Cap. 10. De Secunda Specie Virtutum ad Officia Hominis erga se pertinentium
Of the Second Class of Virtues connected with the Duty of Man towards Himself
Place. The shortest chapter in Book II, and a pendant to II.ix. Milton has finished the virtues that govern our desire of good; here he takes the virtues that govern our endurance of evil, and so closes the duty of man toward himself before turning, in II.xi, to the neighbour.
Argument. There are two such virtues, fortitude and patience, and each is set out with its opposing vices. Fortitude is shown chiefly in repelling evil or facing it with equanimity, and Christ is its supreme example, in his life and in his death; against it stand timidity and rashness — and rashness too Christ taught us to avoid, by withdrawing from those who sought to kill him. Patience is shown in bearing misfortune and injury; against it stand impatience, a hypocritical patience that courts unnecessary suffering, and Stoic apatheia.
Pressure point. The last paragraph, and it is very short. Milton refuses to let patience mean insensibility: feeling pain, and even complaining of it, is not contrary to patience, "as may be seen in Job and the other saints." The Stoic ideal is named in Greek and rejected. Sumner's single footnote sends the reader to Samson Agonistes for the distinction — the editor's habit, now well attested, of reaching for Milton's verse where the prose touches Milton's own condition.
Loci: pending M4.
¶1p. 474 DICTÆ sunt virtutes quæ in appetendis bonis modum servant: dicendæ nunc sunt quæ versantur in propulsandis aut sustinendis malis.
¶2Eæque sunt fortitudo et patientia.
¶3FORTITUDO elucet maxime in malis propulsandis aut non metuendis. Jos. i. 6, 7, 9. nonne præcepi tibi? confirmare et fortis esto; ne expavescito neque consternator. Heb. xi. 32, &c. deficiet me tempus narrantem de Gedeone—, qui per fidem debellarunt regna—. Psal. iii. 7. non timebo a myriadibus populi, quas circum disposuerint metatores contra me. Psal. xviii. 32, &c. et xxiii. 4. quum ambularem per vallem lethalis umbræ, non timerem malum, quia tu—. et xxxvii. 12, &c. cogitante improbo contra justum—: gladium eduxerint improbi—: gladius eorum intrabit in cor eorum—. et xlvi. 2, 3. Deus nobis est receptus et robur—: idcirco non timeremus, si commutaret terra locum—. et lvi. 12. in Deo confido; non timebo quid faciat homo mihi. et cxviii. 6. idem. et cxii. 7, 8. a rumore malo non timet—. Prov. iii. 24, 25. quum cubabis, non expavesces—. et xxiv. 5, 6. vir sapiens est cum robore, et vir sciens fortificat vires—. et xxviii. 1. justi sunt similes juveni leoni confidenti. Isa. xli. 10. ne timeto, quia tecum sum—. et li. 7. ne timetote probrum mortalis, et præ contumeliis istorum ne consternamini. et v. 12. ego ipse sum consolator vester: quis es tu quod timeas—? Dan. iii. 16. dixerunt regi, ut respondeamus tibi non <!-- p.475 --> sumus soliciti—. Matt. x. 28, &c. ne timete vobis ab iis qui trucidant corpus—.
¶4Fortitudinis exemplum maximum est servator noster Jesus Christus tota vita ac morte: et Luc. xiii. 31, &c. dicite vulpi isti, ecce ejiciam dæmonia, et sanationes peragam hodie et cras, tertia autem die consummabor. Joan. xi. 7, 8. dicunt ei, modo studebant Judæi te lapidare, et rursum illuc abis? 2 Tim. i. 7. non enim dedit nobis Deus spiritum formidinis, sed roboris, et charitatis, et sanitatis animi. 1 Joan. ii. 14. scripsi vobis, adolescentes, quia fortes estis, et verbum Dei habitat in vobis, et illum malum vicistis.
¶5Huic opponitur timiditas. Psal. xxvii. 1. Jehova lux mea et salus mea; a quo timerem—? et cxii. 7. Prov. x. 24. quod formidat improbus, id eveniet ei. et xxv. 26. ut fons calcibus conturbatus, aut scaturigo corrupta, est justus qui dimovetur coram improbo. et xxviii. 1. fugiunt improbus quisque nemine persequente. et xxix. 25. trepidus homo sibi ponit tendiculam. Isa. xli. 13, 14. ne timeto, vermicule Jacobi—. Nehem. vi. 11. an vir qualis sum ego fugerem—? Matt. xxiv. 6. futurum est ut audiatis bella et rumores bellorum; videte ne turbemini. Apoc. xxi. 8. formidolosis et incredulis—portio assignata est in stagno—.
¶6Et temeritas, ubi quis non necessario periculum adit. Prov. xiv. 16. sapiens timet ac recedit a malo, stolidus vero infert se, adeo præfidens est. Hujus exemplum est Amazia, 2 Reg. xiv. 8. age, videamus alter faciem alterius. Et Josias, 2 Chron. xxxv. 20, 21, 22. et quamvis mitteret ad ipsum legatos, dicendo—, tamen non avertit Josia faciem suam ab illo—. Quam exemplo suo vitandam Christus docuit. Joan. vii. 1. nolebat enim in Judæa versari, quia studebant eum Judæi interimere. et xi. 53, 54. Jesus ergo palam amplius non versabatur inter Judæos. Matt. x. 23. quum persequentur vos in ea urbe, fugite in aliam.
¶7PATIENTIA est in malis atque injuriis perferendis. Psal. lxix. 8. propter te sustineo opprobrium, operit ignominia faciem meam. Prov. xi. 12. sper<!-- p.476 -->nente proximum suum demente, vir prudentissimus surdum agit. et xvii. 27. cohibet sermones suos vir sciens, et frigidus est spiritu vir intelligens. et xix. 11. intellectus hominis longanimem efficit eum. Eccles. vii. 21. etiam ad omnia verba quæ dicuntur ne adhibeto animum tuum; cum non debeas audire vel servum tuum maledicentem tibi. Isa. l. 7, 8. compono faciem meam tanquam saxum adamantinum—. Matt. v. 39. ne obsistite improbo; sed qui te cædet in dextram tuam maxillam, obverte ei et alteram. 1 Cor. vi. 7. quare non potius injuriam patimini—? 1 Thess. v. 14. patiente animo estote erga omnes. Vide supra de patientia erga Deum. At compensationem quandam injuriarum nonnunquam etiam viri sancti requirunt. Act. xvi. 37. cæsos nos publice, indicta causa—.
¶8Huic opponitur impatientia et mollities. Prov. xxiv. 10. si remisse te geras, tempore angustiæ angusta erit virtus tua.
¶9Et patientia hypocritica: quæ in illis cernitur qui cruciatus non necessarios sibi accersunt; ut Baalitæ, 1 Reg. xviii. 28. incidebant sese—, et flagellatores papistici.
¶10Et Stoica ἀπάθεια: nam patientiæ non repugnat sensus dolorum, et querelæ seu lamentationes; ut in Jobo cæterisque sanctis adversa ferentibus perspicere licet.
¶1p. 636 THE virtues which regulate our desire of external good have been spoken of; we are next to consider those which are exercised in the resistance to, or the endurance of evil.
¶2These virtues are fortitude and patience.
¶3–4FORTITUDE is chiefly conspicuous in repelling evil, or in regarding its approach with equanimity. Josh. i. 6, 7, 9. have not I commanded thee? be strong and of a good courage; be not afraid, neither be thou dismayed. Heb. xi. 32, &c. the time would fail me to tell of Gideon, &c. who through faith subdued kingdoms. Psal. iii. 9. I will not be afraid of ten thousands of people that have set themselves against me round about. See Psal. xviii. 32, &c. xxiii. 4. though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me. xxxvii. 12, &c. the wicked plotteth against the just......the wicked have drawn out the sword......their sword shall enter into their own heart. xlvi. 1, 2. God is our refuge and strength......therefore will we not fear, though the earth be removed. lvi. 11. in God have I put my trust; I will not be afraid what man can do unto me. See also cxviii. 6. cxii. 7, 8. he shall not be afraid of evil tidings. Prov. iii. 24, 25. when thou liest down, thou shalt not be afraid. xxiv. 5, 6. a wise man is strong; yea, a man of knowledge increaseth strength. xxviii. 1. p. 637 the righteous are bold as a lion. Isai. xli. 10. fear thou not, for I am with thee. li. 7. fear ye not the reproach of men, neither be ye afraid of their revilings. v. 12. I am he that comforteth you; who art thou that thou shouldest be afraid—? Dan. iii. 16. they said to the king ....we are not careful to answer thee in this matter. Matt. x. 28, &c. fear not them which kill the body—. The great pattern of fortitude is our Saviour Jesus Christ, throughout the whole of his life, and in his death. Luke xiii. 31, &c. go ye and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. John xi. 7, 8. his disciples say unto him, Master, the Jews of late sought to stone thee, and goest thou thither again? 2 Tim. i. 7. God hath not given us the spirit of fear, but of power, and of love, and of a sound mind. 1 John ii. 14. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.
¶5Opposed to fortitude are, first, timidity. Psal. xxvii. 1. Jehovah is my light and my salvation, whom shall I fear? Prov. x. 24. the fear of the wicked, it shall come upon him. xxv. 26. a righteous man falling down before the wicked, is as a troubled fountain and a corrupt spring. xxviii. 1. the wicked flee when no man pursueth. xxix. 25. the fear of man bringeth a snare. Isai. xli. 13, 14. fear not, thou worm Jacob. Nehem. vi. 11. should such a man as I flee? Matt. xxiv. 6. ye shall hear of wars and rumours of wars: see that ye be not troubled. Rev. xxi. 8. the fearful and unbelieving....shall have their part in the lake that burneth—.
¶6Secondly, rashness, which consists in exposing ourselves to danger unnecessarily. Prov. xiv. 16. a wise man feareth and departeth from evil; but the fool rageth, and is confident. This fault is exemplified in Amaziah, 2 Kings xiv. 8. come, let us look one another in the face; and in Josiah, 2 Chron. xxxv. 20—22. he sent ambassadors unto him, saying ...nevertheless Josiah would not turn his face from him—. Christ has taught us to avoid it by his example. John vii. 1. he would not walk in Jewry, because the Jews sought to kill him. xi. 53, 54. Jesus there<!-- p.638 -->fore walked no more openly among the Jews. Matt. x. 23. when they persecute you in this city, flee ye into another.
¶7PATIENCE consists in the endurance of misfortunes and injuries. Psal. lxix. 7. for thy sake I have borne reproach, shame hath covered my face. Prov. xi. 12. he that is void of wisdom despiseth his neighbour; but a man of understanding holdeth his peace. xvii. 27. he that hath knowledge spareth his words, and a man of understanding is of an excellent spirit. xix. 11. the discretion of a man deferreth his anger. Eccles. vii. 21. also take no heed unto all words that are spoken, lest thou hear thy servant curse thee. Isai. l. 7, 8. I have set my face like a flint—, Matt. v. 39. resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also. 1 Cor. vi. 7. why do ye not rather take wrong? 1 Thess. v. 14. be patient towards all men. See above, on patience towards God. Compensation for injuries, nevertheless, is occasionally exacted even by pious men. Acts xvi. 37. they have beaten us openly uncondemned, &c.
¶8The opposites to this are, first, impatience and effeminacy of temper. Prov. xxiv. 10. if thou faint in the day of adversity, thy strength is small.
¶9Secondly, an hypocritical patience, which voluntarily inflicts upon itself unnecessary evils. This is exemplified in the prophets of Baal, 1 Kings xviii. 28. they cut themselves after their manner with knives; and in the flagellations of the modern Papists.
¶10Lastly, a stoical apathy; for sensibility to pain, and even lamentations, are not inconsistent with true patience; as may be seen in Job and the other saints, when under the pressure of affliction.4
- 4(printed En p. 638, anchored after when under the pressure of affliction.) This distinction is well illustrated in the character of Samson, throughout the drama which bears that name.