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promises Glory, Applause, and Power: but we mtisl live here free and disinterested.

5. We imist principally take care to avoid the Love of Money: for nothing shews a mean and narrow Spirit more than Avarice; and nothing is .more noble and exalted, than to despise Riches if you have them not; and if you have them, to employ them in virtuous and generous Purposes.

6. We must remember, that Justice is to be observed even to the lowest of Mankind.

7. When any Thing darkens the Mind, so as to prevent its seeing the Order of Duties, it is in vain to direct a Man, saying, So you must live: for Prei cepts avail nothing, so long as Error cloudeth the Understanding: if this be removed, then will ag2__ peat what is required by every Duty.

8. Our Conversation ought to be free from all Emotions of the Mind, neither over-angry, nor over-earnest, but without Drawling or Indolence: and above all Things we must endeavour to express our Esteem and Love for those we converse with.

9. We must never, by avoiding Danger, subject ourselves to be thought irresolute and cowardly: but, at the *ame time, we must take care not to expose ourselves to Danger wautonly; than which nothing can be more stupid.

10. We are necessarily moved with the Appearance of Profit or Utility; but if upon examining the Object more attentively, you perceive Wickedness connected with it, the true Utility is not to be abandoned: but it must be understood, that where there is Wickedness, there can be no Utility.

11. In all Transactions, ice must be sure that

what seems profitable, be not disgraceful; and if it be disgraceful, not to think it profitable.

12. We are to endeavour to avoid Absurdities, rather than attempt those Excellencies which Nature has not given us.

Vertuntur etiam Gerundia, &c.

•> '•

GERUNDS also are often elegantly turned into Nouns Adjective (or Gerundives in dus), and then they agree in Case, Gender and Number, with the Word that they govern as Gerunds. For ExampleThe Glory of making Honey: here, if you use the Gerund, it would be generandi mel, but if the (Gerundive) Adjective, it must be, generandi mellis: so in the Rule, the Gerund would be Ad accusandum homines; but, being rendered by the Adjective, it is Ad accusandos homines.

Note. The Gerund in di passes into a Genitive; the Gerund in do into a Dative or Ablative, and the Gerund in dum into an Accusative.

1. With a Genitive.

1. Prudence is the Knowledge of Things to be sought after.

2. Do you ask what makes us forget a Benefit received? The Desire of one to be received: We consider not what is already obtained, but what is still to be obtained.

3. There are two kinds of Generosity; the one of conferring a Benefit, the other of repaying: It is in our own power whether we give or no; but not to repay it, is inconsistent with the Character of a good Man, provided he can repay it without Injury to any one.


4. The means of revenging an Injury are easier than of repaying a Kindness: for 'tis not so difficult to be superior to the bad, as to equal the good; nor is it indeed so-necessary to vepay what you owe to those who have deserved ill, as to those who have,deserv'ed well.

5. As the Swarms of Bees do not assemble on account of forming their Combs, but naturally associating together, they then form them; thus Men, through a much stronger Principle, being associated by Nature, assiduously apply themselves to thinking and speaking.

6. To be always happy, and to pass Life without Trouble, is not to know the other Side of the Nature of Things: you are a great Man, but how do you know it, unless Fortune gives you an Opportunity of exhibiting your Virtue?

J. The Necessity of bearing our Condition, reminds us that we are Men, and restrains us from rebelling against the Will of God; and this Thought serves, in a great measure, to alleviate our Sorrows.

8. There are three sorts of Things to be desired: jFirst, such as attract us of themselves, not by any View of Profit, but by their own Dignity; of this sort are Virtue, Knowledge, Truth: the second, such as are desirable, not in their own Nature, but on account of Profit and Utility, as Money: the third, compounded as it were of these two, attracts us both by their own Power and Dignity, and these carry with them Utility and Profit, as Friendship and Reputation.

9. In our early Youth, while wc are incapable of reasoning, every one chooses to himself that Station of Life, which he has been most used to fancy; and therefore is often engaged in some fixed course of living, before he is capable to judge what is most proper for himself.

10. I khow not how it is, but Friendship has insinuated itself through all Stations of Life, nor does it suffer any Plan of living to be without its Company; and all Mankind think the same of it.

2. With a Dative.

1. They are not fit to bear rule, who know not how to obey the Laws and Magistrates.

2. He that saith, a Day (and not rather an Hour, a Moment) sufficeth for the Overthrow of Empires, assigneth too long a Time to the more speedy Progress of human Calamities.

3. With an Ablative.

1. Each of the Virtues has its proper Function: thus Fortitude discovers itself iu Toils and Dangers; Temperance, in neglecting Pleasures; Prudence, in the Choice of Good and Evil; and J ustice, in giving every Man his ovrn.

2. We are incited by Nature to be willing to do good to as many as we can; and especially by teaching and forming them to tke Purposes of Wisdom.

3. Too late and altogetlser blameable are the Lamentations of those, whom we see employed in bewailing those Things, which have happened by their own Fault and Carelessness.

4. Nothing is more becoming, than, in all our Actions, and in all our Deliberations,' to proceed with Constancy.

5. In the Conduct of Life, Facts are of more consequence than Words.

6. Delight hot in telling incredible Tilings: nothing is to be got by it but the Reputation of an impertinent Liar.

7. That Excellence and Greatness of Soul/which exerts itself in acquiring Interests and Advantages both to ourselves and our Friends, becomes much more conspicuous in our properly disregarding those very Things.

8. It is superfluous to spend your Time in praising him, whom all Men praise with one Mouth.

9. The Motions of the Mind are of two Kinds; some arise from Thought, and some from Appetite: Thought chiefly applies itself in the Search of Truth; Appetite prompts us to Action. We are therefore to take care to employ our Thoughts upon the best Subjects, and subdue our Appetite to Reason.

10. So sweet is Liberty, that Death is not to be shunned in the Recovery of it.

4. With an Accusative Case. ..'

1. All Duty that operates for the good of Society; is preferable to that Duty which is bounded by barren Speculation and Knowledge.

•2. Philosophy is the Culture of the Mind, which plucks up Vice by the Roots, and prepares the. Mind for receiving the good Seed.

3. Of the two Virtues, Honesty and Wisdom, the former is the most powerful in winning the

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