The five days debate at Cicero's house in Tusculum between master and sophister.

SECT. XVIII. The same was also maintain'd by the more reso∣lute Peripateticks.

WHAT then debars either him, or Xenocrates also, the gravest of Philosophers extolling Vertue, and depressing all other things, so much as to vilifie them, from placing not only an Happy, but also most Happy Life, in Vertue? which un∣less it hold good, an utter ruine of the Vertues will ensue; for to whom trouble is incident, Fear must be so likewise of necessity; for Fear is the anxious expectation of future Trouble; and he to whom Fear, there is also incident Irresolution, Timor∣ousness, Consternation, Cowardise, and by con∣sequent for the man sometimes to be conquer'd, nor to think himself concern'd in that admonition of Atreus.

So live resolv'd, as to be vanquish'd soorn.

But the man here suppos'd will be conquer'd, as I said, nor conquer'd only, but also enslav'd; whereas we would have Vertue to be always free, al∣ways unvanquish'd; which Properties, if they be not granted, Vertue is taken away; but if Vertue have force enough to Goodness of Life; she hath also enough to Happiness; for to be sure there is in Vertue, force enough for our living valiantly; and if valiantly, then with gallantry of Spirit, so as never to be dismay'd at any thing, but always remain invincible. It follows that it knows no re∣morse, no want, no controul: Consequently that it abound in all things, live absolute and prosper∣ously; therefore happily. Now Vertue hath force enough to our living valiantly; therefore also hath it enough to our living happily. For as Folly, although it hath obtain'd what it lusted after, yet never thinks it hath gotten enough; so Wisdom is always content with what it hath, and never repineth at its own condition.