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Tecum habita, et nôris quàm fit tibi carta fupellex. Perf. iv. 57,
-Hor. S. 1. 3. 35.
El θεηγός εί, ζίλτιστε, θνητα τα φρύνει.
As thou art mortal, think of mortal things.
Αιαντος δ' ελενε μαχην τελεμονάδας. .
And fears that arm, whose force he felt so late. Pope.
'Twere better far a man should know the world.
Semper et infirmi eit animi exiguique voluptas
Revenge betrays a weak and little mind.
Audentes fortesque Deus juvat. Ovid.
Audaces adjuvat ipsa Venus. Id.
A faint heart never won fair lady. Prov. Or as the French say, Le coüard n'aura belle amie.
'Αλλ' οι μεν αθυμέντες άνδρες πότε τροπαιον εστήσαντο,
Timidi nunquam ftatuere tropæa.
Lofjes ensue, and fortune proves unkind, () So Gronovius, that it
seem an Hemistic,
Desuetudo omnibus pigritiam, pigritia veternum parit. Apul.
Difuse begets idleness, and idleness a lethargy. (1) Si tamen illam diutina peftis non infecit, nec enecuit-(fic ferè omn.) but Murelus from Pincian reads it, fi tamen illam diutina peftis infecit nec enecuit, provided the contagion of fin, which hath so long infected it, had not quite destroyed it. Gronovius prefers the former, because Seneca useth the word infici, in a stronger sense, than merely a flight and easily-curable disorder. Ep. 59. Diu in istis vitiis jacuimus; elui difficile eft; non enim inquinati fumus fed infetti. Ep. 71. Animum non coloravit fed infecit.
(m) But as Seneca, faith Muretns, differs from Posidonius, so I must beg leave to differ from Seneca: for I think the prefaces to the laws of Plato are admirable ; first, on account of the love of virtue, which is so eminently displayed therein : and, secondly, that where this prevails not, the minds of men are to be drawn off from sin and wickedness by the fear of punishments, under the fanctions subjoined to those prefaces. Be this as it will, nothing, I think, can be more just than what Seneca here faith, with regard to the brevity of laws; and nothing more applicable to our due observance of the positive laws of God, in the Christian scheme, than his; mone, dic quid me velis feciffe: non disco, fed pareo. Tell me what you would have me do; I am all obedience. God hath told us what we ought to do, and what to believe; and if through the weakness of our underftandings we cannot in some cases see the reason of such a law; or, where the sublimity of the subject will admit of no greater clearness, give a reason of the things we believe; yet we may give a good reason for our belief in those things: It is the word and will of God, therefore we believe ; we believe, and therefore we obey. M.
(n) Cicero, (ii. de leg.) Et illud bené di&um eft a Pythagora, doctiffimo viro, tum maximi et pietatem et religionem verfari in animis, cum rebus divinis operam daremus. That the time when men are most honest, is, when they present themselves before the Gods. This is mentioned likewise by Plutarch. De Superft. p. 169. De Def. Orac. p. 447.
(0) Gr. undèy ay av. Gall. Affez y a si trop n'y a. Ital. L'abondanza delle cose ingenera faftidio. And our English proverb, too much of one thing is good for nothing.
Diogenes ascribes it to Pythagoras; Aristotle to Bias; others to Thales, and others to Solon; and some ascribe it, as the nosce teipfum, to Homer from Od. o. 69.
νεμεσσομαι δε και άλλω
or in praise or blame.
Pindar in imitation of the foregoing lines from Homer;
Képor da Xesuci'e hend, weil
Τα τερης ανθ' αφροδίσια. Pindar in Plutarch, rocor d'ê xe 7ó, und er ágær, émos trepisos a unsur-As if the wife men had Extolled above measure that saying, too much of nothing.
Ilavtev iné prväpiso-Phocylides.
The mean of every thing is beft. Sophocles in Ele&tra. Mni'cis 573 Alpes
υπεραχθεο μήτ' επιλέθε. .
Patient submit; nor let thy rage
The just remembrance of thy matchless woes. Franklin,
έτω το λιαν γ' ήσσον επαινώ
Since all philosophers agree in this.
Πινόμενος κατά μετρον υπέρ μετρον δε χεριων. .
Not fo, o'ercbarg'd, with the unmeasur'd bowl. Plin. l. 11. Perniciofiflimum autem est in omni quidem vita quod nimium eft. - In every cir. cumstance of life too much of any thing is dangerous.
Quintilian (1. 12. c. 6.) writes, modum in pronunciatione regnare, quemadmodum in cæteris omnibus, that a mean is to be observed in pronunciation as in all other things. Plautus, in Panulo, Modus omnibus in rebus,---est optimus.
Ef modus in rebus sunt certi denique fines.
For virtue's throne is seated in the mean. Id.
See the pale mifer, (who intensely pries
Anon. (9) With what measure you mete it fvall be measured to you. Therefore, what foever you would that men should do to you, do you also to them, for this is the Law and the Prophets. Matth. vi. 2. 12. (6) The contemplative and the active. So Philosophy; Ep. 95. See Lips. Manud. Diff. ii. 5.
(s) Alluding to the customs of the times when the Princes or Governors published the edicts, for the admonition, correction, and compulfion of the people. See Lipf. ad Tacit. Ann. 1. 3.
(6) i.e. knowledge of what is contained in the decrees; and an habit obtained, by that means, of doing what is right.
(u) Abigatque rumores] The edition of Muretus reads it tumores, perhaps by the error of the press; though it hath its meaning; to pluck down our pride.
(x) This is what the Stoics absolutely deny, and maintain that men are all naturally born good, but that from our communication with a corrupt world the innate sparks of virtue are extinguished, and the contrary vices arise, and are confirmed. Cicero (de Leg. i.) Juftos quidem Naturâ nos efle factos, tantum autem esse corruptelam malæ consuetudinis, ut ab eà tanquam igniculi extinguantur a Naturâ dati, exorianturque et confirmertur vitia contraria.
Not so the Academics, who maintain, with Apuleius, in a Platonic sense, Hominem ob Airpe ipsa neque absolutè bonum, nec malum nafci, sed ad utrumque proclive ingenium esse. Habere quidem semina quædam utrarumque rerum, cum nafcendi origine copulata, quæ educationis disciplina in alteram debeant partem emicare. That man is not born absolutely either good or bad; that be bas certain innate qualities, which from discipline and instruction, or the want of it, are inclined to either fide. If virtue, says Galen, comes by nature, and depravity from sentiment and example; tell me who corrupted the first man, when as yet, it is supposed, there was no malignity in the world? They could not but have it from themselves. It is said that this argument converted Posidonius from Stoicism, and inclined him to think with the Academics.
Horace speaks more agreeably with the Chriftian scheme, when he says, Nemo vitiis fine nafcitur.
Unicuique dedit vitium Natura creato.
Nature in every breast implanted vice.
Os homini sublime dedit, cælumque videre
And grows familiar with bis native sky.
(<) Seneca (de Benef. vii. 10.) Video serrum ex üfdem tenebris elle prolatum, quibus aurum et argentum; ne aut instrumentum in cædes mutuas deesset, aut pretium : I obferve that iron is produced from the fame seat of darkness as are gold and fluer, that there may not be wanting an in;lrument for murder, or a reward for the same.
nec bela fuerunt
Then wars began,
When the gold cup expellid the beechen can.
There is thy gold; worse poison to men's foul,
I fell thee poyjon ; thou haft fold me none. + This Lipfius does not allow, if you except the two last; as the foregoing honours were conferred upon him in his absence.
You desire, Lucilius, that I would consider of what I told you in my last, should be deferred to another day (a); and to let you know whes ther I thought that part of philosophy, which the Greaks call παραινετικη, and we (præceptiva) preceptive, or exhortatory, fufficient to make a man perfectly wise. I know you would not take it amiss thould I
I therefore renew my promise, notwithstanding that proverbial form of speech-postea noli rogare, quod impetrare nolueris Ask not again for what you wish not to obtain.
you wish not to obtain. For it is no uncommon thing to ask with earnestness, what if offered we should refuse: now, whether this is owing to levity, or fauciness, the best way of punishing it is by a ready compliance.
We would fain seem, I say, to desire many things, which, in reality, we are averse to. A certain Author produced a large history, wrote in small characters and closely folded up, which when he had read great part of, I will give over, said he, if you please. No, no; read on, rend on; cry the audience, who had much rather he should hold his tongue.
Thus we often wit for one thing and pray for another; and speak not the truth to the Gods themselves : but the Vol. II. Z