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proper occasions, and in suffcient quantities; but that lis is prodigal Who lavisties on undeseruing objecis, and When thereis no need, and without any regard in bis proper . What theni stiali mo eali his prodigal Who throno pitygives food in tho needy But it maes a great difference,
will it bo abis in maintain liso itaeis; for it mill neither donor thinh anything, since thought itseli is nothing elso stanagitation ol the mind. In fine, they Who assert this immove abienem of the foui Wish to deprivo the foui os illa; sor ilia is Iuli ot activitri but dealli is quiet. They also rightly minem somo things M virtuos, but they do not maintain their duo proportion. Constancy is a virtuo; not that Ws resist thoso Who injurous, for We must 1ield to these; and why this ought in bo dono I Will show presently: but that When men command us in actis opposition to tho law of God, and in opposition to iustice, o fhould bo deterred by no threata or punishmenta frum preferring the command of God to the command of man. Lih miso it is a virtus to despiae death; not that Wo seeh it, and of our oWn accord inflict it upon ourseives, as many and distin-
Venisi ac gulae ingema. Sed earum modum non tenent.
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defend our liberty against the foolisti and sensetem violenco ofinose Who cannot govem themselves, and with sortitudo os spirit me inould challengo ali tho threata and terrore of themorid. Thus mitti tosty and invincibis mind me trample uponthmo things Which othera tiar-pain and death. This is viriue; this is true constancy-to maintained and preserved in thisone thing alone, that no terror and no violenco may bo able totum us a V srom God. Theroforo that is a true sentiment of
cannot know or maintain at ali either tho viriues or tho exact
lightens us commanti: let us sustain and endum tho labours of
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am easy, When them Viriues ars comprehended, that no oneshould ever spea falsely for the salis os de iring or injuring. For it is unlawsul for him .ho cultivates truth to bo decessui in anything, and is depart iram sis truth itself whieh ho follows. In this path of justice and ali the virtuos stero is no placo for falsehood. Thereiare the trus and just travollermill not uso tho saying of Lucilius: It is not for me to speis falsely to a man who is a triend and acquaintance but howill thinh stat it is not his part to speis salsely even to an Enemy and a stranger; nor Wili ho at any time so aci, that his langue, Which is the interpreter of his mind, should bo at varianco With his Deling and thought. Is he shali have lentany money, he Will not receive interest, stat tho benefit may bounimpatred Which succoura necessit' and that he may entirebabstain from tho property ot another. For in this End of dutyho ought to bo content With that Which is his own; sineo it is his duty in othor respecta not in bo sparing of his properiri inorder that ho may do good; but in receivo more than ho has ven is uniust. And ho Who does this lies in Wait in somo manner, that he may gain booty hom the necessity of another. But tho just man will omit no opportunity of doing mything mercisully : nor Wili ho pollute himself with gain of this
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and not talio upon himself his revenge, but reservo it for thejudgment os God.' He must at ali times and in ali places Mard innocence. And this precept is not limitia to this, that ho fhould not himself inflict injury, but that ho inould not avengo it When inflicted on himself. For stero sita on thejudgment-seat a very great and impartial Judge, the observerand witnem os all. Let him preser Him in man; let him rather chooso stat He should pronounce judment respectingliis cause, Whoso sentence no one can escape, either is tho
advoca of any one or is favour. Thus it comes in pam, that a just man is an obiret oi contempt to est; and causo it Willbo thought that he is unabis to defend himself, he Will bo re-garded as Hothsul and inactivo; but is any ono shali have avenged himself upon his enemy, ho is judged a man os spiritand activit ali honour and reverencs him. And althoughtho good man has it in his pomer to prosit many, yet they lookup to him Who is able to injure, rather than to him Who is abloto profit. But the depravity of men will not be able to corruptine just man, so that he Will not endeavour in obey God; and he would preser in be despised, provided that he may HWaysdischarge tho duty of a good man, and never of a bad man. Cicero says in those samo boota respecting ossicos: But is any one should Wish in unravel this indistinct conception of his foui, let him at onco tincti himself that ho is a good man who profita thoso Rhom he can, and injures no one unlem provohed
vice as a most disgra tui tali to a good man, and might represent him as Without patience, Which is the greatest os ali the viriues. Ho said that a good man would infliet injuriis is ho ere provoked: noW he must necessarily lose the nams of agood man from this very circumstance, it ho shali inflict injury. For it is not leas tho part os a bad man in retum an injury thanto infliet it. For from What fourco do contests, hom What mures do sotings and contentions ariso among men, oceptinat impatienco opposed in injustice osten excites great sem-
Rom. xii. 19 ; Η . T. 30. Animi sui complicitam notionem evolvere.
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virtus nothing can be found moro true, nothing more morthyos a man, it Will immediately be extinguished, as though youshould pour mater upon a sire. But it that injustico whicli provolies opposition has met With impatienco equat' to iraeis, asthough overspread With oit, it Will excite so great a conflagration, that no stream can extinguish it, but only tho fhedding of blood. Great, thereiore, is the advantago oi patience, of Whichthe wiso man has deprived the good man. For this alono causes that no evit happens; and is it inould be given is ali,
there mill be no michedness and no haud in the affalas of men. What, theresore, can be so calamitous is a good man, so olyposed to his character, as to let lo e the reins to anger, Whicli deprives him not only of the titie os a good man, but even ofa man ; since in injure another, as hs himself most truly says, is not in accordanco With the nature of man For is you provolio catile or horses,' they turn against you either With
io return to examples of men, even the inexperienced and thofoolisti, is at any time they receive an injury, axe led by a blindand irrational turn and endeamur in retaliato upon inoso who injure them. In What respeci, then, does the Wise and good man differ hom tho evil and soolisti, excepi that he has invincibis patience, os Which the foolish ars destitute; exceptiliat ho knows hoW to govern himself, and to mitigato his anger, Which those, becauso they are Without Viriue, aro unable tocurbi But this circumstance manifestly deceived him, be- cause, When inquiry is made respecting virtus, lis thought thalit is tho part of virtus to conquer in every hind of contention. Nor Was he able in any Way to see, that a man Who gives Wayto gries and anger, and who indulges these affections, against Which he ought rather to strumle, and who mines Whereverinjustice shali have called him, does not fulsi the duty of virtve. For ha who sndeavoum to retum an injuix destres to imitate that very person by Whom ho has been injured. Thus he whoimitates a bad man can is no means be good.
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quence as Sallustius relates that it Was sald by Appius , he
wished man also to sive aster tho manner of a dog, so as, Whenattachin, in bito in retum. And to fhoπ how pernicious this repament of insuit is, and What carnage it is accustomed toproduco, from What can a more befitting example M sought, than hom the most melancholy disaster of the teacher himself, Who, While he destred to obey theso precepta Os the philosophera,
preserved patience-it ho had learnod that it is tho pari os amod man to dissemble and is endum insuli, and his impatience, vanit' and madnem had not mured fortii those nobis orations, inscribed mith a namo derived hom another so cer lio Would never limo polluted, is his head amod to them, the rostra on.hieli he had formarly distinguished himself, nor Would that proscription havo uxterly destroyed the state. Theretore it is not the pari os a vise and good man to mist is contend, and tocommit himself in danger, since to conquer is not in Our POWe and every contest is doubisul; but it is tho pari os a Miso and
excellent man not to mish to removo his adversam, Which cannot bo dono without mili and danger, but is put an end to thocontest iraeis, Which may bo dono With advantago and with justico. Thereiam patienco is to be regataed as a Very great virtus; and that tho just man might obtain this, God willed as has Men besors said) that ho fhould be despised as flumisti. For unlem ho shali havo been insulted, it mill not bo known What fortitude he has in restrataing himself. is, When provohed is injur' he has buun to follow up his assallant th violence, ho is overcome. But is lis stiali have repressed that emotion is reasoning, ho altogether has command overhimselit ho is abis to rule himself. And this restraining ofonoseli is rightly named patience, Which single virtve is op- posed in ali vices and assections. This recalis tho disturbedand wavering mind in iis tranquilli ; this mitigates, this
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restores a man to himself. Therelare, sinco it is impossibis and Meless to restit nature, so that κε ars not excited at ali; fore, hoWsVer, tho emotion bursis sorth to tho infliction ofinjurn as far is possibio tot it bo calmod in limo. God has enjoined us not to let the sun go doWn upon our Wrath, test ho aliould depari as a Miness of our madness. Finalty, Marcus Tullius, in opposition to his oWn precepi, concerning Which I have lately spolien, gaus the greatest praues in thelargetting of injuries. I entertain hopes,' he says, OCaesar, Who ari accustomed to forget nothing excepi injuries. 'But it ho thus acted-a man most Widely removed not onlyhom heaventri but also hom public and civit justico oW muta more ought Wa in do this, Who are, as it mers, candidates forimmortality ΤCHAP. XIX.- tha ametions and their usa; and of the three furio. Whon tho Sisim attempt to uproot tho affections fram manas diseases, they are opposed by tho Peripatetica, Who not onlyretain, but also defend them, and say that thero is nothingin man Which is not produced in him With great reason and
trus simila of each subjeci. Accordingly they say that thia very assection ot anger is the Whelatone os viriue, as though noono couid fight bravely against onemies unless ho mero excitedis anger; by Which they plainly shoW that they neither knowWhat virtuo is, nor Why God gavo anger to man. And is this Was oven to us for this purpose, that We may emplo it for thosiving of men, What is to bo thought more savage stan man, What moro resembling the wild beasta, than stat animal .hlehGod formed for communion and innocencet There are, then, thrae affections Which drivo men headlong to ali crimes: anger, destre, and lusi. On Which account the posts havo said that there ars thres furies Which harasa tho minds of men: angerlongs for revenge, desim for riches, lust for pleas es. But God has appotntod fixod limita to ali of these; and ii they passtheso limita and begin to bo too great, they must necessarib pervere stela nature, and be changed into diseases and vices.
Quoad fieri potest.' Ostera re , quod fieri potest. riturius sopiatur.' η Eph. iv. 26. - Cicero, pro Ligar. 12.
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And it is a matter of no great labour to ino. What theso limits are. Desire is oven us sor providing thois things Whicli ars necessary for lite; lust, for the procreation of Osispring ; tho affection os anger, for restraining tho fauits of those Who amin our poWer, that is, in order that tender age may be formedis a severer disciplino to integri and justico: tor it this ago is not rest ined by fear, licenco Will produco boldness, and this mill breis out into every disgracesul and daring action. Ther sore, as it is both iust and necessary to employ anger toWardsthe yοung, so it is both pernicious and implous in me it to ardsthoso of our oWn age. It is impious, because humani is injured; pernicious, Minus6 it they oppose, it is necessary
in age: henco disagreementa, hence banishmenta, hence Wars have arisen contram to justice. They use desim for tho amassing of riches: hence frauds, henco robberios, hencs alliunda os crimes havo originaled. They uso lust only for theenjoment of pleasures: hence debaucheries, hencs adulteries, hence ali corruptions have proceeded. Wh ver, theresore, has
reduced inoso affections Mihin their proper limita Whiel, in Who aro ignorant of God cannot df, hs is patient, he is brave, ho is just.
CHAP. XX.-Og the senses, and theis plectaures in tha brutes and in man ; and of puasures of ths ves, and apselaeus.
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and daadly, ought to be overcome and subdued is viriue, or, MI said a litue betore respecting the affections, bo recalled totheir proper ossice. The other animais have no pleasure, exceptilio Ono onj Which relates to generation. Theresors they usstheir senses for the necessi of their natum: they se' in Orderthat they may seeli inoso things Whicli ars necessary for thepreservation of lila; they hear ono another, and distinguishone another, that they may be able is assembis together; theysither dis ver hom tho ameli, or perceive hom ths inste, thothings Which ars usesul sor Aod; they resuso and reject thethings Which ars useless, they measum tho business of eatingand drinhing by tho sulness os their stomach. But tho for sight of the most shilsul Creator gave to man pleasuro Without limit, and liabis to fati into vice, becauso He set betore him viriue, Which might HWays bo at variance With pleasure, as Witha domestic enomy. Cicero sus, in the Cato Major: In trutti,debaucheries, and adulteries, and disgraceiul actions are excitedis no other enticemenis than those of pleasure. d sincenature or somo God has given to man nothing more excellent than the mind, nothing is so hostile to this divine benefit and gist M pleasum. For When iust bears a V there is no placeior temperance, nor can Virtus have any existence When ple sum retos supreme. But, on the other hand, God gavo virtuo
philosophers rightly took this a V. For they say that it is
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quently exhorted us to despiso earthly things, and have urgedus to look up to the heaven, neverthelera they do not despiso these public spectacles. Theresors they ars both delighted withthes' and am gladiy present at them; though, sinco they ars the greatest incitemenis to vices, and have a most poWersultendency to corrupi our minds, they ought to M tahen aWayfrom us; for they not only contributo in no respect to a happylite, but even inflict the greatest injury. For he who rechonait a plemure that a man, though justly condemned, should bosiain in his siot, pollutes his conscienco as much as is ho aliouldbecome a spectator and a sitarer of a homicide Which is secretiy