*The love of enemies* is also enjoined upon us by Jesus Christ. Is this possible? Why not? There are cases where one’s nearest kindred are his worst enemies; and we have known instances in which love has survived this rudest of all trials. Were the Christian idea of universal brotherhood a profound sentiment, it would not be quenched by enmity, however bitter. Enmity toward ourselves need not affect our estimate of one’s actual merit or claims. If we should not think the worse of a man because he was the enemy of some one else, why should we think the worse of him because he is our enemy? He may have mistaken our character and our dispositions; and if so, is he more culpable for this than for any other mistake? Or if, on the other hand, he has some substantial reason for disliking us, we should either remove the cause, or submit to the dislike without feeling aggrieved by it. At any rate we can obey the precept, “Do good to them that hate you;” and this is the only way, and an almost infallible way, in which the enmity may be overcome, and superseded by relations of mutual kindness and friendship. Chapter XI. FORTITUDE; OR DUTIES WITH REFERENCE TO UNAVOIDABLE EVILS AND SUFFERINGS. There are, in almost every prolonged human experience, *privations and sufferings to be endured, disappointments to be submitted to, obstacles and difficulties to be surmounted and overcome*. From whatever source these elements of experience proceed, even if from blind chance, or from _fate_ (which denotes the _utterance_ or decree of arbitrary and irresponsible power), the strong man will brace himself up to bear them; the wise man will shape his conduct by them; the man of lofty soul will rise above them. But the temper in which they will be borne, yielded to, or surmounted, must be contingent on the belief concerning them. If they are regarded as actual evils, they will probably be endured with sullenness, or submitted to with defiance and scorn, or surmounted with pride and self-inflation. Even in the writings of the later Stoics, which abound in edifying precepts of fortitude and courage under trial, there is an undertone of defiance, as if the sufferer were contending with a hostile force, and a constant tendency to extol and almost deify the energy of soul which the good man displays in fighting with a hard destiny. If, on the other hand, physical evils are regarded as wise and benign appointments of the Divine love and fatherhood, the spirit in which they are borne and struggled against is characterized by tenderness, meekness, humility, trust, and hope. It is instructive in this regard to read alternately the Stoics and St. Paul, and to contrast their magnanimous, but grim and stern resignation, with the jubilant tone in which, a hundred times over, and with a vast variety of gladsome utterance, he repeats the sentiment contained in those words, “As