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we know may be done and fee it often comes to pafs- whence is it manifefl:, that there can be nothing more conducing to pleafant living than fucha conjunftion.
Whence alfo we underftand, that the placing of the chief good in pleafure is fo far from being obftrudive hereunto, that without it there can be no inftitution of friendlhip.
For it being irapoflible for us to conferve the fweetnefs and fecurity of our lives firm and lad¬ ing without friendfhip, and to preferve friend- Ihip, unlefs we love our friends as much as our- felves ; this therefore and pleafure are the infe- parable adjuncts of friendftiip \ for, we rejoyce in our friends joy as much as if it were our own, and are concern’d equally in his grief.
A wife man therefore will be alike towards his friend as towards himfelf ^ what labour and pains he undergoes for his own pleafure, the fame will he undergo for the pleafure of his friend. And as he would rejoyce to think,that he hath one that will fit by him, if hefhould be lick, and relieve him if he were caft into prifon, or fallen into want ; fo will he rejoyce,as having one, by whom, if he Ihould fall fick, he may fit, and whom ifimprifoned, or fallen into want, re¬ lieve. And not only this, but his love will be fo great, as to undergo the greateft torments, even death itfelf, for his friend’s fake.
We have known it certainly happen, ( and that within the memory of our parents, ) that many, who had the happinefs of procuring to themfelves full confidence and fecurity in the Society of men, living in the fame opinion and the fame affeftions with them, have, in the af- furance of this comfortable league, lived moft fweetly together, and been conjoyned with fo abfolute a nearnefs, as that one could without the leafl: reluftancy, wilh to fuffer for the other, condemned to dye.
This is all I had to fay concerning ETHICK, Which in the beginning I aflerted to be the chief- eft part of Philofophy. You,who ever you are, that afpire to true wifdom, pradtife and medi¬ tate upon thefe rules, confideringthem as the grounds of honeft, well, and happy living.
Meditate, I fay, upon them day and night, as Well when, you are alone, as when in company of fome faithful companion who is like yourfelf, and to whom you may fay, We are indeed alone, but by this means we have the greater oppor¬ tunity of making inquifition into truth without prejudice. I fpeak not to many, but to you • and you fpeak not- to many, but to me -and that’s enough, fince each to other is a theatre large enough.
Do you not now grant,that no man can be com¬
pared to him, whofe mind is rightly informed as concerning the Gods, and is fearlefs of Death and who hath fo reafoned concerning the end of nature, and the ultimate good,as to underftand, that it may be compleated and attain’d with the greateft facility imaginable, and that whatever ill he muft endure , either is fhort,if vehement • if long, gentle • and telleth himfelf,that there is no fuch thing as an inevitable ncceflity of fates concerning him, but that he hath an abfolute freedom of will, and that nothing at all or very little of Fortune can at any time intervene to crofs him •, and the reft which we have laid down ?
Certainly when you lhall come to be fuch a man as this, you will never be troubled waking Laen, nor lleepingCfor even in deep you will be juft as you are when awake, by reafon of the well- corn pofednefs of your mind, ) but fliall live like fome Deity among men. For that man who fpends his life in the enjoyment of immortal goods, is far different from a mortal creature. Hitherto
CHAP. XXXI.
Wherein Epicurus, aferting Pleafure to be the ulti¬ mate good^ differs from the Cyrenaicks.
T Hough Epicurus agrees with the Cyrenaicks in aflerting Pleafure to be the ultimate good yet ^concerning this Pleafure^ they difagree.*Liiru The Of venalcks admit not pleafure^ toconftfl in refl but in motion only , Epicurus allowed both^as weU that of the Soul as of the Body^ as he ajferts in his Book Of Eledtion and A voidance, tife of the End, and in his firfl book of Live'S and in hvs Epifile to the Philofophers at Mitylene. Likewife Diogenes in the eleventh of hvs Selctf I Rules^and Democ r itus in h'vs Timocrarcs,/br thus ; Whereas pleafure is twofold^ one confifling in motion^ the other in rejl^ See. ylnd Epicurus in h'vs T rea- tife Of Eledions, exprefly thus •, Ofpleafures, in' dolence^ and imperturbation confijl in reft ^ and de¬ light^ in motion.
Moreover, he differs from the Cyrenaicks, /or I that they conceived the pains of the Body to be worfe I than thofe o^ the mind • whence it comes to pafs^that^
\ upon MalefaRors, Corporal punifhment is infiidHed I as being the mofl grievous. But Epicurus held^that 1 the pains of the mind are the great efi.^ for that no ill ■ can afflict theBody longer than whilft tt is prefent-.jbut I beftdes the prefent^ the paft and future alfo torment 1 the Mind ^ and by the fame reafon.^ ths pleafures of 1 the Soul are the greateft. Thus much of the Epi¬ curean, the laft of all the Italick Sects.
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