Part III

Stob, 28*
Stob.29.
Stab* 52. Stob.
Stob. 32.' Sfhbi 32. Stob. 32. Stob. 87. Stoh 211.
Being demanded what Wifdom was, he an- fwered, The mvpofure of the Soul being de¬ manded who were wife^ they,faid he,w&(? do not eafly err.
‘ The Soul’s Reafon augmenteth it felf as in a Play, the wifeft, not the richell ought to ‘ bear '"the Prize."
‘ Fugitives fear though not purfued, Fools ‘ though not in Adverfity, are troubled.
Seeing a young Man rich, and unlearned, ‘ ‘ behold (faith he) a Golden Slave.
‘ The Luxurious is hardly cured in Sicknefs,
‘ the Fool in Adverfity.
‘The Coward ufeth Arms againft himfelf,
‘ the Fool Money.
‘ Achilles Armour fits not Therjites, nor the ‘ good habits of the Soul a Fool.
* Be not forward in Speech, for many times ‘ the Tongue hath cut oft' the Head.
‘ In War, Steel is better than Gold, in Life,
‘ wifdom excelleth wealth.
Of Piety and Obedience.
Xen. mm. 2, ^"I^Hat the ‘ greateft of Vices is Ingratitude, . i ‘of obligations that to Parents, that a
‘ difobedient Son the Gods will not blefs, nor ‘ Men love, as doubting his return of either, ‘ knowing he doth it not where fb much is ‘ due ^ is the fum of his Difcouffe with Apiles. ‘ OuJt Prayers fhould be for Blellings in ge¬ neral, for God knows beft what is good tor US; our offerings proportioned to our a-
not mu-
X^n. mm. j. 722.4.804.
Xeh. mem. 722.
Xen. mem. 4, 803;
Utob. 43. Stob. 193.
Stoi. 2ol.
Xen, mem.
‘ bilities, for he confiders Integrity,
/ nificence.
A^.He faid (with the Pythian Oracle) that ‘ the^Gods are to be woifhipped according to ‘ the Law of the City where a Man lives, they ‘who do otherwife, he thought Superftitious ‘ and vain.
‘ The beft way of worffiiping God, is ‘ to do what he commands.
‘ Superftition is obedient to Pride, as its Pa ‘ rent.
‘ A harfh Father, like a fevere Law, muft ‘ notivithftanding be obeyed..
‘ The reproof of a Father is a kind Remedy ‘ it brings more eafe than pain,
Of Portitude and ImheciUity.
f 1« '■^Hat ‘ a Man ought to inure himfelf fo vo JL ‘luntafy labour and fufterance, fo as what ‘ ihall be impof'ed by Neceffity, may appear in ‘ him nbt compulfive bur free j that fbfi ways ‘ of living, in Pleafures beget no good confti- ’ ‘ tution of Body , nor ' knowledge of the ‘ mind •, that tolerance raifeth us to high * Attempts, is the effeO: of his Difcourfe with ‘ Arijiipp't/s.
Xen. mem. ^ ^^5 fearful to go fo far on foot
aS Olymppa.^he dcmonf rated (to make the jour¬ ney feem‘e;me ) that it was no more than his daily ■ \paJ^ within doors if extended at length,^ would eiifly/redth'.'
t Xen. mem.s- - f One 'that complaihed he was' weary of a journey, ^He reproved him for being.more wea- ■c A ^ his Servant thift followed him laden.
Aflion^' ^ ^ Death refembled either a deep
i’*’ 6 P[ggp^ Qj. ^ journey out of our Native^
‘ Country, or an abfolute annihilation of Soul ‘ and Body, examining all which he affirmed,
‘ Death to be in none of thole refpeQs Evil ^
‘ as to the firfi, faith Plutarch., it is not ill with ‘thofe that lleep, and we efteem that lleep ‘ fiveeteft which is deepeft j and if we look on ‘ it as a Journey, it is rather a • Blefling, for there- ‘ by w^e are freed from theflavery and afifeblions ‘ of the Flefh which pofTefs and infatuate the Mind in the laft relpeO:, it makes us infen- ‘ fible of ill and pain, as well as of good and ‘ pleafure.
‘ A Statue ftands firm on its Bale, a veituousi'/oJ.r.e^r 2$6. ‘ Man on firm relblutions.
‘ Voluntary labours are delighted with af- ‘ furance of Eafe ^ Idlenefs, and tranfirory Plea- ‘ fures beget neither a good conftitution of Bo- ‘ dy, nor any good habit in the Soul.
t Being demanded, ‘ what is Strength ? He 48.
‘ anfweicd, the motion of the Soul with the ‘ Body.
‘ Seeing the Gates of Corinth ftrongly barr’d, 4P'
‘ he asked. Dwell Women here ?
‘An honeft Death is beger than a difhoneft ‘ Life. . ^
He ufed to fay, ‘ Liberty is Sifter to Sloth, ^imn. van ‘inftancing in the Indians and Perfans^ both^'^*
‘ lazy 5 the Phrygians' and Lydians very in- ‘ duftrious, as being under Servitude.
Of Temperance^ Continence., and Contentednefs.
H’
E advifed ‘ to fhun all occalions of jn- Xcn. mem. i. continence , affirming that fuch as con- ‘ verfed much with fair Women could not ea- ‘ fily be continent.
That ‘ the fight and kifles of the Fair, in- Xen. mem. u ‘ fufe a Poifon more dangerous than that of ‘ Scorpions and Spiders, is the fum of his dif*
‘ courfe to Xenophon and Critobulus.
That ‘ a free Man ought not to entertain 2. Xen. mem. u ‘ Servant addiffed to Pleafures, that he which ‘ is Have to Pleafures, fhould pray .to the Gods ‘ fbr better Mafters, is the Conclu'fion of his dift;
‘ courfe de continentia.
That ‘ Happinefs confifts not in Luxury and ‘ Pride, that to want nothing is Divine, to want ‘the leaft next to divine, is the conclufion of his ‘ difcourfe with Antipho,
‘He advifed fuch as could not eafily abftain^*^- wfw. 3. ‘atFeafts^ to take heed of' fuch things as per- ‘ fwade thofe that are not hungry to eat, and thofb ,
‘ that are not thirfty to drink, for they deftroy^
‘ ed the Appetite, the Head , and the Soul.
He ufed to fay merrily, ‘ Circe turned Men into Swine, by feafting them with fuchMeatsj but that UlyJJes, partly through Alinervd’s ad- ‘ vice, partly through his own Temperance, re- ‘ fraining from fuch things , remained un- ‘ changed.
That ‘ health of Body ought diligently toxen. mcm>^, ‘ be preferved, as that whereon all knowledge ‘ of the Soul depends, is fum of his difcourfe.
‘ with Epigenes.
He advifed one that complained he had noxen.mm. ^ delight in his Meat, ‘ to retrain from Eating,
' whereby his diet would become more pleafant, cheap, and wholefome. '
In the word {to feaji) the^ittide xen.
implies, that we fhould eat only fuch things
as
?wew^3>