장음표시 사용
431쪽
a physicians affrm, tho affectio oscio has iis eat in thespleen that os anger in the gall, o destre in tho liver, o Rarin tholeari, it is easter is hill the animal itself than in diar an thinifrom tho body for thicis to mis to change themature of
exercis of Viriue is applied. Where thereiore thero re novices, there is no place even or Viriue, a there is no place forvictor Where there is no adversary Anyso it comes to passiliat there canae no good in his lis Without erit. An a Giton theratore is a Lind of natural fruitsulness of the powers of the mind. Foros araeld Whicli is naturalj fruitsul produces an abundant cropis briars, so the min&whicli is uncultivaledis overgrown it vices flourishing of theirim accord a Miththoras. ut When the true cultivator has applied himself, immediatet vices inve Way, and the fruits of Viriues spring p. Thereior God whenio firs made man, With Wonderfulsoresight fidit implante in his these emotions of the ind,
Exuberat in sentis,' luxuriates into briara.
432쪽
392 LACTANTIUS. Boo VI. that he miotae capable os receiving virine, a the earthris of cultivation andrus placed the subject-mauer o vices in the affections and that o virtve in vices. For assuredly virtve illhave no existence, or not be in exercise, is hos things are Wan iniis Whicli ita power is sither inown or misis. No det us see What the have effected who altogother remove vices. With regis to thos four affections hicli the imagine to ariso hom the opinionis thing good and evit, is tho eradicationis .hic thorthin that tho mind of the wis mancis to boaealed, since the underetand that the are implanted by nature, and that without thes nothin ca be ut in motion, nothini done the put certain other things into thei place an room: for destre the substituto inclination, a though it mere notmuch etter o destre a good than to eo inclination forcit; the in the anne substitute sorcio gladness, an fordear caution. ut in the case of the laurili the are at a lom for amethod of exchanging the amo. heretare they have ali gether ahen Wayraries that is, adnes and ain o mind, whicli cannot possibinbo done For,ho canciai tote me vellis pestilence has desolated his country, or an enem Merthrowuit, or a tyrant crushed iis liberis Can any one fati in begrieve i he has Witnesse the overthrow of liberty, and thebanishmentis mos cruel flaughter of neighboura, friends, orgood men '--les the in o any one aliould e so struchwith astonishment that ali sensibilit shouldae taliendrom him. Wheresore the ought ither o have alien Way the whole, o this desective and wea discussioniugiitrio have been complete&; that is, something ought to have been substitute in the place of gries, since, the orme ones having been soarranged this naturali folio ed. For as e rejoice in good thing that are present, o, ars vexe and grieved with vi things. Is therelare the gmeanother nam to joyaecause the thought it victous, o it Wasbefitting that another name liould e give torariet eca ethe thought it also victous From hic it appears that it Wasnot the objec iiset whic mas antin to them, but a mota, through Want of hicli the wished contris to hat nature alloWed, to take away that affection hic is the greatest. For Icould have refuted those changes of names at greater tength, and
433쪽
Boo vi. TNE DIVINE INSTITUTES. 393
sor in sine of embellishing the sule and increasiniit copious-ness, or at an rate that thendo no greatly differ homonsanotheri or both desim tahes iis beginning rom the inclination, and cautio inses hom fear, and jonis nothing eis thanthe expression o gladness. ut letis suppos that the are different, a the themselves illinaverit. Accordin*y in Millsay that desim is continuod and perpetuat inclination, but that joyis gladness beatiniitsol immoderately and that tiar is cautioni excere, an passing the limitam moderation Thus it comesto pass, that the do not ahe Way thos things hic th thin ought to e taen Way, ut regulate them, since thenames oni are changed the thing themselves remalia Theythereiam retur unaWares to that oint at whicli tho Peripatetic arrive is argument, that vices, inco the cannotae ahenaWay, are to e regulate Wit moderation Therelam theyere, bemus thendo no succeed in effecting that hic theyaim at, an is a circuitous mute, hicli is long and mugh, the return to the fame path. CHAP. XVI.-O the asseetiona, and the refutation of the opiniono the Peripatetis eoneerning themo hacis the proper se of the amotions and what is a bad me of them.
truth, Who allo. that the are vices, ut regulate them illi moderation. For me must e re even rom moderate vices;
yea, ather, it ought to have been atrarat effected that heroahouldamno vices. For nothing canae bor victous; ut is momahe a ad uso of the affections theyaecome vices, is, Methom meli the becomo virtuos. Thecit must be shown that thoca es of the affections an no the affections themselves, mustbe moderated. e must nos the say, rejoice Wit excessive
smalles degris and that there is another case,in the contrary, in hic even to exul mith transporis oscionis is no means
434쪽
394 LACTANTIUS. Boox Lwhother thenthin that a iis man ought in retoice i h seesanrevit happening t his enemy or hetheriue ought to custhiscio, is by the conques of nemies, o the overthro os a tyrant, libertranssaset have been acquired by his count men. Nomno doubisaut that in the forme caserio rejoice a litile, an in tho latis to rejoice to litile, is a Ver great crime. Me may say the fame respecting the oster affections. ut asPhave said the object of isdom does no consist in the regulation os these, but of thei causes, since therare actedisponsrom Without nor ascit befitting that these themselves inouldbe restrained since the ma exist in a mali degre missi thegreates criminali , an in the reates degre mithou any criminali . ut the ought to have been assigno is fixed times, an circumstances, and places that the ma not evices, hen it is permitte us to mae a right uso of them. For acto ath in the right courae is good, butri Wander fromit is evit sorio be moved by tho affections to that hic is righti good, but to that whicli is corrupi is evit. For sensualis sire, init does not wander fro iis lawful objeci, although itae ardent, et is Mithout fauit. ut is it destres an unlawsul objech although ita moderate, et it is a great vice Thereseret is no a diseas toae angry, nor o destre, nomisae excited by lusi; ut toto passionate, to e covetous o licentious, is adisease For he who is passionale is anm even ith him vitii homae oughtio toto ango, or at times henas ought
sary. e horis licentious ursues even that hicli is fombiddena tho laws. The wholo alter ought is have turnedon his that since the impetuosit of thes things anno berestrained nor is it right that it hould e,aecauserit is nece
sarit implante for maintaining tho utios o lite, it mightratherio directed into the right way, hero it vi possibie
the ehief good o Christiana. Butes have been carrie to sar in m desim o resutingiliem; sincerit is, purpos to hoW that thos things hichthe philosophera thought to e vices, ars o factio Ming Vices that tho are even great virtum othera L ill ista,
435쪽
Boon vi. THE DIUINE INSTITUTES. 395for the sis o instruction, hos whicha thin to bo ostolosely relatexto the subjeci They regard dread ordear a a very great vice, and thin that it is a very great meaknes of mind the opposito to hicli is bravery and ii this exista in aman the say that there is no place for ear Doe any onethon bellove that it can possibi happen that this amo fear istho ighest fortitude no means. For natum does notappea to admit that anything should sal bach in iis contrary. But etes, no by an initivi conclusion, a Socrates does in the writing o Plato, ho compei thos against Whom he disputes to admit hos things hicli the had donied, but in asimple manner, Will λ- that the greates fear is in greatest virtuo. No no doubis ut that it is tho partis a timid and foebio minteither in fearlain or Want, or exile, or imprisonment, or death and ii any one does no dread ali these horis udgeda manis in greates sortitude Butae Who eam God is irae from tho eari est thes things. In proo of hicli, there is no neelo arguments for the punishment inflicted on the wo fhippersit God have been .itnesse at ali times, and ars still
But his virtus a caused by nothingislse than the ear of God Theroforo a I saidh arcis no iste prooted a the Stoic maintain, nor to e restrained, a the Peripatetic Wish, butrioas directed into the right Way and apprehension are toberiae a V, but so that this ne only may be lest for sincethis solis ni lawsul and truo ne it alon effect that allother things may notae feared. Desire also is rechoned among vices; ut is it destres thos things,hicli are of the earth, i is a Vice; illis Otho hand ii ii destres heavent things, it is a virtve Forte ho destres to obtain justice God perpetuallise evertastinilight, and ali thos things,hic God promis to man, Wil despis these riches, an hono ' and commanti, and hingdom siemselves.
436쪽
396 LACTANTIUS. Boox I. The Stoic ill perhaps a that inclination is necessar fortho attainment of these hings, an no destre; ut in truth, the inclination is no sussicient. For many have the inclinationa ut Whensain has approached the vitais, inclination oves Way, ut destre perseveres an is it effecta stat at thingswhicli are fought by thera are objecta os contempto him, itis the meates viriue, sincerit is the mother of self-r traint. An there ore me ought atheroo effect his, statis may rightly direct the affections a corrupi use of Whichris vice Forthes excitementa os the in resemble a harnessed chario cin
hand the esteem parsimon a a virtve which, i it is eagernes sor possessing cannot be a Viriue,aecauserit is alimetheremptoyed in the increas o preservationi earthly goods Butwo domo reser tho hie good to the oh but me measure every duty by the preservatio of the oui only. ut is a Iliave besore taught, e must is no means paremur proper that me ma preserve hindnes and justice, it is nodia virtve tob frugal; hicli nameaeguites and deceives unde the appea ance of virtve. For frugalit is, it is true, the abstaining Dompleasures; ut in this respectricis a vice, becauserit aris 4romthe love os possessing, hereas me ought both to abstain hompleasures, an is no means to isthoid money. For o me
mone sparingly that is, moderates' is a hind of --nem osmind eitheris onerieariniles h shouldae in Want, oris onedespatring of eis able in recove it, or os ne incap te os the contemptis earthi things. ut o the otheriand theycal him horis no sparing o his properi prodigal. Forthus they distinguis belween the liberat man and tho prodigal: that he is liberal Who estoWs on deservis objecta, and n
437쪽
Boo vi. TNE DIVINE INSTITUTES. 397 prope occasions, an in suffcient quantities; ut that lis is prodigal ho lavishesis undeseruing objecis, and when therois no need, and without any regarda his proper .
give Aod to the needyl ut it aes a great difference,
besto itis piet and God Whether ou expendri uponaourown appetite, or lay ito in the tremur of justice. As, thereiore, it is a vicorio lanit ut adly, socii is a virtve to luit ut eli. Is it is a virtuo no to e sparin o riches, whicli canae replaced that ou a suppor the lite o man, Whicli cannot be replaced the parsimon is a vice There- foro I can cali thema n other nam than ad Who depriveman, a mild and sociable animal, of his ame; ho havinguprooted the affections in hicli humanit altogether consists, wish to bring him to an immove te insensibilium mind while
mit it be abis to maintain iis iueis for it illiseister dono thin anything, sine though itfelicis nothin eis inanagitatio of the mind. In fine, the who asser this immove- abienes of the foui Wish to deprivo tho out o liso sordis is fuit os activiu, ut east is quiet They also rightly esteemaome things a virtves, ut the do no maintain thei duo Proportion.*Constanc is a virtve no that, resis those ho injureus, ior, mustulet to these and why this oughtrioae done P ill inow presently but that When me commandis to acti opposition to the amisi God, and in opposition to justice, e should bo deterred by no threat o punishment hom preferring the command of God in tho command of man. ike-Wiserit is a virtus to despiso death no that, see it, and of our W accord inflict it poniuraeives, a many and distin-
Veniri a guta ingeraa.' Sed earum modum non tenent.
438쪽
398 LICTANTIUS. Boox VLguished philosophers have osten done, hic is a miche and implous thing but that when compelledrio desert God, and to
Theretore hecis just. B thes thingscit is effected that hecannot knomor maintain a ali ither the virium omino exact
439쪽
Boo vi. THE DIVINE INSTITUTES. 399o benevolence, o so much homo destre os ob in the divine commands, as of pleasing men, and should Hready haveth re ard os glor Whicli ho has almed at, and should notreceive the recompense of that heavent an divine reWard. Tho other things,hichahe worshipperit God ought to observeam asy, When ines Viriues are comprehended thatis oneshould everra a falselyrio the ahe of deceivingi injuring. For it is unlawsul for him ho cultivates truth toas deceitfuli anything, an to depari rom the truth itfel Whieli ho sollows. In this path o justico and ali the virtuos thero is no placo sor falsehood Theresore the trus and jus travellerwill notis the saying of Lucilius: It is notrio morio spea falselyrio a man who is a frien an aequaintanco ;' ut howill thin that it is no his par in spea falsely even to anenem and a stranger nor ill M at an time so aci that his longue, hicli is the interpreter of his ind, hould bo at varianco illi his ieeling and thought. I ho hali hau lentany money, he Will not receive interest that tho benefit may bounimpatred Whicli succour necessit' and thatas marentirelyabstain irom the propert of another. For in this hind of dutyhe ought toae content With that whicli is his own sine it is his duinin other respecta not to e sparing of his properiri inorde that he mando good butrio receive more than he hasive is uniust. MDhe who does his lies in mait in omemanner, that he may gain booty hom in necessit of another. But tho usi man wili mitis opportunit os doin an ining mercisuli nor illae polluto himself,ith ain os this End; ut he wil so ac that without an losso himself, that whic he lenti may b rechone among his good motas. ΗΘ must not receive a gis hominioor man so that is he himself has afforde anything, it Vae good inasmuch ascit is gratuitous I any one reviles, o must answer him illi ablossing he himself mus neve revile, thatio eril Word may proceed ut of the mouili os a man who reverences the good Word. Moreover, he must also diligenti tis care, test is anflauit os his he hould at an time maho an enemy andi an ono hovidae s shameles acto inflic injur on a good an iust man ho must bear it Wit calmnes an moderation,
440쪽
400 LACTANTIUS. Boox Landiso talio pon himself his revenge, ut reservo it for thejudgmen o God. Η must at ali times and in ali places guar innocence. An this preeept is no limite in his, that he hould no himseli infitet injury, ut that he hould not avenge it,hen inflicted on himself. For there ait o the judgment-seat a very great an impartial Judge, the observerand witnosco all. et him preterraim to man; et him rather choos thatrae aliould pronounc judgmen respectingliis cause, hos sentence no ne an scape eithe by the
advocacro any one or by favour Thus it comes totam that a just man is an objecti contemptrio ali and bemus it millbo thought that horis unablerio deten himself, he Will e rogardo as lothful an inactive; ut is an ono hal have avonged himself upon his ene , heris judged a manis spiritan activit ali honour an reverenc him. An althoughtho good man has it in his pomerito profit many, et thesloohu to him horis abieri injure rather than to him .horis ableto profit But the depravit of men ill notae ablerio corruptine usi man, so that he Will not endemour in obemGod and he would refer in o despised, provided that he ma alWays discliam the dui os a good man, an neveris acta man. Cicero sus in hos fame books respectiniossides But is an oneraliould wis to vnravel this indistinc conceptionis his foui, letaim at oncocleach himself that he is a good man who
profit those homae can, and injures no oneruntem provoked
mere provoked: no he must necessarii lose the nam os agood man rom this very circumstance, is h ahali inflic injury. For it is noctes the part os a bad maneto retur an injury thanto infliet it For homoliat ource do contests, immoliat fourco do fightings and contentions aris among men exceptthat impatience opposed lo injustico osten excites great tem