answered in these five books; of which books, when I had published the first three, and they had begun to come into the hands of many, I heard that certain persons were preparing against them an answer of some kind or other in writing. Then it was told me that they had already written their answer, but were waiting a time when they could publish it without danger. Such persons I would advise not to desire what cannot be of any advantage to them; for it is very easy for a man to seem to himself to have answered arguments, when he has only been unwilling to be silent. For what is more loquacious than vanity? And though it be able, if it like, to shout more loudly than the truth, it is not, for all that, more powerful than the truth. But let men consider diligently all the things that we have said, and if, perchance, judging without party spirit, they shall clearly perceive that they are such things as may rather be shaken than torn up by their most impudent garrulity, and, as it were, satirical and mimic levity, let them restrain their absurdities, and let them choose rather to be corrected by the wise than to be lauded by the foolish. For if they are waiting an opportunity, not for liberty to speak the truth, but for licence to revile, may not that befall them which Tully says concerning some one, "Oh, wretched man! who was at liberty to sin?"[225] Wherefore, whoever he be who deems himself happy because of licence to revile, he would be far happier if that were not allowed him at all; for he might all the while, laying aside empty boast, be contradicting those to whose views he is opposed by way of free consultation with them, and be listening, as it becomes him, honourably, gravely, candidly, to all that can be adduced by those whom he consults by friendly disputation. FOOTNOTES: [183] Written in the year 415. [184] On the application of astrology to national prosperity, and the success of certain religions, see Lecky's _Rationalism_, i. 303. [185] This fact is not recorded in any of the extant works of Hippocrates or Cicero. Vives supposes it may have found place in Cicero's book, _De Fato_. [186] _i.e._ the potter. [187] _Epist._ 107. [188] _Odyssey_, xviii. 136, 137. [189] _De Divinat._ ii. [190] Ps. xiv. 1 [191] Book iii. [192] Ps. lxii. 11, 12. [193] Sallust, _Cat._ vii. [194] Augustine notes that the name consul is derived from _consulere_, and thus signifies a more benign rule than that of a rex (from _regere_), or dominus (from _dominari_). [195] _Æneid_, viii. 646. [196] _Æneid_, i. 279. [197] _Ibid._ vi. 847. [198] Sallust, _in Cat._ c. xi. [199] Sallust, _in Cat._ c. 54. [200] 2 Cor. i. 12. [201] Gal. vi. 4. [202] Sallust, _in Cat._ c. 52. [203] Horace, _Epist._ i. 1. 36, 37. [204] Hor. _Carm._ ii. 2. [205] _Tusc. Quæst._ i. 2. [206] John v. 44. [207] John xii. 43. [208] Matt. x. 33. [209] Matt. vi. 1. [210] Matt. v. 16. [211] Matt. vi. 2. [212] _Jactantia._ [213] _Æneid_, vi. 820. [214] Matt. x. 28.