Part lU

t "Ren. mentor.
t.-pag. 711. ^Hen. memor. 4-
Care., if by Care ought may effected bet,
Jf not^why carf thou, when God cares for thee ?
, Gods knew all things,
faid, done, or lilently delired.
t 2II Creatures, is
demonftrable from the benefits he gives them of_ Light, Water, and Fire, feafonable produ. ttion of Fruits of the Earth , that he hath particular Care of Man, from the nourilh- ‘ ment of all Plants, and Creatures for Man’s ‘ Service, from their Subjeaion to Man, though ‘ frey exculed him never fb much, in Strength ‘ from the variety of Mans Senfe, accommo’
‘ dated to the variety of Objefts, for neceflity, ‘ufe, and pleafure ; from Reafon, where- ‘ by he difcourfed through reminifcence, from ‘ fenfible. Objefts, from Speech, whereby he ‘ communicates all that he knows, gives Laws ‘ Md governs States ; that God, notwithftand- ‘ mg he is invifible, hath a Being, .from the ‘inftances of his Minifters, inVifible aro , as ‘ Thunder and Wind, from the Soul of Man ‘ which hath Ibmething with the divine nature in governing thofe that cannot fee it. This is of his difcourle with Euthidemus.
B 1,1 n ft ..u , immortal, fbr what is always
“ftSf ■ ‘ “OTf We is immortal , but that which move* anc^her, or is moved by another, hath a ‘ Celfation of Motion and Life.
‘ The Soul is pra^-exiftent to the Body, en- ‘dued with knowledge of eternal Ideas, which in her union to the Body fhe lofeth, as ftu- ‘ pified, until awakened by difcourle from fen- ‘ fible Objefts. Thus is all her Learning only re- minifcence, a recovery of her firft knowledge.
‘ The Body being compounded , is diffbl- ‘ ved by Death, the Soul being limple paf
feth into another Life, incapable of Corruption
The Souls of Men are divine , to whom de aminf. when they go out of the Body, the way of their return to Heaven is open, which to the beft and moft juft is the moft expedite.
‘ The Souls of the good after Death, are in Pkt.phned. a happy Eftate, united to God in a blefled in- acceffible place; the bad. In convenient pla¬ ces, fuffer condign Punifliment ; but to define what thofe Places are , is hominis I'Si' udi stob. Eth. 2^2* whence being demanded what things were in the other World, he anfwered, nei¬ ther was I ever there, nor ever did I fpeak with any that came from thence.
Se£f. 2. E thicks.
HI S Morals, confider a Man either as ^ fingle Perfon, or as the Father of 'a flmi ly, or as a Member of the Common wealth •
In the firft refpeft are his Ethicks /wherein fuch Sentences as have been prelerved by Xeno^ phon, Diogenes, Laertius, Stobrcus, and others are thus collefted. *
flAt> pM.
Of Vertue and Vice.
He exhorted his Friends to endeavour to Xen. mem. i, be the moft wife and beneficial, be-/'- 72«.
‘ caule, what wants reafon, wants refpea as ‘ the Bodies of Dead Friends, and Hair, N^s ‘and the like, which are cut off and caft a- ‘ way.
‘ To be employed is good and beneficial, ^
be idle, hurtful and evil.- They that do good/’- ‘are employed, they that fpend their time in ‘ vain Recreations, are idle.
‘ He that hath moft advarttage by Gifts of ?•'
‘ Nature, as well as he that hath leaft,muftlearn^*
‘ and meditate on thofe things wherein he would ‘ be excellent.
‘ He only is idle who might be better im- ‘ ployed. Xen.meht,^.
‘ To do good, is the beft courfe of Life,§.J^L^ ‘therein fortune hath fhare. S.
‘ They are beft, and beft pleafrng to God, v- who do any thing, with any Art or Calling - ‘ who followeth none, is ufelefs to the Publidt’^* ^ ‘
‘and hated of God.
^ He taught every where, ‘ That a juft Man * clem. Alex.
‘ and a happy were all one, and ufed to Curfe 2:. 417. ‘ him who firft by opinion divided Honefty ‘ and Profit f which are coherent by Nature ) cher. de ofEc ' ‘ashavingdone an impious ad, for they truly wicked who feparate profitable and juft ‘ which depends on Law. The Stoicks have followed him fb frr, that whatfbever is ho- neft, the fame they efteem profitable.
, . Memnon,a TheJJa/ian, who thought Pht.de amkor^
himlelf very Learned, and that he had reached fnultit.p. 92. (as Empedocles faith ) the top of Wifdom *■ What is Vertue ? He anfwered readily and ‘ boldly, that there is one Vertue of a Child ‘ another of an old Man, one of a Man, ano’
‘ ther of a Woman, one of a Magiftrate,’ ano- ‘ ther of a private Perfon, one of a Mafter ‘ another of a Servant. Very good, replies ‘ crates ; I ask for one vertue, and you give us ‘a whole fwarm ; truly conceiving, that he ‘ knew not one Vertue, who named fo many.
Being
'i
Part HI.
SOCRATES.
Plut. de lib. cduc.
Being demanded by Gorgius ^ if he account- ‘ ed not the great King of Verfia happy ? ‘ I know not, anhvered he, how he is furnifh- ‘ ed with Learning and Vertue : as conceiving that true happinefs confifteth in thele two, not in the frail gifts of Fortune.
Euripides in his Auge laying of Vertue j ‘ It ‘ is beft carelefly to part with thele ^ he role up and went away,laying,‘ It was ridiculous to feek ‘ a loft Servant, or to fuffer Vertue fo to go a- ‘ way.
Laert, He faid, ‘ he wondered at thofe who carve
^ Images of Stone, that they take fuch care to lutert* ‘ make Stones refemble Men, whilft they ne- ‘ glefl , and fuffer themfelves to refemble ^ Stones.
What^ msssf He advifed ‘ Young-Men to behold them- ‘ lelves every dayinaGlals, that if they were beautiful, they might ftudy^ to deferve it; *5. 3.(^ phyficA if deformed to fupply or hide it by Learn- 5* 4- ‘ ing.
* He faid, ‘ to begin well is not a fmall thing,
firom. 5*. * ‘ ^ but depending on a fmall Moment.
He laid ‘ Vertue was the beauty, vice the de- ‘ formity of the Soul.
t He faid, ‘ outward. Beauty was a fign of inward Beauty, and therefore chole fuch Au- ‘ ditors.
‘ In the Life of Man, as in an Image, every ‘ part ought to be beautiful.
‘ Incenfe to God, Praife is due to Good ‘ Men.
‘ Who are undefervedly accufed ought to be ‘ defended; who excel others in any good ‘ quality, to be prailed.
*■ A Horfe is not known to be good by his ^ Furniture, but qualities, a Man by his Mind,
‘ not Wealth.
It is not poflible to cover Fire with a Gar- ‘ment,.fin with time.
_ Being demanded who live without perturba¬ tion ? he anfwered, They who are confcious to themfelves of no III. '
To one who demanded what Nobility He anlwered, A good tetnper of Soul and Body.
Of Affellions.,Love, Envy ^Grief See.
THat ‘ two Brothers God meant Ihould be ‘ more helpful to each other than two ‘ Hands, Feet,Eyes, or whatfoever Nature hath ‘ formed ; doubtlefs becaufe if they love, they ‘ may at great diftance mutually help one ano- ‘ ther is the fcope of his Difcourle with Cha- ‘ racrates.
That ^ all things are good and fair to thofe ‘ things wherewith they agree, but ill and de- ‘ formed in refpeSl of thofe things, with which ‘ they agree not, is the conclufion of his fecond „ ‘ Difcourle with Arifiipp;^.
^ Fnvy is a grief, not at the adverlity of Friends, nor the prolj3erity of Enemies , but at the prolperity of Friends ; for many are ‘fo foolilhly enclined as to malign thofe in ‘ good Fortune, whom in misfortune they pit- ‘ tied.
79
f Nomdn Greg. Stelkuti
Stob. Ecb. ferm^
Stob. ij
Stab I.
Stob. i.
Stob.
Stob. 46.
Stob.iiB,
139*
144.
ten. mem. 2.
Tten. mem.
Stob. i. Ski. j6.
‘ A Ship ought not to truft to one Anchor, nor ‘Life to one Hope.
‘ To ground Hopes on an ill Opinion is to truft a Ship to a flight Anchor,
ffbe beauty of Fame is blafted by Envy as •Stob. tzg. by a Sicknels.
^ ‘Many adorn the Tombs of thofe, whom^^‘’^* liwng, they perfecuted with Envy.
^ Envy is the Saw of the Soul.
Nothing is plealant or unplealant by nature, stob ‘ but by cultom. - " *
‘ Unleafonable Loye is like Hate. stob.
Being demanded, ‘ what is grievous to the^^®^* 240. egood, he anfwered. The prolperity of the ' Wicked.
Being demanded ‘how a Man might livec.t without Trouble, he anlwered, it wasnotpoL “ * fible but that he who lives in a City or a Fa¬ mily muft fometimes be afflifted.
‘ Wicked Hopes, like ill guides, deceive a.,.
Man, and lead him into fin.
^ ‘ A Woman cannot conceive without a Man,S/o5. tSi: nor a good hope produce any benefit without x.abour.
old age Ofs/o5. 26g.
‘ Winter had need of Garments,
‘ dif ingagement from grief / In Llfo as in a Theatre, we Ihould continue ^ , o fo long as the light of things, and anions of Life feem delightful.
That ‘ we Ihould endeavour to Ihun the cen- "xemmem. a.'
‘ forious, and to apply our felves to fuch as ‘ are candid, that we Ihould undertake only ‘fuch things as we can perform, and decline ‘ fuch as we cannot ; That whenfoever we ‘ undertake any thing, we Ihould employ there- ‘ in our utmoft ftudy and endeavour, is the fum ‘ of his advice to Eutherus.
He laid, ‘ the office of a wife Man is to ‘ difeern what is good and honeft, and to Ihun ‘ that which is dilhoneft.
‘ They who know what they ought to do,
‘ and do it not, are not wife and temperate but ‘ Fools and ftupid. ’
‘ Juftice and every other Vertue is Wildom. **
‘ To be ignorant of our felves, to feem to^en.ww.3.
‘ know thole things whereof we are ignorant ‘ is next to Madnefs. ’
That ‘ a Pious Perfon is rightly defined, fuch^^"*
‘ a one as knows what is Lawful as to the ‘ Gods, jiift, he that knows what is lawful to ‘ Men, that a Man is wife as far as he knows ‘ that what is profitable is fair to that whereto ‘ it is profitable, that they who know how to ‘ ufe terrible things and dangerous are valiant,
‘ the contrary tiniorous, is the fum of his Dif- ‘ courfe with Euthidamm.
He conceived ‘the only wifdomofMan to chert.
‘ connft in not thinking he underftands thole ‘ things which he doth not underftand.
. complained he had not benefited Sawr. Epifl. d
himlelf by travel, and not without Req/bnfkith 103. he, beeaufe thou didft. travel with thy felf.
He affirmed ‘ There is but one good thing ,
‘ Knowledge, one ill. Ignorance ; but that Rich- ‘ .es and Nobility had nothing in them of worth,
‘ but on the contrary all Evils.
‘ When a wile Man openeth his Mouth, his ‘ Vertues are as manileft, as Images in a Tem- ‘ pie.
‘In Navigation we ought to be guided by the .
‘ Pilot, in the courfe of Life , by thole of ‘ tef Judgm'ent.
Being
8o
SOCRATES.