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are immortes, eister sine or Wis themselves toto called ods: for thela ne and ni dulsis to submit to the wil o God, and notrio do anythin at ali excepi atmis command For. say that the, id is a Morne is God, as a provinco isis ita reser and n one Would say that his attendant. aro his inarer in tho administrationis the provinco althougha inessis carris o by thei service Andoet theseia effect so-thin contrar in the command of th reser throuo his ignorance Whic is lis result of man' condition. ut that Mardian of the mori an reser of the universe, Who knowsal things, from hos divine e a nothinii conmaled, hasalone missimis Somine powerive ali things nor is there an ining in the anget excepi in necessit os obedienco Therelare the wisti no hono aid in them, inco ali theirhonour is in God But the who havo revolted iram tho servico o God, Minus therare enemies of the truth, and Muvers of God attemptrio claim for themsolves the nam and worshipo goti no that the desim an hono for What hono cis there to tho tost ), nor that tho mafinium God Who cannot be injured, but that the ma injure men, tam the striveto turn Way hom the orshi an knowledg of the trus Majestri that thermarnotae ablerio oblata immortali , whichtho themselves have os inrough thela ichedness. There- foro the dra on daanes' and veraprea tho truthisistobscurity that me ma not kno thei Lor an Fatiar. And that the ma easib entico them, the conceat themselves in the temples, and ars clos achand at ali sacrifices and theyosten ove prodigies that men, astonished by them ma attachio image a belle in thei divine pone and influence. enceucia that tho tone mas ut is tho augur Wit a ragor stat Juno of Veii ans ore that in Wished in remove to Rome; that Fortuna Muliebris announce in threatening tanger;
that he hi followeytho hand of Claudia that Juno henpiundered, and tho Locria Proserpine, and the Milesian Ceres,
Apparitora. The mor is speciali applied in publio aereandi, s
I roundet, inut in.' Praevaricatores.' ah mor is properi applied to an advocate hola mili es colluvio missi his antagoniat, and thua betrva his client. Woman. Fortune.
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a 32 LACTANTIUS. Boo H. punished the sacrilegious that Hercules exactod Vengeanceirom Appius, and Jupiter rom Atinius, an Minerva froni Caesar. encerit,as that the serpent sent sordrom Epidaurus heed the ciuis Rome rom pestilenco. For the ciues of tho demons mas himself carried thither in his own form Without an dissembling is indeod the ambassadors ho mere sent sortha purpose brought With them a serpenti immense sige. But they specialindeceive in the casei oracles, theciu Heries of hic the profane cannot distinguisti rem thotruth and thereiore the imagine that commands, and victories, and wealth, and prosperous issues os affaira, areaesto ed by them,-in hori, stat the stat has osten been irae homimminent dangere by their interpositiona' hic danger theyhave both announced, and when appeased ith sacrifices have averted. ut ait thes things are decetis. For since the havea presentiment of the arrangements of God inasmuch a thoyhavo been His ministere, the interpos themselves in thesematters that haleve ining have been accomptished or arei tho ourse of accomptishment is God the themselves mayespeciali appea tot doing ordo have donen and as osten asan advantage is angin ove any eople o citri accordingto the purpose of God, eithera prodigies, or dreams, or oracleS, the promis that the williriniit to pass, is temples, honoura, and sacrifices are given to them MLon the offering of these,
When the necessary result comes o pras, the acquire forthemselves the greates Veneration. ence temples are o ed, and ne images consecrated herd os victim are lain and
when ali thes things are done yet the lis and saset of th ewho have performe them are not the less sacrificed. ut asosten a dangere threaten the profes that the are any onaccount o somo light and triflin cause as uno as illi Varro, because holad placed a beautisu bono the carriam o Jupiter to guard the dress and on this account the Romanname as almos destrue at Cannae But ii Juno feared a
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Boo ii J THE DIUINE INSTITUTES 133 secon Ganymede, did the Roman out suffer punishment orcii the god regard tho leadem only, and neglectine res of the multitude, hy di Varro lone scape ho acte thus, and why a Paulus, ho mas innocent, stati Assuredi nothing then happened to tho Roman the satoso in hostilo uno,' hen Hannibal by cras an valourdespalched tW armies of the Roman eople. For uno didno ventum ilher o defendiarthage, here ere her arma in chariot, o to injure tho Romans for
But these are the delusion of thos Who, concealing themselvos unde tho names of the dead la snares for the living. There- fore, hester the impendinidange can o moided the wishitrio appea that the averte it, having been appeased orcitit cannot M avoided the contrive that it ma appea to have happene inmugh disregard of them Thus the acquire tothemselves authorit and fear hom men, Who are ignorant of them By this subtili and by these aris the have caused tho knowledge of the truo and ni Godri fail amon alinations. For, bein destroyed by their Wn vices the rageandiso violenc that therma destro others. Therefore theseenemies of the human race eventaevised human victims, todemur a many lives a possibie. CHAB. XVIII.-s the pasime and ne eanee o God the worahipis demons, and Due religiona.
termine at the last times to pas judgmentis the living and the dead concerning hic judgmen I shal speah in tho last
i Deserve nothing,' had nothin moris o punishmonti Varro and Paulus Emilius mere the two consula ho commande a Cannae. Varro capta, Paulum a Sisin.
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But noWme suffers men to ere, and toae implous even to ardsΗimself, just, an mild, and patient asine is For it is impossibi thatine in Whom is perfeci excellence ahould not alsob os perfeci patience. Whenc somo imagine, that God is altogether ire iram anger,aecauserueris no subjectri affections, hic are perturbations of the ind; for very animal whielicis liable to affections and emotion is Dail. ut his persuasio altogether aes amantruth and religion. ut letinis subjectis discussin tho ange os God bo lai Mido forine present; ecaus in matte is Ver copious, an to emore idely treated in a mor devoted to tho subjeci. ever hal have morshippe and follo e these mos miched spirita, millieither enjoy heaven nor the light whic ars Goaes; but ii sal into hos things hic me have spolien o asMin assigne in the distributionis things to the prince of tho vi ones himself, amely, into darises' and hell, and evertasting punishment. I havo fhown stat the religio istes of the god are ain in threesold manner: In theraret place because hos images Whic are orshipped are representations os men horare dead; and that is a rong and inconsistent thing that the image of aman houldae orshipped by tho imago o God, for that whichworships is lowe and weaher tha that whichris Orshipped): the that it is an inexpiabis crime to desert the living in ordis that ou a servo memorial of tho dead Who an eithergis life nor light to any one for the are themselves Without ut and that there is nomine Godaut one, to hos iu ment
Virg. m. iv. 464 me read priorum inalaad os piorum.
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andio e every fovi is subieci. In the secondilace that thosacre images themselves, to hicli mos sensetes menta service, are destitutem ali perception since the ars earth. Butwho cannot understand that it is unia sulcior an upri Danimal to bon&itself that it ma adore the earlli ' hic is placed bonoath our feet for this purpose, inaci may be trodden pon, and not adored by us who have been mised iram it, and havo received an elevatia position Myond the ther living creatures,
that quarte is hic in conditioni their naturo has directod, and that e ma adoro and worahi nothing excepi in singlodeit o ou oni Creator and ather, Who made manis an erect figure, that, mutno that, aro called forti is hio an heavent things. In the thies place because tho spiritawhic presido ver the religious rites themselves, Min con- domne and eas of is God Wallo in ove tho earin, homotontrare unable in altor an advantage to their orshippers, sinc the γπer os ali ining is in the hand of ne alono, buteve destro them illi deadi attractions and errore sincethicis thola datly businem, to involve me in dis ess, that thelmo God ma notae fought by them. Theres o therare notinae morshipperiaecause inenti unde the sentence of God. For it is a very great crime to devoto onesel to tho poWer of thoso hom is o fosso righteo ness, O are able in excet in power, and in drive ut an putrio mota adjurationo tho divino name. ut ii ii appears that these religious ritesam ala in m many Ways as I have Ahown it is manifest thatinoso ho ither ahe rvere to the de , o venerate thoearin, o mah over their ouis to unclea spiriis, do nes actas'ecomes men, and that the wili sine punishment so their
impiet an guit 'ho, rebellin against God the ather of
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13 LACTANTIUS BOOK II. the human raco, have undertinen inexpiabio rites, and violated
CHAP. XIX.- of the worahi of imve and earthi objeets. Wh ver, theresore, is anxious to observe the obligations towhieli man is liable, an to maintain a regard sor his nature,
veneration lar hateve lies beneati man must necessarii boinferior o man); ut let im me it alost, leti imisso it intho hioest place for nothing canae greater than an, exceptiliat hic is bove man. ut God is greater than man: theresoremo is bove, and notaelo nor ismeri be ought in the lowest, but rather in tho highest region. Wherelare it is undoubiod that them is no religion hereve there is an image. For is religio consist o divino things, and there is nothingdivine excepi in heavent things it sollοWs that images aremithout religion because there canae nothingaeavent in that whicli is mado from the earth. Anythis, indeed, may bellain
tion that must o necessi ae false nor can nything receive themamsi a me object Which counterseit the truth by deception and imitation. ut i ali imitation is no particulari a serious matter,aut ascit,ere a spori and est then there is noroligio in images, but a mimicrro religion That whichris truscis thereiam to e referre to ali things Whicli are false; earthi things ars to e trample upon that e ma obtain heavent things. For his is the state of the case that wh socve shali prostrate his foui, Whicli has iis origi ho heaven, to the hado. beneath, and thecio est things, must sal to that placerio hichae has cas himself. heresors ho ought to bemindful os his nature an condition, an alway to trive an laim a things bove. An Whoever hali do his, ho ill bojudged altogether Wise, he just, he a man he, in hori, illae judged orth of heaven hom his Parent Wil recognis notas abjec mor ast doWn to the earth aster the manne of thebeasis, but rathe standing and upright asmo mado him.
Simulacrum,' an image frum 4imulo,' to imitate. The infernal regiona. Quadrupeda.
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drive a V inveterat errore But no a greater an more
dissiculi contest it philosophere is proposed toras, the heighto Whos learning and eloquence, a som massive structure, is opposed to me For as in the former caso, Wero oppressedis a multitude, and almos by the universa agreementis alinations s in this subjectis are oppressed by the authorit ofmen excellinii every hind of pratis. ut ho an e ignorant that there is more eight in aramalle number o learnedmon than in a greater number of ignorant persons But emus no despat that, unde the guidanc os God and thotruth, these also may be turne aside rom heir opinion nordo Pthin that the willae so obstinate acto den that theybeliolymith sound and ope Ves the sun a he hines in hisbrillian . ni let that o truo hic the themselves are accustomed in profess, that the are possesse With tho destro os investigation, and I shali assuredi succeed in causing themto bellevo that the truth whicli thoy have long ought for hasbeen a tength found an in consus that it could no havo been found by the abilities of man.
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INCE it is supposed that tho truth stili lies hidden in
obscurity ither throno the error an ignorance of the common people, Who are the flaves o Vario and laesisti superstitions or inmugii the philosophera, .lio by the pervorsenes of their inda consus raster hanthrow light upon it could Wis that the pomer os eloquencoha fallen to tot though no suo ascit mas in Marcus Tullius for that Was extraordinar and admirabio, but in somedegre approachiniit that, ein supporte a much by the strengi of talent ascit has eight is it own forco, the truthmio at longi come orth, and having dispellod and refutod
public errors, and the error of those horare considered mise, might introduce among the human raco a brilliant light. AndΙ could isti that this ero so, o tW reasons either thalmen might more readily belleus tho truth When adorne mithembellishments since the even belleve falsehood, ein captivato by the adorament of speech and tho enticement of Worda; or, at ali Venis that the philosophera theminives might o verpo.ered by us, most os ali by their Wn arma, in hic the ars accustomeda prido themsolves andri placo
But sine God has milled this toto the natur of the eas that implo an undisguised truth should bo more clear, b causerit has suffcient ornament of ilaeis, and ominis account itis corrupte when embellished in illi adorning hom mithou
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have been philosophere orthyis admirationis account otthei literar erudition inould Lalso teld to them the knowledge and learning of the truth, hic no ono an attain to byxeflectionis disputation. No do I no disparage in pursuito thos Who Wished to know tho truth boea e God has madesi natur os man mos destrous os arrivingint in truth; ut Lasser and maintain this against them, that the effect di not ollon thoi hones and woludirected mill cause the netthorkne 'hat Was me in iiself, nor hoW, or here, o With Whatmiud it is toto fought. And thus, While they desim in remedythe error of men they have become entangle in nares andine greatest errore. I have thores o been led to this tas of
resutin philosophy by the ver order of tho subject hic I
For sine ali error arises ister Do falso religion or Dom isdom, in resutin error it is necessar in overthro both.
For in much ascit has been hande down torus in the sacred riting that in thought o philosopher ara Ooliis, this verythiniis to bo prove by fac an is arguments thatis me, inducedantho honourable nam o wisdom, o deceived by the splendouris empt eloquence, may preferri gis credenco to
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aro relate in a concise an simple manner. For it a not
fest Letos egin, heresore, homolio common nam os
philosophy, that he in head uel is destroyed, an easter approach may be pen torus for demolishing the whole My;i indeo that an e called a body the paris and member of
togetheri an connectinilinh, aut ascit mers, dispersed and Scattered, appea to palpitate rather than to live Philosophyis a tho nam indicates, and the themsolves define it the