living so as to Want for nothing to be under the Power and Controul of none but to enjoy a full and perfect Freedom which consists in living so as one's i These words must be taken in a limited Sence not as tho' by Pleases were meant what our Passions or Fancy may suggest but what our Nature or Reason commands We ought to be Govern'd and Rul'd by this and not by our Lusts and sensual Appeties true Freedom consisting not in our being exempt from Law but in our being a Law to our own selves as a great Author speaks self best pleases CHAP. XXI Those who live a Publick and a Private Life aim both at Freedom Their Lives compar'd the former more useful the latter more safe In what Cases a Man may be excus'd from serving the Publick Those ought to serve it who are qualify'd for the Service Greatness of Soul more necessary for those in a publick than retir'd Life Two or three Rules to be obser'd before a Man enters upon Business THis then being the common Design and End of 'em both those who 're ambitious of Power and Authority think to obtain it by enlarging their Fortunes and Interests in the World but these whom I have mention'd as Men of Repose by contenting themselves with their own Condition tho' but humble and mean In which they are neither of 'em wholly in the wrong but the Life of the latter I mean the retir'd is both easier and safer and begets less of Trouble and Disturbance to others whereas that of the former who give ' emselves up to Affairs of State and the Management of great and important Concerns is more adapted to the Benefit and Good of Mankind and the getting of Credit and Reputation in the World a Having said there are two kinds of Life viz. Publick and Private wherein Men endeavour to arrive at this Virtue and compar'd 'em one with another he shews that all are oblig'd to the former as more useful to Mankind except in some cases mention'd Those People therefore are perhaps excusable who being of Parts and Capacities for Learning give ' emselves wholly to the Study of it and never at all meddle with Publick Business and so are those also who being disabled by Sickness and Infirmities or on any other good and allowable Account have separated ' emselves from the Administration of Affairs leaving the Power and Reputation of it in the hands of others But as for those People who have none of these Reasons and pretend to despise those Commands and Honours which most Men admire I am so far from thinking it a Virtue in 'em that I rather esteem it a very great Fault Thus far 't is true one can hardly condemn them in that they despise and make little account of Glory and Applause but their true Reason seems to be rather this That they don't care to suffer the Labour and Fatigue of 'em and are afraid of encountring with Rubs and Repulses as things that are attended with some Shame and Dishonour b This he adds as a Reason of the Words immediately foregoing He had just been saying That retir'd Men did well in despising and neglecting Places of Honour but that withal they were afraid of Shame and Disgrace which a Man of a great Soul ought not to be This might seem odd That one who despis'd Honour should yet be afraid of a little Disgrace to confirm it therefore he presently adds For
if we don't let 'em get the upper-hand of our Reason but reduce 'em to a certain Mediocrity and Temperament But the Stoicks whom Cicero follows in this Book said the Passions were absolutely in themselves evil call'd 'em Diseases and Infirmities of the Mind and commanded their Wise Man not to moderate but wholly to root out all Anger Joy Compassion c. Peripatetick Schools And they have very good reason indeed to require it but then I can't but wonder they should commend Anger and say Nature has giv'n it us to good Ends and Purposes For that in truth ought in no case to be allow'd of and 't were heartily to be wish'd that the Governours of a State would in this particular be like the Laws themselves which punish Offenders according to Justice without being any ways guided by Passion CHAP. XXVI Greatness of Soul commands an even Temper free from Haughtiness in Prosperity and Dejectedness in Adversity Phillip greater than Alexander in bearing his good Fortune with an even Mind The Higher Men are the more care they should take of being Humble and Moderate An admirable Saying of Scipio to this purpose In Prosperity we should especially consult our Friends and have a care of Flatterers Greatness of Soul seen often among the Philosophers and those who in private manage their own Estates How an Estate should be got improv'd and us'd ANother great Duty of a The Rules which follow equally concern the Civil and Military sort of Fortitude Not to be puft up at the good Success of our Affairs or dejected at the ill c. Fortitude is not to be Haughty Disdainful and Arrogant when Fortune favours us and all things go forward according to our Wishes for it shews as much Meanness and Poorness of Spirit to be transported with good as it does with ill Fortune whereas on the other hand nothing's more brave than an Evenness of Temper in every Condition and as is reported of Socrates and Lelius a constant retaining the same Air in one's Countenance without ever seeming puff'd up or dejected I find that b The second of that Name Son of Amintas whom he succeeded in the Throne A Cunning Valiant and Ambitious Prince He conquer'd the Thebans Athenians and other neighbouring Nations till at last he was made Generalissimo of all the Grecian Forces He laid the Foundation of that Empire which Alexander the Great his Son brought to its Hight See 'em compar'd together in Justin Book 9. ch 8. Philip the King of Macedonia was inferiour to his Son in the outward Glory and Splendor of his Atchievements but very far above him in good Nature and Condescension therefore the Father kept always the Character of a Great Person whereas the Son often was c As in the Murther of his Friend Clitus Callisthenes c. See Q. Curtius guilty of base and dishonourable Actions 'T is a good Rule therefore I think which is given by some Men That the higher our Station in the World is the more care we should take of our Lives and Actions that they be kept within the compass of Lowliness and Humility Panaetius tells us 't was an usual Saying with his Schollar and familiar Friend Africanus That Men who give the Reins to their vitious Appetites and are high and presuming upon the Greatness of their Fortunes should be dealt with like Horses when grown fierce and unruly by frequent Engagements for as these are deliver'd to Breakers to tame and be made fit for riding so those should be brought within the barriers and limits of Reason and Philosophy to teach 'em the Uncertainty of all Human Things and the great Volubility and Changeableness of Fortune We should also in Prosperity more especially make use of the Counsel of our Friends and pay more Respect and Deference to their Advices than we were wont to do At the same time also we should take a great care that we don't give over-much ear to Flatterers nor suffer our selves to be wheedled and impos'd upon by their deceitful Words For there 's nothing wherein we 're more apt to be mistaken than in this particular every one having such a fond Conceit and Opinion of himself as to think he deserves those Applauses which they give him Hence spring innumerable Errors in our Lives whilst Men puff'd up with a vain Imagination and mistaken Notions of their own great Merit are expos'd to the Railery of all the World besides And so much may suffice upon this Head From what has been said we may easily gather That those who are over Affairs of the Publick do the greatest Actions and such as express the most Bravery of Mind their Business affording 'em more Opportunities and there being more Men who are concern'd in this than in any other Method of Living whatever d Having done with the publick he comes now to the private Fortitude Of this he omits the former Branch viz. The Contemplative having discours'd of it already in Chap. 6. Of the latter which relates to private Gentlemen managing their own Estates he gives a few Precepts as First That their Estate be well gotten c. But after all we can't but acknowledge there are and have been a great many noble Spirits even in a Life of Retirement and Privacy who being sequestred from the Business of the World have given up ' emselves to Enquiries after Truth and the great Concernment of the Practice of Virtue Or else leading a Life in the middle as it were between the Statesman and Philosopher have been delighted with the Management of their own private Fortunes not scraping up Money by all manner of ways or hoarding it so as to make no Body the better for it but parting with it freely for the sake of their Friends or to serve the Republick when occasion required it Now this private Estate I would have in the first place to be honestly come by not by any base scandalous or invidious way of Gaining then let it be distributed to the Uses and Necessities of as many as is possible provided they are worthy and deserving People and let it be encreas'd by such ordinary Methods of Saving and good Husbandry as are agreeable to the Dictates of Reason and Prudence and lastly let none of it be spent in Debauchery and luxurious Living but in Acts of Munificence and Liberality towards others Whoever observes these Measures laid down let his way of Life be either publick or private may perform all the Duties of Magnanimity Constancy and Greatness of Soul as well as of Sincerity Fidelity and doing Good to Mankind CHAP. XXVII The Virtues contain'd under the fourth Head of Honesty Whatever is Honest and nothing else but that is becoming a Man Honesty and Decency being really the same thing and distinguish'd only by an Act of the Mind Two sorts of Decorum and what the Nature of each of 'em is WE are now in the next place to speak of the fourth and only
follows That 't is Reason which ought to be the governing Faculty and the Appetite subject to the Commands of it CHAP. XXIX Our Actions should neither be Rash nor Careless c. How the Sensitive Part should be subject to the Reasonable Passion disorders the Body as well as Mind Watchfulness and Consideration necessary for the subduing of the Passions Men were not design'd by Nature for Jesting c. but serious Studies Several sorts of Jests and Diversions Measures to be observ'd about ' em EVery Action therefore should be free as from Precipitancy and Rashness on the one hand so from all Carelesness and Negligence on the other nor should any thing be done for which we can't give a sufficient Reason which is almost the very Definition of Duty In order to this a Since God has endow'd us with the Faculty of Reason to shew and instruct us in the Way of our Duty What can be more either Sinful or Unbecoming than to stifle the Sparks of it by Negligence and Heaviness Or what more unnatural than to make what should be our Guide and Directress become a Captive and Slave to our irregular Passions For God has given us that Divine Faculty to no purpose if afterwards we refuse to be Guided and Conducted by it The great and fundamental Duty therefore in this place is To do nothing but according to the Directions of Reason to assert her Soveraignty and never suffer her to be captivated by any vicious Principle or inordinate Lust. the Passions must be brought under the power of Reason so as neither thro' Hastiness to run before its Orders nor thro' Coldness and Heaviness to disregard 'em when given but all their Motions must be so quieted and so restrain'd as to bring no Uneasiness or Disturbance to the Mind And from this calm and peaceable State of the Soul arises that Constancy and Moderation we have mention'd For when once the Passions grow unruly and extravagant and refuse to be guided in their Desires and Aversions by the Rules of Prudence b For nothing is so wild and ungovernable as the Passions when they 've over-power'd and got the mastery of Reason And how then can there be any Regularity Temper or Decency in that Life which is under the Government of such blind inconsistent Masters Distrahuntur in contrarias partes impotentium cupiditates says our Author in another place cum huic obsecutus sis illi est repugnandum they 'll run without question beyond all Bounds and Measure for they abandon and cast off their Allegiance to Reason which they ought to obey by the Constitution of Nature By this means are all things turn'd topsie-turvy and not the Mind only but even the Body also put very much into Disorder and Confusion Do but mark those who'r enflam'd with a vehement Anger or Desire who'r transported with Fear or an over-great Joy and you 'll see an alteration in their Countenances Voices Gestures and all their Actions which sufficiently gives us to understand that we may return again to the Duty now before us how necessary 't is to restrain and give check to the Movements of the Appetite and to be always Watchful and standing upon our Guard that so we may neither be Careless and Inconsiderate nor do any thing Rashly and at all Adventures c Since Reason as was shewn is the governing Part of Man and he 's bound to act according to its Precepts certainly it must follow That to spend his time in Idleness and Sloth in foolish Playing and impertinent Jesting is contrary to his Duty as being unworthy of that excellent Nature which God has bestow'd on him This brings him to discourse How far these things are allowable As first as to the Measure of Jesting it must not be excessive As to the Matter it must not be immodest or abusive c. For Mankind were never design'd by Nature meerly to sport and idle away their Time but to follow after grave and serious Studies and Business of greater importance than Play is Not but that Jesting and Diversion are allowable provided we use 'em but only as Sleep and other such necessary Refreshments of Nature viz. after the discharge of our serious and more important Duties And even then we must see that our Jesting be neither excessive nor immodest but such as is handsom and becoming a Gentleman For as Boys are allow'd not all kinds of Sports but only such as have nothing that is vicious or ill in them so in this Jesting we should allow our selves nothing but only what is agreeable to Honesty and Good-manners We may therefore observe that Jesting or Merriment is of two sorts the one clownish abusive scandalous and obscene the other handsom gentile ingenious and truly pleasant Of this kind are several Instances to be met with as in our d A famous Latin Comedian very well known by his Plays which are still extant See his Character in the Preface to three of 'em which are turn'd into English and the Commentators on Horace de Art Poet. v. 270. Plautus and the Old e Old in opposition to the New There were in all three sorts of Comedy among the Athenians The first in the strictest sence Old the Authors of which took true Stories for their Subjects and expos'd Men publickly by Name tho' they had otherwise a great deal of handsom Wit This being forbid the middle Comedy succeeded wherein they still took true Subjects and expos'd Men as formerly but under borrow'd Names these are both of 'em often and I suppose here comprehended under the name Old This was follow'd by the New wherein they only us'd feign'd Subjects and forbore to abuse See Horace Sat. 4. Book 1. and Art Poet. vers 281. and the Commentators upon him Greek Comedians so in the Writings of the Socratick Philosophers to which we may add the ingenious Sayings of several Men such as are collected by the Senior Cato and usually go by the Name of Apothegms There is no great difficulty then to distinguish between a gentile and a clownish Jest the one if brought in at a seasonable time and when a Man's Mind 's disengaged from Business is becoming for a Gentleman the other for no Man at all indeed when base and unhandsom things are dress'd up in filthy and obscene Expressions f Having done with Jesting he now proceeds to Plays and other Recreations concerning which almost the same Rules are to be observ'd They must not be excessive unhandsom c. Our Plays and Recreations must also be kept within their due Bounds and care should be taken that we don't run out into great Excesses and suffer the Pleasure which we take in them to carry us into any thing that 's Base or Unbecoming Hunting and the Exercises of the g A Field just without Rome where the Youth us'd to perform all their Sports and Exercises Campus Martius supply us with Examples enough of
keep his Counsel that could make shew of one thing whilst he was really designing another of exquisite Skill for contriving of Stratagems and preventing those laid by the Enemy against himself In this kind the Grecians give Jason n So call'd from Pherae a Town in Thessaly where he Reign'd He was one of the greatest Captains of his Age and chosen General of all the Greeks to make War upon the Persians He was Father-in-law of that Alexander Pheraeus whom he mentions ch 7. Book 2. the Pheraean and Themistocles the Preference before any others and there 's one thing of Solon's which shews he had his share of this Cunning and Subtilty o The Athenians and Megarans had been at Wars a great while for the Isle Salamis At last the former grew weary of it and made a Law That whoever propos'd fighting for it any more should lose his Life Solon once finding the Place might be recover'd but fearing to speak because of the Law feign'd himself Mad that under that Disguise he might speak what he would and coming into the Assembly in a strange Garb c. he repeated some odd Verses about Salamis and by degrees brought it about that the Athenians resolv'd to try again for the Isle and recover'd it when he feigned himself Distracted to save his own Life and withal to do a good piece of Service to the Publick There are others to be found of just an opposite Humour who think it unlawful to do any thing by Stratagem and under-hand Dealing but are all for Simplicity and Plainness in their Actions Lovers of open and undisguis'd Truth but Haters of any thing that looks like a Trick There are some that will undergo any thing in the World fawn and crouch to any manner of Person if they can but obtain their own Ends and Designs by it as Marcus Crassus we know did to Sylla Of which sort of crafty and complying kind of People Lysander the Lacedaemonian is said to have been Chief whereas Callicratidas who was Admiral of the Navy next after Lysander was quite the contrary Again There 's as great a variety in Men's Ways of Discourse as in their Humours and Complexions some who are able to speak very nobly can yet suit their Language to the Humours and Capacities of the ignorant Vulgar as I remember Catulus Father and Son as also Mutius Mancia could do and I have heard old People relate the same of Scipio Nasica But his Father on the contrary he who by slaying Tiberius Gracchus put a full end to his ruinous Attempts had none of that affable familiar way of speaking No more had p An eminent Philosopher Born at Chalecedon Schollar of Plato and Founder of the Academick Sect. He is frequently mention'd by our Author Xenecrates the most rigid and severe of all the Philosophers and for that very reason was Noted and Eminent In short There 's almost an infinite number of these different Natures and Characters in Men not one of which is q But only if it be apply'd to ill Ends and Purposes in it self to be condemn'd CHAP. XXXI Every one should follow his own Genius so far as 't is innocent Uniformity or Consistency most becoming a Man which can't be kept if we run counter to our own Natures The great force of this Difference in Mens Natures Custom of the Actors on the Stage Several other Rules relating to the same THe more easily then to arrive at that Decorum of which we are speaking let every one stick to his own peculiar Character and Humour provided it has nothing that 's Vicious in it I say provided it has nothing that 's Vicious in it for we should always take a particular care to do nothing that is contrary to that a Viz. Reason See Note on chap. 29. universal Character which Nature has imprinted on every one of us but saving the Reverence we owe to that then to live according to our own particular one so as to follow after that kind of Study and apply our selves to that course of Life which is most suitable and agreeable to our own Inclinations tho' others perhaps may be more useful and important For 't is in vain to struggle against the Bias of your Nature or at first to set upon that sort of Business which you can never arrive at any perfection in From what has been said it more fully appears what that is which we call b He means that which results from one's living up to his particular Character not that general one of which we have spoken before Becoming since nothing can be such that is done as we say in despite of Nature i. e. contrary to the bent and tendency of a Man's Genius Now it 's certain if any thing in the World is Becoming 't is a constant Uniformity in our whole Lives and particular Actions c Because 't is impossible wholly to conquer our Nature and Inclinations so that tho' we should by Custom to the contrary make shift to keep 'em under for some time yet they 'll certainly break out again and so spoil that Uniformity which is requir'd in our Lives which 'tis utterly impossible we should ever maintain so long as we run counter to our own Inclinations and foolishly follow after those of other People for as we should use our own Native Language which all are suppos'd to understand best and not lard our Talk as a great many do with Expressions out of Greek who are therefore deservedly laugh'd at by others So we should keep to one constant Tenour and regular Conduct in our Lives and Actions so that nothing may be in them which is not well suited and of a piece with the rest And this difference in the Characters or Natures of Men is of so great moment as that in consequence of it one Man may be oblig'd to make away with himself whilst another tho' like him as to all other Circumstances may be oblig'd to the contrary d He that was sirnam'd Uticensis because he chose rather to kill himself at Utica than yeild to the Power of Julius Caesar. He was Great Grandson to Censorius See his Life in Plutarch Cato for instance and those e Viz. Lucius Caesar Considius c. See Comment de Bell. Afric ch 11. who in Africk surrendred ' emselves to Caesar were all of 'em under the same Condition and yet any of the rest might perhaps have been blam'd for 't had they murder'd themselves so as Cato did because they were Men of less strictness in their Lives and less severity in their Manners But Cato was a Person whom Nature had endow'd with incredible Firmness and Strength of Soul which he had augmented by perpetual Constancy and unalterably adhering to his once undertaken Designs and Resolutions f This might be true enough if to kill himself were a lawful Action and had nothing in it that 's contrary to the Universal Nature of
one kind for the most part endeavour to excel in the same as c Q. Mutius Scaevola who was Augur and Son-in-law to the Wise Laelius whom he mentions at the beginning of his Book de Amicitia to whom his Father recommended him for the Study of the Civil Law He was Cos. with L. Metellus An. U. C. 636. There was another of this Name at the same time who was Pontifex maximus Quintus the Son of Publius Mucius did in the Civil Law d Scipio Africanus Minor who was Son of Paullus Aemilius but adopted by P. Scipio the Son of Africanus Major Africanus the Son of Paullus in Martial Atchievements And some not content with the Glory of their Ancestors have added something else of their own to it as that Africanus whom I just now mention'd who beside his great Fame for Military Exploits made himself noted for his Learning and Eloquence The same did e Two famous Athenian Generals See the Lives of 'em both in Corn. Nep. Timotheus the Son of Conon who was equal to his Father in the Glory of War and obtain'd that of Learning and Ingenuity besides But it happens sometimes that omitting to tread in the Steps of their Fathers some take new Methods and Designs of their own which generally speaking is the case with those who are born of mean Parents and propose to Rise and make their Fortunes in the World Each of these things should be thro'ly consider'd and revolv'd in our Minds when e'er we deliberate about what will become us The first thing then to be determin'd is what sort of Men we design to be and what course of Living to take to in the World which is a case of all others the most hazardous and difficult For when People are young and consequently most foolish they generally pitch upon that way of Life which then best pleases their unexperienc'd Fancies so that they are fix'd and engag'd in a certain Course before they have the Judgment to discern what is best f Prodicus was a Sophist in the Island of Cos one of Euripides's Masters who in a Book of his concerning Hercules brings in this Story as Socrates tells it in Xenophon's Memorab Book 2. ch 1. therefore he calls him here Herculem Prodicium Prodicus indeed as I find it in Xenophon tells us this Story concerning Hercules That when he was a Youth which is the proper Season allotted by Nature for chusing a Way of Life he withdrew himself into a solitary Place and there having found out a couple of Ways the one of Pleasure and the other of Virtue he sat musing and consider'd a while with himself which of these two he had best to follow Such a thing as this might happen to Hercules a Son of Jupiter but 't is not for us to expect the same who each of us take whom we please for our Patterns and suffer ourselves to be drawn any whither according as they lead us We have most of us Principles instill'd by our Parents and follow their Customs and Manners of Living others are guided by popular Opinion and like that best which takes with the most However there are some whether it be out of mere good Fortune or an happy Temper and Disposition of Soul or lastly by the Care and Instuctions of their Parents that pursue right Methods and Ways of Living CHAP. XXXIII Few so happy as to consider thro'ly what Way of Life they should choose The principal thing to be regarded in Choosing is one 's own Genius Next to that one's Fortune in the World After a Man has chose he should stick to his Choice without great Reasons to the contrary How a Change should be made Two Cautions to be observ'd about Imitating our Ancestors Those Men whose Nature is not capable of some should take the more care that they have other Virtues The best Inheritance a Father can leave his Son is the Fame of his Virtues 'T is a mighty Shame for a Son to be unworthy of the Fame of his Ancestors BUt those of all are the most difficult to be found who having sufficient natural Parts or sufficient Improvements of Learning and Education or both these together have withal had due time to consider with themselves what 's the best Course of Life they can follow in the World a Two things which ought to be carefully consider'd by us in Choosing our Calling First Our natural Disposition and Capacity for it Secondly Our Fortune and outward Circumstances in the World Now in this Deliberation the principal thing which we ought to regard is each Man 's peculiar Nature and Genius For since the Decorum of each particular Action as before was observ'd is taken from the Disposition of the Person that does it sure that Disposition should be carefully consulted before we determine upon our whole Way of Living b See Note on ch 31. 't is otherwise impossible we should keep a due Tenour and Consistency in our Lives and not sometimes faulter in the Performance of our Duty But tho' Nature in this case has much the greater sway yet Fortune comes in for a share next after her both of 'em therefore should be duly consulted in making choice of a Calling but more especially Nature For Fortune's unconstant and often changing but Nature is firm and will always abide by us so that for the former to oppose this latter is like a mortal Power 's contending with an immortal c After the Rules about choosing a Calling he proceeds to shew what a Man should do after he has chosen Should not be eager to change c. That Man then who has chose a Way of Living that 's suitable to his d His particular Nature or Genius Nature provided that Nature be no ways vitious should make it his next care never to alter it for nothing's less becoming than a Humour of Changing But if upon tryal he should find that he was mistaken in the choice of his Method as 't is possible such a thing sometime may happen there 's no way left but to unravel again what is already done If the Times themselves favour the making such a Change it may be the more easily and conveniently done but if not it must be brought about gradually and insensibly according to that Rule which is given by Wise Men When e'er you design to break off any Friendship or displeasing Acquaintance you should loosen the Knot by little and little and not try to cut it asunder all at once And when by this means we have chang'd our course of Life great care should be taken that we may seem to have done it upon very good Reasons But having before recommended the Imitation of our Fathers and Ancestors I must here interpose an Exception or two In the first place then we should take great care not to follow 'em in any thing that is vitious or blamable Nor secondly should we attempt it when we find our
Constitution wont carry us thro' with it Thus for instance the Son of the former Africanus who adopted this latter being Son to Paullus by reason of the weakness and indisposition of his Body could not so well tread in the steps of his Father as his Father had done in those of his e P. Cornelius Scipio a famous and valiant Roman who together with his Brother bravely defended Spain while Hannibal was in Italy routing the Carthaginians in several Battles At last they were both Slain and young Scipio who was afterward first sirnam'd Africanus succeeded ' em Grandfather But then if a Man be in such a condition as that he 's unable to plead at the Bar to harangue the People or conduct an Army f Those who for any of the fore-mentioned Reasons relinquish the Publick must not think ' emselves immediately excus'd from serving it in their proportion and in the way they are able The most solitary Life should do some Good and Retirement should not minister to Luxury or Idleness but to Virtue and Sobriety Those that can't shew their Valour Eloquence or Policy for the Publick may however their Modesty Liberality Fidelity c. in Retirement he should take the more care that he do those things which are in his Power such are the Duties of Justice and Fidelity of Modesty Temperance and Liberality the performance of which may serve to make amends for his want of the others Now the noblest Inheritance that can be left by a Father to his Son and far exceeding that of Houses and Lands is the Fame of his Virtues and glorious Actions and for a Son to live fo as is unworthy of the Name and Reputation of his Ancestors is the basest and most abominable thing in the World CHAP. XXXIV The respective Duties belonging to each Age. Old Men should have an Eye upon Youth Vice is doubly Evil in Old Men because of the ill Example given to the Young The Duties of Magistrates private Citizens and Strangers Nothing more becoming in all sorts of People than Consistency and Regularity ANd since each Age has its respective Duties belonging to it and the same things become not both Young and Old a Another sort of Decorum consists in Acting agreeably to one's Age in Youth 's doing what is proper for Youth c. I must add something also upon this Distinction 'T is required then of the younger sort of People that they pay due Reverence to those that are Old and choose out the best and most approved among 'em by whose Counsel and Direction they may steer their Lives For indeed the Unskilfulness and Ignorance of Youth does stand in some need of the Prudence of Old Age to be its Guide and Director This Age especially should be kept from all loose and effeminate Living and be enur'd to Labour and enduring Hardships both of Body and Mind that so they may be able to bear with the Toils and Fatigues of Business whether in Peace or War And if they do at any time slacken their Minds and give ' emselves up to their Pleasures and Refreshments great care should be taken that they exceed not the Limits of Temperance and Modesty And in order to this 't would be very convenient if some aged People would keep a constant Eye upon their Sports and Recreations b So much for the Duties of Youth he proceeds now to those of Old Men. As for old Men 't is their Duty to lessen the Labours of the Body and employ more frequently those of the Mind and make it their Business by prudent and wise Counsels to do what Good they can to the younger sort of People to their Friends and Dependants and more especially to the Republick And Old Men of all things should especially be careful not to languish out their Days in unprofitable Idleness Luxury and Riot is unbecoming in all but is perfectly scandalous and intolerable in Old Age but should Lust and Wantonness come into the bargain those who are guilty of it are doubly faulty For first they bring a Shame and Disgrace upon themselves and withal make the young Men more shamelesly Wicked Beside these Duties already mention'd it mayn't be amiss to say something of those which peculiarly belong either to c These he brings in as it were by the Bye here thâ—â— they might I think have been put under the third sort â—â— Decorum Living according to one's Station and Character in the World See ch 32. Magistrates private Citizens or Strangers First then a Magistrate ought to consider that he does in his Person represent the whole City and accordingly's bound to maintain the Credit and Dignity of it that he 's to preserve the Laws and see that all People have their due Rights remembring that these things are committed to his Trust which he 's bound to render up faithfully and honestly ' Tâ— the Duty of those in a private Capacity to live aâ— the rest of their Citizens do neither debafing themselves below their just Height nor endeavouring 〈◊〉 raise ' emselves up above it and to follow those things which are honest and peaceable in the Commonwealth these are they whom we usully call and account Good Citizens And lastly for Strangers and Sojourners in a place 't is their Duty to follow their own Business and not intermeddle with any Body 's else not to take upon 'em in what no way concerns 'em or be curious in prying into the Secrets of a State which they have nothing to do with By observing these Rules we may generally speaking be sure to find our Duty whenever 't is enquir'd what 's suitable and becoming for such a Person such a Time or such an Age I shall only add that in all our Designs and all our Undertakings nothing's more becoming than Constancy and Regularity CHAP. XXXV Decorum shews it self outwardly in three things Rules of Modesty taken from Nature in the Frame of our Bodies Obscene Talk discovers ill Inclinations The false Reasoning of the Cynicks and some Stoicks upon this Subject Rules of exterior Decency in our Carriage Postures c. The great Care the old Romans took of Modesty BUt seeing this Decorum of which we are speaking is seen more especially and discovers it self in our a Having discours'd of the several sorts of Decorum he proceeds to speak of the several things in which it appears They are 1. Our Actions 2. Our Words And 3. Our bodily Carriage Dress c. He discourses therefore of each of these Actions our Words and our Carriage and exterior Ornaments of the Body and consists in one of these three things b What Formositas Ordo and Ornatus mean in which he makes Decorum to consist is more difficult to understand than 't is to express and Commentators can't agree about it Not to trouble the Reader with their several Opinions by Formositas I suppose may be understood the natural Beauty of the Body and natural
Society and Relation of Men with the Gods and with one another If then this as most certainly 't is be the greatest Virtue it follows that the Duties which flow from Society must as certainly be the greatest For the deepest Knowledge and Contemplation of Nature is but a very lame and imperfect Business unless it proceed and tend forward to Action Now the Occasions wherein it can shew it self best consist in maintaining the Interests of Men and of consequence belong to the Society of Mankind from whence it follows That the Maintaining of this should in reason take place before Learning and Knowledge d Having prov'd his Assertion by Reasons he proceeds to shew That 't is what the wisest Men in the World have always thought Nor is this any more than what all good Men shew they judge to be true by their Actions and Practices For who 's there so wholly addicted to Contemplation and the Study of Nature as that if his Country should fall into Danger while he was in one of his noblest Researches he would immediately throw all aside and run to its Relief with all possible speed nay tho' he thought he might number the Stars or take the just Dimensions of the whole World And the same would he do in case of any Danger to a Friend or a Parent From all which things it undeniably appears That the Duties of Knowledge and Searching for Truth are oblig'd to give way to the Duties of Justice which consist in upholding Society among Men than which there is nothing we should be more concern'd for CHAP. XLIV Even those whose Business is the Search after Truth are serviceable to the Society of Mankind and how Speaking well preferable to the highest Speculations and why Man by Nature a sociable Creature Knowledge of little Use unless it tend to Action and do some Good to the World Necessity not the Reason of Men's joyning into Societies NAy those very Men who have spent their whole Lives in Philosophy and Learning have yet always endeavour'd as much as they could to be serviceable to the Interest and Good of Mankind For many brave Men and very useful Members of their several States have in great part been made such by their Institutions Thus a Whom he mention'd chap. 24. one of the greatest Men of all Antiquity for his Integrity Learning and especially Valour He beat the Lacedaemonians several times and made Thebes as long as he liv'd the chief City of Greece which before and after him was inconsiderable Corn. Nep. has written his Life Epaminondas the famous Theban was indebted for his Education to b He liv'd about the Year of Rome 366. born at Tarentum in Italy from whence he fled to Thebes and was entertain'd by Epaminondas's Father where he dy'd There is still extant an Epistle of his to Hipparchus the Pythagorean and some take him to be the Author of the Golden Verses that go under the Name of Pythagoras Lysis the Pythagorean c He liv'd in the Time of and was near of kin to both the Dionysius's of Siracuse the last of which he expell'd See Plut. and Corn. Nep. Dion of Siracuse for his to Plato and the same may be said of a great many others Even I my self whatever Service I have done the Republick if at least it may be said I have done it any Service must wholly ascribe it to that Learning and those Instructions I receiv'd from my Masters Neither is their Teaching and Instructing others determin'd to the time of their living here but they continue to do it even after they are dead by the learned Discourses which they leave behind them For there 's no one Point they have left unhandled relating either to the Laws Customs or Discipline of the Commonwealth So that they seem to have sacrific'd their leisure and opportunities of Study to the Benefit of those who are engag'd in Business And thus we see how those Men themselves whose Lives have been spent in the pursuit of Wisdom have nevertheless endeavour'd by their Learning and Prudence to be some way profitable to the Community of Mankind And for this one Reason perswasive Speaking if joyn'd with Prudence is a greater Accomplishment than the acutest Thinking if destitute of Eloquence for Thinking is terminated in it self alone but Speaking reaches out to the Benefit of those with whom we are joyn'd in the same Society Now as Bees don't therefore unite themselves together that so they may the better prepare their Combs but therefore prepare their Combs because they do by Nature unite themselves together So Men and much more being Creatures that naturally love Society in consequence of that seek how they may find Methods of living happily in it From hence it follows That the Knowledge of things unless 't is accompany'd with that sort of Virtue which consists in defending and preserving of Men i. e. in the Maintenance of Human Society is but a barren and fruitless Accomplishment and even Greatness of Soul without a regard to this Society and Conjunction is very little better than Savageness and Barbarity Thus we may see that the getting of Knowledge is a Duty of much less Concern and Moment than the preserving this Society and Union amongst Men. 'T is a very false Notion that hath been advanc'd by some People That Necessity alone was the Motive to this Society which we have so often mention'd and that Men would never have associated together but that they weren't able in a solitary Life to furnish themselves with the Necessaries of Nature and that every great and exalted Genius would Providence supply him with Food and the other Conveniencies of Life would withdraw from all Business and Entercourse with Men and give himself wholly to Study and Contemplation This is not so for he would avoid Solitude endeavour to find a Companion in his Studies and always be desirous of Teaching and Learning of Hearing and Speaking From all which things 'tis abundantly evident That the Duties belonging to Human Society should in reason take place before those which relate to unactive Knowledge CHAP. XLV The Duties of Maintaining Society not always preferable to those of Temperance Modesty c. What Duties of Justice ought to take place of Others PErhaps it may be ask'd a Having determin'd the former Question in favour of Justice he now proposes a second Whether the Duties of Justice ought always to be preferr'd before those of Temperance He thinks not and gives his Reasons Whether the Duties of this Society which is thus agreeable to the Dictates and Principles of Nature ought always to be prefer'd before the Duties of Temperance Decency and Moderation Indeed I think not For some things there are so highly scandalous and abominably wicked that a wise Man would hardly be guilty of 'em supposing he could bring Safety to his Country by it a Pesidonius has heap'd up a great many Instances of things of this nature some of
and Pain which most Men are apt to be conquer'd by which is Courage or Greatness of Soul Those who are esteem'd to excel in Virtue more especially draw Men to Wonder and Admiration who keep themselves free as from all other things that are Base and Unbecoming so more especially from those sorts of Vices which the rest of Mankind can't so easily stand against Pleasures for instance are very alluring and charming Mistresses which are apt to ensnare the better part of the Soul and entice it aside from the Paths of Virtue and Pain on the contrary racks and torments us so that the dread of it carries most Men beyond the Bounds of Reason Thus again when Life and Death Riches and Poverty are the things in question there are very few Men but are wholly transported with desire of the one and abhorrence of the other When a Man therefore has got such a great and exalted Soul as that he can look upon all these with Indifference and closely pursues and adheres to Honesty in whatever Shape she presents her self then 't is that Virtue appears with such a Brightness as that all the whole World must admire her Beauties CHAP. XI Justice and a Contempt of Riches are especially Causes of Mens Admiration Justice alone procures all the three things which make up Glory and how 'T is a necessary Virtue for all sorts of People Even Robbers and Pyrates can't subsist without it Some Examples to this Purpose SUch a Constitution of Soul therefore as can make a Man despise all a Those mention'd in the last Chapter Pleasure and Pain Riches and Poverty c. these Goods or Evils begets him a mighty Esteem and Admiration But especially Justice which single Virtue serves to give Men the Name and Denomination of Good seems much the most admirable to the generality of People And not without Reason it being b For 't is but clapping a Pistol or the like to such a Man's Breast and he 'll betray his Friend or Country break his Word or any thing in the World rather than loose his belov'd Life and consequently can't be resolutely Just. impossible for any one to be Just who is afraid at the approaches of Death of Pain of Banishment or Poverty or prefers c Viz. Life Pleasure Riches c. those things which are contrary to these before the great Duties of Justice and Honesty And more particularly yet Men admire those whom they find unconcern'd as to the matter of Money and count them try'd as it were like Gold in the Fire who have been able to withstand the Temptations of it Justice therefore of it self is sufficient to procure those three things that are requisite to Glory In the first place The Love and Good-will of the People because of the d He takes Justice in the larger Sence here so as to comprehend Bounty and Liberality See Note a on chap. 7. Book 1. Kindnesses it shews to very many Secondly Their Confidence And Thirdly Their Admiration both for the same Reason viz. Because it neglects and despises those things which the rest of Men pursue with such Eagerness and Passion e Having shewn how necessary Justice is for those who live in the Eye of the World and endeavour to get true and perfect Glory he 's now going to shew That 't is necessary also for all sorts of Men viz. Those of Privacy and Retirement those of Trade and Commerce in the World nay for even Thieves and Pirates Now in my Opinion not only the being in a publick Station but every Method of Living whatever requires the Helps and Assistances of Men as for other Designs so particularly for this that we may have some familiar Friends to converse with which 't is no easie matter for a Man to obtain without at least the Shew and Reputation of Honesty From hence it follows That 't is necessary even for those Men themselves who have withdrawn from the World and chosen the Quiet and Retirements of the Country to be reputed at least Men of Honesty and Integrity and that so much the more because otherwise they 'll certainly be counted Dishonest and then having nothing of Guard or Defence they must needs be expos'd to perpetual Injuries The same Justice also is necessary for those if ever they hope to succeed in their Business who Buy Sell Lett Hire and are concern'd in the Commerce and Affairs of the World Nay 't is a thing of such powerful Moment and universal Influence as that those who live only upon Villanies and Wickedness can never subsist without something of Justice For should any Thief steal from another that belong'd to the same Confederacy he 'd immediately be expell'd as unfit to be a Member even of a Society of Robbers and should the Leader himself not distribute their Booty according to the Measures of Justice and Honesty he 'd either be murther'd or deserted by his Company Nay 't is said that your Robbers have some certain Statutes which they are all of 'em bound to observe amongst themselves f A famous Greek Historian born in the Isle Chios and Schollar of Isocrates who us'd to say That he was forc'd to use a Spurr to Ephorus and a Bridle to Theopompus He is highly commended by several of the Ancients Corn. Nepos accuses him of ill-Ill-nature in his Characters of Men. He left several Works which are lost Theopompus tells us of a certain Rogue one g He was afterwards conquer'd by Phillip Son of Amyntas King of Macedonia Pyrrhus the famous King of Epirus Married his Daughter Bardylis and Illyrian that got a great Power by the fame of his Justice in dividing the Prey and h A Man of very great Cunning and Valour he was first a Huntsman afterwards a General of a formidable Army See Florus Paterc c. Viriatus the Lusitanian got a much greater to whom even some of our Armies and i C. Plautius and M. Vitellius or as others say Claudius Unimanus the Praetors At last Servilius Caepio got him treacherously murther'd Generals were forc'd to yield till at last he was conquer'd by that k The same whom he brings in speaking in his Book De Amicitia Caius Laelius who was sirnam'd the Wise in the time of his Praetorship who brought down his Courage and Fierceness so low as to render the War easie for those that came after him If Justice then be of so great Efficacy as that it can raise and support even Pirates of what mighty Force must we suppose it to be in the midst of Laws and in a well-constituted Republick CHAP. XII What made Men at first choose Kings and make Laws The justest Men usually made Kings and why How to make use of the Glory he hath been discoursing of An excellent Rule of Socrates ' s. Glory must be founded upon solid Virtue Whatever is Counterfeit will sometime be discover'd a He still goes on in his Commendation of
Words can be long kept in secret But those who at the beginning and entrance of their Lives by reason of their Meanness are unknown to the World as soon as ever they come up to years of Discretion should set before their Eyes the most honourable Places and bend all their Studies and honest Endeavours toward the obtaining of 'em which they ought to do with so much the more boldness because Men are so far from envying Youth that they rather encourage and forward 'em in their Progress The b Courage in the Wars the first thing that makes a young Man become Remarkable first thing then that sets a young Man off and recommends him to the Publick is Courage and Bravery in Martial Affairs by which a great many amongst our Forefathers who were scarce ever wholly disengag'd from Wars very nobly distinguish'd and signaliz'd themselves But you my Son have had the misfortune to light upon the times of a Civil War wherein the c That of Julius Caesar. one Party was wicked and detestable and the d That of Pompey the Great other unfortunate and unsuccessful In which however when Pompey had giv'n you the Command of e Each Body of Foot consisting of two Legions had two Troops of Horse to support it one on the right and t'other on the left Cicero's Son commanded one of these being call'd Wings one Wing you got much Praise from that great Commander and all his Army by your riding darting and patiently abiding all the Fatigues of War But as for this piece of your rising Glory that and the whole Constitution of the Republick are both of 'em fall'n to the ground together But I never design'd so to model this Discourse as that it should be proper for none but you but as that it might be applicable to all Men in general I shall go on therefore to the remaining part of it As then in all things the Functions of the Soul are more noble and excellent than those of the Body so the Effects of our Reason and Understanding are greater and more powerful as to this Particular than those of meer Strength f Of the Virtues that don't require Strength of Body Temperance c. most recommend a young Man Now of these there is none that can more recommend and adorn a young Man than Temperance and Sobriety Duty and Respect to his natural Parents Love and good-Good-nature towards his Friends and Relations g A third thing that recommends young Men is keeping frequent Company with those that are Wise and Lovers of their Country Another good Way for young People to get Known and have a good Reputation is often to attend on some Great and Wise Men who are thought to design for the Good of the Publick For when they 're observ'd to be frequently with such the People are presently apt to imagin that they 'll be like those Men whom they choose for their Patterns Thus h P. Rutilius Rufus a noble Roman Cos. together with Cn. Mallius He was Schollar of Panaetius See Book 3. chap. 3. a great lover of Learning and very well skill'd in Philosophy and the Civil Laws Cicero in his first Book de Oratore calls him Exemplum innocentiae and Vell. Paterc Book 2. chap. 13. Virum non sui tantum seculi sed omnis aevi optimum However he was accus'd by the Malice of some Men and condemn'd of Extortion and accordingly Banish'd Of which see the fore-cited places Pub. Rutilius when he was young had the general Vogue of a very honest Man and an able Lawyer because he frequented the House of i P. Mutius Scaevola a noble Roman famous for his Knowledge of the Civil Laws and withal an eloquent Speaker therefore call'd by our Author Jurisperitorum disertissimus He was Cos. with Calpurnius Piso about the Year of Rome 620 when Tib. Gracchus rais'd his Sedition and afterwards made Pontifex maximus Mutius As for k Lucius Crassus the famous Orator whom he mention'd Book 1. chap. 30. Crassus whilst he was very young he was not beholden to any one else but obtain'd of himself everlasting Honour by undertaking that l Of C. Carbo a very eloquent Man who had been Tribune and Consul whom Crassus at the Age of nineteen Years when others begin but to study Eloquence publickly accus'd and got condemn'd so that he poyson'd himself noble and glorious Accusation when at that term of Years wherein others are commended if they begin but to Study and Exercise the Art as we have it recorded of the famous Demosthenes at that Age I say did Crassus make it appear that he could perform that laudably in the open Courts of Justice which he might without disparagement have been Studying at home CHAP. XIV Discourse of two sorts Affability very powerful to obtain Mens Love c. But Eloquence much more Several Occasions of shewing a Man's Eloquence To Defend more Laudable than to Accuse but the latter in some cases Honourable enough Several Examples of brave Accusations 'T is lawful in some cases to Defend the really Guilty but never to Accuse the Innocent The Judges and Advocates Duties Defending the Accus'd especially honourable when 't is against some powerful Oppressor BUt a Having ended the last Chapter with Crassus's Accusation of Carbo and the Credit he got by it this easily brings him to another thing that recommends young Men and makes 'em be taken notice of viz. Their Discourse This he divides into two sorts and speaks upon 'em severally of Speaking or Discourse there are two sorts the one proper only for common Conversation the other for Pleadings and Debates in the Publick Of these two the latter which is what we call Eloquence is apparently most powerful towards the procurement of Glory b Of the first sort of Discourse viz. That of common Conversation and its Power but yet 't is unexpressible of what Influence Courtesie and Affability are in the business of obtaining Mens Love and Affections There are extant Letters of c Son of Amyntas Father of Alexander the Great Philip to Alexander d A Soldier of Philip's left Governour of Macedonia by Alexander when he invaded Persia At last he Poyson'd Alexander by his Son Cassander's means See Quint. Curtius Antipater to Cassander and e A King of Macedonia not Father but only first Guardian and afterwards Father-in-law to Philip who was Son of Demetrius King of Macedonia and Epirus Antigonus to Philip in which these most Wise and Prudent Princes for such we are told they really were advise each his Son to speak kindly to the Multitude and try to win the Hearts of both them and the Soldiers by gentle Words and familiar Appellations f The second sort of Discourse viz. Eloquence of which he speaks pretty largely and gives some Rules about Accusations relating to their Lawfulness Frequency c. But that other Discourse which is proper for Pleadings
in this Book his next Business is to lay down some Method of determining our selves aright In order to which he proposes a general Rule and Standard which is always to be made use of in such occasions of Doubt If therefore we would upon all Emergencies be sure to determin our selves aright when that which we call our Advantage or Interest seems to be repugnant to that which is Honest we must lay down some general Rule or Measure which if we will make use of in judging about things we shall never be mistaken as to point of Duty Now this Measure I would have to be conformable to the Doctrin and Principles of the Stoicks which I principally follow throughout this Work For tho' I confess that the ancient Academicks and your Peripateticks n See chap. 1. Book 1. which were formerly the same make Honesty far preferable to that which seems one's Interest yet o Viz. The Stoicks those who assert That whatever is Honest must be also Profitable and Nothing is Profitable but what is Honest talk much more bravely and heroically upon this Subject than p Viz. The Peripateticks and ancient Academicks those who allow That there are some things Honest which are not Profitable and some things Profitable which are not Honest. And we have very great Liberty given us by our Academy so as never to be ty'd up to such and such Tenets but are left free to defend what we think most probable CHAP. V. The Rule or Measure mention'd in the former Chapter The ill Effects of Mens Injuring others for their own Advantage Every one allow'd to take Care of himself in the first place but not so as to Injure any other tho' to save his own Life Two Errors that occasion Mens Acting contrarywise and the Absurdity of ' em BUt to return to our General Rule or Measure a For nothing being so agreeable to Nature as Conjunction and Society that which tends to the Ruine and Dissolution of this must needs be of all things most contrary to Nature Now the very End and Design of Society is the mutual Help and Assistance of each other without which 't is impossible it should ever subsist It a naturalis est societatis utilitatum communio says the learned Grotius ut sine ea nequeat Societas consistere Those Men therefore who instead of profiting injure their Fellows do what directly tends to the Ruine of Society and consequently what of all things is most contrary to Nature There 's nothing upon Earth then so contrary to Nature neither Death nor Poverty nor Pain nor whatever other Evil can befal a Man either in his Body or Fortune as to take away any thing wrongfully from another and do one's self a Kindness by injuring one's Neighbour For in the first place it ruins all manner of Society and Entercourse amongst Men since 't is plain that if once Men arrive at such a pass as to Plunder and Injure the rest of their Neighbours out of hopes to procure some Advantage to themselves there must follow of course a Dissolution of that Society which of all things in the World is most agreeable to Nature Should we suppose for Example that the bodily Members had every one of 'em gotten an Opinion that to draw to its self all the Vigour of its Neighbours would very much serve to encrease its own 't is certain the whole Body must decay and perish And just so should every one amongst us deprive other People of their Profits and Advantages and take away all he could get from them with design of applying it only to his own Use the general Society and Fellowship of Mankind must of necessity be broken For tho' 't is no more than what Nature will allow of That each Man should look after himself in the first place and furnish himself with the Necessaries of Life before he takes care to provide for other People yet the same Nature will by no means permit that any one should rise by his thrusting down another and encrease his own Fortune by the Spoils of his Neighbours And not only Nature that is the universal Law or Consent of Nations but particular Laws by which several Countries and Commonwealths are govern'd have commanded likewise That no one be suffer'd to do an Injury to another for the sake of procuring any Advantage to himself For the very Design and End of Laws is to keep up Agreement and Union amongst Citizens which whoever destroys is by them punish'd not with the loss of his Goods alone but with Prisons Banishment or even Death it self But Nature and Right Reason as being at once both an b Humane because consented to and acknowledg'd by all Mankind and natural to them Divine because whatever Right Reason commands us God himself who has given us that Reason does in effect command us too Human and Divine Law too command this Duty with much greater Authority and whoever obeys them as all Men must who propose to live according to the Rules of Nature will never be guilty of coveting what 's another's or applying to his own Use what had first been injuriously taken from his Neighbour For certainly Greatness and Elevation of Soul as also the Virtues of Courtesie Justice and Liberality are much more agreeable to Nature and Right Reason than Pleasure than Riches than even Life it self to despise all which and regard 'em as just nothing when they come to be compar'd with the Publick Interest is the Duty of a brave and exalted Spirit whereas to rob another for one's own Advantage is as has been shewn more contrary to Nature than Death than Pain or any other Evil whatever of that kind Again Those Men live much more according to Nature who suffer perpetual Troubles and Labours for the Good and Preservation were it possible of all Men like Hercules of old whom Men as a grateful Requital for his Benefits report to be plac'd among the number of the Gods than those who consume all their Lives in Retirement where they 're not only free from Disturbances and Vexations but are furnished with all the Pleasures and Conveniencies of Life and have moreover the advantages of Strength and Comliness superadded to them And accordingly we find it to be so in effect that all the most great and extraordinary Geniuses have prefer'd all the Troubles and Difficulties of the former before the Quiet and Ease of this latter way of Living From all which laid together it unanswerably follows That whoever lives agreeably to the Dictates of Nature can never be guilty of Injuring another c Having laid down his general Rule or Measure and prov'd the Truth of it from Reason Laws and the Examples of the greatest Men he now shews the Absurdity of the two contrary Principles which are the Grounds or Causes of Mens Injuring one another Viz. Either they think 't is not contrary to Nature c. In fine He that Injures another
to do himself a Kindness either thinks he does nothing that 's contrary to Nature or that the doing an Injury is a less degree of Evil than Death or Poverty or Pain or loss of Children Friends or Relations If he thinks that in Wronging and Abusing of others he doth not do any thing that is contrary to Nature 't is in vain to dispute any longer with such a one who takes away from Man the distinguishing Part and very Characteristick as it were of his Nature But if he allows that 't is indeed an Evil only thinks that some others such as Poverty Pain or Death may be worse he 's grosly mistaken in being of Opinion That the Ills which touch nothing but the Body or Fortune can be greater than those which affect the Soul CHAP. VI. The Interest of Particulars inseparable from that of the whole Community The Rule of not Wronging another for our own Advantage extends not only to Relations or Fellow-Citizens but to all Mankind The breaking of it ruins all Justice Liberality c. Several Cases about it put and resolv'd Tyrants no Members of Human Society a This is a Conclusion from the foregoing Discouse seeing for one Man to injure another is so very pernicious to Human Society it follows That no one should do any thing for his own Interest as distinct from that of the whole Community WE should all of us therefore propose the same End and every one think his own Interest in particular to be the same with that of the Republick in general which if each one endeavour to draw solely to himself all Union and Agreement amongst Men will be dissolv'd b To what he has prov'd in the former Chapter That the Injuring of others for our own Advantage is the ruin of Society and consequently most unnatural it might have been answer'd That this holds good only as to lesser Societies and in respect of our Kin c. but as for those who are of a different Tribe or Country we are under no such Obligation of not Injuring them He therefore here shews in answer to this the extent of this Obligation and proves that 't is not confin'd to those of the same Family City or the like but equally comprehends all Mankind forasmuch as all are alike subject to the same Law of Nature c. And if Nature enjoyn us That every Man should desire and procure the Advantage of another whoever he be tho' for no other reason than because he is a Man it necessarily follows That all Men are joyn'd by the self-same Nature in one common Interest which if it be true then all Men are subject and live equally under the same Law of Nature and if this be true too then certainly they 're forbid by that same Law of Nature any ways to Injure or Wrong one another But the first of these is undoubtedly certain therefore the last must needs be so likewise For as to what is usually said by some Men That they would not take any thing away from a Father or Brother for their own Advantage but there is not the same reason for their ordinary Citizens 't is foolish and absurd For they thrust ' emselves out from partaking of any Priviledges and from joyning in common with the rest of their Citizens for the Publick Good An Opinion that strikes at the very Root and Foundation of all Civil Societies Others there are who are ready to confess That they ought to bear such a Regard to Fellow-Citizens but by no means allow of it in relation to Strangers Now these Men destroy that universal Society of all Mankind which if once taken away Kindness Liberality Justice and Humanity must utterly perish which excellent Virtues whoever makes void is chargeable with Impiety towards the immortal c For tho' the Offence more immediately concerns the Persons that are injur'd yet 't is also a Sin against God himself since 't is a Breach of his Laws and Commands Gods For he breaks that Society which they have establish'd and settled amongst Men the closest Cement or Bond of which is the being of Opinion That for Men to Injure and Wrong one another for their private Interests is an Evil that Nature is much more a verse from than all those which happen either to the Body or Fortune d That is To take away any thing from another which is an Act of Injustice is not only a greater Evil than any of Body or Fortune but of Mind too i. e. than any other Vice except only those which are Offences against Justice as well as it self nay and I might add to the Mind also provided only they ben't contrary to Justice for that one Virtue is as 't were a kind Mistress and Queen of all the rest But what perhaps some Men will be apt to say if a Wise Man be ready to perish for Hunger must not he take away Victuals from another tho' a perfectly useless and insignificant Fellow Not at all for Life it self is not so dear to me as a setled Resolution of doing no Wrong for my private Advantage But suppose this good Man almost dead with Cold should have it in his power to take Phalaris's Cloaths away one of the most savage and inhuman of Tyrants would not you have him to do it There 's no great difficulty in determining such Cases For 't is certain if you take away any thing from another tho' never so useless and insignificant a Creature for no other End but to Benefit your self by it 't is an inhuman Action and plainly contrary to the Laws of Nature But if you are one who by Living will do very great Service to the Republick or perhaps to the Society of Mankind in general and for that only reason take something from another 't is an Action that is not to be found much fault with But in all other Cases every Man 's bound to bear his own Misfortunes rather than to get quit of 'em by Wronging his Neighbour You 'll say then Is not it more contrary to Nature To Covet or Seize what belongs to another than to be in Sickness or Want or any such Evil Yes but withal 't is as contrary to Nature to abandon all Care of the publick Interest for 't is a piece of Injustice e 'T is true the Laws of Nature or Right Reason forbid Men to take away ought from another for their own Advantage for it would be the Ruine and Dissolution of Society which they especially desire to maintain But if it should at any time chance so to happen that the doing of a Damage to any third Person should be necessary to the Support and Maintenance of that Society then the doing it is not only allow'd but commanded by the Law of Nature From whence it follows That an honest prudent and valiant Person whose Death would bring a great Disadvantage on the Publick may take from an idle and useless Citizen
should ever be a good Man Should such a one therefore be Judge in his Friend's Case he would not by any means be biass'd in his Favour but would wholly lay aside the Person of a Friend as soon as he took upon him that of a Judge Perhaps he might do so much for Friendship sake as to wish that his Friend may have the juster Cause and allow him as long time to speak for himself as h For there was a Law amongst the Romans allowing the Plaintiff but so many Hours to speak in and the Defendant one more the Laws will permit of but when he 's to give in his Sentence i For the Judges among the Romans were sworn always to Judge impartially upon Oath he 'll then remember that he calls God to Witness that is I conceive his own k For the Soul or Conscience according to the Ancients is nothing but a kind of God in us and the Voice of one is indeed the Voice of the other Hence Plato call'd all wicked Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists for acting in opposition to their Reason and Conscience that is to the God dwelling within them Soul and Conscience the divinest thing that God has granted to Man 'T is a good Custom therefore we have receiv'd from our Ancestors if we did but observe it of Desiring the Judge to be as favourable to us as his Oath will permit him The meaning of which Request is no more than this That he 'd do so much for us as I just now said might very honestly be done by a Judge for his Friend For if Men were oblig'd to do every thing presently that their Friends should desire of 'em such Agreements as these ought to be counted not Friendships but dangerous Conspiracies I speak here only of the ordinary sort of Friendships for l Because Men of perfect Wisdom will never desire any thing but what is Honest and Reasonable one of another in those which are found between perfectly Wise Men there can be no danger of any such thing m A famous pair of Friends and often mention'd as such by ancient Writers See Valer. Max. Plutarch c. Damon and Pinthias two of Pythagoras's Followers were so closely united to one another in their Affections that when Dicnysius the Sicilian Tyrant had appointed a time wherein one of 'em should die and the Party condemn'd had beg'd a few Days respite wherein he might provide for his Children and Family and recommend 'em to Somebody who would take care of 'em after his Death the other deliver'd up himself in his stead voluntarily to die in the room of his Friend if he did not accordingly make his Appearance The Prisoner came back at the Day appointed in order to his Execution which the Tyrant perceiving was so greatly amaz'd at their extraordinary Faithfulness as to desire he might be admitted a third Man in their Friendship In Friendship therefore when that which seems Profitable comes into competition with that which is Honest the latter should always be preferr'd before the former but Faith and Religion should be preferr'd before Friendship whenever it demands any thing that is not reconcilable with Virtue and Honesty Which one Rule if but carefully attended to is sufficient for the Purpose we are now upon which is to discover upon every occasion what are those Duties which Friendship requires of us CHAP. XI In the Management of Publick Affairs the appearance of Profit makes Men relinquish Honesty Several Examples of it Examples of the contrary when the appearance of Profit is rejected for the sake of Honesty a Having shewn how far the Love of Empire Friends c. draws particular Men from their Duty he now goes to shew How whole Republicks have been drawn to what is ill by the appearance of some pretended Profit THe appearance of Profit is also an occasion in publick Affairs of making false Steps and doing several things that are contrary to Duty Thus our Fathers for Instance did ill in destroying and razing of Corinth The Athenians yet worse in making an Order That the People of b A little Island in the Sinus Saronicus almost over-against the Piraeum a Port of Athens somewhat distant from the City but joyn'd to it by a mighty Wall built by Themistocles Aegina should all have their Thumbs cut off because they were powerful with their Navies at Sea This no question was thought a profitable Decree for Aegina seem'd to threaten their Port Piraeum by reason of its nearness But nothing can truely be Profitable that 's Cruel for the Nature of Man which we ought to follow as the Guide of our Actions of all things in the World is most opposite to Cruelty Those do ill likewise who banish all Strangers and forbid 'em the City as c M. Junius Pennus a Tribune of the People about the Year of Rome 657. 'T is quoted by some under the Name of Lex Petronia Pennus did in the preceeding Age and d C. Papius Tribune of the People An. U. C. 688 two Years before Cicero was Consul Papius but lately For tho' 't is but fair that he who 's no Citizen should not have the Priviledges of those who are which was made into a e In the Year of Rome 658 call'd Lex Licinia Mucia See Note on chap. 17. of this Book Law by two very wise Consuls viz. Crassus and Sâ—aevola yet wholly to exclude 'em from having any thing to do there f This is true provided those Strangers live peceably under the Government and no ways prejudice or endanger the State for then to let 'em live there is a thing innoxiae utilitatis Otherwise there are several Cases wherein 't is allowable to expel Strangers from a City is plainly against the Dictates and Laws of Humanity And as these things are bad in the Government of a State so nothing's more splendid and glorious on the other hand than for that which appears to be the Interest of the Publick to be rejected in the comparison with Justice and Honesty Our own Commonwealth can abundantly supply us with g Some Examples of the contrary Practice of those that would not suffer a seeming Advantage to make them do any thing contrary to their Duty Examples of this nature as on other occasions so more especially in the second Punick War when after the loss of that fatal Day at Cannae it shew'd more courage and bravery of Resolution than ever it had done upon the greatest Successes There was not any sign of Faint-heartedness seen nor ever any mention of Peace once heard of so great is the glory and brightness of Honesty as that it utterly overwhelms the appearance of Interest h See Plutarch 's Life of Themistocles The Athenians knowing they should never be able to resist the Persians resolv'd by consent to abandon their City and carrying their Wives and their Children to i A City
of what he bought I have brought you these Instances only to let you see That these cunning sort of Men were ne're approv'd of by our Ancestours CHAP. XVII The different Methods us'd by Law and Philosophy for the rooting out of Knavery Treachery to set up Traps tho' one don 't drive the Beasts into ' em How the Law of Nature differs from the Civil The Excellence of the Roman Civil Laws The Extent of that Expression Ex fide bona Knavish Cunning very different from true Prudence How the Laws provide against Fraud in Selling of Slaves Nature forbids one Man to make his Gain of another's Ignorance The ill Effects of false Prudence BUt a The Difference between the Laws and Philosophers as to taking away Wickedness is cheifly this That those can restrain the outward Actions only but these inform the Mind and Understanding those can only punish the actual Crimes of Delinquents but these by informing the Judgment and improving the Reason take care to prevent the Commission of 'em and keep Men from Vice out of a Love of Virtue whereas the Laws can only terrifie them from it by fear of Punishment the Laws take one way to root these Frauds out and Philosophers another the former medling no further with them than as they break out into open Acts and may as 't were be laid hold on by the Hands of Justice the latter endeavouring to hinder their breaking out and to prevent them by Precepts of Wisdom and Reason Reason therefore requires of us That we do nothing Treacherously nothing Deceitfully nothing meerly by outward Shews and false Pretences Now is it not Treachery to set up a Trap tho' one does not raise and pursue the Beasts into it for the simple Creatures of themselves will run into it without being driven Just so you offer an House to be sold because of some Faults which you know to be in it and put up your Bill as it were like a Trap in which some unwary sort of Body will be taken I know that at present the depravation of Manners and prevalence of evil Custom have made this be counted neither Base nor Dishonourable and that 't is tolerated by the Laws and Constitutions of the Publick but I am sure 't is not tolerated by the Laws of Nature For 't is to be consider'd I must repeat it again tho' I have already mention'd it a great many times that there is such a thing as Natural Society which comprehends all Men and ties and unites 'em to one another There 's a nearer between those of the same Nation and a nearer yet between those of the same City Therefore our Fore-fathers made a distinction between b The Law of Nations is nothing else but some Rules and Maxims of the Law of Nature which Reason tells us we ought to observe in our Actions and Entercourse with all Men whatever This is not so distinct from that of particular Cities as tho' this could command any thing contrary to the former No the Laws of every City must be allow'd by Reason and suppose it as their Foundation but they determin some things which Reason has left indifferent and descend to some Particulars as to Time Place c. which Reason does not meddle with that Law which is common to Nations and that which belongs to each City in particular Whatever we are bound by the Civil Constitutions to do to our Citizens we are c Because the Civil may add tho' it can add nothing contrary to that of Nations not oblig'd by the Law of Nations to do the same to Strangers but d Because that of Nations is still in force and obliges notwithstanding what the Civil may have added to it The building upon a Foundation does not take away the Foundation it self whatever we are bound by this latter to do to others the same we ought to do to our Citizens also But e The Laws and particular States consider Men as now they are in the World and only regulate their outward Actions so as to preserve the Peace and Safety of the Publick But those of Nature or Right Reason in the Observation of which consists the perfectest Justice that Men are capable of considers Men as they ought to be and commands all that Purity Sincerity c. that becomes the Perfection of a Reasonable Nature which is more than the Civil can possibly do The Nature of God is the true Standard of genuin Right and perfect Justice Right Reason which is taken from the Nature of God is an original Piece which tho' in no wise equal to the living Standard is at least agreeable to it as far as it reaches The Civil Laws are taken from Reason and are only a Copy and faint Representation of it however 't were to be wish'd that such as it is it were carefully follow'd This is the Sence in which I take this place the Law which at present we use amongst us is far from being an original Piece immediately taken from genuin Right and true perfect Justice 't is only a Copy and faint Representation of it However I could wish we liv'd up even to this for 't is copy'd at least from some of the best Originals which were drawn from the Truth and Nature of the thing For how excellent is that Form in judicial Proceedings Uti ne c. That I mayn't be Defrauded or brought to an Inconvenience by trusting to you and your Honesty And how incomparable that other That Honest Men do nothing but that which is Honest and without Design But the great Question is Who they are that are Honest Men and what 't is to do nothing but that which is Honest f Of whom he speaks chap. 1. of his de Amicitia and to whom he apply'd himself for Knowledge in the Civil Laws after the Death of the other Mucius who was Augur He was Cos. with L. Licinius Crassus An. U. C. 658 whom he call'd duo Sapientissimi Consules chap. 11. of this Book He was afterwards kill'd by Marius's Order in Vesta's Temple Temperantiae prudentiaeque specimen says our Author ante simulachrum Vestae trucidatus est c. De Nat. Deor. Q. Scaevola I remember the High-Priest was us'd to say That all those Judgments which had Ex fide bona Faithfully and honestly put into their Forms were of marvellous Force and that Faithfully and Honestly were of very large Extent and belong'd not only to Wardships Societies Trusts and Commissions but to Buyings Sollings Lettings and Hirings which relate to the Society and Entercourse of Mankind and that 't was the part of an extraordinary Judge to determin exactly all these Cases what one Man ought to make good to another upon only the bare Principles of Conscience and Honesty especially seeing Men differ in their Judgments about the greatest part of ' em All Craft therefore should utterly be banish'd and that knavish sort of Cunning which would fain indeed
never take any thing away from another for the enriching himself and filling his own Coffers which whoever admires at let him e'en confess at the same time that he does not understand what a Good Man is For if any one will thro'ly examin his own Thoughts and clear up a little his obscure Conceptions he 'll quickly be able to tell himself that a Good Man is one Who does all the Good that he can to others but never any Harm unless necessarily forc'd upon 't for his own Security I desire to know then is not that Man guilty of Harming another that outs the rightful Heirs as it were by a Spell and procures himself to be put into their Rooms How then will some Men say what would not you have People consult their own Interest Yes but withal I would have 'em understand That nothing can be so that 's Base or Dishonest which is a necessary Maxim for all those to learn who ever design to be Good Men. I remember I heard my own Father tell as long ago as when I was a Boy That Fimbria one who had formerly been b With C. Marius An. Rom. Cond 649 when Cicero was but three Years old Consul was Judge in a case of Lutatius Pinthia's a Roman Knight and a very Honest Man who c The Plaintiff in a Cause was to lay down a Sum of Money which if his Case was not just he was to lose The Defendant was to do the same or give up the Cause to the Plaintiff This Money was call'd Sponsio or Sacramentum See Val. Max. Book 7. chap. 2. upon pain of losing a certain Sum of Money was to prove himself to be a Good Man Hereupon Fimbria plainly told him that he 'd never pass Judgment upon such a matter least either by giving the Cause against him he should spoil the Credit of a well-approv'd Citizen or else should be forc'd by giving it for him to pronounce that any one was a Good Man which he could not do considering the infinite Virtues and Duties that are requisite to the completing any Person of that Character This Good Man then of whom Fimbria had a Notion as well as Socrates will never judge any thing Profitable that 's Dishonest From whence it follows That such a one will always be so far from doing as that he will never so much as think of any thing which he 's afraid should be laid open to the rest of the World And is it not a shame that Philosophers should doubt of this when there is not e'er a Peasant in the Country but assents to it For from them we have gotten that common Saying which is now by long Usage become a Proverb among us which they bring in to signifie the faithful Dealing and Honesty of a Man He 's one say they that you may venture d Micare signifies to hold up the Fingers a Play among the Romans said to be in use to this Day in Italy wherein one holding up such a number of his Fingers the other on a sudden or something like it was to guess how many they were 'T was easie therefore to Cheat in the dark by holding up more or fewer before the other could be able to see Hence to express a very Honest Man and one that would scorn to Cheat tho' sure not to be discover'd they us'd this Proverb See Erasm. Adag to play with at Even and Odd in the dark The meaning of which what can it be but this That nothing can be Profitable which is not Honest and Becoming tho' a Man could be certain of being never found out in it You see then according to this Proverb that neither that Gyges whom we mention'd above nor that other whom we just now suppos'd to have a power by the snapping of his Fingers to become all Peoples Heir can by any means be excus'd For as that which is Scandalous and Dishonest in it self however it may be hid from the Eye of the World can never be brought to be Honest and Creditable so also that which is not Honest and Creditable can never be brought to be Profitable and Advantagious the very e That which is not Honest is contrary to Reason that which is Profitable must be agreeable to Reason otherwise it deprives Men of their Good viz. Virtue and consequently would be Unprofitable The Natures therefore of these two being opposite can never let the same Action be not Honest and yet Advantagious Nature of the things resisting and opposing it CHAP. XX. Great Rewards are very apt to make Men forgetful of Honesty Examples concerning this An excellent Rule for our Direction in this case A Man loses more by doing an unjust Action than ever he can gain by it be the Reward what it will BUt a He goes on with his Examples of Craft that pretends to be true Prudence and shews That tho' it gets Men Honours c. as it did Marius the Consulship yet that 't is truly Unprofitable when People expect great Advantages from their Roguery 't is a mighty Temptation for 'em to be guilty of it Thus for Instance when b He who afterwards came to be seven times Consul Marius was far from any hopes of obtaining the Consulship and had lain seven Years from the time of his being Praetor so that no one suspected his standing for that Honour being dispatch'd to Rome by c A noble valiant and virtuous Roman chose Cos. in the War of Jugurtha King of Numidia and sent against him where by his Valour and wise Conduct he beat that Prince and might have ended the War had not Marius supplanted him However he obtain'd a Triumph and the Sirname of Numidicus See Sallust Jugurth Q. Metellus whose Lieutenant he was an extraordinary Man and a brave Member of the Republick he accus'd his General to the People of Rome for protracting the War and told 'em That if they would but choose him Consul they should soon have Jugurtha either dead or alive deliver'd into their power 'T is true by this Artifice he got to be chosen Consul but he pay'd for 't the price of his Honesty and Fidelity who could thus bring an useful and excellent Citizen whose Lieutenant he was and by whom he was sent into Hatred and Ill-will by false Accusations Nor did my d See chap. 16. of this Book Kinsman Gratidianus act the part of an Honest and Fair-dealing Man in the time of his Praetorship The Tribunes of the People held a common Consultation with the Company of Praetors about setling the Value and Rate of Money which at those times was grown to be so very Unconstant as that no body could be certain how much he was Worth They made an Edict by common Consent allowing an Action against those who transgress'd it and appointing a Penalty for those who were convicted This being order'd they agreed to meet again in the Assembly after Noon and all of 'em
much better for him to bear all the Hazards not of the War only but of the Sea too as at last e Wandring ten Years after the War was ended before he could get home he did than not to make one among the rest of the Grecians then resolving by Consent upon a War with f So the Grecians call'd all other People beside themselves the Barbarians But to remove the Scene from Foreign Countries and fabulous Relations that we may come nearer home and to a thing that really happen'd M. Atilius Regulus then a second time Consul was surpriz'd in Africk by g Who was at that time made Leader of the Carthaginians and gave the Romans a notable Overthrow in the first Punick War See Polib Book 1. chap. 32. Xanthippus the Lacedaemonian and made a Prisoner h A noble and valiant Carthaginian at the latter end of the first Punick War counted the greatest General of his Age who not only defended but enlarg'd the Carthaginian Empire See Polybius and Corn. Nepos Amilcar Father of Hannibal being General of the Carthaginians and was sent by the Carthaginians to the Roman Senate upon solemn Oath given that unless some remarkable Prisoners were restor'd 'em he should himself return back again to Carthage Now as soon as this Man arriv'd at Rome he could not but perceive what appear'd to be his Interest but withal was persuaded as the Event declar'd that it only appear'd so The Case was thus Here he might have staid in his Native Country and have liv'd at home quietly with his Wife and Children might have judg'd his Misfortune receiv'd in the War no more than what all Men in that State are liable to and might still have continu'd in his old Degree of Honour among those of consular Dignity And who can deny now will any one say that all these things are Expedient and Profitable Who do you think why i That is 'T was not really expedient and profitable for him to stay at home tho' it might seem so because contrary to Courage and Greatness of Soul Greatness of Soul and true Courage deny it Can you desire any greater and more illustrious Authorities CHAP. XXVII What Courage and Greatness of Soul teach us A continuation of the Story of Regulus THese are the Virtues by which we are taught to be afraid of nothing to despise all the outward Concerns of Life and count nothing intolerable that can possibly befal a Man Well but pray what did this Regulus do then He came into the Senate and told 'em what 't was he was sent about and refus'd to give his own Vote in the Case forasmuch as he was not to be counted a Senator as being by Oath under the Enemy's Power And in his Speech which he spoke to the Senate upon that Subject Fool that he was some will be ready to say and an Enemy to his own Interest he told 'em 'T was best not to give up their Prisoners that they were young Men and might make able Leaders but that he for his part was grown almost useless and worn away with old Age. The Senate were so far persuaded by his Speech that they resolv'd the Prisoners should be detain'd in Custody and he himself return'd back again to Carthage not all the Love which he had for his Country his Friends and Relations being able to detain him And tho' he knew well enough what a barbarous Enemy and what a He was put into a little Place stuck all about with sharp Points so that he could neither lye down lean on one side nor stand upright beside that his Eye-lids were cut off and the Sun let shine upon his Eyes so that he could never sleep c. exquisite Torments he was going to return to yet he thought it his Duty whatever came of it not to violate his Oath I think he was in a better condition therefore even whilst he was murdred by being kept from Sleeping than e're he could have been had he stay'd at home and liv'd under the Scandal of being an old Captive and a perjur'd Nobleman But was not it very great Folly and Madness if he would not persuade the Releasing of the Prisoners yet to go and dissuade it as much as he could Pray how Folly and Madness What tho' 't were conducive to the Good of the Republick or can any thing be Profitable to a private Citizen which brings a Disadvantage to the Commonwealth in general CHAP. XXVIII To separate Profit from Honesty is to pervert the first Principle of Nature All Men naturally desirous of Profit The Reasons given by those who think Regulus did ill in returning THose Men who separate Profit from Honesty wholly pervert the a The first Principle of Nature is That every one desire his own Happiness which is certainly his true and greatest Profit Now this consisting in Virtue or Honesty the right use of this Principle is to conduct and lead Men on in the ways of Virtue But those who make Mens Interest separate from Honesty pervert this Principle and make it conduct Men to other things instead of Honesty viz. Riches Power or the like first Principles of Nature For we all of us naturally desire our Interest toward which we are carried with so strong a Biass as that 't is not in our power to turn the other way For who is averse from or rather who does not most eagerly follow his own Advantage But since we can find out no real Advantage except in what 's Honest Becoming and Commendable therefore we count these the principal things and take the word Profit to signifie something which only relates to our outward Necessities and the supplying of them without all that glorious and shining Excellence which appears in the Actions of Virtue and Honesty b He brings all the Arguments of those Men who would have that Regulus did foolishly in returning as First That he could not fear the Anger of the Gods if he had staid at home for they are never Angry Secondly If they had been Angry they could not have hurt him worse than he did himself by returning c. To all which he answers in the following Chapters But after all is done perhaps some Men will say pray what is there in an Oath that he should be afraid thus to break it What! was it Jupiter's Anger that he dreaded But this is agreed on by all Philosophers not only those c The Epicureaus who made the Happiness of the Gods consist in Ease and Freedom from Disturbance and deny'd a Providence who maintain that the Gods lead an idle Life neither busying themselves nor disturbing others but d The Stoicks Academicks c. who held that the Gods took care of the World and the Affairs of it only Aristotle confin'd his Providence to the heavenly Bodies those who affirm they are always busie and always doing something that relates to the World in this thing I say
hastily 1 6. Athens a famous University 1 1. 3 2. Athenians make a cruel Edict 3 11. forsake their City for fear of the Persians ibid. reject a dishonest Proposal c. ibid. Avarice one great cause of Injustice 1 7 8. a sign of a narrow and sordid Spirit 1 20. Magistrates should be free from Suspicion of it 2 21. is destructive to a State 2 22. B. BArdylis the Illyrian 2 11. Bargains should be made at a word 3 15. Beauty of two sorts 1 36. how to be gotten ibid. Becoming see Decency Benefits how we should judge of their Value 1 15. done either by our Money or Industry 2 15. relate either to the Republick or to Particulars 2 19. c. upon whom best bestow'd 2 18 20. Body should be enur'd to Labour 1 23. the care Nature has taken in its Fabrick 1 35. Bounty 12. see Liberality Boys not allowed all sorts of Plays 1 29. Bragging very unbecoming 1 38. Bribery in Magistrates the Ruine of a Republick 2 21 22. Laws made against it by the Romans 2 21. Brutes how differing from Men 1 4 c. we often talk of their Courage but not Justice c. 1 16. Brutus depos'd Collatinus 3 10. Building its Measures and End 1 39. Buyers should not use Arts to beat down the Prizes 3 15. see Seller C. Caesar Brother of Catulus a facetious Man 1 37. Caesar broke thro' the most sacred Ties for the sake of Empire 1 8. Rob'd some that he might be Generous to others 1 14. rent and mangled his Country 1 17. was Murder'd for his Tyranny 2 7. Triumphs over Marseilles c. 2 8. his Party was Wicked and Detestable 2 13. lov'd Villany tho' he got nothing by it 2 24. makes himself K. of the Romans c. 3 21. Callicratidas too careful of his own Honour 1 24. a Lover of Simplicity 1 30. Calling see Life Callipho and Dinomachus joyn Pleasure and Virtue 3 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 1 3. Cannius's Bargain 3 14. Carriage toward all Men to be taken care of 1 28 35. Carthaginians Treacherous 1 12. Cato Censorius his Letter to Poppilius 1 11. caus'd the third Carthaginian War 1 23. his Apothegms 1 29. his Answer about managing an Estate 2 25. Cato Father to Uticensis his Determination of a Case 3 16. Cato Uticensis's Genius 1 31. too headstrong in standing up for the Interest of the Publick 3 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 1 3. Catulus not inferior to Pompey 1 22. Catuli counted the best Speakers 1 37. Chiding sometimes necessary 1 38. Rules to be observ'd in it ibid. Children naturally lov'd 1 4. Chrysippus's excellent Saying 3 10. Cicero's Service to his Country-men by Writing 1 1. assumes to himself the Virtues of an Orator c. ibid. his prudent Management of the Republick 1 22. 2 24. got his Preferments by all the Votes 2 17. betakes himself to Retirement 3 1. design'd to have gone to Athens 3 33. Cimbers and Celtibers 1 12. Cimon of Athens's Hospitality 2 18. Circumstances of Men to be regarded in Giving 1 8. 2 18. make that not to be a Crime which usually is one 3 4. Cities in taking 'em nothing to be done cruelly c. 1 24. the great use of 'em 2 4. why at first built 2 21 22. Citizens Duties 1 34. Claudius Centumalus 3 16. Clemency how far laudable 1 25. Cleombrotus beat by Epaminondas 1 24. Cloaths only Health to be regarded in 'em 1 30. Moderation to be observ'd in the fineness of 'em 1 36. Clownishness to be avoided 1 35 36. Common all things at first were so 1 7. what things are common to all 1 16. Company a Man would be weary of his Life without it 1 43. to keep company with Good and Wise Men recommends young People 2 13. Conceal how differing from not to tell 3 12. what it is 3 13. Concord a Pillar of any State 2 22. Confidence see Trust. Constantia what it is 1 20. Contemplation should give place to Action 1 4 6 43 44 45. Copulation the Desire of it natural to all Animals 1 4. Corinth raz'd by the Romans 1 11. 3 11. Correction see Chiding Punishment Covetousness see Avarice Countenance to be kept always the same without Dejection 1 26. Counterfeit nothing can be lasting that is such 2 12. Country claims a share in us 1 8. the Love we have for it swallows up all other Loves 1 17. their Wickedness who injure it 1 17. every one that is able ought to serve it 1 20. should be preferr'd even before Parents 1 17 45. 3 23. Courage is a Virtue contending for Honesty 1 19. an Enemy to Treachery c. ibid. to desire of Applause 1 20. consists in two things ibid. is obtain'd by the Mind not the Body 1 23. in War recommends young Men 2 13. teaches us to fear nothing c. 3 27. nothing Profitable that 's contrary to it 3 26 c. Craft see Cunning. Crassus Marc. his Saying about Riches 1 8. made Heir by a false Will 3 18. an ill Man 3 19. Crassus Luc. an Orator 1 37. got Honour by an Accusation 2 13. Crassus the Wealthy Aedile 2 16. Cratippus who he was 1 1. 2 2. Cruelty most contrary to Nature 2 11. Cunning far from true Wisdom 1 19. 2 3. 3 17. the great Mischief of it 3 17. doth not excuse from Perjury but rather aggravates it 3 32. Custom and Civil Constitutions to be follow'd 1 41. some may act against 'em and others not ibid. Cynicks argue against Modesty 1 35. to be wholly rejected 1 41. Cyrenaick Phisophers 3 33. D. DAncing in the Streets scandalous 3 19 25. Danger how far to be undertaken 1 24. we should endanger our selves rather than the Publick ibid. Debts forgiven c. 2 22 23. Governours should hinder People from running into Debts 2 24. Deceit frees a Man from being bound by his Promise 1 10. Decency observ'd by Man only 1 4. inseparable from Honesty 1 27. is seen in all the parts of Honesty ibid two sorts of it universal and particular ibid. draws the Approbation of all 1 28. relates both to Body and Mind ibid. nothing Decent that 's contrary to a Man's Genius 1 31. Decency of Living according to Universal Nature 1 28 29 30. according to each Man 's particular one 1 30 31. according to one's Place or Station in the World 1 32. is seen in our Words Actions c. 1 35. in our Eyes Hands c. ibid. consists in three things ibid. Decorum of the Poets 1 28. Defending more laudable than to Accuse 2 14. to defend a guilty Person lawful ibid. Define the Subject of a Discourse ought to be defin'd at the beginning 1 2. Deliberation five Heads of it 1 3. in some Cases sinful 3 4 8 c. Demetrius Phalereus who he was 1 1. blames Pericles 2 17. Demetrius forsaken by the Macedonians 2 7. Demosthenes a Hearer of Plato 1 1. at what age he
in Prosperity to be avoided 1 26. Health how to be preserv'd 2 24. Hecaton the Rhodian 3 15 23. Help not to help the Injur'd if we can is Injustice 1 7. Hercules sees two ways 1 32. is plac'd among the Gods 3 5. Herillus exploded 1 2. Herodotus the Historian 2 12. Hesiod's Rule 1 15. Hire the worst means of winning Men to our side 2 6. Honestum whence it results 1 4 5. laudable in it self ibid. would make the World in Love with it could it be seen 1 5. shews it self by its own brightness 1 9. entitles a Man to our Liberality 1 14 15. 2 20. more especially deserves our Study 2 3. naturally pleaseth Men 2 9. is the same with Profit 3 3 7 8 c. honest Man who 3 19. Honour the Desire of it tempts Men to Injustice 3 20. Hortensius Aedile 2 15. uses a false Will 3 18. Hospitality to be kept by great Men 1 39. prais'd deservedly by Theophrastus 2 18. Hostis its signification among the old Romans 1 12. Hot Counsels and Deiigns preferr'd by some 1 24. House of what sort becomes a great Man 1 39. the Master should be an Honour to his House ibid. Humility requisite in Prosperity 1 26. Humours see Nature Hunting a Manly Recreation 1 29. Hypocrisie should be banish'd cut of the World 3 14. I. JEsting in what kind and degree allowable 1 29. Inheritance the best a Father can leave to his Son is the fame of his Virtues 1 33. Injuries two ways of doing 'em 1 13. injuring others most contrary to Nature 3 5. Injustice of two sorts and the Causes of each 1 7 8 9. the greatest which is done under the mask of Honesty 1 13. Innocent Persons never to be accus'd 2 14. Interest draws one way and Honesty another 1 3. no base thing can be any one's Interest 3 19. should be measur'd by Justice 3 21. Isocrates contrary to Aristotle 1 1. Judges Duty 2 14. Justice the most splendid Virtue 1 7. makes Men be call'd Good ibid. 2 11. the Duties of it 1 7. is alter'd upon an alteration of the Circumstances 1 10. to be kept toward those that have injur'd us and Enemies 1 11. toward the meanest such as Salves 1 13. is the only way of obtaining our Ends 2 3. makes Men trust us more than Prudence 2 9. no Man just who is afraid of Death c. 2 11. Justice gets us all the three Ingredients of Glory ibid. is necessary for all Men even Pirates 2. 11. Kings were at first chose and Laws made for the sake of it 2 12. no Credit can be lasting that is not built upon it 2 20. is the Queen of all Virtues 3 6. nothing Profitable that 's contrary to it 3 22 c. K. KIndnesses should be done to Honest rather than Great Men 2 20. not to be done to one by injuring another ibid. See Benefits Kings formerly chose for their Justice 2 12. no Faith in case of a Kingdom 1 8. Justice violated for a Kingdom 3 21. many treacherous and but few faithful to Kings ibid. Knowledge how desir'd c. by Men 1 4 6. must give place to Action 1 43. is a barren accomplishment without Justice 1 44. that of Honesty best 2 2 3. 3 2. Knavery to be avoided 2 3. few Actions wholly free from it 3 15. See Dolus malus L. LAcedaemonians Plato's Observation of 'em 1 19. ruin'd by Epimanondas 1 24. forsaken by their Allies 2 7. murther their King Agis c. 2 23. Laetorius's Law 3 15. Language see Discourse Largi of two forts 2 16. Latin to be joyn'd with Greek 1 1. Laws a malicious Interpretation of 'em a means of Roguery 1 10. punish Offenders according to Justice 1 25. why first invented 2 12. use the same Language to all Conditions ibid. the knowledge of 'em creditable at Rome 2 19. gives a Man opportunities of obliging ibid. the End and Design of 'em 3 5. how they root out Frauds 3 17. the Law of Nations different from that of particular Cities ibid. Roman Law taken from Nature and its Excellence ibid. Law of Nature takes in all Men 3 6. Law-suits to be a voided 2 18. Learners how best corrected 1 41. Learning who may be allow'd to give ' emselves up to the Study of it 1 20. is a Pleasure not a Labour 3 2. Letters how to be express'd 1 37. Levelling Estates destructive c. 2 21 c. Liberality Three Cautions to be observ'd in it 1 14. 2 25. must be govern'd by Justice ibid. to give to one what is taken from another not Liberality ibid. to whom it should be most shewn 1 15 18. 2 18 20. moves the Peoples Love 2 9 18. consists in doing Kindnesses either by Money or Labour the latter preferrable 2 15. has got no bottom ibid. how the Liberal dispose of their Money 2 16. Liberty ought to be most of all contended for 1 20. wherein it consists ibid. bites deeper after she has been chain'd 2 7. Life of Retirement and that of Publick Business compar'd 1 21. several Men take several ways of Life 1 32. the difficulty of choosing a way of Life and what chiefly to be regarded in it 1 32 33. should not easily be changed 1 33. how such Change should be made ibid. Little Indecencies especially to be avoided 1 40. in the least things we observe what 's becoming 1 41. Love of ' emselves and Off-spring in all Animals 1 4. Love a stronger Motive to Obedience than Fear 2 7 8. how to be gain'd of the People 2 9. by what we are to judge of Mens Love to us 1 15. we should do most for those by whom we are lov'd most ibid. general Love and that of Friendship how far necessary 2 8. Lucullus magnificent in Building 1 39. Lycurgus the Lawgiver of Sparta 1 22. Lying abominable 1 42. 3 14. should be banish'd from all Commerce 3 15. is inconsistent with the Character of a good Man 3 20. Lysander enlarg'd the Spartan Empire 1 22. Crafty 1 30. the Ephore banish'd 2 23. Lysis Master of Epaminondas 1 44. M. MAcedonians desert Demetrius 2 7. Paullus took the Treasure of Macedon 2 22. Magistrates Duties 1 24 25 34. 2 21 c. Mamercus put by the Consulship 2 17. Man how different from Brutes 1 4 30. not born for himself alone 1 7. all things on Earth made for him say the Stoicks ibid. we should shew a respect for all Men 1 28 36. and desire to be thought well of by 'em ibid. some are Men in Name only 1 30. Men may be allow'd some Ornaments but must avoid Niceness 1 36. naturally love Society 1 43 44. do the most Good and Harm to one another 2 3 4 5. to procure their Love the chief of Virtue 2 5. by what means they are drawn to be for us 2 6. every Man should help any other because he is a Man 3 6. Manlius Luc. and Titus 3 31. Marius made
16. Profit the same with Honesty 2 3. 3 3 7 12 c. moves all Men 3 8 28. the appearance of it makes Men act contrary to Duty 3 11. ought to be rejected ibid. every thing Honest Profitable and every thing Profitable Honest 3 8. Promises not always obliging 1 10. 3 24 25. Property its Original 1 7. Prudence the Duties resulting from 1 5. consists in the Knowledge of Truth and is most natural to Man 1 6. of but little Worth without Justice 1 43. different from Craft 1 19. 2 3. 3 17. a Definition of it 1 43. makes Men confide in us if joyn'd c. 2 9. Publick Officers should be free from Passion c. 1 20 25. should see that what they undertake be Honest ibid. remember Plato's two Rules 1 25. a Description of a good one ibid. should be Courteous Affable c. ibid. do the bravest Actions 1 26. should guard their Eyes as well as Hands 1 40. not to be resisted 1 41. publick and private Life compar'd 1 21. Punishments Rules to be observ'd about 'em 1 15. if some escape 'em others grow more insolent 2 8. Pyrrho can give no Rules about Duty 1 2. 2 2. Pyrrhus his Speech upon giving up the Prisoners 1 12. a Deserter offers to Poyson him 1 13. 3 22. Pythagoras 1 17 30. Pythias a Banker c. 3 14. R. RAshness in giving up our Assent to be avoided 1 6. 2 2. in our Actions 1 29. Reason ought to be the governing Faculty in Man 1 28. Rebukes in Friendship 1 17 see Chiding Regularity see Uniformity Regulus taken by the Carthaginians c. 1 3. 3 26 c. Relations should be consider'd before other People 1 14 16. Republick Cicero wrote six Books about it 2 17. Respect should be had for all Men 1 28. especially those we converse with 1 35 36 38. Retir'd People do very noble things 1 26. See Life Revenge must be kept within bounds 1 11. Rhetorick Masters over-run all 1 36. Riches why desired 1 8. 't is not enough to get unless one know how to use 'em 2 12. neither to be kept too close nor too open 2 15. the best Fruit of 'em 2 16. are too much respected 2 20. to be got not for our selves alone c. 3 15. aren't Profitable if accompany'd with Infamy 3 22. See Avarice Liberality Romans famous for Courage 1 18. their ancient Justice and Kindness to Allies when chang'd 2 8. ruin'd by Tyranny and Oppression ibid. Romulus did ill in killing Remus 3 10. Roscius Amerinus defended by Cicero 2 14. Rule the Desire of it natural to Men 1 4. general Rule or Measure 3 5. Rutilius had the Name of an Honest Man c. 2 13. Scholar of Panaetius 3 2. S. SAlamis famous for a Victory 1 22. Salmacis 1 18. Scaevola gives more than was ask'd for an Estate 3 15. Pontifex max. 3 17. Scepticks their Opinion 2 2. Secrecy nothing to be committed out of hopes of it 3 8 9 c. Self-love keeps Men from seeing their Duty 1 9. Nature allows a Man to Love himself first 3 5 10. but not to injure others for the sake of self ibid. 3 6. Seller bound to tell the Faults of his Goods 3 12 13 c. should use no Arts to enhance their Price 3 15. Serious things to be handled seriously 1 37 40. Shews to the People how far allowable 2 16 17. Sincerity agreeable to Man's Nature 1 4. Singing openly a great Rudeness 1 40. Slaves how to be dealt with 1 13. 2 7. Tricks in selling 'em punish'd 3 17. Society the Principles sorts and degrees of it 1 16 17. nothing that Men should be more concern'd for 1 43. Man by Nature sociable 1 44. Necessity not the Motive to Society ibid. Duties of it of several Degrees in what Order to be perform'd 1 43. Universal Society of what Nature 3 12. Socrates facetious and drolling 1 30. of extraordinary Virtues 1 41. his shortest cut to Glory 2 12 13. us'd to Curse those that separate Profit and Honesty 3 3. Solon Athenian Lawgiver 1 22. his Craft 1 30. Sons should live as becomes the Name of their Ancestors 1 22 23. don't bath with their Fathers 1 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 43. Sophocles the Tragedian 1 40. Soul's Functions more noble than the Body's 2 13. Speech see Discourse State how to be supported 2 7 8. 3 22. Stiles of Eloquence and Philophy to be both cultivated 1 1. Stoicks Cicero follows 'em in this Book 1 2. great Admirers of Derivations 1 8. their chief Good c. 3 3. Strangers Duties in a place 1 34. a difference to be made between 'em 1 41. should not be forbid a City 3 11. Study not to be spent upon obscure and difficult Subjects 1 7. the end of it ibid. should give place to Action 1 4 6 43 44 45. Subject of a Discourse must be first explain'd 1 2. different Subjects require different ways of Expression 2 10. Subjects of common Discourse 1 37. Sulpitius an Astronomer 1 6. an Orator accuses Norbanus 2 14. Summum jus summam injuria 1 10. Swearing upon one's Conscience 3 19. my Tongue swore but c. 3 29. Sylla Lucius's inhuman Victory 2 8. Sylla Pub. Kinsman to the former ibid. T. TAking away what is another's a breach of Justice 1 7. most contrary to Nature 3 5 6. taking away from one and giving to another no liberality 1 14. no good Man will take from another to enrich himself 3 19. Talk see Discourse Taxes the People not to be burthen'd with 'em 2 21. Tax-gatherers hated 1 42. Ten Men sent by Hannibal to Rome c. 1 13. 3 32. Temperance 1 5. the Duties of it must not always give place to those of Justice 1 45. and sobriety adorn a young Man 2 13. nothing Profitable that is contrary to it 3 33. Tenths paid to the Gods 2 17. Terence's Chremes 1 9. Thebe Wife of Tyrant Alexander 2 7. Themistocles 1 22. his Opinion about Marrying a Daughter 2 20. his Proposal to the Athenians 3 11. Theophrastus 1 1. his Book about Riches 2 16. praises Hospitality 2 18. Theseus's Wish granted by Neptune 1 10. 3. 25. Thieves can't subsist without Justice 2. 11. Thinking the end of it 1 6. a good Man won't think what he 's asham'd should be known 3 19. Thracians branded 2 7. Time and Place make Actions good or bad 1 40. Trades which creditable c. 1 42. Tradesmen should avoid Lying 1 42. be Just 2. 11. Treachery c. contrary to Reason 3 17. Truce for thirty Days 1 10. Trust how Men are induc'd to Trust us 2 9. Trusts not always to be restor'd 3 25. Truth the Love of it natural to Man 1 4 30. two Faults in search of it to be avoided 1 6. Tyrants generally come to ill End 2 7. to kill 'em counted glorious among the Romans 3 4. are Enemies of Human Society 3 6. lead miserable Lives 3 21. U. V. VIctuals Pleasure should not be regarded in it 1 30. Viriathus the Lysitanian Robber 2 11. Virtue alone or at least chiefly desirable 1 2. 3 7. Virtues all connected 1 5. 2 10. forces us to love the Persons that possess it 1 17. 2 9. it s principal Office to procure the Love of Men 2 5. consists in three things ibid. moves Mens Admiration 2 10. when it appears with greatest Splendor ibid. scorns Affinity with Pleasure 3 33. see Honesty Ulysses of a Temper to undergo any thing 1 31. would have avoided the War 3 26. Unable those who are unable to exercise some Virtues should take the more care to get others 1 33. Ungrateful Men hated by all 2 18. Uniformity of Life whence it arises 1 31 40. is most becoming ibid. Unjust those who spend their Lives in Contemplation are so 1 9. and those who mind no body's Business but their own ibid. Voice should be clear and harmonious c. 1 37. Voluntary no true Virtue that is not so 1 9. Userers hated 1 42. Cato's Opinion of Usery 2 25. W. WAnt we should be most liberal to those that want most c. 1 15. 2 18. War Laws of it to be observ'd 1 11. 3 29. may be undertaken but it must be for the sake of Peace 1 11 23. the Management of it less glorious than Civil Prudence 1 22. Courage in it recommends a young Man 2 13. Ways two of Pleasure and Virtue 1 32. Wicked to be so never Profitable 3 15. Will forg'd of Minut. Basilus c. 3 18. Wing of Horse 2 13. Wisdom which the chief 1 43. the Desinition and Commendation of it 2 2. to be often with Wise Men recommends a young Man 2 13. a Wise Man not Wise for himself good for nothing 3 15 Work-house can have nothing gentile in it 1 42. World we should endeavour to be well thought of by all the World 1 28. X. XAnthippus the Lacedemonian 3 26. Xenocrates the severest Philosopher 1 30. Xenophon's O Economicks translated by Cicero 2 24. Y. Young Men the Duties of 'em 1 34. how they should make ' emselves taken notice of in the World 2 13. are not envy'd but rather encourag'd ibid. Z. ZEno holds Virtue to be the only Good 3 8. Printed by W. Onley in Bond 's Stables adjoyning to Symond 's Inn in Chancery-lane MDCXCIX