doctrine concerning virtue, and the supreme good, which is the principal <and most necessary> part of ethicks, is to be found elsewhere. Nay in his own books de finibus, and Tusculan questions, he had previously treated these subjects more copiously.{*} And he tells us expressly,{†} that in his book de officiis he follows the <iii> Stoicks, and uses their way of treating this subject. Now ’tis well known that the Stoicks made such difference between virtue, which they counted the sole good, and the officia, or external duties of life, that they counted these duties among the things indifferent, neither morally good nor evil.{‡} The design then of these books de officiis is this; to shew how persons in higher stations, already well instructed in the fundamentals of moral philosophy, should so conduct themselves in life, that in perfect consistence with virtue they may obtain great interest, power, popularity, high offices and glory.2
In the second impression of this book some few additions seemed necessary and several amendments. The author once intended to have made references all along to the more eminent writers, antient or modern, who treated the several subjects. But considering that this could be of no use except to those who have the cited books at hand, and that such could easily by their indexes find the corresponding places for themselves: he spared himself that disagreeable and unnecessary labour. All who have looked into such subjects know that the general doctrine and foundations of morals may be found in the antients above mentioned, and in Dr. Cumberland, and in Lord Shaftesbury: and that scarce any question of the law of nature and nations is not <iv> to be found in Grotius, Puffendorf, especially with Barbeyrac’s copious notes, Harrington, Lock, or Bynkershoek, to mention no more. Nay in Barbeyrac one finds the principal authors who have published large dissertations on particular heads. Such as want more full discussions of any such points, must have recourse to these authors.3
These elementary books are for your use who study at Universities, and not for the learned. When you have considered them well, go on to greater and more important works. Go to the grand fountains of all the sciences, of all elegance; the inventers and improvers of all ingenious arts, the Greek and Roman writers: and while you are drawing from them what knowledge you can, have recourse also to yet purer fountains, the holy Scriptures which alone give to sinful mortals any sure hopes of an happy immortality; that you may adorn your souls with every virtue, prepare yourselves for every honourable office in life, and quench that manly and laudable thirst you should have after knowledge. {Let not philosophy rest in speculation} let it be a medicine for the disorders of the soul, freeing the heart from anxious solicitudes and turbulent desires; and dispelling its fears: let your manners, your tempers, and conduct be such as {right} reason requires. Look not upon this part of philosophy as matter of ostentation, or shew of knowledge, but as the most sacred law of life and conduct, which none can despise with impunity, or without impiety toward God: and whose precepts whoever seriously endeavours to obey, as far as he is capable, shews the truest worth and excellence, and the highest wisdom; and is truly the most prosperous as to his greatest interests in life.4 <v> <vi>
Choose the best course of life, and custom will make it the most pleasant.
Pythagoras.
Assume to yourself to live like a perfect man, or one who has made great proficiency in philosophy, and let it be an inviolable law, to act the part that appears most virtuous.
Epictetus.
{Other animals are committed to the government of men, but} God has committed men to the government of their own natural conscience. This governor we never should disobey; for it is offensive to God, and makes us enemies to the conscience within us.
Epictet. Fragm.
Choose rather to correct your own passions, than to be corrected and punished on their account.
The same author.
In this one thing delight and rest yourself, in going on constantly from one social action to another with remembrance of the Deity.
Marcus Antonin.
In every design, or attempt whether great or small we ought to invoke God.
Plato.
Give joy to the immortal Gods and those that love you.
An unknown Poet in Antonin.
LIBRORUM ET CAPITUM ARGUMENTA.
[THE CONTENTS OF BOOKS AND CHAPTERS.]
In epistola ad Juvent. Philosophia moralis “ars vitae ad virtutem et beatitudinem assequendam instituendae.” Ejus partes Ethica, et Jurisprudentia naturalis. Hujus itidem tres partes. 1. Jurisprudentia privata. 2. Oeconomica. 3. Politica. [In a Letter to the youth, moral philosophy is the art of living to pursue virtue and happiness. Its parts are Ethics, and Natural jurisprudence. The parts of the last are three: 1. Private jurisprudence 2. Economics 3. Politics.] p. 3. Operis suscipiendi causa. [The reason for undertaking this work.] p. 4. Quo consilio scripti libri Ciceronis de officiis. [The design of Cicero’s De officiis.] p. 5. et cohortatio ad Philosophiam. [and an exhortation to philosophy.]
