happiness of society. Every action, therefore, which has not that end, either immediately or remotely at least, in view, disturbs the order, and breaks in upon that union which ought to subsist in civil life, and may with as much propriety be termed seditious as that of a man who joins a faction, and destroys the peace and harmony of the commonwealth.

Whether the world subsists by a fortuitous concourse of atoms, or an Intelligent Nature presides over it, let this be laid down as a maxim, that I am a part of a whole, governed by its own nature, whatever that is; and, in the next place, that I have a social connection with those parts of this whole. If things are so formed or constituted, how ridiculous is it at the same time to say, "that the parts of the Universe were originally formed with a tendency to change," and yet to wonder, and be out of humor, as if these changes happened contrary to Nature? Especially, as the dissolution of every thing is into those principles, of which it was formed: for it is either a dispersion of those elements, of which it was composed, or it is a change of the solid parts into earth; or of the spirituous parts into air.

A poor spider triumphs when she has ensnared a fly; a sportsman when he has caught an hare; a fisherman, when he has got a gudgeon in his net; one man exults in taking a wild boar, or a bear; and another, in having surprised a party of the poor barbarous Sarmatians. Now, if you exa. mine the motives on which they proceed, are not all these equally to be styled robbers?

Make it the constant subject of your contemplation, in what manner things are perpetually changing from one mode of existence into another; and exercise yourself frequently in speculations of this kind. For nothing contributes more to greatness of mind, and to elevate and abstract it, as it were, from the gross appetites of the body, than to reflect how soon you are to leave this world, and mankind its inhabitants.

The unripe grape, the ripe cluster, and the dried grape, these are all changes of the same thing; not into nothing, but into what does not yet exist in that form.

If a thing be not proper, do not do it; if it be not true, do not speak it. Let this be your invariable maxim.

Do nothing at random, or without some good end in view;

and, in the second place, let your actions have nothing in view but the good of mankind. Reflect, that after a short time you yourself will be no more; neither will any of those things which you now behold, nor those persons who are now alive, long survive you for all things were intended by Nature to change, to be converted into other forms and to perish; that other things may be produced in perpetual suc cession. Every thing depends on opinion; and that is in your own power.

There is but one and the same light of the sun; though divided by the interposition of buildings, mountains, and innumerable other [opaque] objects. There is but one common material substance, though distributed amongst myriads of different individual bodies. There is but one vital spirit, though it pervades ten thousand different beings circumscrib. ed by their specific limitations; but one intellectual soul, though it may seem infinitely divided. As for the other inanimate parts of this Universe, which we have spoken of, consisting merely of matter and form, though void of sensa tion, or any common social affection; yet they are held together by the same intellectual Being, and by an attractive force or gravitation converge towards each other. But all intellectual or thinking beings have a peculiar tendency to unite with their own species.

FROM HORACE.

The man, whose mind on virtue bent,
Pursues some greatly good intent,

With undivided aim,

Serene, beholds the angry crowd,
No tyrants' clamors fierce and loud,
His stubborn spirit tame.

Nor storms, that ocean's waves control,
Nor Jove's dread bolt that shakes the pole,
His firmer mind can sway;

His courage time and fate defies,

Nought but the wreck of earth or skies

Obstructs his purpos'd way.

Lib. III. Carm. 3.

MARCUS TULLIUS CICERO'S

OFFICES OR DUTIES.

These studies cherish youth; delight age; are an ornament in prosperity; a refuge and solace in adversity; agreable at home, and no incumbrance abroad, they are companions in travelling, in midnight and in rural retirement.

Precepts about offices or duties, seem of the largest extent and comprehension; for they take in every part of our lives, so that whatever we go about, whether of public or private affairs, whether at home or abroad, whether considered barely by ourselves, or as we stand in relation to other people, we lie constantly under an obligation to some duties.

He that makes any thing his chief good, wherein jus tice or virtue does not bear a part, and sets up profit, not honesty for the measure of his happiness; as long as he acts in conformity with his own principles, and is not overruled by the mere dictates of reason and humanity, can never do the offices of friendship, justice, or liberality. Nor can he be ever a man of courage, who thinks that pain is the greatest evil; or he of temperance, who imagines pleasure to be the sovereign good.

Nothing is more agreeable and suited to the nature and minds of men, than undisguised openness, truth, and sincerity. Next to this love and affection for truth, there follows in the soul an impatient desire and inclination to rule; so that whoever has the genuine nature of man in him, will never endure to be subject to another, unless he be one that instructs or advises, or is invested with a just and lawful authority for the benefit of the public. Whence there arises a greatness of soul, which sets it above all the petty concerns, and trifling enjoyments of this present world. It is another, and that too no mean prerogative of our reasonable nature, that man alone can discern all the beauties of order and decency, and knows how to govern his words and actions in conformity to them. It is he alone, that of all the creatures, observes and is pleased with the beauty, gracefulness and symmetry of parts in the objects of sense; which Nature and reason observing in them, thence take occasion to apply the same

also to those of the mind; and conclude that beauty, consistency, and regularity, should be much more kept up in our words and actions.

Honesty, could she be seen in her full beauty with mortal eye, would make the whole world in love with wisdom. It comprises four heads; Firstly, a sagacious inquiry and observation for the finding out of truth, which may be called by the general name of Prudence. Secondly, a care to maintain that society and mutual intercourse which is between men; to render to every man what is his due; and to stand to one's words in all promises and bargains; which we call Justice. Thirdly, the greatness and unshaken resolution of a truly brave and invincible mind; which goes by the name of magnanimity or Fortitude. And lastly, a keeping of our words and actions within the due limits of order and decency; under which are comprehended Temperance and moderation. Now every one of these several heads, though they all have a mutual connexion and dependence on one another, has yet its particular class, and respective set of duties arising from it.

Prudence, is wholly taken up in the knowledge of truth, and has the nearest affinity of any with the reasonable nature of man. For how are we all of us drawn and enticed with the desire of wisdom? How noble and glorious a thing do we imagine it to excel in knowledge? And how mean and reproachful do we count it on the other hand, to slip, to be in an error, to be ignorant, or to be imposed upon?

The general aim and design of our thought, and application of mind, is either the attainment of such things as are honest, and tend to a virtuous and happy way of life; or else the improvement of our reason and understanding in wisdom and knowledge.

The virtue which consists in upholding society, and keeping up mutual love and good nature among mankind, seems of the largest and most diffusive extent. It comprehends, Justice, which is much the most glorious and splendid of all virtues, and entitles us to the name and appellation of good men; with beneficence, which may also be called either bounty or liberality. Now the first

thing that justice requires is this; that no one should do any hurt to another, unless by way of reasonable and just retribution for some injury received from him: and whatever belongs either to all in common, or to particular persons as their own property, should not be altered, but made use of accordingly.

We are not born for ourselves alone; but our native country, our friends and relations, have a just claim and title to some part of us; and as what is created on earth, was designed (as the stoics will have it) for the service of men; and men themselves for the service, good, and assistance of one another: we certainly in this should be followers of Nature, and second her intentions; and by producing all that lies within the reach of our power for the general interest, by mutually giving and receiving good turns, by our knowledge, industry, riches, or other means, should endeavor to keep up that love and society, which should exist among men. Now the great foundation of justice is fidelity, which consists in being constantly firm to your word, and a conscientious performance of all compacts and bargains.

Injustice consists in the actual doing an injury to another; or in tamely looking on while he is injured, and not helping and defending him, though we are able. For he that injuriously falls upon another, whether prompted by rage, or other violent passion, does, as it were leap at the throat of his companion; and he that refuses to help him when injured, and to ward off the wrong, if it lies in his power, is as plainly guilty of baseness and injustice, as though he had deserted his father, his friends, or his native country.

An action, though honest, is not therefore truly virtuous, unless it be done out of choice, and with a good will. There are some, who out of a desire of improving their own estates, or else a morose and unsociable sort of temper, cry, "they meddle with nobody's business but their own," that so they may seem to be men of strict honesty, and to injure nobody; and they do indeed avoid the one sort of injustice, but directly run into the other; for they desert the common good and society of mankind,