I will conclude this Argument by a short reflection on the immoral maxims of several Sects of Philosophers.1 The Cynics assert that all natural actions may be done in the face of the Sun; that 'tis worthy of a Philosopher, to do those things in the presence of all, which would make impudence it self to blush. A maxim contrary to all the rules of decency, and corruptive of good manners. For as the despising of Virtue, produces the slighting of reputation: So the contempt of reputation causes the neglect of Virtue. Yet the Stoics with all their gravity were not far from this advice. Besides, among other unreasonable Paradoxes, they assert all sins are equal; that the killing a Bird is of the same guilt with the murdering a Parent: a Principle that breaks the restraints of fear, and shame, and opens a passage to all licentiousness. They commended Self-Murder in several cases; which unnatural fury is culpable in many respects,2 of rebellion against God, injustice to others, and cruelty to ones self. Zeno the founder of that Sect practised his own Doctrine. For falling to the ground, he interpreted it to be a Summons to appear in another World, and strangled himself. Aristotle allows the appetite of revenging injuries, to be as natural as the inclination to gratitude, judging according to the common rule that one contrary is the measure of another. Nay he condemns the putting up an injury as degenerous and servile. He makes indignation at the prosperity of unworthy Men a Virtue, (and to prove it, tells us the Grecians attributed it to their Gods ⟨p. 359⟩as a passion becoming the excellency of their natures.) But if we consider the Supreme Disposer of all things may do what he pleases with his own, that he is infinitely Wise, and in the next World will dispense Eternal recompenses; there is not the least cause of irritation for that seeming disorder.3 He also allows pride to be a noble temper that proceeds from a sublime Spirit. He represents his Hero by this among other characters, that he is displeased with those who mention to him the benefits he hath received, which make him inferior to those that gave them; as if humility and gratitude, were qualities contrary to magnanimity. He condemns Envy (as a vice) that would bring down others to our meanness, but commends Emulation, which urges to ascend to the height of them that are above us.
I will conclude this Argument by a short reflection on the immoral maxims of several Sects of Philosophers.1 The Cynicks assert that all natural actions may be done in the face of the Sun; that 'tis worthy of a Philosopher, to do those things in the presence of all, which would make impudence it self to blush. A maxime contrary to all the rules of decency, and corruptive of good manners. For as the despising of Vertue, produces the slighting of reputation: So the contempt of reputation causes the neglect of Vertue. Yet the Stoicks with all their gravity were not far from this advice. Besides, among other unreasonable Paradoxes, they assert all sins are equal; that the killing a Bird is of the same guilt with the murdering a Parent: a Principle that breaks the restraints of fear, and shame, and opens a passage to all licentiousness. They commended Self-Murder in several cases; which unnatural fury is culpable in many respects,2 of rebellion against God, injustice to others, and cruelty to ones self. Zeno the founder of that Sect practised his own Doctrine. For falling to the ground, he interpreted it to be a Summons to appear in another World, and strangled himself. Aristotle allows the appetite of revenging injuries, to be as natural as the inclination to gratitude, judging according to the common rule that one contrary is the measure of another. Nay he condemns the putting up an injury as degenerous and servile. He makes indignation at the prosperity of unworthy Men a Vertue, (and to prove it, tells us the Grecians attributed it to their Gods ⟨p. 359⟩as a passion becoming the excellency of their natures.) But if we consider the Supreme Disposer of all things may do what he pleases with his own, that he is infinitely Wise, and in the next World will dispense Eternal recompences; there is not the least cause of irritation for that seeming disorder.3 He also allows pride to be a noble temper that proceeds from a sublime Spirit. He represents his Hero by this among other characters, that he is displeased with those who mention to him the benefits he hath received, which make him inferiour to those that gave them; as if humility and gratitude, were qualities contrary to magnaminity. He condemns Envy (as a vice) that would bring down others to our meanness, but commends Emulation, which urges to ascend to the height of them that are above us.
- 1Cynicorum natio tota ejicienda est. Est enini inimica verecundiae, sine qua nihil rectum esse potest, nihil honestum. Cicer. Et qui nec Cynicos, nec Stoica dogmata legit, A Cynicis tunicâ distantia. Juvenal.
- 2[Greek or Hebrew]· Injuriosum est rapto vivere, at contra pulcherrimum rapto mori. Aspice Marc. Catonem, sacro illo pectori puriss•m•s manus admoventem, & vulnera parum demissa laxantem. Senec.〈non-Latin alphabet〉· Injuriosum est rapto vivere, at contra pulcherrimum rapto mori. Aspice Marc. Catonem, sacro illo pectori puriss•m•s manus admoventem, & vulnera parum demissa laxantem. Senec.
- 3Vide Lib. 4. Ethic.
