XXXV. All the conduct of this prince was of the same tenor. He with a most sagacious penetration, attended to the proceedings and conduct of all the mandarines; and gave them instructions, that they should apprize him of all that occurred to them, which might conduce to promote good government. He made many regulations, that were just and wise; he established premiums for the husbandmen, who had distinguished themselves by their industry, and the improvements they had made in agriculture; and for the manufacturers and mechanics, who had signalized themselves by their diligence and ingenuity; he made provision for the widows of virtuous citizens, and settled rewards that were to be paid to such children, as distinguished themselves by their filial care of, and tenderness to their aged parents, &c. and is this Prince who was so perfect in his morals, and so great a pattern of policy, the same man, who proscribed Christianity throughout all his dominions? I fear we must be obliged to answer in the affirmative, and to contemplate with astonishment, the inscrutable secrets of the divine Providence; and to exclaim, _Oh! how incomprehensible are God’s judgments, and how untraceable are his ways!_ But the blindness of this emperor in matters of religion, should not preclude our recommending him as a signal pattern, of that sort of œconomy and liberality which should be practised by princes. XXXVI. I have said of the _œconomy and liberality_, for both these virtues, are found to be perfectly compatible with each other, and to be admirably reconciled together in the practice of that prince. The true and proper effect, and essential operation of liberality, according to the doctrine of St. Thomas, consists, in proportioning our affection for money in such a manner, that our excessive love of it shall never obstruct our laying it out for such purposes, as are just and laudable. Thus the epithet of liberal, does not belong to him who expends it to indulge his whim or humour, or from motives of ostentation, or to gratify his affection for some particular people, he is desirous of enriching; for all this is prodigality: but he deserves to be called liberal, who applies money to promote and accomplish virtuous ends, and who is always ready to part with it, when it may be made conducive to promote such purposes. There is field enough within these limits, for the exercise of the virtue of liberality. He is liberal, who succours the poor, rewards the deserving, supports by generous donations men of ability, and who constructs useful public edifices, and, in general, all money that is laid out for the benefit of the public, may be said to be expended on objects of liberality, which liberality, if judiciously extended, may be deserving of the epithet of magnificence. These two last virtues are distinguishable from each other, by the first being limited not to exceed the bounds of moderation: and the other being permitted