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becauso it may be snalched aWay. Whoever, then, has gained sor his conniry theso goods asthey themselves catl them -that is, Who by the overthroW oscities and tho destruction os nations has fissed the treasurymith money, has tahen lanci and enriched his countrymen eis extollod with pressos in tho heavent in him thero is sald to bothe greatest and perfeci virtve. And this is the error not only of the people and the ignorant, but also os philosophers, Who evenove precepta for injustice, test folly and wichedneis should bomanting in disciplino and authori . The fore, Wheu they amspeahing of tho duties relating to mariare, ali that discourso is accommodatad n ither to justice nor to truo virtus, but to this life and to civit institutions; ' and that this is not justico thomatter itfeld declares, and Cicero has testiued. But we,' hosus, ars not in possession of the real and lit liko figura ostrue laW and genuino justice, Wo have nothing but delineations and shotches; and I Wish that κε fossoWed even iness, torthey are taen hom tho excellent copies made by natum and truth.' It is then a delineation and a statch Which in thought to bo justico. But What of Wisdomi does not thommo man contem that it has no existence in philosophera Non' ho avs,- when Fabricius or Aristides is called just, is
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virtus is but he who is just and wiso. But no one is iust and wiso but he whom God has instructed With heavenly precepis.
CHAP. VII.- of the way of error and of truth : that it is single, Narrain, and 8teF, and has God for ita quida. For ali thoso Who, by the consessed solly of othera, arothought Wise, being clothed With the appearance of Viriue, grasp at ahadoWs and ovilines, but at nothing true. Whichhappens on this account, becauso that deceitsul road Whicli inclines to the west has many paths, on account of ths variety of pursuits and systems Which are dissimilar and varied in tho litoof men. For as that way of Wisdom contains something Whichresembles solly, as me alio ed in the preceding book, so this Way, Which belongs altogether to folly, contains something whichresembles Wisdom, and they Who perceive the folly of men in generat seige upon this; and as it has ita vices manifest, so ithas something Which appears to resemble virtuor as it has ita michednem open, so it has a liheness and appearanco os justico. For hoW could tho sororunnery of that man whoso strengiliand pomer are altogether in deceti, lead men altogether into haud, uniem he shoWed them some things Whicli resembled tho
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may appear to be some distinction belween truth and falsehood, good and evit, leada tho luxurious in ono direction, and thoso Who ars callod temperato' in another; ths ignorant in ons direction, tho learned in another; the flumish in one direction, the activo in another; tho Aolish in ono direction, tho phil sophera in another, and even these not in one path. For thoso Who do not shun pleas es or riches, he withdra a a littis Domthis public and frequented mad; but thoso .ho Elther Min tofollo viriue, or profess a contempt for things, lis draga overcertain rugged precipices. But neverihelem ali thoso pallis Whicli display an appearance of honours are not different mad'but turnings ost' and bypaths, Which appear indeed to bo sep rated hom that common one, and to branch ost to the right, but yet return to tho fame, and ali lead at the very end is oneissue. For that guido unites them ali, Where it Was necessary
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direct us to this path; that sacred, that heavenly la' Whichinreus Tullius, in his inita book respecting tho Republie, has
nor is mollier person to be fought to explain or interpret it. r mill there bo one laW at Roma and another at Athens; ono laW at the present time, and another hereaster: but thosame tam evertasting and unchange te, mill bind ali nationsat ali times; and thero mill be ono common Master and Ruleres ali, even God, the framer, arbitrator, and proposer of this
Multo clarior aes eat, quin hiα' Othera rota, Multo clarim solo est, quin hic,' etc. 3 Abrogo' is to repsal or abrogato Wholly; derogo,' to abrogate in parti or modisy; rogo,' to superaede by another lam
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despising the naturo os man, Will suffer the greatest punishmenta through this very thing, even though he inali hausescaped ths other punishments Which are supposed to exist.'mo that is acquainted with tho mystery os God could so significantly relate the law of God, as a man far removed homthe knowledgo of tho truth has set sortii that lam But I eo sider that they Who speis trus things unconscio ου are to boso regarded as though they prophesied 3 undar tho influsnco ossome spirit. But it he had knonn or explained this also, in What precepta the laW itseli consisted, as hs clearly saW tholares and purpori of the divino law, he would not havo di charged the ossico os a philosopher, but os a prophet. Andbecauso ho Was unabis to do this, it must be done is us, to
Him alone, to morship Him alone. For he cannot maintaintho character os a man who is ignorant of God, the parent othis fouit which is tho greatest impie . For this ignoraneo causes him to serve other gods, and no greator crime than thiscin bo committed. Ηenes there is noW so easy a step to Wiched-nem throno ignorance of ths truth and of tho ehies good;
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themselves iust it they do nothing against their own lams;which may be even ascribed is fear, is they abstain troin crimes through dread os present punishment. But let us grant thatthey do that naturally, or, as the philosopher sus, of their o naceord, Whicli they are compelled to do by the lam. Will theytherelare bo just, because they obey the institutions of men,
set sortii to ali as uniform and simple: and he who is ignorant of God must also be ignorant of justice. But let us supposo it possibio that any ons, is natural and innato goodness, should gain true Virtues, auch a man as me have heard that Cimon Was at Athens, who both gave alms tothe needy, and entertained the poor, and clothed the nahed ; yet, .hen that ono thing Whicli is of the greatest importanco is mantin tho achnowledgment of God-then ali thoso good things are superfluous and empty, so that in purining them hohas laboured in vain. For ali his justico mill resembis a humanbody whicli has no head, in Whicli, although ali the limbs are in their proper position, and figure, and proportion, yet, sincethat is wanting Whicli is the clites thing os ali, it is destitutoboth of liso and of ali sensation. There ro thoso limbs havs
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there is no reason Why any one aliould congratulato himselfit he has gained theso empty virtves, because lis is not onjwretchel .ho is destituto os present Mods, but he must also
be laolisti, since lis undertines the greatest laboura in his litowithout any purpose. For it the hope os immortali is taena an whicli God promises to those Who continuo in His religion, for the fas of obtaining Whicli viriue is to bs fought, and wha, ever aviis happen are in bo ondured, it Will assuredly bo thogreatest folly to Wish to comply with virtuos which in vian bring calamities and laboum to man. For it it is virtus to enduroand undergo Mith sortitude, Want, exile, pian, and deast, Whichare Dared by others, What goodness, I pran has it in iraeli, that
philosophers should say that it is to bo fought for on ita own account Trub they are delighted With superfluous and uselem punishments, When it is permitted them in livo in tranquilli . For ii our fouis are mortat, is virtus is about is havo noexistenco aster tho dissolution of the bOdy, Why do Ws avoid the goods assigned to us, as though We mere ungratatui or un-
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.hieli it is the part os virine to endum. Nor can Viriue, since
feld onrselves in His service With tho ulmost devotednesse let our entim acting, and care, and attention, bo laid out in gaining Ηis favo . CHAP. X.-η religion towarda God, and merey towarda men p
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cheristi man, and both receivo and inord assistance against alidangere. Thereiam hindness is the greatest bond of humansociety; and he who has brohen this is to bo desmed impio , and a parricide. For ii me ali derivo our origin hom one man, Whom God created, me are plainj of one blood; and thereiore it must bo considered tho greatest michednem to hato a man, even though guit . On Which account God has enjoined that enmities are never ω bo contracted by us, but that th
poribus. 3 ii. 991. Isa. Iviii. 6. 7; Egeh. xviii. 7; Mati. xxv. 35. - Pius. η Dum volunt sanare, vitiaverunt.' Thero ia another reading: dum volunt sanare vitia, auxerunt, hue they Wiah is apply a remedy to vices, have incremed inem.
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collected themselves together, becauso the nature os menavoided solitude, and was destrous os communion and socie . Tho discrepancy bet en them is not great; since the causesare different, the fact is tho fame. Each might havo been true, because there is no direct opposition. But, hoWever, netther