And allowing, nay, in some Cases, enjoyning Self-murder.
If the Wise-Man be in tragical Circumstances, and weary of Life, their Philosophy alloweth and enjoyneth “an Exit agreeable to Reason (that is, Self-Murder.) The Gate is open, none hath Reason to complain of Life, for none is forc’d to live against his Will; if he liveth miserably, it is his own Fault; doth it please you? Live; doth it not please you? You may return whence you came.” This Doctrine was practis’d by several of the Philosophick Pagans, and the School of Plato became somewhat infected with it, notwithstanding he himself has reason’d so well against it; but the Popular Pagans, following Nature, were of better Principles.
3. By their denying Pain to be an Evil.
§V. The Stoical Doctrine of Pain, Sickness, & c. is so far from being Wisdom, that it is an unpopular irreligious and paradoxical Humour, or Madness, shall I rather call it? Their magnificent Pretentions are, “That Pain and Torture of Body are not Evil; or, if it be Evil, it is another’s Evil, not ours, the Body being no part of us, but our Organ only. Socrates affirm’d, that Pain remain’d in the Foot, it doth not affect the Mind with Evil. They can live in great hilarity of Mind, altho’ the wild Beasts pull in sunder their bodily Members. Men of Learning are furnish’d with Fortitude against things Painful and Dolorous, which suffereth them not to pass within the Porch of the Soul, but, considering them as apropos’d Exercise, beareth them without Grief and Affliction. Doth sensitive Pain, or Pleasure, touch thee? Let Sense look to it, let the Body and bodily Members make it their care, if they can, that they suffer not; and when they suffer, let them complain, if they can, and judge that Pain is Evil. The Soul may keep her proper Tranquillity and Serenity, and not suppose it Evil. Not Fire, nor Iron, nor a Tyrant, nor contumelious Language, can touch the Mind.” Noble Rant this! But, if they really can abstract the Mind from all sympathizing with the Body, and from uneasiness by the Pains of it, whence is it, that they cannot keep her from Disturbance by the Humours of the Body? For they acknowledge themselves as liable as other Mortals to Fevers, Ravings, and Madness. Whence is it, that, upon account of extremity of Pain, they think it decent, to take away their own Lives? And why do they talk of Pain intolerable, and make use of the Epicurean Consolation, “If Pain be intolerable, it is not long; if it be long, it is not intolerable?” Such Philosophy does little more for the Cure of human Evils, than to make Men wranglers about Names and Terms, as if changing the Names chang’d the Natures of Things.
Externals, and whatever Things do not depend upon our own Will, they will not have call’d human Goods, but Things indifferent; but, “altho’ the Things be indifferent, the Use of them is not indifferent: As Children, when they play with Shells, their Sollicitude is, not about the Shells, but to play with them dextrously.” Upon which Terms there may be Well-doing, but no such Thing as doing Good to others, in the Use of Externals; yet the Stoicks pretend to Beneficence, and write Books concerning Benefits: Altho’ they are like a Physitian, whose Care and Concern is, not the Life and Welfare of his Patient, but only, that his own Management may be according to Art. They most inconsistently exhort Mankind to be Thankful for their Life, and the Helps of Life, the Fruits of the Earth, when they are at the same Time instituting them to an indifference as to “Life and Death, Health and Sickness, bodily Pain, or Pleasure, Honour, or Ignominy, Plenty, or Penury, Wife, Children, Country, Fame, Possessions, Friends, and their own Bodies.” “If a Tyrant threatneth me with Bonds,” (saith Epictetus4) “I say, he threatneth the Hands and the Feet: If to cut of my Head, I say, he threatneth the Neck: If to Imprison me, the Body. Doth he therefore threaten nothing to me? If I look upon these Things as nothing to me, he threatneth nothing to me. But, if I fear any of them, he threatneth me. Is thy Son dead? What hath happen’d? Thy Son is dead. Is that all? That is all. That Ill hath happen’d, is thine own additional. If thine Hearing he incommoded, what is that to thee? No ill News can come to thee from Rome, for what Evil can befal thee there, where thou art not? Banishment is but to be elsewhere. Dost thou want Bread? The Door is open, thou may’st go out of a smoaky House.” (But, if these Things be no Evils, what meaneth that sovereign Antidote against them, To die readily?) “But is not Life a Good? No. May we not desire Health? No, by no means, nor any Thing else of the Aliena,5 from which the Appetite must be far remov’d; or else thou submittest thy Neck to Servitude, to the Things first, and next to the Men, who have the Disposal of them. Health is not Good, nor Sickness Evil; the Good is, to be Healthful as you ought: In like Manner, be Sick as you ought, and Sickness becometh Good and Profitable. The right Use of the Externals which present themselves, is a MERCURY’s Rod, which turneth every Thing that it toucheth into Gold. Sickness, Death, Penury, Contumely, capital Sentence, touch them with the Rod of MERCURY, and they all become Profitable. Why then should we seek our Good and Evil in Externals, seeing it is in our own Power, to make all Externals Good?” But, in order to rectify their Philosophy of Good and Evil, it ought to be consider’d, That good Things are of two Kinds. For some Things are Good, as constituent Parts of our true Perfection and Happiness of Life, and these we call the End. Other Things are Good, as conducive thereto, and these are call’d the Means. In the first Notion, the good Things, commonly so reputed, (Life, Health, Honour, Plenty, &c.) cannot be Evils, consider’d in the Nature of an End; and the Evils, commonly so reputed, (Death, Sickness, Infamy, Penury, &c.) cannot be Good. In the second Notion of Means, the Evils, commonly so reputed, may be Good, and the good Things, commonly so reputed, may be Evils; and usually are, not helps, but hindrances, to our true Perfection and Happiness in a future State.
Their regal and happy Estate, and Self-sufficiency.
§VI. The Stoick’s Wise-Man, according to their Institution, is Noble, Brave, Rich, Prosperous, free from Servitude and Misery; but quite out of the Road, both of civil and religious Society. For they suppose, “That nothing but our intelligent Nature is our-self, and that those Things only, which properly belong thereto, and fall within the Power of our own Wills, do concern us, or are our Good and Evil Things. Discarding, therefore, the many Things, they place their one Thing, and their All, in cultivating their intelligent free-agent Nature; in its being Virtuous, and such as the proper Nature of Man requireth; thus attaining a State of Felicity without Impediment, or danger of Misfortune, never failing of what they desire, nor falling into what they have an Aversion to; living, therefore, in a State of perfect Liberty, which they account the greatest Good. Being obnoxious to no superior Power, they are all Kings. Having dismiss’d the desire and fear of Externals, none can hurt them, they inhabit an impregnable City, none can have access to their Riches, they have no Enemy, they complain of none, criminate no Body. Hearken to me,” (saith Epictetus,) “and you shall never live in Envy, nor be in Anger, Grief, or Fear, never be prohibited, or hinder’d, nor ever Flatter any. To me” (continueth he) “no Evil can happen, to me there is no Thief” (he that stole his Lamp was no Thief to him) “nor any Earthquake; but all Things are full of Peace and Undisturbance. I seek Good and Evil within, only in mine own Things, (i.e. in judging aright of Things, in having my Desires and Aversions right, and in the right Use of Externals,) not giving the Name of Good, or Evil, of Utility, or Damage, or any thing of that Nature, to Things not in my own Power.” Such are the Principles of the Stoicks in their Schools, which they relinquish, or dissemble, when they betake themselves to the management of publick Affairs. For these they manage, (as Plutarch well observes,) as if they accounted Externals (Health, Riches, and Glory,) good Things; for how can they be throughly concern’d, to avert publick Calamities, if they suppose them no Evils, or not their Concern?
“The Body” (saith the Stoick) “is nothing to me; the Parts of it are nothing to me; Death is nothing to me. This is the State and Character of a Philosopher, he looketh for all his Utility and Damage from himself. If another can hurt me, then I do nothing: If I expect that another help me, then I am nothing. The Mind devoid of Passions is inexpugnable, collected into it self, it is self-content, a Cittadel; a stronger