26
We may learn the wish (will) of nature from the things in which we do not differ from one another: for instance, when your neighbour’s slave has broken his cup, or any thing else, we are ready to say forthwith, that it is one of the things which happen. You must know then that when your cup also is broken, you ought to think as you did when your neighbour’s cup was broken. Transfer this reflection to greater things also. Is another man’s child. or wife dead? There is no one who would not say, this is an event incident to man. But when a man’s own child or wife is dead, forthwith he calls out, Wo to me, how wretched I am. But we ought to remember how we feel when we hear that it has happened to others.
27
As a mark is not set up for the purpose of missing the aim, so neither does the nature of evil exist in the world.This passage is explained in the commentary of Simplicius, (xxxiv., in Schweig.’s ed. xxvii. p. 264), and Schweighaeuser agrees with the explanation, which is this: Nothing in the world (universe) can exist or be done (happen) which in its proper sense, in itself and in its nature is bad; for every thing is and is done by the wisdom and will of God and for the purpose which he intended: but to miss a mark is to fail in an intention; and as a man does not set up a mark, or does not form a purpose for the purpose of missing the mark or the purpose, so it is absurd (inconsistent) to say that God has a purpose or design, and that he purposed or designed anything which in itself and in its nature is bad. The commentary of Simplicius is worth reading. But how many will read it? Perhaps one in a million.
28
If any person was intending to put your body in the power of any man whom you fell in with on the way, you would be vexed: but that you put your understanding in the power of any man whom you meet, so that if he should revile you, it is disturbed and troubled, are you not ashamed at this?
