Tully's three books of offices, in English with notes explaining the method and meaning of the author.

THE PREFACE.

THE turning into English so excellent a Discourse as this is, I suppose, will hard∣ly stand in need of an Apology: But the attempting it after so eminent a Person as Sir R. L' Estrange, perhaps will hardly admit of a∣ny. I do not design to spin out a long Preface, in making Excuses for so bold an Undertaking; much less in finding fault with the Performance of that Gentleman: I have more regard to the Reader's Pati∣ence than to do the former; and am too sensible of His great Worth and my own Miscarriages, to be guilty of the latter. I shall only beg leave to assure the Reader, That this Translation was well-nigh finish'd, before I saw the last Edition of Sir Roger's, in which he hath corrected some very notorious and pal∣pable Faults, that were in all the former. I hope therefore it could be no Presumption in me to think his Translation faulty, since he himself by this late Alteration, has in effect acknowleg'd it. I might, 'tis true, have suppress'd my own Work, when I saw he had corrected those Mistakes and Oversights I had formerly found in his, and which first put me upon making this new Attempt: But beside that all Men, when once they are pretty far advanc'd in any Busi∣ness, (as I then was) are naturally unwilling to have it taken out of their Hands, and desirous of going

on to see an end of it; and beside that, I think there are still some places, in which he hath mista∣ken, or not clearly enough explain'd, the Meaning of the Author: I was always of Opinion, That there would be something further necessary, before Tully's Offices could be throughly understood; and that a bare Translation, and especially so close an one as Sir Roger's is, could never give the Reader a View of the deep Sence, and sometimes intricate Method of that Book. I resolv'd therefore to go on with my design'd Translation of it, and to add such things to it by way of Explication, as seem'd necessary or convenient for the better understanding the Design, Meaning and Method of the Author. Those People therefore, that can understand Cicero by Sir Roger's Translation, may still make use of it if they please, notwithstanding any thing I have said to the con∣trary, and I hope there's no harm done: and for those that cannot, I have attempted this new one, which I hope may be in some measure serviceable to that End.

The Author of this Book is so well known, that 'twould be altogether needless to give any Account of him in this place: As for the Book it self, it has always been look'd upon as one of the perfectest Pie∣ces of his Writings, and one of the noblest Systems of Moral Precepts, that have ever been left us by the ancient Heathens; and not without reason: There appears all along in it so great a Love and Concern for Virtue, which he recommends to his Son with all imaginable Earnestness; so deep a Sence of the Obli∣gations to Honesty, and Aversion for every thing that's contrary to it; such an admirable Inclination for the Virtues of Plainness, Truth and Sincerity, and such a generous Contempt of all shuffling, mean and un∣der-hand Dealings; such Piety toward his Native Country, and hearty Concern for the Calamities it

groan'd under, and withal so much Hatred and De∣testation for those Men, who had been the Causes of its Misfortunes; and, in a word, so many excellent Rules of Life, with reference to our Duty either to God or Men, and to those in their several Capaci∣ties and Relations, whether of Kindred, Friends or Benefactors, as have justly recommended it to the E∣steem of all the World, and given it the first place among the eminent and most celebrated Writings of this kind. The Scope and Design of it in his own words is, To lay down some Directions and Precepts of good Living, according to which upon all occasi∣ons Men ought to govern their Lives and Actions; so that whatever State of Life a Man is in, whether Publick or Private, of Governour or Governed, of Pro∣sperity or Adversity, old Age or Youth, he will here find Rules how he ought to demean himself in any of those Capacities; and will be told what that is, which the Dignity and Excellence of his own Nature requires in regard to himself; and what the several sorts of Alliance or Society among Men demand, in relation to other People: So that while other parts of Learning and Knowledge are most times confin'd either to certain Ages, certain Times, or certain Places, this is of ge∣neral and universal Use; 'tis (as our Author says up∣on another Subject) necessary for Youth as well as old Age; it directs in Prosperity as well as in Adversity; 'tis a Delight to us at home, and a Companion for us a∣broad; Pernoctat nobiscum, peregrinatur, rustica∣tur.

'Twas principally design'd for the Use of his own Son, whom he had sent to Athens for the benefit of Study, while all things were in Disorder and Confu∣sion at Rome, after Pompey's Defeat in the Phar∣salian Field: But he tells us he has purposely fram'd it in such a manner, as that it might be equally ser∣viceable to all other People. The time of its writing

was after Caesar's Murther, when Mark Anthony and his Adherents had got the Power into their Hands, and Cicero (as he complains at the begin∣ning of the third Book) was by wicked Arms driven away from the City, and forc'd to betake himself to his private Retirements. At this time he thought to have gone to Athens to his Son, and was accordingly on his Journey, when he was call'd back again by the loud Cries of his Country, as he intimates in the con∣clusion of this Discourse, and explains more at large in the beginning of his first Philippick. He return'd to Rome upon this Recal, but found things very dif∣ferent from what he expected, when he came thither: Hereupon he withdrew himself to his Houses in the Country, resolving to wait for some fitter Opportunity of being serviceable to the Republick. From this Re∣tirement he sent these Precepts in writing to his Son, which he design'd to have given him by word of Mouth, had he arriv'd at Athens. The Method he proceeds in is this which follows: After a short Discourse by way of Preface to his Son, and fixing the right Notion of the Subject he is to treat about, he endeavours to beget in him a Love of Honesty, by representing it as amiable and commendable in it self, and agreeable to the Nature and Reason of Mankind. He divides it into four Parts or general Heads, Pru∣dence, Justice, Fortitude and Temperance, which are usûally call'd the four Cardinal Virtues, and Dis∣courses in order upon every one of 'em, with all their several Species or Branches, and the Vices that stand in opposition to 'em. And this he does, not in a dry and scholastical Manner, by enquiring nicely wherein the strict Nature of the several Virtues consists, and which of their opposite Vices they are nearest to, (which my Lord Bacon somewhere very ingeniously observes, is like a Master's setting a Boy a Copy to write after, without ever shewing him how he should make his Let∣ters)

but by laying down such Rules under each of these Heads, as may direct Men in the Practice of the Duties requir'd of 'em. Afterwards he compares them with one another, and shews in what Order they are to be perform'd by us: As, Justice, for Example, before Knowledge, Fortitude, &c. All these Virtues, when taken together, make up the general Notion of Honestum; and when taken separately, are so many Branches or distinct Members of it.

But seeing something else beside Virtue or Honesty is necessarily requisite, or at least useful and conveni∣ent, for our well-being here; such as are the Com∣forts and Conveniences of Life, viz. Riches, Glory, Ho∣nours, Success in Business, &c. which are all comprehend∣ed under the Notion of the word Profit: therefore in the second Book he endeavours to shew how these are to be obtain'd: And having made it appear, That all the Advantages Men enjoy, and the Evils they endure, are principally owing to Men themselves: From thence he infers, That the Way whereby we may obtain the former, and avoid the latter, is to procure the En∣deavours of Men on our side, so as to have them ready to assist us upon occasion. This he shews can be done no other way, than by performing those Duties which Honesty requires of us: viz. by Prudence and Wisdom, by Justice and Integrity in our Words and Actions, whereby Men are drawn to place their Trust and Con∣fidence in us; (where also he particularly shews, that Pretending and Hypocrisie can never get a Man any lasting Honour) by Kindness and Beneficence, Cour∣tesie and Affability, which beget in Men a Love and Affection toward us: and lastly, by Fortitude, Con∣tempt of Money, &c. which are Virtues that draw Men to Wonder and Admiration, and make 'em think us Persons that really deserve to be promoted.

But because Riches, Honours, Power and the like, which seem to be a Profit and Advantage to us, may often

interfere with Virtue and Duty, which really are such; therefore in the third Book he endeavours to shew, How a good Man ought to carry himself in such a Case; and makes it appear, That Riches, Honours, Kingdoms and Empires are far from being truly an Advantage to any Man, whenever they are gotten by unlawful means; and that no Honest Man would do any thing that's contrary to Conscience or Honesty, tho' sure to obtain even the whole World by it. All which he builds up∣on this Foundation, That the Goods of the Soul, viz. Virtue and Honesty, are, if not the only, yet infinitely the greatest Goods; (which is a Principle allow'd of by all the wiser Philosophers) from whence it must follow, That whoever parts with these upon the account of any Riches, or other seeming Advan∣tage, be it never so great, must needs be a Looser; for he forfeits a greater for the sake of a less Good, and in hopes of getting a seeming, deprives himself of a real Interest. Here he goes over each of the Virtues mention'd in the first Book, and proves that nothing can be a Man's true Profit, tho' it should bring him all the appearing Advantages in the World, and tho' he were sure to keep it secret from the Eyes of all Men, and even the Gods themselves, that is contrary to the Duties of Prudence and Justice, of Fortitude and Moderation. In a word, Here are Rules for the Government of our Lives in relation to God, our Neighbours and Ourselves, such as are deservedly admired in a Heathen, and might have well become even a Christian Writer: He tells us, That to procure the Favour of the Former, we must live a religious and holy Life: That, as to the Second, there's an Alliance or Society between all Mankind, whereby each Parti∣cular is oblig'd to do his best, toward promoting the Happiness and Welfare of the whole Body, and rather to die than do another any Injury: That, as to Our∣selves, we should always consider the Dignity and Ex∣cellence

of our Reasonable Nature, and take care that we never be guilty of any Action, that may any wise stain or unbecome its Honour: This, as he goes on, will quickly teach us, how base a thing it is to dissolve in Luxury, Softness, &c.—Thus have I endeavour'd to present the Reader with a general View of this in∣comparable Treatise: should I proceed to tell him, That some of the most eminent Writers in the World have ow'd great part of their Credit to it: That the Sandersons, Grotiuses, Pufendorfs, &c. are particu∣larly oblig'd to it for their Skill in determining Mo∣ral Cases, perhaps he might think me rather zea∣lous, than impartial, in my Account of it: Tho' I can assure him 'tis no more than what is strictly true. The first of those great Persons (as the Writer of his Life tells us) had it all by heart; and how much Use the two latter have made of it, I leave those to judge who have been conversant with their Wri∣tings—. But the Book can much better recommend it self by its own true Value, than I can do by any thing I am able to say of it: thither therefore I shall refer the Reader for his further Satisfaction, after I have told him, in a few words; what has been attempt∣ed in this new Translation.

I have endeavour'd to express what I conceiv'd to be the Sence and Meaning of the Author, in as full and comprehensive words as I was able, attending all along to the principal Scope and Design of his Dis∣course, rather than to the particular Words and Ex∣pressions. I have taken care however to let none of his Words escape, without giving the Sence of 'em in our own Language: So far from that, that I rather expect to be condemn'd, on the other hand, for ex∣plaining some of 'em a great deal too much, and spending a Line perhaps, or more, in that, which the Author express'd in but one single Word: But whoever considers the Nature of the Latin Tongue, and our

Author's Way of Writing, especially in this Book, will easily perceive that 'twas necessary for me to do so, otherwise the English would have been almost as hard to be understood, as the Latin: For the Truth of which I refer the Reader to Chap. 35, 36, 37. Book 1. not to name innumerable other places. I have had a pe∣culiar Eye all along to the Method of the Discourse, and the Connexion or Dependance of one part of it upon another; which because it is oftentimes very obscure, I have generally added the distinguishing Terms of first, second, &c. and where that could not be done, have sometimes added a Line perhaps, to shew how he passes from one thing to another: But this I have generally told the Reader of, or else have printed what is so added in a different Letter; as may be seen at the beginning of Chap. 6, and the end of Chap. 7. Book 1. As to some things, that are of little or no consequence toward understanding the Author, as if I have tran∣slated Caena Dinner; Hominis honorati & principis, a Gentleman, or a Person of Honour; Convivium, sitting at a Table, and over a Glass of Wine, &c. or if in a philosophical Discourse as this is, I have some∣times made use of an unusual Word; I suppose they'll be counted not unwarrantable Liberties, but such as are commonly taken by Translators. If in the main I have hit upon the true Sence and Meaning of my Author, and express'd it in such clear and intelligible Terms, as may make the Reader see what is the Force of his Argu∣ments, the Reasonableness of his Precepts, the Fitness of his several Illustrations and Examples, with those other Virtues which have rendred this Book so deser∣vedly Famous; I have obtain'd what I principally de∣sign'd by this Attempt.

The Design of the Notes is chiefly to point out the Author's Method, and explain some Passages in him that seem'd more obscure than the rest: If the Reader find fault, that some of 'em regard rather the Latin

than the English; and others seem trivial and in∣considerable: I desire he would take notice, that I would not have the English thrust out the Latin, but rather promote and facilitate the Reading of it; and that I did not design to make Notes for Men of Learn∣ing, (by whom I am fitter to be taught my self) but rather for the Young and Less-knowing sort of People.

I have gone according to that Division of Chapters, which is usually receiv'd, because the Book has been quoted according to it, and to have made any Alte∣ration would but have bred Confusion; tho' otherwise I think 'tis the most ignorant and ridiculous one that was ever made, except in some other of our Author's Writings. I have put before each Chapter a Sum∣mary of what is contain'd in it: and to the whole have subjoyn'd an Index, referring to all the principal Matters that are mention'd in the Book. In a word, I have not wilfully omitted any thing, as far as was possible in so small a Volume, (for I did not design to write a large Commentary, or play the Critick upon my Author) that seem'd necessary or useful toward a full Explication of this excellent Discourse. I have made some use of Sir R. L'Estrange's English, and especially Mr. Du B.'s French Translation; which I gratefully acknowledge. I have follow'd that Sence which to me seem'd most agreeable to the Author's Design, without finding fault with the Interpretations of other People, or speaking Ill of those who have not been of my Mind; and if I have been mistaken my self in any thing (as I don't question but I many times have) I de∣sire the Reader to use the same Candor and Forgiveness to∣ward me: that as, I think, I have giv'n no body any just Cause of Complaint, so I may not have any my self from other People. In fine, I am sure my Design was com∣mendable; the Success of it I must leave to the Reader's Judgment: I shall only say, That as I look for no Honour from any thing I can do, more especially of this nature; so I hope that however I may expect a Pardon.