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ali erils is enu Forine enuted his predecessor, ,ho throuo his tediastness is acceptabis an dear o God tho ather. This Ming, Who hom goodie me evit is his o maci, is called by tho Greeta diabolus: me cal him accuser,aecausea re portario God the faulis to hichae himself entices M. God, there ore, henmelegan the fabri of the worid, set ove thewhole or that fidit an greates Son, and used Him a thosam time a a counsellor an artificer in lanning arranginnand accomptishing, sincerae is completo both in knowledge,' and judgment, an poWer concerning Whom I no speah more sparingly, ecause in another place bothmis excellence, an I is me, and His naturo mustae related by s. et noon inquiro ut os liat materiai God ad these orks sogreat and wonderses forme ad ali thing out o nothing. Nor aro the poets o bo istone io, lio a that in thebeginning as a chaos that is, a confusionis matte and theelementa; ut that God asterWaria divide ali that mass, and havin separate each object rom the confused eap and arrange them in orde me constructed an adorned ths Worid. No it is eas to replyrio these persons, ho domo underatandtho power o God for thesbolieve thatine an produce nothing, exceph ut o materiai Hready existing an prepared; in hic error philosophers also ero involved For Cicero, whil discussin in natur of the gods, thus speata: Firato est, iuerelare, it is no probabie stat the matter δ' homwhicli ali ining Mose a made is divine providence, ut that it has and has had, a force and natur os ita own
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do mo himself mahe the materiais, but use those hicli amatready prepared, and the statuary also uses tho ax sothat divino providence uot' have had materiat at hand, notis iis own production, but Hready prepared forose Butis matter a no made by God then eithe was the arth, and water, and air, and fire made is God.' Oh ho many sanit ther aro in theso ten sine i First that he who in almost ali his other disputations and book was a maintaine ofino divine providence, and Who sed ver acute argument in assailin thos Who dented the existencem a providence, no himself, as a uiator o deserter, ndemoured to tae Wayprovideneo in hos case, is yo Wish to oppose ' his, netthereonsideration nor labour is required i is ni necessar toromin him of his own motas For it mill bo impossibi sor Cicero tot more strangi resuted by any one than by Cicero himsolf. ut letos malis his concession to the customand practico of the Academim, that me are permitte to speis Wit grea Deedom, and to interiai What sentiment the may iis Letos examino the sentimenta themselves It is notprobabie, he says that matter a made is God ' hat argument Mao prove thici For o ginem reason sor ita iniimprobabie Therelare, on the contrarn it appears to mctexceedingi probable nor oescit appear so ithout ream .hen I reflec stat there is something more in God, homaouverit reduce in the weanes of man, to Whom you allo nostingesse ut the mere motamanship. In hat respeci, then, Willina divino power differ from man is God also, a man does, standa in need of the assistance of another ut Hesdoes standi nee oscit, is Heman construct nothing unles Heris sumishod
Tho mouldor. The ancient made statum es macor clay, a mellis ol ood, isory, and mariae. Contradict.' Alludincto the vell-known praetice of in Academica, vix es arguingota both sideam a question. The foundariae preparer of tho materiai.
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greater in mari that hic is one' om thallo arrange thosothings hic are another's. ut is it is impossibi stat an ining inouldio more poWerful than God who must necessarilybei perfeci strennii, poWer, an intelligenee, it follows that He ho made in things hic are composed os matter, madomatis also. For it Was either possibi nor efiitin thalanythin inould exist Without the exercis o God' poWer, oragainstruis Will But it is probabie, he says that matre has, an alWays has ad a fores an natur of iis o n. What force could is have, Withou any one in givo it What nature, Without an ono to producerit 3 icit had Arce, it ino that force fram mmo ne But hom hom could it laesit unless
O mvidentia' Sibi illam dedit V Therocia another massing illa sibi illam dedit, hut it Mea notario a good a sense. A proverbia expremion, ignibin in m out es one diffinit is Mincinio ano heri' Tholam e in the textria a quotationarum Terenoe,
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104 LACTANTIUS. Boo II. prepared, and the statuar also the ax so that divino providenco ought o have had materiat at and notis iis omproduction, but Hready prepared for use.' arrather it ought not for God wil have les pomer iste mahes hom materials Hready provided, hic is the part os man. Tho uildor illerect nothin Withou Wood, or e cannot ah the ooditsolf and notrioae ablerio do thicis the par of human weakness. ut Godmimself mahes tho materiai formimself, be- causerae has the poWer For o have the power is the propert o God for time is no able,raecis no God. an produces his orkshout of that whicli atready exists,aecausothrough his mortalit ho is eah, and through his eaknem his power is limite an moderate; ut God produces His Woris out of that hicli has no existence,aecauso throughmis eternit Horis strong, and throughinis strengthinis powerris immense, Whicli has norandis limit, liho the lis of the aherHimself. What Wonder, then, is God, lienio as about D mahe the morid, firat prepared the materia from hicli tomahe it, and prepare it ut o that which hadiso existenco Becauserit is impossibi formodoo borro anythin homanother Aource, in much as ali things are in Himself and Dom
matter Was neve made, lihe God, ho ut os matte madothi Worid. In that case, it follows that tW eternat principies ars enablished, and thos indeed opposed is ne another, whicli cannot appen Mithout discor an destruction. Forthos things hic have a contrary fores and method must os necessit como into collision In this manne it,ill scimpo sibi stat both should e ternat, i the ars opposed to onct
the natur of that hicli is eterna cannot o therwis than simple so that ali ining descende fram that ource a frema fountain. Theretore eitherio proceede hom matter, o matter hom God. Whicli of theso is more truo, is Mityunderstood For of these Wo, ne is endue With sensu
bili , tho oster is insensibie Tho poWer of mahing anythingcannot exist excepi in that hic has sensibili , intelligence, reflection, and the oKer o motion Nor an authinibo
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aeen is reason ho it shalla madeaefore it existi, and hoWit hali induro Vaster it has bes made. In hori, he Only maris mythin Who has the wil in ah it, an hand in completo that hic he has illed. ut that whicli is insensibis alWay lies inactis and torpid nothing an originate in
that murce here there is no voluntar motion. For ii very animal is possessed os reason, it is certain stat it anno boproduce frem stat hicli is destitutem reason nor an that Whic is no present in the origina fource bo received Doman other quarter. Nor, however, let it distur any one that certain animal appea to e bor tram the arth. For ho
not ariserimm matter, ecause a being endued with sensibili ea neve aprinis mone that is insensibie, a Wis one romone that is irrationes, one that is incapabiem suffering homone that in suffer, an incorporea beinifrom a corporeal one; but matte is ather hom God For hateve consist o abod solid, and capsilo of eingamdled admits of an externalforce That whicli admits of fores is capable os dissolution; that hie is dissolve perishes that hic perishes must necessarii limo had an origin that hic had an origin ad Murce ' hom hic it originaled that is, som maher, hois intelligent, foresesing and shille in mahing. Thero sine assuredin and that notitier than God. nd sincerae isto a sed ol sensibili , intelligence, providenee, poWer, and Vigοur, H is ablo in create and maho both animate an inanimato objecis, Mea eme has the means of mahing everything. ut matter cannot alWays have existed, for init had existed it,ouldbe incapabis o change For that whicli alWays was does notcease a1Waycinae and that which hadiso eginning must os necessit M ithout an end. Moreover, it is easter so that whic had a be nning to bo ithout an end than for that whic had n beginning to have an end. Theretare is matter a no made, nothing an o maderim it But ii nothing
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106 LACTANTIUS. Boo II. For matter is that out of Whic somethiniis made But eve ining out os,hich anythiniis made, inasmuch acit has receivedine and of the artificer is destroyed, and egin to bo omeoster thing. Theretare, since matter ad an end, at the timemhen the worid mas made ut oscit, it also had, eg ning.
no proos, hereas it a much mors uncertain tha that onaccount of Whic the statement Was made. I matter, hemus, Was no made is God the worid wasino made is God. epreserre torara. a falso inferenco fram that hic is false, than a me ono Dominat hic is me. An though -- certain thing ought tot proved hom thom hic are certain, herare a proof hom in uncertainu, to overthrow that Whichmas certain. For that tho mori Was mado is divino providenco no to mentio Trismegistus, ho procliam thia notis mentio the verses of the Sibyls, who mata the samo amnouncement iso in mentio the prophela, Who Wit ono im-
Destruitur, iussin to pisces Tho Mescia inua uaeris Cicero. Ch. m. and vii. Lactantiva seem to refer no to tho truo propheta, ut to thos olother nationa auis as Orpheus and Zoroaater, omino magi es sio Persiana, the gymnosophista es in Indiana omine Druida es the Gaula. it. Aum
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pulso and wit harmonious voico bear mitnes that tho moridwas made, and that it was the woamanshipis God), even thophilosopher almos universali agrae sor his is tho opiniono the Pythagoreans the Stoic' and the Peripatetic' Who ars the hienos ver secl. on hori, fram those fidit even issmen, even to Socrates and lato it Was hel as an ano ledge and undoubtedriaci unti many ages a terWard. thocris Epicurus lived Who Hone venture in deny that hichis mos evident doubiles through the destro of discovering novellies that he might found a sect in his o nisamo Andbemus h could find ut nothingiem stat ho might stili a pea toralsameo it tho iners, he wishedri overthrow oldopinions. ut in this allatio philosopher Who snartes around him, refuted him. tris more certain there re that the woridWas arrange by providence, stan that matter a collectodyb providence. Wherelare e uot noto have supposed that tho ori mas no mado by divine providence, rea eiis matter Was not made by divine providenco; butaeca e the ori Was made is divine providence, he ought to have o cluded that alter also a mado by the Deity. For it is more credibis that matrer a made is God, ecausoras is MLpo orsul tha that the ori mas no made by God, b cause nothin ca be made Without ind, intelligence, and design. ut his is no tho sauit o Cicero, but of the feci. For,henae had undorlahon a disputation, by Whieli he mighttake Way the natur of the gods, respecting Whic philosophersprat , in his ignoraneo of tho truthae imagined that the Dot must alimethera tahen aWay. e mas able thereiare toriae aWay the goci, for the hadiso existenco But he ho ab
tine osten, ea mentionis these. t mould aeem inconsistenta mention Mose and the propheta es God Min the propheta of the hoathena. Pari voce. The mor of the morid, and tho morisminimes God. Qui sunt principes omnis disciplinae. There is nother reading quae sunt principes omnium disciplinae, ,hic ars the leading secta es all. ' Thales sal that in morae πω the wsk of God. Thia intemen is incorrect a Plato,a born .c. 430, and Epicurus
There is probabi an allusion to the Cynim. Conglobatam. Another readincis, quam materia providentiam conglobatam.
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108 LACTANTIUS. Boox II. tempteda overthrow the divine providence, hichris in the ono God, ecause he had Uun in trive against the truth, his arguments falled, and he necessarib fel into this pitiali, rom hicha was unablo in illidra himself. Here, then, Choldhim firmi fixod Pholdaim fastened to the spol, since Lucilius, ho disputed o the ther fide, as silent Here, then, is the turninypoindi; on this verythin depends. et Cotta disentangi himself, is he an Domihi dissicul ; tot imbring DrWard arguments by Whicli ho ma prove that matter
fas by another nare For ho mill turn mund again to thesani potnt, to Which he will ein illini to return , o a tosa that both the matteri Whic the wori consisis, and thesmori .hicli consist os matter, existe by nature though I
dorsu things that is, ining existin With the greatest order, excepi ne ho has intelligence, foresto and poWer Andthus it mill como toa seen that God made ali inings, and that nothingist allian exist whicli didio derive iis origin hom God. But the fame, as Ofte a he sollows the Epicureans, and does no admit that tho mort was made is God is Won to inquiro by What hands by What machines by What levera by hat contrivance, He ad this mor o such magnitude Hemight seo, i ho could havs lived at that time in hieli God
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110 LACTANTIUS. Boo II. follo M Wit tho undoratanding the immortat, the temporalyto the eternat, the corruptibi to the incorruptibio An oninis account the arthi animal is as et incapabiem percei ing heavent things,aecauso it is situ in and hol ascit ero in custody by the boh, so that it cannot discern ali things Withhe and unresimine perception Let hi know, heresore, ho laolishlyas acta, ho inquires into things hic are in- describabis. For his icto pascino limit os one's Wn condition an notu undornand o farcit is permitte man to approach. In hori, he God revealed the truth in man, Hemished us ni to know thos things hic it concerne manto know for the attainmontis life but a to the things hichrelate to a profans and ager curiosiu rus mas silent, that
god above, an eterna lita; and o the contrarrime placedon the earin darisess, and tho inhabitant of the loWer regions, and east. For hos things are a far remove from inosorme ones, as erit ining are hom good, and vices hom vir-