the duties, relative to it, are likewise threefold; some have respect to mere existence; others, to the manner of existence; and a third sort are the leading operations themselves. Thus likewise, do not set a value on the Materials of Man, mere paltry flesh; but on the principal Operations belonging to him. What are these?

Engaging in public business; marrying ; the production of children; the worship of God; the care of our parents; and, in general, the having our desires and aversions, our pursuits and avoidances, such as each of them ought to be, conformable to our Nature. What is our Nature?

To be free, noble spirited, modest. (For what other animal blushes? What other hath the idea of shame ?) But Pleasure must be subjected to these, as an attendant and handmaid, to call forth our activity, and to keep us constant in natural operations.

But I am rich, and want nothing.

Then why do you pretend to philosophize? Your gold and silver plate is enough for you. What need have you of Principles?

Besides, I am Judge of the Greeks. Do you know how to judge? Who hath imparted this knowledge to you? Cæsar hath given me a commission.

Let him give you a commission to judge of Music; and what good will it do you? But how were you made a Judge? Whose hand have you kissed? That of Symphorus, or Numenius*? Before whose bed-chamber have you slept? To whom have you sent presents? After all, do you perceive, that the office of Judge is of the same value as Numenius?

But I can throw whom I please into prison.
As you may a stone.

But I can beat whom will too.

ITe

As you may an ass. This is not a government over Men. Govern us like reasonable creatures. Show us what is for our interest, and we will pursue it; show us what is against our interest, and we will avoid it. Like Socrates, make us imitators of yourself. was properly a governor of Men, who subjected their desires and aversions, their pursuits, their avoidances, to himself." Do this; do not do that, or I will throw you into prison." Going thus far only, is not governing men, like reasonable creatures. But "Do as Jupiter hath commanded, or you will be punished. You will be a loser." What shall I lose?

-

*Of Symphorus and Numenius there is no account; and their names serve only to show, that persons once of such power are now totally forgot.

Nothing

Nothing more, than the not doing what you ought. You will lose your fidelity, honour, decency. Look for no greater losses

than these.

CHAP. VIII.

How we are to exercise ourselves, against the Appearances of Things.

§. 1. IN the same manner, as we exercise ourselves, against sophistical questions, we should exercise ourselves likewise, in relation to such Appearances, as every day occur: for these too offer questions to us.-Such a one's Son is dead. What do you think of it? Answer: it is independent on Choice: it is not an Evil.—Such a one is disinherited by his father. What do you think of it? It is independent on Choice: it is not an Evil.— Cæsar hath condemned him.-This is independent on Choice: it is not an Evil.-He hath been afflicted by it. This is dependent on Choice: it is an Evil.-He hath supported it bravely.—This is dependent on Choice: it is a Good.

§. 2. If we accustom ourselves in this manner, we shall make an Improvement; for we shall never assent to any thing, but what the Appearance

D 3

A Son is

Appearance itself comprehends, dead. What hath happened?-A Son is dead.-Nothing more?-Nothing.-A Ship is lost. What hath happened?-A Ship is lost. He is carried to Prison.-What hath happened?—He is carried to Prison. That he is unhappy, is an addition, that every one makes of his own.-" But Jupiter doth not order these things right."-Why so ?—Because he hath made you patient? Because he hath made you brave? Because he hath made them to be no evils? Because it is permitted you, while you suffer them, to be happy? Because he hath opened you the door, whenever they do not suit you? Go out, Man, and do not complain * ?

§. 3. If you would know how the Romans treat Philosophers, hear. Italicus, esteemed one of the greatest Philosophers among them, being in a Passion with his own People, as if he had suffered some intolerable Evil, said once when I was by, "I cannot bear it? you are the Ruin of me; you will make me just like him;" pointing to me.

CHAP.

It is plain, the Stoics could not deny many of those things to be very severely ainful, which they maintain to be no evils; since they so continually point at self-murder as the remedy. The lenient reviving medicine, Future Hope, they unaccountably did not admit; and their only alterna

CHAP. IX.

Concerning a certain Orator, who was going to Rome on a Law Suit.

§. 1. WHEN a person came to him, who was going to Rome, on a Law Suit, in which his dignity was concerned; and, after telling him the occasion of his journey, asked him, what he thought of the affair? If you ask me, says Epictetus, what will happen to you at Rome, and whether you shall gain, or lose your cause, I have no theorem for this. But

you

if you ask me, how shall fare; I can answer, If you have right principles, well; if wrong ones, ill. For Principle is to every one, the Cause of Action. For what is the reason, that you so earnestly desired to be voted governor of the Gnossians? Principle. What is the reason, that you are now going to Rome? Principle. And in winter too;

tive, was an unfeeling contempt, or a blind despair. To feel tenderly the loss of a son, and yet with meek piety support it, and give thanks always, for all things, unto God, and the Father, in humble faith of their working together for our good, was an effort, beyond Stoicism to teach.