The history of philosophy, in eight parts by Thomas Stanley.

CHAP. XV.

Of wise or vertuous Persons. Paradoxes.

THere are (according to Zeno) two kinds of men, the wise or vertuous, and the vicious. The wise make use of vertue through the whole course of their life, the vicious of vice.

a 1.1 Of the wise there are two sorts, one in perfection consum∣mate; the other in progression, procedent: Of the first are these following paradoxes to be understood;b 1.2 not that the Stoicks positively affirm there ever was such a one in nature (forc 1.3 Zeno, Cleanthes, and Chrysippus were great and venerable persons, yet, did not attain the height of human nature) but, that such a one might possibly be.

d 1.4 A wise man is void of passion, for he cannot fall. There is ano∣ther kinde of person void of passion likewise, a wicked man that is obdurate and inflexible.

e 1.5 A wise man is void of pride, honour and dishonour are alike to him. There is another kinde of person void of pride, a wic∣ked man, equally inclinable to dishonour as to honour.

f 1.6 A wise man is austere, for he neither speaketh for complai∣sance, nor admitteth any thing spoken in that kinde. There is another sort of austere persons, which resemble ••oure wine, not fit for drinking, but for medicines only.

g 1.7 A wise man is sincere, for he taketh care, that he be not thought better then he is, by reason of some specious show, and withall to expresse whatsoever good he hath, without any Rhe∣toricall glosse.

h 1.8 A wise man is not pragmaticall; for he declines the doing of ••∣ny thing that is beyond his office.

i 1.9 A wise man is ••••ver drunk, although he drink wine▪ for he ne∣ver sinneth, but doth all things according to Vertue 〈◊〉〈◊〉

k 1.10 A wise man is never mad, yet somtime•• strange phantasies may occurre to him through melancholy or deliration, not according to the reason of eligibles, but praeternaturall.

l 1.11 A wise man is never grieved; for grief, according to Apollodo∣rus, is an irrationall contraction of the Soul.

m 1.12 A wise man is divine: for he hath God with himself; but 〈◊〉〈◊〉 wicked man is an Atheist. An Atheist is taken two waies, for him who is an Enemy to the Gods, and for him, who believeth there are no Gods: which all wicked men do not.n 1.13 A wicked man is impious, because he doth all things according to Vice, as the good according to Vertue; and he who hath one vice hath all. He is an Enemy to the Gods, for emnity is the discord of life, as amity is the concord. The wicked differs from the Gods in his course of life, and therefore is an Enemy to them, for they account all their Enemies who are contrary to them. The wicked are contrary to the good, God is good, therefore the wicked are Enemies to God.

o 1.14 A wise man is religious, for he is skilfull in all divine rites. Re∣ligion is the Science of divine worship. Hee sacrificeth to the Gods, and is pure, detesting all sin, holy and just in Divine things.

P 1.15 A wise man only is a Priest, skillfull in Sacrifices, busi∣nesse of the Temple, expiations, and other things proper to the Gods.

q 1.16 A wise man only is a Prophet, endued with the Science of those signs which are communicated by Gods or Demons which belong to humane life. In him therefore are all kinds of vaticination, as well by dreams, birds, and other things.

r 1.17 A wise man reverenceth and loveth his Parents and Brethren, next the Gods. He hath likewise an innate love of his Children, which the vicious hath not.

s 1.18 A wise man ought to apply himself to some office in the Commonwealth (according to Chrysippus) unlesse otherwise diverted; For he will encourage Vertue, and suppresse Vice,t 1.19 especially in those Com∣monwealths which are far from perfection. Hee ought to make Laws, instruct men, prescribe rules. To which is opposite, study of popularity, specious deceit, prescription of things unprofitable, which are not competible to a wise man.

u 1.20 A wise man ought to marry (as Zeno in his Common-wealth) that he may have Children.

x 1.21 A wise man doth not opiniona'e or think; but believe or know, for he never assents to any falsity.y 1.22 Ignorance is an infirm assent; he thinks all firmly. There are two kinds of opinion, one an

assent to things not comprehended, the other a weak beliefe. Neither of these are in a wise man, for he never assented with∣out comprehension, and then alwaies firmly, for nothing is hid∣den from him, otherwise he might have a false opinion. There∣fore he is never diffident. Faith is proper to a wise man, for it is a firm existimation. A Science is a firm habit, therefore a wic∣ked man doth neither know nor believe.

z 1.23 A wise man must imitate the Cynicks: for Cynicisme is the nea∣rest way for vertue, as Apollodorus in his Ethick:a 1.24 Others say, a wise man ought to continue in that Sect, if he have been thereof; but if he have not, to enter into it.

b 1.25 A wise man may upon occasion eat mans flesh. Of this already a∣mongst the Offices.

c 1.26 A wise man only is free, the wicked are slaves; for liberty is the power of doing according to our own judgment. Servitude is a privation of the power of doing according to our own judg∣ment. There is another kinde of servitude which consisteth in subjection, a third in being possess'd and subjected, to which is opposed vicious domination.

d 1.27 A wise man only is a King: For Monarchy is a principality sub∣ordinate to none, which only consists in the wise, as Chrysippus in his treatise, That Zeno used words properly. For (saith he) a Prince must know both good and bad, which none of the wicked knoweth.e 1.28 Dominion and the kinds thereof, Monarchy, Magistracy, Generalship, Admiralty, and the like, are only pro∣per to a wise man; therefore the wise only command, though not actually, yet potentially.

f 1.29 A wise man only is proper to be a Magistrate, Iudge, and Oratour; but not any of the wicked.

g 1.30 A wise man is void of sin; for he cannot fall into errour.

h 1.31 A wise man is innoce••t, and uninjurious, for he cannot hurt ei∣ther himselfe or others,i 1.32 nor receive, nor do any injury: For, injury is a hurtfull injustice, which is not competible to a wise man, although he may be unjustly assaulted: for he having with∣in himselfe all good and vertue, is not capable of vice or harme.

k 1.33 A wise man is not mercifull, nor pardons any, remitting no∣thing of the punishments inflicted by Law, as knowing them to be proportioned to, not exceeding the offence, and that who∣soever sinneth, sinneth out of his own wickednesse. A wise man therefore is not benign, for he who is benign, mitigates the ri∣gour of Justice, and conceives the punishments inflicted by Law to be greater then they ought: But, a wise man knoweth the Law to be good, or a right reason, commanding what is to be done, and what not.

l 1.34 A wise man nothing wonders at those things which seem Parado∣xall, as Charon's Cave, the ebbing and flowing of the Sea, and hot springs, and ebullitions of fire.

m 1.35 A wise man will not live in a desart, for he is communicative by nature, and practick, and will undertake exercise to streng∣then his body.

n 1.36 A wise man will pray, requesting good things of the Gods, as Possidonius affirmes, in his first of Offices, and Hecaton in his thir∣teenth of Paradoxes.

o 1.37 A wise man only is a friend: Friendship is only amongst the wise, for in them only is an unanimity as to things that concern life and community, so as our friends may make use of them as freely, as we our selves. Unanimity is the Science of common good. A friend is expetible in himselfe. Plenty of friends is a good: but, amongst the wicked, there is no friendship; for friend∣ship being reall and not faigned, it is impossible it should consist without faith and constancy. But, in the wicked, there is infi∣delity, and inconstancy, and hostility, and therefore not friend∣ship, but some externall connexions, whereby necessity or opi∣nion ties them together.

p 1.38 A wise man doth all things well, as we say, all Pipes play the Ismenian tune well.q 1.39 He doth all things wisely, temperately, prudently, modestly, and according to the other vertues, throughout the whole course of his life. A wicked man doth all amisse, sinning in the whole course of his life, inconstant by na∣ture, often grieved by his own ill actions, wretched and trou∣bled, for as much as he is vexed at the thing done, so much is he angry at himselfe for being the Author of it.

r 1.40 A wise man lo••eth (s 1.41 (••vertuously) those, whose beauty expresse their inward vertue. Thus Zeno, Chrysippus, and Apollodorus affirm. For love is an impulsion of benevolence, raised from beauty, which love is not of conjunction, but of friendship. For this reason, Zeno, though he were in love with Thrasonides, a young woman that was in his power, yet, suppress'd his affection be∣cause she was averse from him. This Chrysippus calls the love of friendship, it is no way discommendable, for beauty is the flower of vertue.

t 1.42 A wise man upon ••••casion will die voluntarily for his Country and friends; or, in case he seized by some excessive pain, losse of his senses, or incurable diseases.

u 1.43 A wise man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fo•• he compasseth that which is propo∣sed; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for he is every way augmented; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for he hath attained the just height of wisdome; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for he is invincible, and insuperable. The wicked are the contrary.

x 1.44 A wise man profiteth the wise, and is mutually profited by all the wise, though not friends or acquaintance, for betwixt them there is a concord and community of goods, and he who benefiteth another, benefiteth likewise himselfe. A wicked man neither conferreth nor receiveth benefits; for one is to move towards vertue, the other is to be moved towards vertue.

y 1.45 A wise man is a good O••conomist, skilfull to 'acquire wealth. Oeconomist is a habit active, and contemplative in the businesse of a family, Oeconomy is the ordering of expences, works, and possessions; the Science of acquisition is a reason whereby wealth is attained, which some account in indifferents, others in good. But no wicked man is a good Oeconomist, since only a wise man knoweth from whence, how, and how far gain may be a ••quired.

z 1.46 A wise man only is perfect, for he wanteth no vertue; a wic∣ked man is imperfect, for he hath no vertue. Therefore the wise are alwaies happy, the wicked miserable; which happi∣nesse, according to Chrysippus, differs nothing from that of God, nor is l••sse expetible. The wicked partake of no good, because vertue and that which partakes thereof is good, and those things which are convenient and requisite are proper only to the wise, as the contraries to the wicked.

a 1.47 A wise man is only rich; for good is true riches, and ill true poverty: a wicked man is poor, not having the means to become rich.

b 1.48 A wise man is only obedient; the wicked can neither obey nor command.

c 1.49 A wise man only is honourable; for honour is the reward of vertue, the wicked wanting this, are justly dishonourable.

d 1.50 A wise man only is ingenuous and noble, according to some of the Stoicks; but, others deny it, referring these not to nature, but institution only, according to the proverb, Custome is a second Nature. So that ingenuity is an habit of nature or insti∣tution apt to vertue; Nobility is a habit of descent or institution, apt to vertue.

e 1.51 A wise man is pleasing, p••rswasive, opportune, and sincere; for he is expert in every thing, affable in conversation, and helpfull to the publick: The wicked are the contrary.

f 1.52 A wise man is the best Physician, for he hath considered his con∣stitution, and those things which are requisite for his health.

g 1.53 A wise man may lawfully part with his life, the wicked cannot, because in their life they never acquire vertue, nor eschew vice. But life and death are limited by offices, and their contraries.

h 1.54 A wise man will accept of Empire, and ••ohabit with Princes; but not unlesse he porceive it may be done without danger, and to much advantage.

i 1.55 A wise man never lyeth; for he who speaketh a falshood is not properly said to lie, unlesse it be with intent to deceive. A lie may be used many waies without assent, as in War against ene∣mies, or in the like necessity.

k 1.56 A wise man neither deceiveth, nor is deceived, for he never sin∣neth, he useth not his sight, hearing, or any other sense ill. He is not suspicious, nor repenteth, for both these are proper to

fallacious assent. He can no way be chang'd or erre, or opinio∣nate.

l 1.57 A wise man only (though not all wise men) is happy in Children, in old age, in death.

m 1.58 A wise man doth nothing contrary to his appetite, for all such things are done with a privation, and nothing adverse unfore∣seen happeneth to him.n 1.59 But in the primitive time, there was some wise man that did not desire or will any thing, because that those things which were then present, were not sufficient to be required by him.

o 1.60 A wise man is meek, for meeknesse is a habit whereby things are done meekly, not breaking forth into Anger.

p 1.61 A wise man is peacefull and modest. Modesty is the Science of de∣cent motion; tranquillity the order of natural motions. The con∣trary to these are seen in the wicked.

q 1.62 A wise man is free from all Calumny; he calumniates none, and is not calumniated by any; for Calumny is a lying imputation of fained friends, to which the wise are not liable, for they are true friends; the wicked are, for they are feigned.

r 1.63 A wise man delayeth 〈◊〉〈◊〉 bing, for delay is an omission of Office through slothfulnesse, of which Hesiod,

Nothing deferre a year, a month, a day, He fights aginst himself that doth delay.

f 1.64 A wise man can only incite, and be incited to Vertue, a fool can∣not, for he neglecteth praecepts, and goeth no further then the words, not proceeding to Action. A wicked man is not desirous to hear or learn, as not being capable by reason of his imprudence of what is rightly said; whence it followeth, that he can neither be incited nor incite to Vertue. He that is capable to be incited, or to incite, must be prepared by Philosophy, which is not com∣petible to a wicked man, for he who diligently heareth Philoso∣pher, is not prepared to Philosophy, but ••e who expresseth their doctrine in their life and actions. This no wicked man can do, for he is prepossess'd by Vice. If he should be incited, Vice would pull him ba••k; but none that is vicious incited to Vertue, as none sick to health.

t 1.65 Every wicked man is an exile, wanting Law and Country, for both these are good. That a City or Country is good, Cleant••es proveth thus. If there be a habitation, where those, who fly for succour, find justice, it is good, but a City is such a habitation, therefore a City is good. A City is taken three waies; for a habitation, for a convention of men, and for both. In the two latter significati∣ons it is called good.

u 1.66 Every wicked man is r••stick, for rusticity is ignorance of Laws and civill manners. A wicked man refuseth to live according to Law, and is hurtfull as a savage Beast.

x 1.67 A wicked man is tyrannical, cruell, violent, and in••urious, when∣soever he gets an occasion.

y 1.68 A wicked man is ungratefull, not obliging nor requiting; for he doth nothing by Friendship.

z 1.69 A wicked man is not perseverant, for perseverance is the Science of obtaining our purpose, not being deterred by labour.

a 1.70 A wicked man is not capable of the right of donation. Donation is the good bestowing of estimation, but nothing that is good is competible to the wicked.

b 1.71 E••ery wicked man is delighted with his wickednesse, which wee may perceive not so much by his discourse, as actions, which showes that he is carried on to wickednesse.

Notes

• a 1.1

  Sen••••.
• b 1.2

  Cic. in Laert.
• c 1.3

  Quintil. lib. 12.
• d 1.4

  Laert.
• e 1.5

  Laert:
• f 1.6

  Laert. Stob.
• g 1.7

  Laert.
• h 1.8

  Laert. Plut. de repugn. Stoic. citing Chrysippus.
• i 1.9

  Laert. St••b
• k 1.10

  Laert.
• l 1.11

  〈◊〉〈◊〉
• m 1.12

  Laert.
• n 1.13

  Stob.
• o 1.14

  Laert.
• P 1.15

  Laert.
• q 1.16

  Stob.
• r 1.17

  Laert.
• s 1.18

  Laert.
• t 1.19

  Stob.
• u 1.20

  Laert. Cic. de finib. 3.
• x 1.21

  Laert.
• y 1.22

  y s ••cb
• z 1.23

  Laert Cic. de finib. lib. 3.
• a 1.24

  Stob.
• b 1.25

  Laert.
• c 1.26

  Laert. Cicer. Paradox.
• d 1.27

  Laert.
• e 1.28

  Stob.
• f 1.29

  Laert.
• g 1.30

  Laert.
• h 1.31

  Laert.
• i 1.32

  Stob.
• k 1.33

  Laert. Stob.
• l 1.34

  〈◊〉〈◊〉
• m 1.35

  Laert.
• n 1.36

  Laert.
• o 1.37

  Laert. Stob.
• p 1.38

  Laert.
• q 1.39

  Stob.
• r 1.40

  La••••t. Cic. Tuse. qu••st. 4.
• s 1.41

  Cic. de ••in. 3.
• t 1.42

  Laert.
• u 1.43

  Stob.
• x 1.44

  Stob.
• y 1.45

  Stob.
• z 1.46

  Stob.
• a 1.47

  Stob.
• b 1.48

  Stob.
• c 1.49

  Stob.
• d 1.50

  Stob.
• e 1.51

  Stob.
• f 1.52

  Stob.
• g 1.53

  Stob,
• h 1.54

  Stob.
• i 1.55

  Stob.
• k 1.56

  Stob.
• l 1.57

  Stob.
• m 1.58

  Stob.
• n 1.59

  Stob.
• o 1.60

  Stob.
• p 1.61

  Stob.
• q 1.62

  Stob.
• r 1.63

  Stob.
• f 1.64

  Stob.
• t 1.65

  Stob.
• u 1.66

  Stob.
• x 1.67

  Stob.
• y 1.68

  Stob.
• z 1.69

  Stob:
• a 1.70

  Stob.
• b 1.71

  Stob.