To judge of them by utility and by the naked truth, the lessons of simplicity are not much inferior to those which learning teaches us:  nay, quite the contrary.  Men differ in sentiment and force; we must lead them to their own good according to their capacities and by various ways: 

          “Quo me comque rapit tempestas, deferor hospes.”

     ["Wherever the season takes me,(where the tempest drives me)
     there I am carried as a guest.”—­Horace, Ep., i. i, 15.]

I never saw any peasant among my neighbours cogitate with what countenance and assurance he should pass over his last hour; nature teaches him not to think of death till he is dying; and then he does it with a better grace than Aristotle, upon whom death presses with a double weight, both of itself and from so long a premeditation; and, therefore, it was the opinion of Caesar, that the least premeditated death was the easiest and the most happy: 

     “Plus dolet quam necesse est, qui ante dolet, quam necesse est.”

     ["He grieves more than is necessary, who grieves before it is
     necessary.”—­Seneca, Ep., 98.]

The sharpness of this imagination springs from our curiosity:  ’tis thus we ever impede ourselves, desiring to anticipate and regulate natural prescripts.  It is only for the doctors to dine worse for it, when in the best health, and to frown at the image of death; the common sort stand in need of no remedy or consolation, but just in the shock, and when the blow comes; and consider on’t no more than just what they endure.  Is it not then, as we say, that the stolidity and want of apprehension in the vulgar give them that patience m present evils, and that profound carelessness of future sinister accidents?  That their souls, in being more gross and dull, are less penetrable and not so easily moved?  If it be so, let us henceforth, in God’s name, teach nothing but ignorance; ’tis the utmost fruit the sciences promise us, to which this stolidity so gently leads its disciples.

We have no want of good masters, interpreters of natural simplicity.  Socrates shall be one; for, as I remember, he speaks something to this purpose to the judges who sat upon his life and death.

     [That which follows is taken from the Apology of Socrates in Plato,
     chap. 17, &c.]

“I am afraid, my masters, that if I entreat you not to put me to death, I shall confirm the charge of my accusers, which is, that I pretend to be wiser than others, as having some more secret knowledge of things that are above and below us.  I have neither frequented nor known death, nor have ever seen any person that has tried its qualities, from whom to inform myself.  Such as fear it, presuppose they know it; as for my part, I neither know what it is, nor what they do in the other world.  Death is, peradventure, an indifferent thing; peradventure, a thing to be desired.  ’Tis nevertheless