He was not puff'd up with his ftore,
Nor thought himfelf above the poor.'

Seeing a man very finely dreffed, ftepping Fightly over a kennel: That man,' faith he doth not care for the dirt, because he could not fee his face in it.' He also taught, that people fhould not affect delicacy of diet, no, not in their ficknefs. To one that fmelt with unguents; Who is it,' faith he, that finells To effeminately?' Seeing a friend of his taken too much up with the bufinefs of his land; Unless thou lofe thy land,' faith he, thy land will lofe thee.' Being demanded, whether a man that doth wrong, may conceal it from God: 'No,' faith he, nor yet he who thinks it;' which teftifies to the omniprefence of God. Being afked, who was his best friend, he anfwered, My other felf; intimating the divine part that was in him. He would fay, the end of man was not to live, eat, and drink; but to ufe his life, fo as to obtain an happy life hereafter.' He was fo humble, that he converfed with mean and ragged perfons: whence Timon thus:

And for companions, gets of fervants store, Of all men the most empty, and most poor."

He was patient, and frugal in his houfhold expences; Laertius faith, he had but one fervant; Seneca avers, he had none. He was mean in his clothes in his diet, by Philemon thus defcribed:

6

• He water drinks, then broth and herbs
doth eat;

Teaching his fcholars, almoft without meat."

His chastity was fo eminent, that it became a proverb; As chafte as Zeno." When the news of his death came to Antigonus, he broke forth into these words, What an object have I loft!' And being asked, why he admired him fo much? Because,' faith he, though I be ftowed many great things upon him, he was never therewith exalted nor dejected." The Athenians, after his death, by a public decree, erected a statue to his memorial; it runs thus ; • Whereas Zeno, the fon of Mnafeas, a Cittian, has profeffed philofophy about fifty-eight years in this city, and in all things performed the office of a good man, encouraging those young men who applied themselves to him, to the love of virtue and temperance, leading himfelf a life fuitable to the doctrine which he pro fefsed; a pattern to the best to imitate: the people have thought fit to do honour to Zeno, and to crown him with a crown of gold, according to law, in reward of his virtue and temperance, and to build a tomb for him, publickly, in the Ceramick, &c.' These two were his epitaphs, one by Antipater:

< Here Zeno lies, who tall Olympus fcal'd;
Not heaped Pelion on Offa's head;
Nor by Herculean labour fo prevail'd';
But found out virtue's paths, which thither

led.'

The other by Xenodotus, the Stoic, thus:

Zeno, thy years to hoary age were spent, Not with vain riches, but with felf-content."

§. XXVIII. Seneca, a great and excellent philofopher, who, with Epictetus, fhall conclude the teftimonies of the men of their character, hath so much to our purpose, that his works are but a kind of continued evidence for us: he faith, Nature was not so much an enemy, as to give an eafy paffage of life to all other creatures, and that man alone fhould not live without fo many arts: fhe hath commanded us none of thefe things. We have made all things difficult to us, by difdaining things that are easy houfes, clothes, meats, and nourishment of bodies, and those things which are now the care of life, were easy to come by, freely gotten, and prepared with a light Jabour: for the measure of these things was neceffity, not voluptuoufnefs: but we have made them pernicious and admirable: they must be fought with art and skill. Nature fufficeth to that which the requireth.

'Appetite hath revolted from nature, which continually inciteth itself, and increaseth with the ages, helping vice by wit. First, it began to defire fuperfluous, then contrary things: laft of all, it fold the mind to the body, and commanded it to ferve the lufts thereof. All thefe arts, wherewith the city is continually fet at work, and maketh fuch a ftir, do center in the affairs of the body, to which all things

were once performed as to a fervant, but now are provided as for a lord: hence the fhops of engravers, perfumers, &c. Hence, of thofe that teach effeminate motions of the body, and vain and wanton fongs: for natural behaviour is defpifed, which completed defires with neceffary help now it is clownifhnefs and illbreeding, to be contented with as much as is requifite. What, fhall I fpeak of rich marbles curiously wrought, wherewith temples and houfes do fhine? What of ftately galleries and rich furniture? These are but the devices of moft vile flaves; the inventions of men, not of wife men for wisdom fits deeper; it is the mistress of the mind. Wilt thou know what things he hath found out, what fhe hath made? Not unfeemly motions of the body, nor variable finging by trumpet or flute; nor yet weapons of wars, or fortifications: the endea-voureth profitable things; fhe favours peace, and calls all mankind to agreement: fhe leadeth to a blessed estate; fhe openeth the way to it, and fhews what is evil from what is good, and chafeth vanity out of the mind. She giveth folid greatnefs, but debafeth that which is puffed up, and would be feen of men: she bringeth forth the image of God to be seen in the fouls of men: and fo from corporeal, fhe tranflateth into incorporeal things.' Thus in the 90th epistle to Lucilius.-To Gallio, he writeth thus: All men, brother Gallio, are defirous to live happy, yet blind to the means of that bleffednefs: As long as we wander hither and thither, and follow not our guide, but the

diffonant clamour of those that call on us, to undertake different ways, our short life is wearied and worn away amongst errors, although we labour to get us a good mind: there is nothing therefore to be more avoided, than following the multitude without examination, and believing any thing without judging. Let us inquire, what is best done, not what is most ufually done; and what planted us in the posfeffion of eternal felicity; not what is ordinarily allowed of by the multitude, which is the worst interpreter of truth. I call the mul titude, as well thofe that are clothed in white, as thofe in other colours: for I examine not the colours of the garments, wherewith their bodies are clothed: I truft not mine eyes to inform me what a man is; I have a better and truer light, whereby I can diftinguish truth from falfhood. Let the foul find out the good of the foul; if once fhe may have leisure to withdraw into herfelf, O! how will the confefs, I wifh all I have done, were undone; and all I have faid, when I recollect it, I am ashamed of it, when I now hear the like in others. Thefe things below, whereat we gaze, and whereat we ftay, and which one man with admiration fhews unto another, do outwardly fhine, but are inwardly empty. Let us feek out fomewhat that is good, not in appearance, but folid, united, and beft, in that which leaft appears let us discover this. Neither is it far from us; we fhall find it if we feek it. For it is wisdom, not to wander from that immortal nature, but to fom ourfelves according to