partake of Vice?" Would not you take up a Log, and throw it at his Head? "What have we to do with you, Sir? We are perishing, and you come and jest." Again: if Cæsar should summon you, to answer an Accusation, Remember the Division. If, when you are going in, pale and trembling, any one should meet you and say, Why do you tremble, Sir? What is this Affair you are engaged in? Doth Cæsar within, give Virtue and Vice to those who approach him?"-" What do you too insult me, and add to my Evils?"—" Nay, but tell me, Philosopher, why you tremble? Is there any other Danger, but Death, or a Prison, or bodily Pain, or Exile, or Defamation?" Why what should there be else?""Are any of these Vice? Or do they partake of Vice? What then, did you yourself use to say of these things?"-" What have you to do with me, Sir? My own Evils are enough for me."-"You say right. Your own Evils are indeed enough for you; your Baseness, your Cowardice, and that Arrogance, by which you were elated, as you sat in the Schools. Why did you plume yourself with what is not your own? Why did you call yourself a Stoic?"

§. 3. Observe yourselves thus in your Actions, and you find of what Sect you are. You will find, that most of you are Epicureans; a few Peripatetics, and those but loose ones *. For, by what Action will you prove, that you think Virtue equal, and even superior, to all other things? Shew me a Stoic, if you have one t. Where? Or how should you? You can shew, indeed, a Thousand, who repeat the Stoic Reasonings. But do they repeat the Epicurean worse? Are they not just as perfect in the Peripatetic? Who then is a Stoic? As we call that a Phidian Statue, which is formed according to the Art of Phidias; so shew me some one Person formed according to the Principles which he professes. Shew me one, who is sick, and happy; in Danger, and happy; dying and happy; exiled, and happy; disgraced, and happy. Shew him me; for, by Heaven, 1 long to see a Stoic. But you [will say, you] have not one perfectly formed. Shew me then one who is forming: one

The Peripatetics held other things besides Virtue to be good; but not in near so high a Degree.

† See Note*. B. ii. c. 16,

who

who is approaching towards this Character. Do me this Favour. Do not refuse an old Man a Sight which he hath never yet seen. Do you suppose, that you are [asked] to shew the Jupiter or Minerva of Phidias, a Work of Ivory or Gold? Let any of you shew me a human Soul, willing to have the same Sentiments with those of God: not to accuse either God or Man: not to be disappointed of its Desire, or incur its Aversion; not to be angry: not to be envious: not to be jealous: in a Word, willing from a Man to become a god; and, in this poor Mortal Body, aiming to have Fellowship with Jupiter *. Shew him to

me. But you cannot. Why then do you impose upon yourselves, and play Tricks with others? Why do you put on a Dress not your own; and walk about in it, mere Thieves and Pilferers of Names and Things,

Our fellowship is with the Father, and with his Son Jesus Christ. 1 John i. 9. The attentive reader will observe several passages, besides those which have been noticed, in which there is a striking Conformity between Epictetus and the Scriptures; and will perceive from them, either that the Stoics had learned a good deal of the Christian Language, or that treating a Subject practically, and in earnest leads men to such strong expressions as we often find in Scripture and sometimes in the Philosophers, especially in Epictetus.

you

have

which do not belong to you? Here, I anı your Preceptor, and you come to be instructed by me. And indeed my intention is to secure you from being restrained, compelled, hindered: to make you free, prosperous, happy; looking to God upon every Occasion, great or small. And you come to learn and study these things. Why then do not finish your Work, if you the proper Intention; and I, besides the Intention, the proper Qualifications? What is wanting? When I see an Artificer, and the Materials lying ready, I expect the Work. Now here is the Artificer; here are the Materials; what is it we want? Is not the thing capable of being taught? It is. Is it not in our own Power then? The Neionly thing of all others that is so. ther Riches, nor Health, nor Fame, nor, in short, any thing else is in our Power, except a right Use of the Appearances of things. This alone is, by Nature, not subject to Restraint, not subject to Hindrance. Why then do not you finish it? Tell me the Cause. It must be by my Fault, or yours, or from the Nature of the thing. The thing itself is practicable, and the only one in our Power. The Fault

then

then must be either in me, or in you, ot, more truly, in both. Well then, shall we now, at last, bring this Intention along with us? Let us lay aside all that is past. Let us begin. Only believe me, and you will see the Consequence.

CHAP. XX.

Concerning the Epicureans, and Acade

mics.

§. 1. TRUE and evident Propositions must,

of Necessity, be used even by those, who contradict them. And, perhaps, one of the strongest Proofs, that there is such a thing as Evidence, is the Necessity which those, who contradict it, are under to make use of it. If a Person, for instance, should deny, that any thing is universally true, he will be obliged to assert the contrary, that nothing is universally true. What, Wretch, not even this itself? For what is this, but to say, that every thing universal is false. Again :