TVLLY'S OFFICES IN Three Books Turned out of LATIN into ENGLISH By Ro. L'ESTRANGE LONDON Printed for Henry Brome at the Gun in St. Paul's Church-yard 1680. TO THE READER 'T IS hard me thinks that a Man cannot Publish a Book but he must presently give the World a Reason for 't when yet there 's not One Book of Twenty that will bear a Reason not One Man of a Hundred perhaps that is able to Give One nor One Reason of a Thousand when they are given that was the True Reason of Doing it The True Reason I say For there 's a great Difference many times betwixt a Good Reason for the doing of a thing and the True Reason why the thing was done The Service of God is a very Good Reason for a Man's going to Church and yet the meeting of a Mâ—striss There may perchance be the True Reason of his Going And so likewise in Other Cases where we cover our Passions and our Interests under the Semblances of Virtue and Duty But however since Custom the Plague of Wise Men and the Idol of Fools since Custom I say will have it so that a Man had as good go to Court without his Cravat as shew himself in Print without a Preface I shall e'en Content my Self to play the Fool too in so Much and in so Good Company General Dedications being no Other then Fashionable Fopperies For what can be more Ridiculous than for a Man to Treat Princes and Tinkers Coxcombs and Philosophers Men of Honour and Rascals promiscuously all in a Stile Now as it is no Easie Matter to give a Good Reason for Writing at all so it is yet more Difficult to give That Reason in an Epistle which at best stands in need of another very good Reason for its own support But Prefaces at the Ordinary rate of Prefaces are wholly Inexcusable Only an Idle Deal of Fiddle-Faddle betwixt the Writer and the Reader made worse by Care and Peins and Digested out of Vulgar and Pedantique Common-Places into one Mass of Putid and Elaborate Folly This Liberty of Prefacing against Prefaces may seem a little Unreasonable but Common Scriblers are allow'd the Privileges of Common Strumpets One of the Frankest Prostitutes that ever I knew since I was born had These Words the oftenest in her Mouth Lord says she to see the Impudence of some Women To come now to the Reasons that induâ—â—d me to the Translating of This Little Book I shall Begin with the Excellency of the Work it Self which has ever been Esteemed both for the Method and Matter of it as one of the most Exact Pieces of the Kind that ever was written and the most Instructive of Human Life In so much that Cicero himself valu'd himself upon This Tract of Morals as his Master-Piece and accordingly recommended the Study of it to his Beloved Son under That Illustrious Character Secondly as it was Composed in a Loose and Troublesome Age so was it accâ—â—modated also to the Circumstances of Those Times for the assert-of the Force and Efficacy of Virtue against the utmost Rigour and Iniquity of Fortune Vpon which Consideration likewise I have now turn'd it into English with a regard to a Place and Season that extreamly needs it I do not speak This as if at any time it would have been Superfluous but that Desperate Diseases require the most Powerful Remedies To give you the Sum of it in a few Words It is a Manual of Precepts for the Government of our Selves in all the Offices Actions and Conditions of Human Life and tending not only to the Comfort of Men in Society but to the Conducting of Particulars also into a State of Felicity and Virtue It is a Lesson that serves us from the very Cradle to the Grave It teaches us what we Ow to Mankind to our Country to our Parents to our Friends to our Selves what we are to do as Children what as Men what as Citizens It sets and it keeps us Right in all the Duties of Prudence Moderation Resolution and Justice It Forms our Manners Purges our Affections enlightens our Understandings and leads us through the Knowledge and the Love of Virtue to the Practice and Habit of it This Treatise of Offices I find to be one of the Commonest School-Books that we have and as it is the Best of Books so it is apply'd to the Best of Purposes that is to say to the Training up of Youth in the Study and Exercise of Virtue The Foundations of an Honorable and a Blessed Life are laid in the very Cradle and we suck in the Tincture of Generous or Perverse Inclinations even with our Mothers Milk Insomuch that we may date the greater part of our greatest Miscarriages from the Errors and Infelicities of our First Institution and Education But tho' upon the whole matter I do Highly approve of the Usage of This Book in Schools I must confess yet with Submission that I am not at all satisfy'd in the ordinary Way of using it For the cutting of it out into Particles here and there a Chop makes it a Lesson to the Boys rather of Syntax then Morality beside the prejudice that it suffers under the Trivial name of a School-Book and the disgust which naturally continues with us even when we are Men for that which we were whipt for when we were Boyes Now the Matter of this Book being so Excellent and truly the Latin of it hardly Ciceronian it should be our bus'ness rather to inculcate the Doctrine then the Stile and yet in such manner too that the One may be Attended without Neglecting the Other And This may be effected to the Common Benefit of the Schollar in Both Kinds by First Reading and Expounding These Offices Whole to him in English before he be put to Hack and Puzzle upon them by Snaps in the Original the One Facilitating and Preparing him for the Other Let him be First and in his Mother-Tongue instructed in the Principles of Moral Duties and he shall then with the more Ease Profit and Delight take the same Notions down in Latin and Digest them Whereas in beginning with the Latin the Pupil has little more to do then to bring together the Nominative Case and the Verb without either Understanding or Heeding the main Scope and Intent of the Book I might here entertain the Reader with Twenty Stories of the Interruptions I have met with in the Course of This Translation how it has been only the Work of Broken Hours and I might plead These Distractions in excuse of all its Inequalities and Defects But such as it is Plain and Simple I do here present it to the Publique without either Vanity or Complement and I hope without giving unto any sort of Reader any Iust Cause of Compleint For He that does not like it may let it alone and there 's no Hurt done TVLLY's OFFICES The First BOOK ALTHOUGH after Twelve Months spent in the School of Cratippus and That at
of â—he Whole Work The Word Profitable is Corrupted Profitable and Honest are Convertible Terms Craft mistaken for Wisdom Things Inanimate Animate Unreasonable Reasonable One man is the greatest Benefit or Mischief to another The Necessity of Mutual Hâ—lp and Society The great Mischiefs are from one man to another Of Pruâ—ence and Virtue The Power of Fortune Unhappy Casualties The Grounds of Honour and Esteem in the World Mercenary Natures Love is the best Security of Power Hatred is the certain effect of Fear The Condition and Fate of Tyrants The End of Phalaâ—is Rome was formerly the Sanctuary of the Oppressed The Miseries that befel Rome for Cruelty and Injustice Prosperous Cruelties are dangerous Presidents How to gain a fair Reputation in the World What is perfect Glory Bounty and Gentâ—eness wâ—â—k mucâ— upâ—n the Peâ—ple The Power of Justice Prudence Wisdom without Justice is Craft Aâ—miration produces Esteem Great Virtue produces great Admiration As Magnanimity Justice Contempt of mony The very Opinion of Iustice gives a man Reputation Justice is sacred even among Thieves and Pirates Kings chosen for their Virtues A Notable Saying of Socrates Some are Born Remarkable Others make themselves so Let a Young Man study the Use of his Arms. The Virtues of the Mind are more Noble than those of the Body Of Modesty and Piety It is a good Sign when a Man loves good Company Of Speech Affability Eloquence the Power of it The Subject of it It is a busie Office that of an Informer Have a Care of Innocent Blood Liberality is Twofold Labour and Money A Generous Reproof The Bounty of Labour is the fairest of the Two Give within Compass Prodigality True Liberality Fine Shews are only for Women and Children In what Cases Profusion may be allowed But still within Bounds Of Privater Liberality How to bestow them A Regard to the Benfit as well as to the Person Our Obligations should be Frank. Of Hospitality Obligations of Care and Industry The Reputation of the Civil Law Some Affinity betwixt a Civilian and an Orator The Force of Eloquence The Dâ—cay of Orators Disoblige no man In Benefits consider the Man not the Fortune The Pride and Vanity of Great Men. The Poor mans Gratitude A Wise Sâ—ying of Themistoâ—les Justice is the Foundation of a Lasting Fame Of Publick Bounties The Propriety of Particulars most be protected The danger of Levelling Principles No Extraordinary Taxes Corrupt Magistrates are the Bane of any Government The Abstinence of Affricanus Avarice a Detestable Vice The Power of Frugality in Publique Administrations The Danger of Invading Proprieties A Generous Account of Aratus No Debts to be permitted that may endanger the Publique A Caution in Matter of Health and Estate Two Profitable things meeting in comparison A famous saying of Scipio Affricanus Cicero's Retreat Cicero compares himself with Affricanus Of Civil Duties and a Virtuous Life Panaetius of Civil Duties Cicero excuses an Omission of Panaetius Nothing can â—e Profiâ—aâ—le but whâ—t is Honest True Honesty and True Wisdom are Inseparable Middle Duties No man Good or Wise in the Abstract The Epicureans measure Hâ—nâ—sty by Prâ—fit Circumstances alter the Case A Rule keeps us Rigâ—t In our Judgments of Profitable and Honâ—st Fraud and Rapine are against the Laws of Nature and Nations The Interest of the Whole is the Interest of every Part. Better suffer any Calamity than do an Injury Certain Principles to be given for granted Nothing can be beneficial that is dishonest The great Punishment is that of Conscience A Divine Precept The Fable and Moral of Gygeâ—'â— Ring The appearance of Profit oftentimes distracts us How far we may look to our selves Many Niceties in Friendships The Generous Friâ—ndship of Damon and Pythias Publique Mistakes under the appearance of Profit Humanity to Strangers A scrupulouâ— point of Honour Some nice Cases of Conscience Resolutions upon the former Cases A Pleasant Cheat. * Words of Form Simulation and Dissimulation A Generous Scruple of Scaevola's Concealments punishable in Baâ—gainâ— for Estates Laws and Philosophers provide several ways against Fraud The Law Civll and the Law of Nations Of Good Faith No Pest like Craft under the Masque of Simplicity A Case of Conscience about a Forgery No Dividing of what Nature has Coupled Who is a Good man * A Little Play with the Fingers A Mean Action of C. Marius Small matters may be of great Importance A Good man will not do an Ill thing The Ambition of Iulius Caesar. Utility should be guided by Honesty Pabricius's Generosity to Pyrrhus Wealth it self may be Unprofitable Instances of Good and Profitable in Competition Their Servants were Slaves Cases of Conscience Conscience in Contracts Some Promises better broken than kept Of Fortitude The Case of Regulus His Honour and Justice The Sacredness of an Oath Pein is no Evil. A Pagan Dispensation The Rigour of the Roman Discipline The Tye of an Oath The Severity of the Romans in case of Perfidy Of Temperance Epicurus places Good and Ill in Pleasure and Pein
have Passengers reflect upon it and say as in these Times there 's too much Occasion Here 's the Old House but where 's the Old Master I would have him that sets upon Building take special Care not to lash out into Magnificence and Expence as a thing of Ill Consequence even in the Example for there are too many Imitators in This Kind of the doings of Princes How many have we that Emulate the Splendor of Lucullus's Villa's his Country-houses but where is the man that Emulates his Virtue There must be a Meane observ'd in These things and that Moderation must be transferr'd in all Cases to the Use Ornament and Convenience of Life But enough of This. IN all Undertakings there are three things to be observ'd First That we govern our Appetites by Reason which is a sure way to keep us to our Duties Secondly That we take a right Estimate of our Enterprizes and allow Time and Peins neither more nor less then the matter requires Thirdly That we keep a Measure even in those things that are matter of Dignity and Reputation We cannot do better then to observe the Decorum already spoken of without moving one step beyond it But the First point is the most Excellent of the Three WE come now to the Order of Things and the Opportunity of Seasons Under this Science is comprehended that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we understand the Harmony of Order and not That Modesty that regards Temperament and Measure Now to take it as Modesty the Stoical Definition of it is This It is the skill of disposing all our Words and Actions in their Proper Place So that the Ordering of things and the placing of them are much one and the same For they define Order to be only the laying together of things in their due and sitting places But they tell us that the Place of Action respects the Opportunity of Time Now That seasonable Time of Action the Greeks call ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins Occasio So that This Modesty taken in the sense aforesaid is the Knowledge of the Opportunities of Times fit for Action Which is a definition that may as well agree with the Prudence which we have treated of in the beginning But in this place we are discoursing of Moderation Temperance and Virtues of that quality Wherefore having lodg'd these matters which particularly belong to Prudence in their Right places we come now to those Virtues that refer to Modesty and the Gaining of a Good opinion and Esteem in the World of which we have spoken largely already IT should be in the Order of Life as in That of an Artificial and well govern'd Discourse All the Parts of it should be Equal and Correspondent one to another Many things do well enough over a Glass of Wine that would be most ridiculous and shameful upon a Debate There should be no fooling in serious matters It was well said of Pericles at a Councel of War to his Colleague Sophocles that was joined with him in the Command of the Army As they were upon a Consultation there happen'd to pass by a very fine Youth What a delicate Child is there says Sophocles in the middle of the Debate Brother says Pericles a Generals Eyes should be as Temperate as his Fingers But if the same thing had been spoken at a publique Spectacle nothing could have been said against it so powerful is the Consideration of Time and Place If a man were upon a Iourny and going to Plead a Cause no body would blame him for thinking of his Bus'ness and conning of his Lesson by the way but That pensive musing humour at a Jolly Entertainment would be looked upon to be either want of Wit or Breeding in the not distinguishing of Times Now for things which are very gross as for a man to fall a Singing in a Court of Justice or to do any thing that is notoriously preposterous or improper These are absurdities so well understood by all people that there needs no Precept or Caution in the Case But there are certain Niceties of Conversation which are indeed so minute that some make slight of them and others do not so much as perceive them And yet These are the Points that require our most diligent consideration For as it is in Musical Instruments let them be never so little out of Tune a skilful Ear presently takes Cheque at it and that 's the Case in the least disconsonancy of Life Only the Offence is so much the Greater here by how much the Agreement of our Actions and Manners is of greater value and effect then a Consent of Sounds Wherefore as there is no Jarre or Discord in Musique so small as to scape the animadversion of a Critical Ear no less quick and accurate ought we to be in Censuring and Detecting the Venial Errors of Life Being led to the knowledge of the greatest matters even by the smallest From the Motion of the Eye from a Smooth or a Contracted Brow from Sadness Mirth Laughter Speech Silence nay from the very Tone of Soft or Loud speaking and a thousand such Common Circumstances we gather the understanding of Humane Duties and of what Naturally becomes us and what the Contrary NOW toward the Erecting of a true Judgment upon things in This Kind it were not amiss for us to begin our Observations abroad And then to Avoid or Correct That in our selves which we find misbecoming in Others For so it is I cannot tell how it comes about that we are much better at spying out our Neighbours Faults then our Own and therefore it is a good and a Profitable Method the teaching of Children to do better by shewing them in imitation how ill it becomes them to do amiss In Cases doubtful and hard to be resolv'd upon it will behove us to consult men of Learning and Experience for Direction Now it is very Natural for men to follow the Byass of their proper Inclinations So that we are not only to attend to what any body says but likewise to what he Thinks and even to the very Motive that leads him to That Thought For as it is with Painters Statuaries nay and with Right Poets too They love to have their Works expos'd and as the World finds fault to mend them They take advice upon what 's amiss both with Themselves and their Friends and are induc'd to the doing or not doing to the Changing or Correcting of many things by the opinion of Others But for what concerns Customs and Civil Institutions there can be no place there for the prescribing where the matter it self is a Precept Neither let a man so much deceive himself as to imagine that the Example of Socrates for the Purpose or Aristippus in the saying or doing of any ill thing against Rules of Government must presently authorize him to the same Licence For This Liberty in those
should get hold of a Plank whether or no may a Wise Man take it from him if he can He 's upon the Negative because the thing is Vnjust But what if it were the Master of the Ship Shall not he take his Own No by no means He may as well throw a Man over-board that is at Sea in his Ship because the Ship is his Own For till they come to the End of the Voyage the Ship is rather the Passengers then the Masters But what if there should be but One Plank and Two Men equally Wise and Deserving in danger to be drown'd Whether shall Neither of them take it or shall Either of them yield it to the Other I would have it yielded to him that may do most Good either to the Republique or in his Own Particular by Living But what if they be both alike I would have no Contention But let the One render to the Other as if the point had been decided by Lot What if my Father should Rifle a Church or Dig a Passage under ground to Rob the Treasury Whether or no should the Son give an Information of it to the Magistrate This were an Unhappy Case but I would however Defend my Father if he were Accused But is not my Duty to my Country above all other Duties Yes it is But then my Country it self is concern'd that the People in it should bear a Reverence to their Parents But what if a Father should Design the betraying of his Country or the getting of the Government into his own Hand Shall the Son Conceal it I would have him earnestly desire his Father to Desist and if That will not do he 's bound to Accuse him But I would have him threaten him First and in the Conclusion if he finds his Country in danger he is to value the safety of it before That of his Father He puts another Question if a Wise and Good man shall by oversight take False mony whether or no may be put it off again in Payment after he knows it to be Counterfeit Diogenes says he may Antipater is against it With whom I do rather agree of the Two Suppose a man sells a Piece of Wine knowing that it will not keep Is he bound to tell this or no Diogenes says he needs not but Antipater says that a Good man Will tell it These are the Propositions in Controversie among the Stoiques In the selling of a Slave whether or no am I bound to discover all his faults Only those which the Civil Law obliges me to discover or to take him again But for Discovering him to be a Lyer a Gamester a Thief a Drunkard Some are For the telling of it and Others not What if a man should sell Gold believing it to be Copper Is a Good man that knoweth it to be Gold bound to tell him it or no Or whether can any man Iustifie the buying of That for One Penny which is worth a Thousand I have now clear'd my own Opinion And what are the Points in Controversie among the Philosophers before-named WE come now to consider how far Those Offices and Contracts are to be observ'd that are neither Extorted by Force nor as the Law has it Dolo malo or by Circumvention I have a Remedy given me for the Dropsie upon This Condition that if it Cures me I am never to use that Medicine again Within a few years and after I have been once Cur'd of it I relapse into the same Disease and the person with whom I contracted will not give me leave to make any further Vse of it What am I to do in This Case It is an Inhumanity in Him to refuse me beside that my Vsing of it does Him no Hurt In this Case we must Consult the Means of Life and Health Well! Suppose a Wise man should be made Heir to a great Estate upon This Obligation from the Testator that before he touches one penny of the Profits of it he should dance publiquely before a Court of Iustice or in the Market place He promises accordingly so to do and without passing That Promise he could never have been entitled to that Estate Should he do it or no I could wish he had not promis'd it and my Opinion is that it would better have become his Gravity not to have done it but in regard that he has past his Word if he accounts it a Shameful and Dishonourable thing to discharge That Condition he may break his word with a better Grace by making no Benefit of the Estate then Otherwise unless peradventure the Benefits of it might be converted to so Great and Publique an Advantage that it would be no longer Dishonorable so to do as being Profitable to his Country Neither is a man always bound to keep those Promises that are of no Advantage to those to whom the Promise is made Phaebus to come back to Fables having promis'd his Son Phaeton a Grant of whatever he should ask Phaeton demanded the Government of his Fathers Chariot he had his Desire and in his full Carriere Iupiter cast him down with a Thunderbolt Had not this promise of his Fathers now been better broken then kept And then the Promise that Theseus extorted from Neptune what became of it Neptune accorded to him Three Wishes One was the Destruction of his Son Hippolitus upon a suspicion of his Familiarity with his own Mother-in-Law and the Granting of That Wish was the greatest Affliction that ever came near to Theseus's Heart And what was Agamemnons Vow to Diana in promising her the most beautiful Creature that should be born within his Dominions that year which proved to be own his Daughter Iphigenia whom he accordingly sacrific'd as the fairest Creature which That year produc'd How much better had it been if This Promise had never been made then so horrible a Crime admitted Wherefore sometime we should not pass a Promise Nay a Depositum it self is not in all Cases to be restor'd A man leaves a Sword in Trust with me when he 's Sober and calls for 't again when he 's Mad Now to Restore it in such a Case were a Crime and the Refusal of it a Duty What if I should lay up Mony for him and then find that he 's about to make War upon his Country Shall I render it I think not because it is against the Republique which we ought to prefer So many things that seem Honest enough in their Own Nature are yet made Vnwarrantable by Time and Occasion To make good a Promise stand to a Bargain deliver up a Trust when it comes to be rather Hurtful then Profitable becomes Dishonest This is enough said of those Vtilities against Iustice that are cover'd with a Pretext of Reason But as we have drawn all Duties from the four Fountains of Duty in our First Book we'ell keep still to our Subject and Shew how those things that seem to be Profitable and Are not stand in
that all Pleasure is directly Contrary to it Concerning which point I reckon Calliphon and Dinomachus to be the more to blame in thinking to put an end to this Controversie by coupling Pleasure with Honesty as if it were a Man with a Beast Whereas Virtue does not admit of That Conjunction but despises and rejects it And then for the end of Good and Evil men which must be Simple it cannot be Temper'd and Compounded of disagreeing things But of This elsewhere more at large And it is a weighty bus'ness But To my purpose now in hand Concerning any matter to be determin'd in the Case of a Concurrent Opposition betwixt Profit and Honesty we have said enough already But if Pleasure shall be said to carry some shew of Profit also there can be no Conjunction of it with Honesty For allowing the most we can to Pleasure it does but serve us for Sawce without any Profit in it at all IN This Book my Son Marcus your Father makes you a Present in My Opinion a Great one but it is to You according as you Take it And yet however you may allow These Three Books of Mine an Entertainment in your Study among the Commentaries of Cratippus If I my self had come to Athens as I had done if my Country had not Commanded me back even when I was half way thorough you should sometimes have been your Fathers Disciple too So that I am now fain to speak to you in these Writings Bestow as much of your time upon them as you can and what you have a mind to do you may do When I shall understand that This Study pleases you I hope it will not be long before I be with you my self And however at this distance though in absence I shall still be speaking to you Wherefore My Cicero farewel And assure your self that you are exceeding dear to me And yet much dearer you will be if I shall find that you take delight in these Memorials and Precepts THE END 'T is a great Advantage Good Institution and Good Example Greek and Latin Rhetorique and Philosophy do well together Ceâ—ro Half a Peripatetique A better Orator than Philosopher None of the Greeks Excellent in Both Kinds His Reasons for the Choice of This Subject He taxes the Epicureans Nothing desirable for it self but Virtue All Disputes should Begin with a Definition A Division of Offices Deliberation according to Panaetius under Three Heads Cicero makes Five Self-love is Natural The Difference betwixt Instinct and Reason The Seeds of Justice Liberality Prudence Magnanimity Modesty and Temperance The Four Cardinal Virtues and the subject-matter of each Distinct Duties in a Complication of Virtue Prudence searches the Truth of Things Justice shews it self in Society Fortitude in the Contempt of Difficulties Temperance in Order and Measure A Decorum in the Congruity of all Prudence is a Natural Virtue Have a care of Two Mistakes Credulity and Curiosity Justice and Liberality The Duties of Justice The Bounds of it by the Civil Law A forced Etymology of Fides Two sorts of Injustice The Injurious Aggressor And the Deserter An Injury out of Fear Avarice Magnificence Ambition Luxury Difference of Injuries Injuries of Omission and the Causes of them Expence Fear Sloth Bus'ness Do nothing with Doubting Faith is not always to be kept The Duty changes with the Occasion Of Two Evils the Less Injuries of Fraud and Cavil The Rules of War The End of War The Roman Generosity to their Enemies And to those that yielded Upon what Terms to undertake a War A Conscientious instance A Brave Resolution of Pyrrhus Faith must be kept with an Enemy A noble Example of Regulus A glorious piece of Justice The Romans a generous Enemy Of Justice to Inferiors Of Liberality How to Give How much and to Whom Whom to Oblige Give in Proportion Consider the Intent of the Giver The Choice of the Person There is no Stoical Perfection Whom to value most How to return Benefits Benefits to be repaid with Interest Rash Bounties Whom to Requite first Reason and Speech are the Bond of Humane Society Benefits in Common Degrees of Communities Common Privileges Marriage Children Families Kindred Friendship Similitude of Manners Exchange of Benefits Our Duty to our Country Our Kindred and Friends Duties vary with Circumstances Magnanimity Courage defined Pertinacy and Ambition True Magnanimity Contempt of Mony Affectation of Glory A Retired Life A Comparison of Military Virtues with Civil Clemency to the Conquer'd Spare the Multitude Courage with Discretion Danger Publique and Private A Mistake in point of Honour Plato's advice to Magistrates The danger of Factions Of Ambition Against Anger Of Reproof and Correction Moderation in both Fortunes Greatness of mind in a private Life Honesty and Decorum A Decorum in Prudence And in all Virtues A Decorum General and Special The Decorum of the Poets The Decorum of Order Steadiness and Moderation A Decorum in a Conformity to Nature From the Appetite ariâ—e Perturbations Passion disorders both Mind and Body The Bounds of Mirth Two Sorts of Raillery scurrilous and facetious Honest and Manly Pleasures The Excellency of Man Brutal Pleasures Man has Two Capacities A great Diversity both in Minds and Bodies Several Humours Nature is the best Mistress The same thing Good in one and Ill in another Let every man Act his own Part. Let every man chuse his own Study Some Course of Life must be pitched upon Nature and Fortune to be consulted what course of Life Let every man do all the Good he can The Duâ—y of a Young man Youth should be Temperate and Industrious The Business of Age is Wisdom Beware of Sloth and Luxury The Duty of a Magistrate A privatâ— man And a Stranger The Decorum of the Body The Seeds of Modesty are in Nature The Obscene humour of the Cyniques A Decency in Gestures and Postures The Modesty of the Romans Of Dignity and Gracefulness Affectation is Odious A Meane does best The Motions of the Mind are Thought and Appetite Of Rhetorique and Ordinary Discourse The Voice should be Clear and Sweet Instances of Excellent Speakers Of Familiar Discourse Cautious The Subject of it Seasonable and not Tedious Nor Passionate Respectful Let Reproof be without Anger Ostentation is Odiouâ— Of Buildingâ— and Palaces Fit the House to to the Master Keep the Expence within Compass Three Rules for all Undertakings The Decorum of Place and Time Order defin'd Indecencies in respect of Time and Place The Niceties of Conversation By Observing Others we may Reform our selves Great Virtues are a Privilege to some Mistakes A General Duty Of Trade Which is either sordid And Voluptuary Or of Candour and Credit Of Two Duties which to Chuse Wisdom is the principal Virtue Justice more valuable than Science Our Country in the first place Leagues are more for Society then Defence Justice and Temperance compar'd Dâ—grees of Duties The Subject of This Book The Introduction The Praise of Philosophy An Objection answered The Distribution