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| Alphabetical [« »] virgins 10 viri 1 viros 1 virtue 414 virtues 66 virtues- 2 virtuous 3 | Frequency [« »] 441 us 427 himself 425 nor 414 virtue 405 life 402 gods 398 good | Lucius Caecilius Firmianus Lactantius The divine institutes IntraText - Concordances virtue |
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1 I, pref| trained young men not to virtue, but altogether to cunning
2 I, 1 | grant to you happiness, virtue, and length of days, that
3 I, 11 | truth. For he who is without virtue, who is overpowered by desire
4 I, 11 | but this was not from any virtue, but through fear of a successor.
5 I, 11 | to say that those whose virtue we admire, or those who
6 I, 16 | for they are not without virtue and a sense of shame, so
7 I, 18 | instances. They say that it is virtue which exalts man to heaven,--
8 I, 18 | their crimes the name of virtue. I would rather that they
9 I, 18 | of errors. If this is the virtue which renders us immortal,
10 I, 18 | worthy of heaven? Shall virtue perish, because it will
11 I, 20 | heaven--I speak of mind, virtue, piety, faith let there
12 I, 20 | do not possess? For it is virtue, which is to be honoured,
13 I, 20 | honoured, and not the image of virtue; and it is to be honoured
14 I, 20 | what else is it to honour virtue, but to comprehend it with
15 I, 20 | This is the only honour of virtue; for no other religion and
16 I, 20 | true. Therefore there is no virtue in any one when vices bear
17 II, 1 | and would follow after virtue and justice; they would
18 II, 3 | rather, if you have any virtue, Cicero, endeavour to make
19 III, 7 | Callipho and Dinomachus united virtue with pleasure, Diodorus
20 III, 7 | certain Stoics, to follow virtue. Aristotle placed the chief
21 III, 7 | chief good in integrity and virtue. These are the sentiments
22 III, 8 | THE SOUL AND BODY, AND OF VIRTUE.~What then remains, but
23 III, 8 | The Cyrenaics say that virtue itself is to be praised
24 III, 8 | his power; and it is not virtue, nor learning, nor labour,
25 III, 8 | for he at times dreams of virtue. The chief good, he says,
26 III, 8 | because man is born to virtue, he says something to the
27 III, 8 | that which is evil, unless virtue also is added. For many
28 III, 8 | because they were without virtue. But virtue united with
29 III, 8 | were without virtue. But virtue united with knowledge is
30 III, 8 | refute those also who judged virtue itself to be the chief good,
31 III, 8 | very inconsiderate. For virtue itself is not the chief
32 III, 8 | cannot be attained without virtue. Each point is easily understood.
33 III, 8 | there is need of another virtue, that we may arrive at that
34 III, 8 | that we may arrive at that virtue which is called the chief
35 III, 8 | incongruous and absurd, that virtue should arrive at itself
36 III, 8 | it is evident that it is virtue by which it is reached,
37 III, 8 | the force and office of virtue consist in the undertaking
38 III, 8 | effects and tendency of virtue, and could discover nothing
39 III, 8 | stopped at the very name of virtue, and said that it ought
40 III, 8 | removed, who thought that virtue together with honour was
41 III, 8 | it were possible for any virtue to exist unless it were
42 III, 8 | it would not cease to be virtue if it had any measure of
43 III, 8 | is entertained respecting virtue by a depraved judgment,
44 III, 8 | is not in our power that virtue should be honoured simply
45 III, 8 | ensue? Shall we cast aside virtue because it is judged to
46 III, 9 | one without knowledge and virtue. Now this limitation excludes
47 III, 11 | held forth to all. Is it virtue? It cannot be denied that
48 III, 11 | It cannot be denied that virtue is a good, and undoubtedly
49 III, 11 | found more beautiful than virtue, nothing more worthy of
50 III, 11 | account of their deformity, virtue is therefore to be desired
51 III, 11 | things are not contained in virtue itself, but depend upon
52 III, 11 | judgment of others. For virtue is often hated and visited
53 III, 11 | it belongs peculiarly to virtue, and is such that nothing
54 III, 11 | I say that the duties of virtue consist in the despising
55 III, 11 | desire, that assuredly is virtue. Therefore it effects something
56 III, 12 | AND SOUL; AND OF DESIRING VIRTUE ON ACCOUNT OF ETERNAL LIFE. ~
57 III, 12 | out what is the effect of virtue. There are two parts of
58 III, 12 | many common to both, as is virtue itself; and as often as
59 III, 12 | vices, and sins? And if virtue shall have overcome and
60 III, 12 | eternal life? If, therefore, virtue is not happy by itself,
61 III, 12 | there is no other reward of virtue than immortality. For in
62 III, 12 | immortality. For in praising virtue in the treatise which he
63 III, 12 | premature death, he says: "Virtue is the only thing which
64 III, 12 | can be made happy without virtue. Therefore, the reward of
65 III, 12 | Therefore, the reward of virtue is a happy life, if virtue,
66 III, 12 | virtue is a happy life, if virtue, as it is rightly said,
67 III, 12 | said, makes a happy life. Virtue, therefore, is not, as they
68 III, 12 | which necessarily follows virtue. And this argument might
69 III, 12 | corrupted nor destroyed. But if virtue falls within the power of
70 III, 12 | wretched who is endued with virtue. If happiness falls within
71 III, 12 | happen to any one without the virtue of knowledge, that is, without
72 III, 12 | escape their notice. For if virtue despises opulence and riches
73 III, 12 | to have understood that virtue is set before us on this
74 III, 12 | embraced either knowledge or virtue as the chief good, have
75 III, 12 | what end we must attain; virtue causes us to attain to it.
76 III, 12 | for from knowledge arises virtue, and from virtue the chief
77 III, 12 | arises virtue, and from virtue the chief good is produced.
78 III, 12 | ourselves to the service of virtue only, we live in all labours
79 III, 12 | exercising and strengthening virtue; if, in short, we keep to
80 III, 13 | taken of consistency and virtue, either this is the study
81 III, 13 | there is any discipline of virtue, where shall it be sought
82 III, 13 | not that study by which virtue and justice are learned,
83 III, 13 | there is a discipline of virtue, he might be taught where
84 III, 13 | not the instructress of virtue. And in the Tusculan disputations
85 III, 13 | O thou investigator of virtue, and expeller of vices;
86 III, 14 | call her the teacher of virtue or the parent of life, having
87 III, 14 | was before? For of what virtue is she the teacher? For
88 III, 14 | cannot be the teacher of virtue?~
89 III, 15 | men are not teachers of virtue, of which they themselves
90 III, 15 | there is no instruction of virtue in this sect, since even
91 III, 16 | undertake no exercise of virtue, and pass their whole life
92 III, 16 | most abundant fountains of virtue and knowledge, yet, when
93 III, 19 | the study and practice of virtue, by a light and easy course
94 III, 19 | therefore, will there be between virtue and guilt, if it makes no
95 III, 21 | himself to inquiries about virtue and duty. And thus I do
96 III, 21 | Plato! Where, then, is the virtue of chastity? where conjugal
97 III, 21 | love indivisible? But this virtue has no place in that promiscuous
98 III, 22 | utter extinction of which virtue is especially necessary.
99 III, 22 | while he wishes to confer virtue upon all, he takes it away
100 III, 23 | cairn, being resolute not by virtue, but by perverse fear; as
101 III, 25 | it. But they so embrace virtue, which is given to the human
102 III, 27 | The Stoics say that it is virtue which can alone produce
103 III, 27 | body is the material of virtue; therefore he is not wretched
104 III, 27 | discharging the office of virtue that one sustains and endures
105 III, 27 | advantage is there then in virtue? what happiness of life?
106 III, 27 | that nothing is sought from virtue but glory. But this is either
107 III, 27 | Therefore there is no fruit from virtue where virtue is subject
108 III, 27 | fruit from virtue where virtue is subject to death and
109 III, 27 | saw a certain shadow of virtue: they did not see virtue
110 III, 27 | virtue: they did not see virtue itself. For they had their
111 III, 27 | pleasure; or if they uphold virtue, they neither threaten sin
112 III, 27 | they promise any reward to virtue, except that of honour and
113 III, 27 | only, since they say that virtue is to be sought for its
114 III, 27 | God alone who can honour virtue, the reward of which is
115 III, 27 | do not know the power of virtue, the reward of which they
116 III, 28 | the appearance of false virtue, they endeavour to free
117 III, 28 | theirs on the subject of virtue, in which fortune is not
118 III, 29 | XXIX. OF FORTUNE AGAIN, AND VIRTUE.~But let us return to the
119 III, 29 | malice he may exercise man to virtue: for unless this is in constant
120 III, 29 | be perfect, inasmuch as virtue is dauntless and unconquered
121 III, 29 | to pass that there is no virtue if an adversary is wanting.
122 III, 29 | perverse power opposed to virtue, and were ignorant of its
123 III, 29 | they do not indeed know virtue the knowledge of which is
124 III, 30 | GOD, IN WHICH ALONE ARE VIRTUE AND HAPPINESS.~I have taught,
125 IV, 1 | as they preferred vice to virtue, because it had presented
126 IV, 3 | precepts of righteousness and virtue. Thus philosophy, inasmuch
127 IV, 3 | of necessity be without virtue. Thus also the religious
128 IV, 16 | worthy of heaven; but it is virtue alone, and justice alone,
129 IV, 16 | upon earth, supplied with virtue and righteousness, yea rather,
130 IV, 16 | rather, since He Himself is virtue and Himself righteousness,
131 IV, 16 | on account of this very virtue which He at once taught
132 IV, 23 | able to train no one to virtue, which they falsely proclaim;
133 IV, 23 | is, in whom the greatest virtue and perfect justice were
134 IV, 23 | His teaching by presenting virtue to the eyes of men.~
135 IV, 24 | the first principles of virtue, and to form them to righteousness.
136 IV, 24 | knowledge of all things as in virtue, lest there should be no
137 IV, 24 | to attain to the highest virtue, and to resist all vices,
138 IV, 24 | and His immortality gives virtue, must of necessity in His
139 IV, 24 | will not be able to teach virtue; for, inasmuch as He is
140 IV, 24 | Otherwise, if it is the greatest virtue patiently to endure pain
141 IV, 24 | righteousness and duty, if it is virtue not to fear death itself
142 IV, 24 | the flesh is capable of virtue? For obstinacy cannot be
143 IV, 24 | a master and teacher of virtue should most closely resemble
144 IV, 24 | cannot endure. A teacher of virtue therefore ought to have
145 IV, 24 | not follow a teacher of virtue, who is at the same time
146 IV, 24 | and display in himself the virtue of which he is a teacher,
147 IV, 24 | sufferings, since the duties of virtue are occupied with the enduring
148 IV, 25 | been added an authority and virtue greater than that of man.
149 IV, 25 | and absolutely complete virtue bestows on those who conquer,
150 IV, 26 | the future torments which virtue itself proposes to those
151 IV, 26 | who, being destitute of virtue, give up their life to deadly
152 IV, 26 | to the earth a teacher of virtue, who might both by salutary
153 IV, 26 | He had come, examples of virtue and incitements to its practice.
154 IV, 26 | contempt of death, by which virtue is rendered perfect and
155 V, 2 | he was the maintainer of virtue, the praiser of parsimony
156 V, 5 | either by itself the greatest virtue, or by itself the fountain
157 V, 5 | by itself the fountain of virtue, which not only philosophers
158 V, 7 | briefly to signify it: that virtue can neither be discerned,
159 V, 7 | evil, that the nature of virtue might be evident. For how
160 V, 7 | to be more numerous, that virtue might be precious, because
161 V, 7 | muffled head." "For what virtue," he says, "would there
162 V, 7 | itself teaches. For if it is virtue to resist with fortitude
163 V, 7 | vice, there is no perfected virtue; and that God might render
164 V, 10 | imagine that there was any virtue in him who was fired with
165 V, 11 | obtain the glory due to their virtue. And thus, in devising modes
166 V, 11 | produce greater glory of virtue. But they with obstinate
167 V, 12 | XII. OF TRUE VIRTUE; AND OF THE ESTIMATION OF
168 V, 13 | wonderful nature of the virtue displayed. For when the
169 V, 14 | CHRISTIANS.~But this is true virtue, which the vaunting philosophers
170 V, 14 | rightly says the highest virtue appears to them to consist
171 V, 15 | defence of this greatest virtue, which has its origin in
172 V, 15 | bestows on all equity and virtue. In His sight no one is
173 V, 15 | filled all the steps of virtue. Therefore neither the Romans
174 V, 16 | justice are changed, all virtue and all truth are taken
175 V, 16 | we are distinguished by virtue. And every one is more elevated
176 V, 16 | is paid are contrary to virtue, and enervate the vigour
177 V, 18 | they discuss the subject of virtue, although they understand
178 V, 18 | they altogether reduce virtue to folly, since it undergoes
179 V, 18 | own interposition? Whose virtue would not be held in such
180 V, 18 | on account of this very virtue the tyrant rewarded them
181 V, 18 | because he is destitute of the virtue of which he is ignorant.
182 V, 19 | XIX. OF VIRTUE AND THE TORTURES OF CHRISTIANS,
183 V, 19 | Laelius, says in Cicero: "Virtue altogether wishes for honour;
184 V, 19 | there any other reward of virtue." There is indeed another,
185 V, 19 | and that most worthy of virtue, which you, O Laelius, could
186 V, 19 | a reward can be paid to virtue by man, since you yourself
187 V, 19 | interval take away from virtue that which you have given
188 V, 19 | powerful enemies, deprive virtue of its rewards." Oh how
189 V, 19 | worthless, have you represented virtue to be, if it can be deprived
190 V, 19 | as to be able to deprive virtue of those goods which were
191 V, 19 | miserably tortured also? will virtue lose its reward, or rather,
192 V, 19 | useless, so foolish, as virtue, the natural goodness and
193 V, 19 | account God willed that virtue itself should be concealed
194 V, 20 | able to pay the reward of virtue, not only to the living,
195 V, 20 | vices by the one layer of virtue and faith! For he who shall
196 V, 22 | for they are placed in virtue only, must t therefore be
197 V, 22 | constant, and lasting as virtue itself, in which the good
198 V, 23 | forth all the appearances of virtue, to show respecting each
199 V, 23 | from the case of a single virtue. For instance, patience
200 V, 23 | patience is a great and leading virtue, which the public voices
201 V, 23 | be denied that this is a virtue of the highest kind, it
202 V, 23 | man, because he exercises virtue, has patience in himself;
203 V, 23 | is without the greatest virtue. I call him impatient, because
204 V, 23 | preserve innocency, which virtue is peculiar to the just
205 V, 23 | injustice, because he is without virtue, and is subject to vice
206 V, 23 | but piety is a very great virtue. To this is added, that
207 V, 23 | because he is endued with virtue; it is necessary that the
208 V, 23 | and the other may have virtue in himself because he is
209 V, 23 | them to the practice of virtue: nor does He permit them
210 V, 23 | place, some are pleased with virtue and faith itself. Some suspect
211 VI, 2 | delivering the first elements of virtue, which would be an endless
212 VI, 4 | is one way, therefore, of virtue and the good, which leads,
213 VI, 4 | has been able to attain to virtue, and take it ill that any
214 VI, 4 | step and end, the crown of virtue will be given to him, and
215 VI, 4 | might be able to acquire virtue, present gratification must
216 VI, 4 | be unable to look towards virtue. He inspires others with
217 VI, 4 | us with true and heavenly virtue, respecting which I must
218 VI, 5 | V. OF FALSE AND TRUE VIRTUE; AND OF KNOWLEDGE.~But before
219 VI, 5 | mark out the character of virtue itself, which the philosophers
220 VI, 5 | say in their definition of virtue, Lucilius puts together
221 VI, 5 | than is necessary:--~"It is virtue, O Albinus, to pay the proper
222 VI, 5 | in which we live.~It is virtue for a man to know the nature
223 VI, 5 | nature of everything.~It is virtue for a man to know what is
224 VI, 5 | and dishonourable.~It is virtue to know the end of an object
225 VI, 5 | means of procuring it.~It is virtue to be able to assign their
226 VI, 5 | their value to riches.~It is virtue to give that which is really
227 VI, 5 | truth. He says that it is virtue to know what is good and
228 VI, 5 | But knowledge cannot be virtue, because it is not within
229 VI, 5 | one to the other is not virtue, because virtue is the property
230 VI, 5 | other is not virtue, because virtue is the property of each
231 VI, 5 | it depends upon hearing. Virtue is altogether our own; for
232 VI, 5 | knowledge is of no avail if our virtue fails. For, in general,
233 VI, 5 | because they are wanting in virtue, that is, the desire of
234 VI, 5 | and evil is one thing, and virtue another, appears from this,
235 VI, 5 | knowledge can exist without virtue, as it has been in the case
236 VI, 5 | of good and evil is not virtue, so the doing that which
237 VI, 5 | abstaining from evil is virtue. And yet [knowledge is so
238 VI, 5 | knowledge is so united with virtue, that knowledge precedes
239 VI, 5 | that knowledge precedes virtue, and virtue follows knowledge;
240 VI, 5 | knowledge precedes virtue, and virtue follows knowledge; because
241 VI, 5 | speaks somewhat better: "Virtue is the fleeing from vice,
242 VI, 5 | improperly, because he defined virtue by its contrary, as though
243 VI, 5 | For when I know not what virtue is, I do not know what vice
244 VI, 5 | ought to have done. It is a virtue to restrain anger, to control
245 VI, 5 | are appeased and calmed by virtue. And this calming of the
246 VI, 5 | right. The whole duty of virtue then is, not to sin. And
247 VI, 5 | knowledge is to know God, virtue is to worship Him: the former
248 VI, 6 | VI. OF THE CHIEF GOOD AND VIRTUE, AND Or KNOWLEDGE AND RIGHTEOUSNESS.~
249 VI, 6 | knowledge of good is not virtue; and secondly, I have shown
250 VI, 6 | secondly, I have shown what virtue is, and in what it consists.
251 VI, 6 | Hence is that saying, "It is virtue to know the end of an object
252 VI, 6 | often sought unjustly. But virtue of this kind is not proposed
253 VI, 6 | wise man; for it is not virtue to seek riches, of which
254 VI, 6 | the bad than by the good. Virtue, then, cannot consist in
255 VI, 6 | the force and purport of virtue appears; nor will it have
256 VI, 6 | things. But the course of virtue especially consists in the
257 VI, 6 | follows is true: "It is virtue to be able to assign their
258 VI, 6 | Do you deny that this is virtue? I do not deny it indeed;
259 VI, 6 | But I deny that it is true virtue; because it is not that
260 VI, 6 | so that it is not so much virtue which is necessary to overcome
261 VI, 6 | forth unburied. It is not virtue, therefore, either to be
262 VI, 6 | defender of the good, because virtue cannot be subject to uncertain
263 VI, 6 | agreement of men is taken away, virtue has no existence at all;
264 VI, 6 | the greatest and perfect virtue. And this is the error not
265 VI, 6 | neither to justice nor to true virtue, but to this life and to
266 VI, 6 | all those descriptions of virtue must be false, because no
267 VI, 6 | no one can know what true virtue is but he who is just and
268 VI, 7 | clothed with the appearance of virtue, grasp at shadows and outlines,
269 VI, 7 | which appears to resemble virtue: as it has its wickedness
270 VI, 7 | who either wish to follow virtue, or profess a contempt for
271 VI, 7 | of truth, and wisdom, and virtue, and justice, of all which
272 VI, 7 | and it is narrow, because virtue is given to the smaller
273 VI, 8 | excellent harbour of wisdom and virtue. Therefore the law of God
274 VI, 9 | All their learning and virtue is without a head, because
275 VI, 9 | God, who is the Head of virtue and knowledge; and he who
276 VI, 9 | heavenly things, relates the virtue and majesty of the surpassing
277 VI, 9 | sake of obtaining which virtue is to be sought, and whatever
278 VI, 9 | labours to man. For if it is virtue to endure and undergo with
279 VI, 9 | our souls are mortal, if virtue is about to have no existence
280 VI, 9 | wickedness and impiety, because virtue, that is, justice, is followed
281 VI, 9 | others enjoy in life. But if virtue is to be taken up, as is
282 VI, 9 | which it is the part of virtue to endure. Nor can virtue,
283 VI, 9 | virtue to endure. Nor can virtue, since it is difficult in
284 VI, 9 | who has proposed to us virtue itself? Therefore the sum
285 VI, 10 | mercy or kindness; which virtue is peculiar to the just,
286 VI, 10 | the appearance of false virtue, have taken away mercy from
287 VI, 10 | harshness of their inhuman virtue. This error, therefore,
288 VI, 11 | exclaim in many places that virtue is not mercenary; and you
289 VI, 11 | assist his last extremity. If virtue does not exact a reward;
290 VI, 12 | hospitality is a principal virtue, as the philosophers also
291 VI, 12 | subject those teachers of virtue and justice have not touched
292 VI, 12 | you do not comprehend this virtue, that you may bestow your
293 VI, 13 | the praise and glory of virtue. To this is added, that
294 VI, 13 | height. The first step of virtue is to abstain from evil
295 VI, 13 | second is now of perfect virtue, since he offends neither
296 VI, 14 | RESPECTING THEM; AND OF VIRTUE, THE VICES, AND MERCY.~If,
297 VI, 14 | esteemed as a vice that virtue which almost holds the first
298 VI, 15 | man, they also take away virtue, for which alone they are
299 VI, 15 | making a place. For if it is virtue in the midst of the impetuosity
300 VI, 15 | without anger is also without virtue. If it is virtue to control
301 VI, 15 | without virtue. If it is virtue to control the lust of the
302 VI, 15 | body, he must be free from virtue who has no lust which he
303 VI, 15 | he may regulate. If it is virtue to curb the desire from
304 VI, 15 | he certainly can have no virtue who is without that, to
305 VI, 15 | of which the exercise of virtue is applied. Where, therefore,
306 VI, 15 | there is no place even for virtue, as there is no place for
307 VI, 15 | be capable of receiving virtue, as the earth is of cultivation;
308 VI, 15 | affections, and that of virtue in vices. For assuredly
309 VI, 15 | in vices. For assuredly virtue will have no existence,
310 VI, 17 | greatest fear is the greatest virtue. No one doubts but that
311 VI, 17 | bodies without a groan. This virtue afforded the greatest astonishment
312 VI, 17 | overcome by patience. But this virtue was caused by nothing else
313 VI, 17 | heavenly things, it is a virtue. For he who desires to obtain
314 VI, 17 | him, it is the greatest virtue, since it is the mother
315 VI, 17 | they esteem parsimony as a virtue; which, if it is eagerness
316 VI, 17 | possessing, cannot be a virtue, because it is altogether
317 VI, 17 | and justice, it is not a virtue to be frugal; which name
318 VI, 17 | under the appearance of virtue. For frugality is, it is
319 VI, 17 | it out badly, so it is a virtue to lay it out well. If it
320 VI, 17 | it out well. If it is a virtue not to be sparing of riches,
321 VI, 17 | proportion. Constancy is a virtue; not that we resist those
322 VI, 17 | of man. Likewise it is a virtue to despise death; not that
323 VI, 17 | pain and death. This is virtue; this is true constancy--
324 VI, 18 | with patience, than which virtue nothing can be found more
325 VI, 18 | because they are without virtue, are unable to curb? But
326 VI, 18 | inquiry is made respecting virtue, he thought that it is the
327 VI, 18 | thought that it is the part of virtue to conquer in every kind
328 VI, 18 | does not fulfil the duty of virtue. For he who endeavours to
329 VI, 18 | regarded as a very great virtue; and that the just man might
330 VI, 18 | named patience, which single virtue is opposed to all vices
331 VI, 19 | anger is the whetstone of virtue, as though no one could
332 VI, 19 | that they neither know what virtue is, nor why God gave anger
333 VI, 20 | overcome and subdued by virtue, or, as I said a little
334 VI, 20 | because He set before him virtue, which might always be at
335 VI, 20 | for temperance, nor can virtue have any existence when
336 VI, 20 | the other hand, God gave virtue on this account, that it
337 VI, 21 | attendant and companion of virtue. This is not frail and brief,
338 VI, 21 | there is perpetual life in virtue, so there is death in pleasure.
339 VI, 22 | whom not even a notion of virtue has reached. Perhaps some
340 VI, 22 | there would have been no virtue unless it had things which
341 VI, 22 | business it is to subdue virtue, and to shut out justice
342 VI, 22 | man to life only through virtue and labour, so the other
343 VI, 24 | completed the character of virtue and righteousness. If any
344 VI, 25 | but that which consists of virtue and justice. But in what
345 VI, 25 | lose the recompense of his virtue. But that he may obtain
346 VII, 1 | difficulties, which is the greatest virtue, unless the divine reward
347 VII, 1 | solitary and unrewarded virtue. Let us satisfy this part
348 VII, 1 | and they desert the way of virtue, by the bitterness of which
349 VII, 1 | unassailable. No one favours virtue but he who is able to follow
350 VII, 1 | exercised, and made capable of virtue. For if the endurance of
351 VII, 1 | the endurance of evils is virtue, it follows that they are
352 VII, 1 | they are not capable of virtue who have always lived in
353 VII, 1 | the ground. But the way of virtue does not admit those carrying
354 VII, 1 | teaching of God respecting virtue and the truth, are bitter
355 VII, 1 | themselves to be enemies of virtue and justice. I will now
356 VII, 5 | evil, that He might set virtue before them composed as
357 VII, 5 | He might set before man virtue, that is, endurance of evils
358 VII, 5 | knowingly; for it is given to virtue, not to nature, because
359 VII, 5 | our vices, or win it by virtue. The chief good is not contained
360 VII, 5 | reward and recompense of virtue. Lastly, man does not immediately
361 VII, 5 | because God has set forth virtue before man, although the
362 VII, 5 | which are the enemies of virtue. Therefore this temporal
363 VII, 5 | Father, that he may have virtue and wisdom, which alone
364 VII, 5 | point. For there could be no virtue unless He had made contrary
365 VII, 5 | which was good, and giving virtue, appointed also their contraries,
366 VII, 5 | away a contest, and even virtue is nothing. How many are
367 VII, 5 | that he might strengthen virtue itself by continual exercise,
368 VII, 5 | alike in this life, that virtue and wisdom may be in agreement.
369 VII, 5 | able to do; because while virtue is difficult and rarely
370 VII, 5 | that he might be capable of virtue, and that his virtue might
371 VII, 5 | of virtue, and that his virtue might reward him with immortality.
372 VII, 5 | him with immortality. Now virtue, as we have shown, is the
373 VII, 7 | born to the exercise of virtue; we are also reminded of
374 VII, 8 | nature regards this; to this virtue exalts us. And because we
375 VII, 9 | IMMORTALITY OF THE SOUL, AND OF VIRTUE.~By these arguments, therefore,
376 VII, 9 | familiar to him. The gift of virtue also to man alone is a great
377 VII, 9 | living being. If, therefore, virtue both prohibits man from
378 VII, 9 | avoided, it follows that virtue is an evil, and opposed
379 VII, 9 | we have given up? But if virtue is not an evil, and acts
380 VII, 10 | things which are opposed to virtue, that from these also the
381 VII, 10 | withdraw and return. But virtue is perpetual, without any
382 VII, 10 | vices, which always oppose virtue, will return. Therefore
383 VII, 10 | uninterrupted duration of virtue itself shows that the soul
384 VII, 10 | man, if it has received virtue, remains permanent, because
385 VII, 10 | remains permanent, because virtue is perpetual, and it is
386 VII, 10 | mind alone which receives virtue. Since, therefore, vices
387 VII, 10 | therefore, vices are contrary to virtue, the whole systems must
388 VII, 10 | perturbations of the soul; virtue, on the contrary, is mildness
389 VII, 10 | and of short duration; virtue is perpetual and constant,
390 VII, 10 | the fruit and reward of virtue are everlasting. Because
391 VII, 10 | immediate, therefore that of virtue is future. Thus it happens
392 VII, 10 | life there is no reward of virtue, because virtue itself still
393 VII, 10 | reward of virtue, because virtue itself still exists. For
394 VII, 10 | rewards follow; so, when virtue has been ended, its reward
395 VII, 10 | its reward follows. But virtue is never ended except by
396 VII, 10 | therefore the reward of virtue is after death. In fine,
397 VII, 10 | admits him to the reward of virtue. But he who has contaminated
398 VII, 10 | wickedness and avoided by virtue. As this life is temporary
399 VII, 11 | righteousness itself, because virtue cannot otherwise be attained,
400 VII, 11 | name for their mind and virtue. Therefore, if the deeds
401 VII, 11 | eternal, as the fame of virtue, as the remembrance of the
402 VII, 12 | youth has been passed in virtue; and if excessive old age
403 VII, 12 | this account, therefore, virtue and wisdom are necessary,
404 VII, 12 | For if it be destitute of virtue, if it be given up to pleasure,
405 VII, 12 | subject to death, since virtue, as we have shown, is the
406 VII, 12 | therefore the reason why virtue is especially to be used,
407 VII, 12 | body, if it is destitute of virtue, it grows sick by the contagion
408 VII, 14 | righteousness nor any true virtue, did not obtain for themselves
409 VII, 21 | justice and maturity of virtue has imbued will not perceive
410 VII, 26 | lovest His name, excelling in virtue and prosperity, enjoyest
411 VII, 26 | a surpassing example of virtue and holiness: in which thou
412 VII, 27 | without punishment, nor virtue without a divine reward.
413 VII, 27 | might dread the path of virtue on account of its difficulty.
414 VII, 27 | again. For whoever by his virtue has trampled upon the corruptions