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None es theae inings of Which you admonish me have escaped me; But notuit tanding that I am in my senses, Nature compela me
Le. his abandoning himself to passion. Μedea, too, heraeliines on the Stage: d I am auaro What evila I am to perpetrate, But passion is atronger than my resolutions.
Further, not even Ajax is silent; but, When about to hillhimself, crime
Anger made these the subjecis os tragedy, and lust madeten stomand others-Phaedra, Anthia, Eriphyle,
Mistaho is a sin contram to calculation; and voluntary
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Μistaho is tho involuntary action of another toWarti me, Whilo a crimo αδικία alone is voluntam, Whether my aci oranother's. These differences of sins aro alluded in by tho
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and Logos. The legislator seems to leach differently tho interpretation of the three forma os sin-understanding by the muto fishes sins of Word, for thero are times in Whichallenea is Miter Utan speeeh, for silenee hao α δ e recompen8e;
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HOW WE ARE TO EXPLAIN THE PASSAGES OF SCRIPTURE WHICH ASCRIBE TO GOD HUMAN AFFECTIONS.ΗERE again arise the cavillers, Who say that joy and pian arepastions of the wes: for they define joy as a rationes elevationand exultation, as rejoicing on account of What is good; and pity M pain for one Who suffers undeserveesy; and that such affections are moias and passions os the foui. But me, as ould appear, do not ceaso in such matters to underatandive Scriptures carnassy; and stariing from our oWn asse uons, interpret the will of the impassibio Deity similarly toour perturbations; and as me are capable of hearing ; so,
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a man is made to communicate by righteousness, and besto sWhat ho received from God, in consequence of his naturalbenevolence and relation, and the commands which he obeys. But God has no natural relation to us, as the authors of the
herestes mill havs it; neither on the supposition os His having made us of nothing, nor ora that os having formed usfrom matter; since the former did not exist at all, and tholaiter is totalty distinct from God, unless We shali dare to saythat we are a part of Him, and of the fame essence as God. And I know not how one, who knows God, can bear to hearthis Whon lis looks to our lite, and sees in What eviis me are involved. For thus it Would turn oui, whicli it mere impietyto ulter, that God sinned in certainJ portions, ii tho portionsare paris of the Whole and complementary of the whole; and
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which resulta the act of knowing, and becomes apprehensionirrefragabie is reason; so also ignorance is a receding impression, Which can be disiodged by reason. And that whichis overthrown as Weli as that whicli is elaborated by reason, is in Our po eri Ahin to Knowledge is eaeperienee, cognition er σις , Comprehension συνεσις), perception, and Science. Cognition εἴδησις is the knowledge os universals by species; and Experience is comprehensive knowledge, Whicli investigates the nature os each thing. Perception νόησις) is the knowledgo os intellectual objecta; and Comprehension συνωσις) is the knowledgo os What is compared, or a comparisonthat cannot be annulled, or the faculty oi comparing the
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for it is impossibio for that, Which is is adoption, in beequia in substance to that, Which is by nature); but ΓWe areas HimJ only in o ' having been made immortal, and o
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IT is thon clear also that ali the other virtuos, delinealed in Moses, supplied the Greehs With tho rudiments of the wholo
depariment of morais. I mean Valour, and temperance,
and mladom, and justice, and endurance, and patience, and decorum, and wΗ-restriant; and in addition to these, pie . But it is olear to every one that piety, Whicli teachesis Worship and honour, is the hi est and oldest cause; and tho la. itfeli exhibita justice, and teaches Wisdom, is abstinence Dom sensibio images, and by inviting to tho
Miser and Father of tho universe. And from this sentiment, as hom a fountain, ali intelligenceo increases. Forthe sacrifices of the wiched aro abomination to the Lord; but the prayers of the upright ars acceptabis besore Him,' ainco righteousness is more acceptable before God than saerifice.' Such also as tho following me find in Isaiah: .hat purpose to me is the multitudo of your sacrifices 'satin tho Lord; ' and the wholo section. Breis every nd of wiAodness; for this is tho sacrifico that is accoptabis to tho Loes, a contrito heari that seolis iis Mahor.'' ' Demittat balances ars abomination heiore God; but a just balance is acceptable to Him.' - Τhenco Pythagoras exhorta Mnes to step ovor the balance ς' and the profession of heresies is cassed decettses righteousness; and thotongue of the unjust shali be dostroyod, but tho mouth of the righteous droppessi Wisdom. - For they cali the wisoand prudent Worthlega. ' But it Were tedious to adduce testimontes respecting these viriues, since the whole Scriptum celebrates them. Since, then, they define manliness
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to bo knowledge' of things formidabie, and not formi ablo, and what is intermediate; and temperance to be astato os mind which by choosing and avoiding preserves thejudgments of Wisdom; and conjoined with manlinem is patience, Whicli is called endurance, the knowledge of Whatis bearabis and what is unbeamble; and magnanimi is the
knowledge Which rises superior in circumstances. With temperance also is conjoined caution, Whicli is avoidanco in accordance With reason. And observance of the command- mendi, whicli is the innoxious heeping of them, is the attain-mont of a secure liso. And thero is no endurance mithout manliness, nor the exercise os seinrestraint Without tempe ance. And these viriues follow one another; and with Whomare the sequences of the Virtues, with him is also salvation,
thereiare, in treating of these viriues, we shali inquire intothom ail; for he that has one virtuo gnosticatly, by reason oftheir accompanying each other, has them all. Sels-restraintis that quali Which does not oversiep What appears in a cordance missi right reason. He exercises self estriant, Whocurbs the impulses that ars contrary in right reason, or curbs himself so as not to indulge in destres contrary to rightreason. Temperance, i , is not Without manlinem; sincesrom the commandments spring both wisdom, Which follows God who enjoins, and that whicli imitates the divino cli racter, namely righteousness; in virtuo os Whicli, in tho exercise of self-restraint, WE address ourselves in puriu topiety and tho couris ot conduci thence resulting, in com
nothing and suffers nothing; vhence it is not, strictlyspeahing, capable of self-restraint, for it is never subjectedio perturbation, over Which to exerciso control; while ournatum, being capabis of perturbation, needs self-constrain