ful Resolution; an unerring Assent. These you shall see.

CHAP. IX.

That when we are unable to fulfil what the Character of a Man promises, we assume that of a Philospher.

§. 1. IT is no common Attainment, merely to fulfil what the Nature of Man promises. For what is Man?

A rational and mortal Being.

Well: from what are we distinguished by Reason?

From wild Beasts.

From what else?

From Sheep, and the like.

Take care, then, to do nothing like a wild Beast; otherwise, you have destroyed the Man; you have not fulfilled what your Nature promises. Take care too, to do nothing like Cattle for thus likewise the Man is destroyed.

In what do we act like Cattle ?

When we act gluttonously, lewdly, rashly, sordidly, inconsiderately, into what are we sunk ?

Into Cattle.

What have we destroyed ?

The rational Being.

When we behave contentiously, injuriously, passionately, and violently, into what have we sunk?

Into wild Beasts.

§. 2. And farther; some of us are wild Beasts of a larger Size: others, little mischievous Vermin: whence there is room to say, Let me rather be eat by a Lion. By all these Means, is destroyed what the Nature of Man promises. For, when is a conjunctive Proposition preserved ?

When it fulfils what its Nature promises. So then the Preservation of such a Proposition consists in this; that its several Parts are a Conjunction of Truths.

When is a disjunctive Proposition pre

served?

When it fulfils what its Nature promises.

When is a Flute, a Harp, a Horse, or a Dog, preserved ?

When

When each fulfils what its Nature mises.

pro

Where is the Wonder then, that Man should be preserved, and destroyed, in the same Manner? All are preserved and improved by Operations correspondent [to their several Faculties]; as a Carpenter, by Building; a Grammarian, by Grammar: but if he accustom himself to write ungrammatically, his Art will necessarily be spoiled and destroyed. Thus modest Actions preserve the modest Man, and immodest ones destroy him: faithful Actions, the faithful Man and the contrary destroy him. On the other hand, contrary Actions heighten contrary Characters. Thus Impudence, an impudent one; Knavery, a knavish one; Slander, a slanderous one; Anger, an angry one; and unequitable Dealings, a co

vetous one.

§. 3. For this Reason, Philosophers advise us, not to be contented with mere Learning; but to add Meditation likewise, and then Practice. For we have been long accustomed to contrary Actions, and have practised upon wrong Opinions. If therefore, we do not likewise habituate ourselves to practise upon right Opinions, we shall be nothing

VOL. I.

nothing more than Expositors of the Principles of others. For who among us is not already able to discourse, according to the Rules of Art, upon Good and Evil? That some things are good, some evil, and others indifferent: the Good, Virtue, and whatever partakes of Virtue; the Evil, the contrary; and the Indifferent, Riches, Health, Reputation: and then, if, while we are saying all this, there should happen some more than ordinary Noise, or one of the By-standers should laugh at us, we are disconcerted. Philosopher, what is become of what you were saying? Whence did it proceed? Merely from your Lips? Why then, do you pollute the Aids which others. have provided? Why do you trifle on the most important Subjects? It is one thing to hoard up Provision in a Store-house, and another to eat it. What is eaten is concocted, digested, and becomes Nerves, Flesh, Bones, Blood, Colour, Breath. Whatever is hoarded up is ready indeed, whenever you have a Mind to show it; but of no further Use to you than the mere Notion, that you have it. For what Difference is there, whether you explain these Doctrines, or those of Persons of opposite Principles ? Sit

.

down

down now, and comment, according to the Rules of Art, upon the Principles of Epicurus and perhaps you may comment more practically than he could have done himself. Why then do you call yourself a Stoic? Why do you act a Jew, when you are a Greek? Do not you see on what Terms each is called a Jew, a Syrian, an Egyptian? And when we see any one wavering, we are wont to say, This is not a Jew; but acts one. But, when he assumes the Sentiments of one who hath been baptized and circumcised *, then he both really is, and is called a Jew. Thus we, falsifying our Profession, are Jews in Name, but in reality something else. Our Sentiments are inconsistent with our Discourse; far from practising what we teach, and what we pride ourselves in the Knowledge of. Thus, while we are unable to fulfil what the Character of a Man promises, we assume, besides, so vast a Weight as that of a Philosopher. As if a Person, incapable of lifting ten Pounds, should endeavour to heave the same Stone with Ajax.

The Translation follows Mr. Upton's Conjecture.

0 2

CHAP.