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Chap. 22.

EPICTETUS.

257

In that which is inslaved, or free?——In the Free——?Is your Body then inslaved, or free?——We do not know.——Do not you know, that it is the Slave of Fever, Gout, Defluxion, Dysentery: of a Tyrant of Fire, Steel; of every thing stronger than itself?——Yes, it is a Slave——How then can any thing belonging to the Body be unhindered? And how can that be great, or valuable, which is, by Nature, lifeless, Earth, Clay? What then, have you nothing free?——Possibly nothing.——Why: who can compel you to assent to what appears false?——No one.——Or who, not to assent to what appears true?——No one.——Here then you see, that there is something in you, by Nature, free. But who of you can desire or be averse, or use his active Powers of Pùrsuit or Avoidance, or concert, or purpose, unless he hath been impressed by an Appearance of its being for his Advantage, or his Duty?——No one.——You have then, in these too, something unrestrained and free. Cultivate this, Wretches; take care of this; seek for Good here.——"But how is it possible, that a Man, worth nothing, naked, without House or Home, squalid, unattended, who belongs to no Country, can lead a prosperous Life?"——See: God hath sent us One, to show, in fact, that it is possible^[1]. "Take Notice of me, that I am

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↑ It is observable, that Epictetus seems to think it a necessary Qualification in a Teacher, sent from God, for the Instruction of Mankind, to be destitute of all External Advantages, and a suffering Character. Thus doth this excellent Man, who, had carried human Reason to so great a Height, bear Testimony to the Propriety of that Method which the Divine Wisdom hath thought fit to follow, in the Scheme of the Gospel; whose Great Author had not where to lay his Head: and which some, in later Ages, have inconsiderately urged as an Argument against the Christian Religion. The infinite Disparity between the Proposal of the Example of Diogenes, in Epictetus, and of our Redeemer, in the New Testament, is too obvious to need any Enlargement.

[1] It is observable, that Epictetus seems to think it a necessary Qualification in a Teacher, sent from God, for the Instruction of Mankind, to be destitute of all External Advantages, and a suffering Character. Thus doth this excellent Man, who, had carried human Reason to so great a Height, bear Testimony to the Propriety of that Method which the Divine Wisdom hath thought fit to follow, in the Scheme of the Gospel; whose Great Author had not where to lay his Head: and which some, in later Ages, have inconsiderately urged as an Argument against the Christian Religion. The infinite Disparity between the Proposal of the Example of Diogenes, in Epictetus, and of our Redeemer, in the New Testament, is too obvious to need any Enlargement.

[1]