Part vm

fodateJ amongfl our Pelves by Nature to civil Community, which if it were otherwifc, neither would there be any room for JulUce or Good- neR
Yet tho’ there arc mutual Chains betwixt Man and Man, Man hath no common right with CgJ Laert. Beaffs, L(^) hy reafonof our dijjtmilitude.^ as both Chrylippus ^?WPoflidonius for all other
\ things, faith Chryjippus^ were made for Men and
the Gods^ but they for Community and Society one with another •, fo that Men may make ufe ofBeafts for their benefit, without doing any wrong.
Moreover, fince the Nature of Man is foch, that there is- -a certain civil Right betwixt him and all Mankind, he who preferveth that Right is jnfti who tranfgreireth it, unjuft. But as in a Theater, tho’ it be common, that room which a manpofiefleth, is juftly Paid to be his place; fo this civil Right in a City and the World, doth not repugn to the Propriety of particular Per- fons.
In order to the Confervation of all Society, Conjunftion, and Dearnefs betwixt Man and Man, Emoluments and Detriments, and which benefit or hurt, muft be
common amongft them, and not only common but equal. Convenients and Inconvenients, cyxp«r/fMsi7w, and muft be com¬
mon, but not equal. Thofe which benefit or hurt, are either good or ill, and therefore muft necelTarily be equal ^Convenient and Inconvenient are ranked amongft the preferred and rejeQed, and therefore cannot be equal ; Emoluments and Detriments are common, but Reftitudes and Sins not common.
Hereip Friendfhip is requifite, as being one of thofe things which benefit. Some affirm, That a good Man ought to be as much concern’d for his Friend as for himfelf; others, that every Man ought to be irioft concern’d for him- felf. Yet thefe latter confefs, that it is contrary to Juftice, whereunto we are born, to take away any thing from another, and alfume it to our fclves.
Neither can Friendfhip be contra£Ied , nor Juftice performed for private refpeFfs and ad¬ vantages, for then thefe advantages might over¬ throw and pervert them. But neither could Ju¬ ftice, or Friendfhip be at all, unlcfs they were ex- petible in themfelves. Juftice is by Nature ; it is contrary to a wife man, not only to do an injury, but even to hurt. Neither can it be right to injure thofe who are our Friends, or have deferved well of us ^ Equity cannot be feparated from Uti¬ lity ; whatfoever is equal and juft, is likewife honeft ; and reciprocally, whatfoever is honeft is equal and juft.
CJO (h) Pau
of Offices, propofeth three kinds wherein Men ^ ufe to deliberate or confult of Offices, Firft,
when they doubt, whether that of which the queftion is, be Floneft or Difhoneft. S^ondly, whether it be Profitable or Unprofitable. Third- ly, if that which hath the Ihew of Flonefty, be Repugnant to that which feems Profitable.
("ij Laert. (i) Next the Gods., wc are to reverence our V Brethren, (k) As concerning the
?. 25*. Burial of Parents, Chryjippm faith, it ought to be done m the moft fimple manner, for the Body,
as the Nails, Teeth or Hair, thereof nothing per- taineth to us, and therefore ought not to be ufed with any curiolity or refpeU. Uelh, if it be ufe- ful, ought to be converted into Aliment (tho’ it were a part of our own Body, as the Foot) as is proper to it; ifufelefs, put under Ground, or thrown into fome remote Place, without more refpeFf than wc have of our Nails or Hair when cut’ off.
(/) Concerning the Office of the Buyer, and the piy cU. de Seller, Diogenes the Babylonian, and Antipater his offic. lib. 5. Difciple differ. Antipater holds that all muft be laid open, that the Buyer be not ignorant of any thing that the Seller knoweth ; Diogenes, that the Seller as far as is appointed by Civil Law, ought only to tell t^e Faults, and ta conceal the reft, for as much as he in felling defireth to fell to his belt advantage.
Hecaton in his fixth Book of Offiees, is full of this Qiieftions, as whether a good Alan in a dearth may give over Houfe- keeping . He difpu tes it on both fides, but concludes that the Office is directed rather by Profit than Humanity.
He queftions. Whether if at Sea a Ship be to be dkburthenAby the cafing out of fomething, we flmild rather cafl over board a Horje of great price, or a Slave worth little. I n this cafe, private Inte- reft leads one way, Humanity another.
If a Fool in a Shipwrack catch hold of a Plank, may a wife Man wreji it from him, if he can? He faith, he may not, for it is injurious. What may the Mafter of the Ship ? May not he take his own ? No-no more than he may throw a Paffenger out of the Ship, bseaufe it is his own, into the Sea. For until they come to the place to which they are bound, the Ship is not the Mafter’s, but the Paffengers.
What if two Shipwrack d Perfons light upon one \ Plank, and both pluck at it, fhould one give it o~ ver to the other? Yes; but to him, who, it is more expedient, fhould live, either for his own fake or the Commonwealth. But what if thefe be alike in both ? There will be no Contention, but either as it were by Lot, or Mication with the Fingers {giuoco della mora ) one will give place to the other.
What if a Father rob Temples, undermine the publick Treafury, fhould the Son reveal it to the Mag if rates ? It were a great Wickednefs. On the contrary, he ought to defend his Father, if he be called into queftion. But is not our Country be¬ fore all Offices ? Yes,but it is for the good of our.
Country to have Citizens pious to their Parents.
Wloat if a Father fhould aim at Pofjejfton of the Tyranny, or endeavour to betray his Coufitry, fhall the Son keep his Counfel? He fhall befeech him not to do it. If that prevail not,he fhall accufe him,yea, threaten ; and laftly,if the matter fhall tend to the deftruftion of the Country, he fhall prefer the fafety of the Country before that of his Father.
If a wife Man receive Counterfeit Money for good, if afterwards he know it to be Counterfeit Money, may he pay it where he owes any thing, for good ? Diogenes faith he may. Antipater, that he may nor.
If a Alan fell Wine that will not /aft, and know it to be fuch, ought he to declare it or no ? Diogenes thinks he is nop obliged. Antipater conceives a good Man muft. Thefe are, as it were, Cafes of Gontroverfie amongft the Stoicks.
CHAP,
/
p
art
VIII.
Z E N Oi
322
ff) (a)
A
{b) tint, de r^uffu Stoic,
(c) S(o_b,
(d) Pint, de uj/ntju Stnc,
faj Senu*
(b) Cte. in Laert,
("c ) Quintih lib. 12.
Cdj Laert.
(e) Laert,
CHAP. XIV.
Of Vrster'Offices.
S every perfe nal Creature is a Reftitude, and always compleat in all numbers fo every Vrater^^offxe in a rati¬ onal creature is a fin. A lin is that which is done contrary to right reafon, or in which fome- thing of Office is omitted by a rational Crea¬ ture. A good deed is the cohimand of the Law. Sin the prohibition of the Law. Hence it is that the Law forbiddeth fools and mad¬ men many things, but preferibeth them nothing, becaufe they are not capable of doing any thing well.
{c) All fins are impiety, as being a refilling of the will of the Gods. The Gods love Virtue and its works ; they hate Vice and its works. Every fin therefore difpleafeth them, and con- fequently is impiety.
(d) All fins are equal ( fo Chryjtppus in the firlb of his moral queftions, and rerf^us^ and Zeno ) though not alike, for they flow from one fountain, as it were of Vice, and the judgment is the fame in all, but by the external obje£l by which the judgment is made, they are rendred unlike. That they are equal, is e\ddent from this: If there be not one truth more truth than another , nor one fallhood more falfhood than another, neither is one deceit more deceit than another’, nor one fin more fin than another. He who is diftant from Canobus a hundred furlongs, and he who is dillant but one furlong, are both alike not at Canobus : So he who fins more, and he who lefs, are both alike not in the right way.
Yet, though fins are equal, there are fome differences in them, forafmuch as fome proceed from an obdurate incurable affeQ:ion,others from an affeftion not obdurate nor incurable. And though every lie is equally a lie, yet all men do not lie equally i but, every fin is equally fin ;for every fin confifteth in lying. Thus ChryJIppusfer- f friend to Antipater zvAAthenodorus^ hold, that fins are unequal.
CHAP. XV.
Of wife orvertuomVerfons'Paradokes.
THere are ( according to Zeno) two kinds of men, the wife or virtuous, and the vicious. ‘The wife make ufe of Virtue through the whole courfe of their life, the vicious of Vice.
{a) Of the wife there are two forts, one in per- feftion, confummatc ^ the other in progrelfion, procedent. Of the firft dre thefe following Para¬ doxes to be underllood ; not that the Stoicks
pofitively affirm there ever was fuch a one in nature, ( for (c) Zeno^ Cleantbes^ and Chryjtppus^ were great and venerable perfons, yet did not attain the height of human nature ) but, that fuch a one might poffibly be.
(d) A wife man is void of pafjion ; for he cannot fall. There is another kind of Perfon void of paffion likewife, a' wicked man that is obdurate and inflexible.
{e) A wife man is void of pride ; honour and
dilhonour are alike to him. There is another kind of perfon void of pride, a wicked man, equally inclinable' to dilhonour as to honour.,
(f) A wife man is aujiere j for he neither fpeck- eth for complaifancc, nor admitteth any thing fpoken in that kind. There is another fort of au* fterc perfons^ which refemble fowre wine, not fit for drinking, but for medicines only.
(a) A wife man isfincere • for he taketh care, ' that he be not thought better than he is^ by rea¬ fon of fome fpecious (how, and withal to exprefs whatfoever good he hath, without any Rhetori¬ cal glofs.
(h) A wife man is not pragmatical \ for he declinefs the doing of any thing that is beyond ^tok. his office. Chryfippiisl
(/■) A wife man is never drunk., for although he 0) lam. stob. drink wine for he never finneth, but doth all things according to Virtue.
(k) A wife man is never mad ; yet fometimes 00 Laeru llrange phantafics may gsccurr to him through melancholly or deliration, not according to the reafon of eligibles, biitprseternatural.
(J) Awife man is never grieved-., foy grief, ac- CO cording to Apollodorus is an irrational contrafti- on oftheSoul.
{m) Awifeman is divine-, for he hath Godk'”) withhimfelf^ but a wicked man is an Atheift.
An Atheift is taken two ways, ferhimwho is an enemy to the Gods, and for him who believeth there are no Gods ; which all wicked men do not. . v „ .
{n) A wicked man is impious, becaufe he doth O'J • all things according to Vice, as the good accor¬ ding to Virtue ; and he wffio hath one Vice, hath all. He is an enemy to the Gods, for enmity is the difeord of life, as amity is the concord. The wicked differs from the Gods in his courfe of life, and' therefore is an enenjy to them, for they ac¬ count all their enemies who are contrary to them.
The wicked are contrary to the good God is good, therefore the wicked are enemies to God.
(0) A wife man is religious •, for he is skilful in (0) Lmt. all Divine rites. Religion is the Science of Divine worfliip. He facrificeth to the gods, and is pure, detelling all fin, holy and juft in Divine things.
(p) A wife man only is a Prieji^ skilful in Sacri- (p) Lam* fices, bufinefs of the Temple, Expiations, and
other things proper to the Gods.
(q) A wife man is a Prophet, endued with (?) Stob, the Science of thofe figns which are communica¬ ted by Gods or Demons which belong to humane^
life. In him therefore are all kinds of vaticination, as well by dreams, birds, and other things.
(r) A wife man reverencethand loveth hisPa- (0 Laa t. rents and Brethren, next the Gods. He hath like
wife an innate love of his Children, which the vicious hath not.
(s) A wife man ought to apply himfelftoJomeOf CO
fee in the Commonwealthf according to Chryfippits ) uiilefs otherwife diverted : For he will encourage Virtue, and fupprefs Vice, (t) efpecially in thofe • ’’ ‘
Commonwealths which are far from perfedion.
He ought to make Laws, inflriid Men, preferibe Rules. To which is oppofitef, ftudy of Popula¬ rity, fpecious Deceit, prefeription of things Un¬ profitable, w'hich are not competible to a wife
(u) A wife man ought to marry (as Zeno in his V/ ''f*
1 Commonwealth) that he may have Children. J*
T t 2
(x)
Z^'N Q.
Part YljQj
f (tj'Stob.
{bj Lacrt.
CxJ Litert. (x) A wife man dothrMit .opimonut e or tnink^ but believe or know, tor^he; nevei affen^ to any OJ Stoh. falficy. (>;. Ignorance is an infirm #en ty ke thinks afi firmly.' There. are. tvyokinds of opini- ■ on, one an alienc to things not comprehended, the other' a weak belief, l^eicher ot thefe are in a wife- man, for he never .afTen ted vyithout com- j)rchenlion , and then always firmly ^ for no- * ' ' tiling is hidden' from him., othervyife he nfight liaYc a falfe.opinion. Therefore he is never dif¬ fident., FaithTs jn oper-to a wife man, for it is a-firm cxiftimation, A Science -is a firm habit, .therefore a wicked man doth neither know nor ’ believe. _ . ,
Cl) Laeit.Ck. (z) A Kife man muji Imitate the Cymcks for defimh. lib. 3- Cynicifni is the neareft way for virtue, as Apollo- \ -dor us in' his Ethick : (a) Otlrers fnY man ought to continue in that Sed , if he have been thereof • but if he have not , not to enter into it. . - '
(b) A wife man may^ upon occafwn eat mans flejh. Of tills already amongft the Offices. fc j Laert.Ck. fej A Wife man is only free , the wicked are Faradkc. .. f TlavQS ^ liberty is the- power of doing accord¬ ing to our own Judgment, .Servitude, is a pri¬ vation of the power of doing according to our own j'ldgment. There is another kind of Ser¬ vitude which confifleth in fiibjedfion , a- third in being polfeft and fubjeded, to which is oppofgd vicious domination, . . -
fdj Lsert. (^) Awfe man is oniy a King forMoiiardiy is a Principality fubordinate- to none, which o,n]y confilfs in the wife, as Qnyfippus in his Xredtife. That Zeno ttjed words properly, F.or (iaith he) a Prince mull; know both good, and bad , vvIVich (ej Stob. none of the wicked knoweth. ^ (e) .Dominion and the kinds thereof, Monarchy, IVfagiftracy, Generalllrip, Admiraltji, and like , are only proper to a wife man •, therefore, the wife .only command, though not adfually, yet potentially. (f) Laert. (f)AwifemanisonlypropertobeaMagiflrate^
Judge^ and Orator ■ but not any of the wicked, (^) Laert; ii) tnife man is void of fin for he cannot fall into error.
Qi) Laert. fh) Awfe anan is innocent^ and uninjurious
for he cannot hurt either himfelt or others, (i) Stob.' -f/) nor receive, nor do any injury: For injury is a hurtful injullice, which is not competible to a wife man , although he may be unj.uftly. aflaul- - ' ‘ T ted: For he having within himfelf all good and virtue,. is not .capable of vice or harm. , ' y
(k) Laert. Stob. (k) A zmfe man is not mercifuf nor pardons
any, remitting- nothing qf the punifhments infli- £led by Law, :as knowing them to be proporti¬ oned to, -not exceeding , the offence j and that, whofoever linneth, finneth out of his owm wick- eclnefs. A wife, man therefore is not benign ; for he who is benign, mitigates the rigor of * ■ -Juftice, and’ co'nteiyes the punifhments inffiffed
by Law to be greater than , they ought : But. a : wife man knoweth the Law to be good , or a
• right reafon, commanding what is to be done, ■and what not. •
(l) Laert. ^ wife man nothing wonders at thoje things
-which feem FaradSxaf ziCharonh Cave, the ebb¬ ing and flowing of the -Sea , and hot Springs, and ebullitions of Fire.
(nt) Laert. -■ (tn) A wife man will not live in a defart -y •'* ■ for he is communicative by nature, and pra-,' (flick, and will undertake exercife to ffrengthen/ 'his body.
(n) A wife man will pray , requefting good C Laert. sthings of the Go,ds, as Fojfidattius affirms, in his firfl of Offices, and Ueccaton in his Thirteenth of Paradoxes. . ‘ . , , ^
(of Ah: wife man only is a friend : |riendfhip (0 Laertl^d'^ IS only ambngft the wife, for in them ‘only is an unanimi'ty as tq, things that concern life and com¬ munity', fb dscmf friends may make life of them as freely, as we our felves. Unanimity is the Sci¬ ence of comnjon good. A friend it expefible in himfelf. Plenty of friends is a good : But a- mongfl the wicked, there is no friendfhip ^ for ' , friendfhip being real and not feigned, it is impof- '' fible it fhould confill without faith and conftancy.
But, in the wicked, there is infidelity, and in- conftancy, and hoftility, and therefore not friend¬ fhip, but fomc external connexions, whereby ne- ceffity or oj inion ties them together. ■
(p)' A wife man doth all things well-., as we (p) Lmt. fay, ail Pipes play the Ifmenian tune well. (^) He W doth all things wifely, temperately, prudently, modeftly., and according to the other virtues, . ^
throughout the \Vhole courfe of his. life. A f f.f. wicked man doth all amift, finning in the whole courfe of his life , inconftant by nature , oftefi grieved by '.his own ill aUions , wretched and troubled, fotafmuch as he is vexed at the thing .done , fp much is he angrymt himfelf for being the Author of it. , r \ r * r-
( r) A wife man loveth (s) (virtuoufly) thofe, TufemIft.T whofe beauty exprefs their inward virtue. Thus (j) 'ck.dt^. Zeno, Chryfippm, and Apollodorm affirm. For mb. 3.
,love is ah impullion of benevolence , raifed from ''oeauty, which love is not of conjuncAion, but of friendfhip. - For this reafon, Zeno., though he were iq love with Thrafonides , a young wontaii ■ that was in his power, yet fuppreft his affefjion be- canfe fhe was averfe from hfni. This Chryfippm calls the love of friendfhip *, it is no way difeom- mendable, fo.r beauty is the fliowmr of virtue. ■
ft) A wife man upon occafwn will die voluh- (t) Ldtrf, for his Country and friends j otyfiffedfe he be feized by fome exceffive pain, lofd of his fenfes, or Jncurabler difeafes. ' . - ‘'■
{u ) A wife man is fpr he compafTeth that («) stait,
which is jpropofed atff ©- , for he is .every way augmented^ iff for he hath attained the jiift height of wfifdom j for he is invincible,
and infuperable. The wicked are the contrary.
(in) A wife man profit etf the wife., andis mu- (*) Stsb. tually profited by all the wfe^ though not friends or acquaintance for 'betwixt them there is a concor^ and community of goods j and he, -who benefiteth-anotheigbenefiteth like wife himfelffi A wicked man neither conferretb nor receiveth be¬ nefits^ for one is to move towards virtue , the other is to be moved towards virtue.
(y) A^x/f^ pian.is agoodOeconomifi, skijful to (y^
acquire .Wealth. Oeconomifl: is a habit .Active, and Contemplative in the Bufinefs of a Family, j Oeconpray is the ordering of Expences, Works and Pojffdjions- the Science of Acquifidon 'is k Reafon, whereby Wealth is attained, which fp.me account iivindifferents, others in good. But'ffo wicked Man is a good Oeconomifl, fmee pnly^ a wife Man knoweth from whence, how, .and^Iipw far gain may be acquired. . ' 'I-;
(z) A wife Man only is pcrfe(fl, for he iWanfqth (0 •5'M no Virtue i a wicked Man is iinperfecfl:, for he hath no Virtue. Therefore the wife, m^ 'alwfays
-'’happy.
.'■ivvl
■'.P.
,':i
Vv
ZENO.
VHL
(a) Stob.
0J Stob. (cj Stob.
(i) StoE
A)
happy^ the wicked niiferable^ which happinefs, according to Chryfippr^^ dift'ers nothing from that of God, nor is lefs cxpetible. The wicked par¬ take of no good, bccaufe Virtue, and that which partakes thereof^ 4 good, ^nd thofe, things which are eonvenient ancjl requillte are proper only to the wife , as titc ccintraries to the wicked.
(a) A wife Alan is only Rich ^ for good is true Riches, and ill true Poverty; a wicked Man is Poor, not having the means to become Rich.
(b) A wife Alan is only Obedient-., the wicked can neither Obey nor Command.
(c) A wife Alan only is honourable-., for ho¬ nour is the reward of Virtue, the wicked want¬ ing this, are jullly dilhonourable.
(dy A wife Alan is only Ingenuous. and. Noble., according^ to fome of the Stoicks; but others de¬ ny it, referring thefe not to Nature, butlnftitu- dion only, according to the Proverb, CuftOm is a fecond Nature. So that Ingenuity is an habit of Nature or Inftitution, apt to Virtue ; Nobili¬ ty is'a habit^ of Defcent or Inftitution , apt to Virtue.
. fd) A iofe Man is P leaf ng^ Perfwafive^ Op¬ portune and Sincere ; for he is expert in every thing , affable in Converfation , and helpful to the Publick; The wicked are the contrary.
( f) A wife Man is the bejl Phyfician ; for he hath coiihd.9red fis .Conftitution , . and thofe things which are requifite for his Health.
(g) -A wife Man may. lawfully part with his the wicked cannot, becaufe in their' Life
they never acquire Virtue, nor efehew Vice. But Life ancl Death are limited by Offices, and; their O' ' contraries.
Ch) $Jok‘ (h) A wife Man will accept of Empire ^ and cphahif. wilAEr.inces:,- -hut jxotoanlels he perceive it may be done without danger, and to much ad¬ vantage. / - ■
(i) A wife Allan never lieth-, for he who fpeaketh a falfhood is not properly faid to lie, unlefs it be with intent to deceive. A lie may be o ufed many ways without affent , as in War a- •" gainft Enemies, or in the like necelTity.
' (k) A wife Man neither deceiveth, nor is de¬ ceived \ for he never finneth, he ufeth not his v.si.i , fight, hearing, or any btherSenfe ill. He is not fulpicibus, nor fepenteth, for both thefe are pro¬ per to fallacious Affent, He can no way be chang’d, or err, or opinionate.
(0 A wife Man only (tho’ not all wife Men) O is happy t p Children, in did Age, in Death.
(/) Stob,
(O Stob.

iH) Shi.
(0 stob.
(m) Stob.
Stob*
c
(«) Shi.
{m f A wijp Man doth nothing contrary to his ' Appet.ipe'-, ,f6x all fucb things are done vyith a Pri-; vation,' arid nothing adverfe'unforefeeh happen- ,eth tp Ijiini. (n) But in the Primitive time, "> there* was fome wife Man that did not delire ■ or wdlP ariy thing, ’ tfecaufe that thofe things which were then prefent. Were not fufficieqt to be required by hirri. ■ '
(o) A wife Man is meek-, for meeknefs is a iiabit whetieliy, .things ard'done meekly, .noti
^ breaking fprttf into &ger^V '
(p) A wife Alan is Peaceful and Alodejl-, Mo- Q) stob. defty is the Science of decent Motion ; Tran¬ quillity the order of natural Motions. The con¬ trary to thefe are fecn in the wicked.
(^) A wife Man is free from all Calumny-, he (?) Sub. Calumniates none, and is not Calumniated by any ; for Calumny is a lying Imputation of feign¬ ed Friends, to which the wife are not liable, for they are true Friends ; the wicked are , for they are feigned.
{f) -d wife Man delpyeth nothing -, for delay (r) stob-. is an Omimon of Office through Slothfulnefs, of which Uefiod,
Nothing deferr a Pear, a Month, a Day-,
He fights again ft hi nf elf that doth delay.
(f) A wife Alan can only incite, and be incited {[) Stoht to Virtue, a Fool cannot ; for he ne'gledetli Pre¬ cepts, and goeth no further than the Woref?, not proceeding to Action. A wicked Man is not dc- lirous to Hear or Learn, as not being capable by Reafoii of bis Imprudence of what is rightly faid ; whence it followeth, that he can neither be in¬ cited nor incite to Virtue. Ht that is capable to be incited, or to incite , miift be prepared by Philofophy, which is not competible'to a wicked Man ; for he who diligently heareth Philofophers, is not prepared to Philofophy, but he who ex- preffeth their Dodrine in their Life and Adions.
This no wicked Man can do, for he is pre^olfefs’d by Vice. If he Ihould be incited^ Vice would pull him back ; but none that is vicious incited to Virtue, as none Sick to Health.
(t) Every wicked Alan is an Exile, wanting (i) Stob^ Law and Country, for both thefe arc good. That a City or Cpuntry is good, Cleanthes proveth thus.
If there be a Habitation, where thofe, who fy for Succour, find Juftice, it is Good ; but a City is fuch a Habitation, therefore a City is Good.
A City is taken three ways ; for a Habitation, for a Convention of Men, and for both* • In the two latter Significations it is called Good:
(it) Every wicked Man is Rufiick ; for Rufticity («} stob. is Ignorance of Laws and Civil Manners. A wic¬ ked Man refufeth to live according to Law, and is hurtful as a Savage Beaft.
(x) A zvicked Alan is Tyrannical, Cruel, Vio- (x) stob. lent and Injurious, whensoever he gets an Occalion.
(y) A loicked Alan is Ungrateful, not oblig¬
ing nor requiring •, for he doth nothing by w stob. Friendihip. .
(it) A zei eked Alan is not Perfeverant ; forfO Stob. Perfeyeraace is the Science of obtaining our purpofe, not being deterred by Labour.' _ -■ ■- '
(a) A wicked Man is ?iot capable of the right (-0 stob. ^ of Donation. Donation is the good bellowing
of Eftimation, but nothing that is good is com- petible to the wicked. •-
(b) Every wicked Man is delighted'zmtD hie (b) Stob; Wickednefs, winch we may perceive not fd,ffiiich‘
by bis Difcourfe, asAdions, which fhaW^that he is carried on to Wickednefs*
{
3^'
ZENO.