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popular savour, expend on the exhibitionis stlows wealth that wouldio suffcient even or great cities' ust, not say that the are sensetes and ad ho esto upo the eopte that whicli is both lost to themsolves, and whicli non o thos onwhom it is esto ed receives Therelare, as ali lemur is stior an peristi te, and speciali stat o tho ves andears me either larget an ars ungratetu for the expenses incurred by another, o the are even offende is sto caprico of theseoplo is no satisfied so that mos Molisti me have even acquire evit for themsolves by evit orci they have thus succeede in pleasing the gain nothin more than emp favou and tho talk of acie dus Thus every day the estates of most tristing me are expendeson superfluous mattera Dothe then ac moro isely who exhibit to thei fello citigens
falla piocesi mero tengi of time. For there is nothing, asthe orator says, made by tho ork of man's hand whic tengtho time does no weahe and destroy. ut this justico of whichme speis, and mer , flouris more very V. The there- fore actaeiter Who beston their bount on thei tribesmen and clients for the besto something on men, and profit them; but that is notrime and jus bount' for therocis no conferringona benefit,here there is no necessi . heres e, Whateveris given to those Who aremo in neel for the sine os populari , is thrown Way or it is repaid with interest, and thus it Will noth tho conferringi a benefit. An although it is pleasing tothos to Whom it salven stili it is no just,aecauso licit is notdone, no evit folio s. heretor the oni sum and true officeo liberalit icto supportassis needy and unserviceabie.
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382 LACTANTI S. Mox LCHAP. XII.-Ofth Hnd of benefeene' and woris of merem This is that perseo justice hic protecti human socie , concerning hic philosophera spea This is tho his and trues advantage of riches no torus wealthdor in particular pleasum os an individual, ut for the wellare of many notior one' own immediate nioment, ut for justice, hichalone does no perlah. e must thereiam is ali means heepi mind that in hope of receiving in retur mus M ait gester absint hom the dut of shoning mercy for tho renardo inis Wor and ut must be expected hom God Mone foris o inould expect it iram man then stat mill noe bo hin&ness,aut thoclendingi a benefit at interest, nor cana seemto havo deserved mel Who afford that hic hora ' notrio another, butrio himself And yet tho matre comes to this, stat Whateve a man has esto edispon another, opinisor notavantage ho him, he reatly bestoWs pon himself, for hewil receive a reWard hom God God has also enjoinet thalis at an timo me mae a ferat, o inould invite to the ente lainment thos Who cannot invito us in return, and thus malictus a recompense, o statis actionis oti luo Aouldae mithout the exercise of mer . Nor lio ever, te any one thi
that he is debareed rom intercourso it his frienti or hin&nem illi his et boura. ut God has ad known to us hacis instrue andrius Woa: singlit thus in livo Wit ournei bour' provide that me noW that in ono mannis olliving relates to man, the oster to God. Thereiore hospitalit is a principat virtus, as in philos phere also say; ut the turn it Mido fram me justice, and
Beneficii foeneratio. Tho meaning appearctoae this di benefit our trienda an relativos, relates to man, .e is a meret human Ois; ut o benefit thoas hocannot malim recompensocia a dirino mois, an ita re ard icto bo expected from God.
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besto unt on fuit te persons. For the ouse of ajus and wise in uot notrio' open to the illustrio , butio tho lo and abjeci. For hos illustrious and ponersulmen cannotae in Want of mything, since tho ars suffciently protected and hono in by their - opulence. ut nothingis to bo dono by a just man excepi that hic is a benefit. But it tho benefit is returned, it is destro Dandarought toa end for me anno posses in iis completenes that forwhicli a prico has Men aid torus. Thereforo sto princise of justico is employed about thos benefiis hic have remalaad sese and uncorrupted but the cannot thus remain is myother means than ii tho are estoWeLupo thos me inoean in no Way profit us But in receiving illustrious men holooked is nostin elseaut utility nor did tho ingenious manconcea What advintage ho hoped hom it. Foris sus thathe who does that Will ecomo poWertu amonis eignera bytho favour of the leadin mon, Whom ho Wil have bound to
many argument might the inconsistencro Cicero e proved, is this ero my objecti Nor mould convicte so muchis, Word as by his M. Forae also sus, that the more any one refers ali his actions in his οὐ advantage, the lessaeis a good man. e also sua, stat it is no sto partis a simpleand ope matto ingratiato himsel in tho favo is iners, in preten and allego a thing, to appear to e doing one thingwhen horis dola another, o Dig that hecis bestoWing ponanother that hic hecis esto lagopon himseli; ut that this is atho in partis one Who is designing an crastri deceitsul and treacherous. ut ho could ho maintain thatthat ambitious hospitalit ma not ovi intention Do Durun round throuo ali in gales that ou may invite o our homo in chie me of the nations and cities a the arrive, that by thei means o may acquiro influenco illi theircitigens and wis yo sed is bo calle just, an hind, and hospit te, thoughoo are studyin to promote Four Wnadvantago ' ut di ho no say this ather incautiousty For hacis lem fuit lorior Cicero But throuo his ignom
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sed that he oes no give precepta it reference to true justice, hicli e domino hold, but illi referencs in arahelchand ouilino of justice. Therofore, must pardon thi teacher Who uses sketches an ovilines, nor must, require in truthhom him ho admit that heris ignorant oscit. The ransomin os captives is a great an nobis exerciseo justice of hic the fame Tullius also approved.' and this liberali , 'o says, 4s service te even to the state, that captives hould e ransomed rom lavery, and that thoseos tender refources hould e provide sor Anda greatly profer this practice of liberalit to lavisti expenditur on alio s. This is the partis great an eminent men. here ore it is the appropriate or of thecius to suppor the oor an toratiso captives, since among the unjus it any do thes thingsthe are calle great an eminent. For it is deseruingis thegreates praiserior hos to confer benefit from hom n ono expecte suci conduci. Forae ho doe good to a relative, or eighbour, o frien d either deserves no presse, o certainlyn great pratse,aecause heris bound tota it, an he would bo implous and dotest te ita didio do that which both naturo iraei and relationsili require and is lis oecit, he doecit not
nes only. Justice thereiore exist there, here them is no
obligationis necessit for consertingo benefit. Η ought no theretore t have preferre this ut o generosit is expenditur on hoWs; Ior his is the partis one main a comparison, and of tW good choosing that hic is thebetier. For that profusion o me throwing aWay their pr pertfinio the se is ain and tristing, and very far removed om ali justice. Theres e tho ars no even to e cassedgista, in Whichiso one receives ut ho ho does no deserve to
Nor is it les a great wor o justice to protect an defend
Umbratico et imaginario praeceptori. De me ii 18. munera. Oh samo mord is used for inoma, is es gladiatore, reontesta os .ildie is exhibited tori seoplo.
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Boox L THE DIUINE INSTITUTES. 385
orphans and wido ho ars destituto and stan in eo os assistance and thereiore that divino lamprescribes this in ali, since ali good judges deem that it elong to thei ossico tofavour them it natura hindness, an to trive in benefit
received the law, and the word o Godmimself ovin us instructions. For the perceive stat it is naturali jus toprotect hos Who nee protection, ut the do no perceivo whycit is o For God, to hom evertastin mercy belongs,on this account command that Wido and orphans aliould bo
belouod ones to the care os God, and that the Will noe Want protection Also to underialis the caro and suppor of the sich, who nee some ne to assis them is the par of the greatest
kindness, and of great beneficence; and he wh shali do this wil both gain a living sacrifice to God, and that whic he hasgive to another sor a time lio Nil himsel receive hom Godfor eternity. The las and greatest ossice of piet is the bur in os stranger and the oor; hic subjeci thos te herso virtus and justice have notriouchedipo at all. For theyWere unablerio se this, ho measured ali heir duum is utilib. For in tho the ining Which have been mentione above, although the did notaee tho me path, yet, since stendi Covere som advantage in thes things, retaine ascit,ere is hind of inhling of tho truth, the wandered to ades distance;
and neglected but thei impious Wisdom is rejected altho by
the wholo unia race, and by tho divino expression Whicli command the performance of the rite But the domo venture to a that it ought notrioae done but that init happensio e omitted, o inconvenienco is tho result. aherelam in
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that matte thendiscliam the ossice, nodis much of those hoove precepis, as of thos Who suggest consolation that i this shal by hanc have occurre to a iis man, he hoes notdoem himself,retched on this account But me domo spe of that which ought tot endured by a Wis man, but o that whieli ho himself ought o do. heresore e do no no imquire hether the whole system o buria is service te or not; but his, ove though it e seless, a the imagine must nevertheles be practised evenis this account only that t
an although it be in the caseis an unknown man, WE Willsulfi in ossico of relatives, into hos place since the aremanting, let hindnes succeed and whereverether ahali bom do man, thero, Will thin that ou duinis required. ut in a dos the natur os justice more consis than inmur in sing to strangere throughainduess, that whicli, render toturoWn relative through affectioni And this indnes is uehmore fure and just,hen it is no afforded notrio the man who
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388 LACTANTIUS. Boox LCHAP. XIII.-ο repentanee, of merey, and the forsirenes of
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Boox vi. THE DIUINE INSTITUTES. 38ssilent thought. ut it tho conditionis mortalit Me nos suffer
CHΑΡ. XIV.-Of the ametiona, and th opinionis the Stoies respectis them; and of virtve, the vices, and merv.
Π, therelare, mercyris a distinguished an excellentiis in man, and that is udged toto very good by the consent both of the good and the evit, it appears that philosophera mere tardistant homilio good of man whomeither enjoine nor pra tised anythingit his ind, but alWay esteemed as a vice that virtus hich almos hold theraret place in man. It plerae moliere to bring fornar ono subjectis philosophy, that, may more fully refute the error of thos Who cali mer , destre, and fear, diseases of the foui They indeed attemptato distinguishvirtves hom Vices, hichris trul a very eas matteri For,hocannot distinguisti a liberat man fromine horis prodigal as
timii Because thes things hic are good have their limita, and ii thorshali Meed these limita, sali into vices; so that com
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arring through in appearance o good, thensat into eriti, Whilo the are ignorant of the distinction belwee good thingsand ovit These inius areiso indoed false, but the are altroferred to the bov. ominae frugal, o constant, or cautio , or alm, O graVe, o severe, are Viriues indeed, ut virines
have other Viriues set efore us, respecting Whicli philosopheremes no by an means even conjecture There re theyregarde certain viriues a vices, and certain Vices a Virtues.
do effect in tho meantime their purpose is arrogant and almost mad Who thin that the appi a remedy, and that the ars able in strive in opposition to the forco and systemisi natura. CHAP. XV.-O the asseetions and the opinionis tae Peripateties reetectis them. For that thes things are natura an no voluntarn thenature Dal living eings hoWs, hic is moved is ali theso affections Theretore the Peripatetic actaeiter Who say thatali these cannotae taken rom us, bemus the were born istus and the endeavo 'o ho ho providenti an hoWnecessarii God, o nature formo the term i0, armed us With