Seneca's morals abstracted in three parts : I. of benefits, II. of a happy life, anger, and clemency, III. a miscellany of epistles / by Roger L'Estrange.

EPIST. IV. Business, and want of News, are no Ex∣cuse among Friends, for not Writing: Wise Men are the better for one ano∣ther. How far Wisdom may be ad∣vanc'd by Precept. (Book 4)

YOur Last Letter was very short; and the whole Letter it self was little more than an Excuse for the short∣ness of it. One while you are so full of Business, that you cannot write at all; and Another while, you have so little Newes, that you do not know what to Write. Now, assure your self, that whosoever has a Mind to Write, may find Leisure for't: And, for your other Pretence, it looks as if we our selves were the least part of our own business. Put the Case that the whole World were Becalm'd; and that there were neither VVars, Amours, Factions, Designs, Dis∣appointments, Competitors, or Law-Suits; No Prodigals, Usurers, or Forni∣cators in Nature; there would be a large

Field yet left for the Offices of Friend∣ship; and for the exercise of Philosophy, and Virtue. Let us rather consider, what we our Selves Ought to do, than hearken after the Doings of other People. What signifies the Story of our Neigh∣bours Errors, to the Reforming of our Own? Is it not a more Glorious, and Profitable Employment, to write the Hi∣story of Providence, than to Record the Usurpations of Ambitious Princes; and rather to Celebrate the Bounties of the Allmighty, than the Robberies of Alexan∣der? Nor is Business any Excuse, for the Neglect, either of our Studies, or of our Friends. First, we Continue our own Business; and Then, we Increase it: And in stead of Lending, we do wholly Give our selves up to't; and hunt for Colou∣rable Pretences of Misspending our Time. But, I say, that where ever we are, or with whomsoever, or However Employ'd, we have our Thoughts at Liberty.

You have here drawn a long Letter from me; and if you find it Tedious, you may thank your self, for calling up∣on me to be as good as my VVord. Not

but that I write by Inclination too. For if we love th Pictures of our Friends, by what hand soever they be drawn, How much more then shall we joy in a Friends Letters, which are undoubtedly the most Lively Pictures of one another? It is a shame, you'll say, to stand in need of any Remembrancers of an Absent Friend; and yet sometimes the Place, a Servant, a Relation, a House, a Garment, may honestly excite the Memory; and it renders every thing as Fresh to us, as if we were still joyn'd in our Embraces, and drinking up one anothers Tears. It is by the Benefit of Letters, that Absent Friends are in a manner brought toge∣ther; beside that Epistolary Discourses are much more Profitable than Publick, and Premeditated Declamations: for they Insinuate themselves into the Af∣fections with more Freedom, and Effect, though with less Pomp, and Pretence. You do expect, perhaps, that I should tell you, how gentle, and short a VVin∣ter we have had; how Cold, and un∣seasonable a Spring; or some other Foo∣leries, to as little purpose. But, VVhat are you and I the Better for such Dis∣courses?

VVe should rather be laying the Foundations of a Good Mind; and learning to distinguish betwixt the Bles∣sings of Virtue, and the Amusements of Imagination. There came in some Friends to me yesterday, that made the Chimney smoak a little more than Ordi∣nary; but not at a rate to make the Neighbourhood cry out Fire. VVe had variety of Discourse; and passing from one thing to another, we came at last to read something of Quintus Sexti∣us: (a Great Man, upon my Credit, de∣ny it that will) Good God! The Force and Vigour of that Mans Writings! And how much are they above the Common Level of other Philosophers! I cannot read them methinks, without Challeng∣ing of Fortune, and Defying all the Powers of Ambition, and Violence. The more I Consider him, the more I Admire him; for I find in him, (as in the World it self) every Day to be a new Spectacle, and to afford Fresh Matter still for more Veneration. And yet the Wisdom of our Fore-fathers has left work enough for their Posterity; even if there were no more in it than the Application of

what they have transmitted to us of their own Invention. As, suppose that they had left us Remedies for such and such Diseases; so Certain, that we should not need to look for any other Medicines; there would be some Skill yet required in the Applying of them in the proper Case, Proportion, and Sea∣son. I have an honor for the Memori∣als of our worthy Progenitors. If I meet a Consul, or a Praetor upon the Road, I'll alight from my Horse, uncover my Head, and give him the way; and, Shall I have no Veneration now for the Names of the Governors of Mankind? No Man is so wise, as to know all things; or if he did, one Wise Man may yet be helpful to a∣nother, in finding out a nearer way to the finishing of his work: For, let a Man make never so much haste, it is some sort of Assistance, the bare Encouraging of him to continue his Course; beside the Comforts, and Benefits of Communi∣cation, in Loving, and being Belov'd, and in the mutual Approbation of each Other.

The last Point, you know, that you and I had in Debate, was, Whether or no Wisdome may be perfected by Precept. There are some that accompt only that part of Philosophy to be Profitable to Mankind, which delivers it self in Parti∣cular Precepts to Particular Persons, without Forming the whole Man. Teaching the Husband (for the Purpose) how to behave himself to his Wife; the Father how to Train up, and Discipline his Children; and the Master, how to Govern his Servants. As if any Man could be sufficiently Instructed in the Parts of Life, without Comprehending the whole Sum, and Scope of it. Others, (as Aristo the Stoique) are rather for the General Decrees of Philosophers; which whosoever knows in the main, that per∣son understands in every Particular how to Tutor himself. As he that learns to cast a Dart, when he has by Practice, and Exercise, gotten a true Aim, he will not only strike This, or That Mark, but whatever he has a Mind to: So he that is well enformed in the Whole, will need no Direction in the Parts: But under

the Principles of a Good Life, Learn how to behave himself in all the Circum∣stances of it. Cleanthes allowes the Pa∣raenetick, or Preceptive Philosophy, to be in some sort Profitable; but yet very Short, and Defective; unless as it flows from the Universal Understanding of the Heads, and Decrees of Philosophy. Now the question is, Whether This alone can make a Good Man; and whether it be Superfluous it self; or so Sufficient, as to make all other Knowledge appear so. They that will have it Superfluous, ar∣gue Thus. If the Eyes be cover'd, there's no Seeing, without removing the Impediment; and, in that Condition, it is to no purpose to bid a Man go to such, or such a Place, or to reach This or That with his hand. And so it fares with the Mind; So long as That continues Cloud∣ed with Ignorance, and Error, 'tis Idle to give Particular Precepts; as if you should teach a Poor Man to act the Part of a Rich; or one that is Hungry, how to behave himself with a Full Stomach: While the One is Necessitous, and the Other half Starv'd, they are neither of them the Better for't. And then shall

we give Precepts in Manifest Cases, or in Doubtful? The Former need none; And in the Latter, we shall not be believ'd. Nor is it enough Simply to advise, unless we also give Reasons for't. There are Two Errors which we are lia∣ble to in this Case; either the Wicked∣ness of Perverse Opinions, which have taken Possession of us; or at least a Dis∣position to Entertain Error, under any Resemblance of Truth. So that our work must be, either to Cure a Sick Mind, that is already Teinted; or to prepossess an Evil Inclination, before it comes to an Ill Habit. Now the De∣crees of Philosophy enable us in both these Cases; Nor is it possible, by Par∣ticulars, to Obviate all Particular Oc∣casions. One Man Marries a Widow, another a Maid: She may be Rich, or Poor; Barren, or Fruitful; Young, or Antient; Superior, Inferior, or Equal. One Man follows Publick Business; a∣nother flyes it; so that the same Advice that is Profitable to the One, may be Mischievous to the Other. Every ones is a Particular Case, and must be suited with a Particular Counsel. The Laws

of Philosophy are Brief; and extend to all; but the Variety of the Other is In∣comprehensible, and can never make that good to all, which it promises to a few. The Precepts of Wisdom lie O∣pen, but the Decrees of it are Hidden in the Dark.

Now, in Answer. It does not hold with the Mind, as with the Eye: If there be a Suffusion, it is to be help'd by Remedy, and not by Precept. The Eye is not to be taught to Distinguish of Colours; but the Mind must be Enform∣ed what to do in Life. And yet the Physitian will prescribe Order also to the Patient, as well as Physick; and tell him, You must bring your Eye to endure the Light by Degrees; have a Care of Stu∣dying upon a full Stomach, &c. We are told, That Precepts do neither Extin∣guish, nor Abate false Opinions in us of Good, or Evil: and it shall be Grant∣ed, that of Themselves they are not able to Subdue Vicious Inclinations: But this does not hinder them from being ve∣ry useful to us in Conjunction with other Helps. First, as they refresh the Memo∣ry;

and Secondly, as they bring us to a more Distinct view of the Parts, which we saw but Confusedly in the Whole. At the same rate, Consolatories, and Ex∣hortations will be found superfluous, as well as Precepts. Which yet upon Dai∣ly Experience we know to be otherwise. Nay, we are the better, not onely for the Precepts, but for the Converse of Philo∣sophers; for we still carry away some∣what of the Tincture of Virtue, whether we will or no: But the Deepest Impres sion they make, is upon Children. It is Urged, that Precepts are Insufficient without Proof; but I say, that the very Authority of the Adviser, goes a great way in the Credit of the Advice: As we depend upon the Opinion of the Lawyer, without demanding his Reason for't. And again; whereas the Variety of Precepts is said to be Infinite, I cannot allow it: For the greatest and most Ne∣cessary Affairs are not Many; and for the Application to Time, Places, and Per∣sons, the Differences are so small, that a few General Rules will serve the Turn. Nay, let a Man be never so Right in his Opinion, he may yet be more Confirm'd

in it by Admonition. There are many things that may assist a Cure, though they do not perfect it; Even Mad men themselves may be kept in Awe by Me∣naces, and Correction. But, it is a hard matter, I must confess, to give Counsel at a Distance. For Advice depends much upon the Opportunity; and That per∣haps which was Proper, when it was De∣sir'd, may come to be Pernicious, before it be Receiv'd. Some indeed may be Prescrib'd, as some Remedies, at any Di∣stance; and transmitted to Posterity; but for Others, a Man must be upon the Place, and deliberate upon Circumstan∣ces; and be not only Present, but watch∣ful, to Strike in with the very Nick of the Occasion.