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CHAP. XIII.-s the inereas and the punishment of the Christiana. But since ou number is continuali increased hom themorinippers of goti, but is neve lesseneri no even in pers
lion . me doctiles ais viis Idibus, it youth ars improvident throuo thei ago, the mature an aged doubilem hausa fixed ju ment. Pone cityris unWise, it is evident that thoother innumerable cities cannotae Dolish. non province orona nation is Without prudence, the est mus have underatand-ing of that whichris right. ut since tho divine la has been received frem the rising even to the setting of the sun and evem Se 'Very age, and nation, and counto, With one and the samomin obeys God ince there is veryWher the fame patientendurance, the samo contemptis death he ought is havsunderatood that there is somo reason in that matter, stat it isno without a causo that it is defende even to death, that there is somo foundation and solidi , hic not only Dees that religion rom injuries an molestation, ut alWays increases and mahes it strongeri or in his respectinis the malice of those is broughtrio light who thin that they have ulteri ove thrown the religionis God is they havs corrupted men, Whenit is permitte them to malis satisfactio also toruod and
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sas LACTANTIUS. Boo minere is no moriuippe o God so eril Who does not, he thoopportuni cisalven him, retum to appease God, and that ino, it greate devotednem. For the consciousnes of sin and the ear o punishment mari a man more religio , and the fiat is Q v much stronger hic is replace throno repentaneo. heres e the stemmis , he the thiis that the god are ango it them, neverihelem belleve that the ars appeased by gitis, an sacrifices, and incense, halmason is there is the ahoni imagine u God to e so
moressu an implacabis that i s ut appea impossibis forata inae a Christian, - is compulsion and against his .il hac ured a libation to their goti Untes by chanco
tho executionis are eariel thontian in is reatly the case, stat nesther the agreement of so many nor the constanc of
the dyiniis Without meming, and that patience laesi could
no sumount suo great tortures ithout tho id o God. Robber an men o robus fram areon te to endum lacerations of this End the ulter exclamations an se fori greans for the armovercomes lain bemus the amdestituis of patienco infused into them Bucinisu caso notis speis of men , bus an delicate omen in silence ove po eminei torturere, an even inerare is unabieno extor Domitam a groan is in Romana go and boas in their Mutius
Et qui fuerint averat, redean Tho common massiniis, it et sugerunt, uniusmi redeant. Aliua noma populua. Propter miraculum virtutis.
ε'meat illis inspirata patiantia.
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nothiniis solefitting the gravit and constanc es a Wis manas tot abis to e rive a a fram his sentiment indiu pose is no torturers, ut that it is orth his hilo to suffertorium and deat ratae than Mira a rustis depar hombi duu or, vercome by fear o deat o severit os pala, commit an injustice. Unies is hance Flaccus appeara totiam to rave in his lyrich Whenae sus,
motrita inge of the mission commandingahinga ovit; Not tho doom froWning near in thoirow of tho tyran Shahea therapright and resoluto manIn his soli completenes of mul. 3Αnd nothin ca bs more true tha this, i it is referred tothos Who resus no tortures, o Enyos deast that the mayno turn aside hom satin and justice; ho domo tremble atthe command of tyrant nor the sWoriam resera, so a notrio maintain trus an soli liberi Wit constanc es mini hichmistam is to b observed in this alone For,ho is so arrogant, hora litie up acto sorbi me to esse, vecto heaven Who an impos upo me the necessitfhither of Worshipping
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324 LACTANTIUS. Boo minat bo extorte hom me by the caprice of another' Noone mill effect this, is, have any courago to de iis deathandiain. ut is me posses this constan , Wis are me tu ed&olis When o do hos things hic philosophera mise Seneca, in chargin men it inconsistency rightly say tho hi est virtve appears to them to consist in greatnes o spirit; and yet the fame person regar him ho despises death as amadman, hic is plaint a mar of the greates perversenem. But thos followers of vain religion urge his it tha amo folly wit whic the sal to underatand the true God and thes in Erythraean Sibyl calis deas an sensetess,' sincosternetinerinearior perceive divine things, but lea and adoro an earthen image moulded by thei ON fingere. CHAP. XV.-offossy, wissim, pias, equity, and j tire. But the reasonis account of Whicli themimagine thos Whoare is toae seolis has strong ground of support so theyaremo deceived without re on). And this mustae diligently
recognis thei errors. Justice is it o n natura has a certain
appearance of folly, and I am abis to confirm his both bydivino an human testimontes. ut perhaps o Muid notauccee Wit them, uniem e inould eae them hom heirown authorities that no ne an e just, a matter hic is united Mithrimo isdom, unies h also appears to beri liis. Carneades as a philosopher of the Academi sect an onowho knowsmo What power he had in discussion, What eloquence, What sagaci , ill neveriheles understan in character of tho man himsel from tho praises os Cicero oris Lucilius, in hos Writings Neptune, discoursing on a subjectis thogreates difficultri hows that it cannotae explained even it Orcus hould restore Carneades himself to lite This Camneades, whenae had been sent by the Athenians as ambassadorto Rome dispute copiousty on tho subjectis justice, in thehearing o Galba an Cato, ho had been censor, his Nat that time in greates of orators But o the ex da tho, Same man Verthre his οὐ argumenta a disputation to thocontrar effeci, and took4Way the justico .hichaeaad prauedo the precedinidan no indee Wit the gravit os a phil
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Boo v. -E DIUINE INSTITUTES. 325sopher, Whos prudenco ought toleram and his opinion multa, but ascit mere is an oratorical hind of exerciso os disputing onboth sides Anda .as accustomed is do his that ho mi tbe abis in refuto other Who asserte anything. L. Furius, in Cicero, mahes mentionis that discussion in hic justico is overthrown I belleve, in much ache was discussing the subjectis the state, he did it that he might introduco the desen an pratis of that without whicha thought that a stat could notae govemed. ut Carneades that ho might refuto Ari tolle and Plato the advocatos o justice, in that fidit disput tion collected est the arguments hic Wero allegod in behat otjustice, that he might be ablorio overthrow them asto did Forit a very eas to hahe justice, haring no mora, in much asthere Was the non on the arth, that ita nature o qualities
might be perceived by philosophera AndI could wishahat men,
a many and of such a character, had possessedanowledge alio, in proportion to their eloquence and spirit, sex completing thodelance of this greatest viriue, hicli has it origi in religion, iis principi in equiui ut those ho mero ignorant of that firat part could not posses in second. ut Ι Wish firat toraho summarii and concisely, What it is that it Vae undereisod that the philosophors mere ignorant of justice, and weremn leto defend that with Whic the were unacquainted Althoughjustice embraces ali the Viri a together, yet there Me two theehies o ali, hic cannot be tor Munde and separated homit tot an equi . For fidelitri temperance, prighiness, innocence, integri , and the ther hings of this hind citharnaturali or through tho training of parent' may exist in thosemen ho are ignorant of justice, a they have alWays existed; so the ancient Romans, ho ere accustome in glor injustice, sed evidently t glor in hos virtuos hicli Mahave saidyma proceed iram justice, andae separated iram thevery fountain iraeli. ut piet an euviis are ascit ere, iisveins: sor in theso mo fonnining th whola ut in thes is con
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The other partis justice, there oro, is equi and it is plain that Lam no spe ingi in equit of ju ing Weli, thoughthis also is presse orthyri a jus man, but of mahing himselfequat is iners, hic Cicero calis equabili . For God Who produces and oves math to men, ille that est should boequat, that is equailrmalched. e has imposed on albino samo conditioni living m has produce ali in isdom; m has promised immortalitris ali no one is cui orirom Hs heavenlybenefiis. For asme distributos is ali altho His one light senta sorthmis Muntaincto ali supplies Aod, and oves the ostpleasant res of sl p; orae esto sin ali equit and Virine. In His si dino oneris a flave, no ons a master for it ali have the fame ather, is an qua right me are ali hilaren. Noone is poor in tho tot o God buche who is uit ut justice; no Ono is ricli, ut he horis fuit o virium no one, in inor is excellent, butae ho has bee good and innocent; no oneris mos reno-ed bucho who has abundanti performessi oris Amercy no one is most perseet, butae ho has filled alia alapsos virtuo. Theresor Mither the Roman nomino G in eoes npossem justice, becauso the had mendissering homine another is many degrem, Domino oor in in ricli, iram tho humiae to the po ersul in hori, frem privato person to the hi est authorities of hings. For hero ali are no equalirmate tinere is notisqui and inequalitro iraeli excludes justice, sta holo fores of hic eonsist in this that it maris thos equalWho havo by an equat tot a vexat the conditionis thiadiso.
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erelare, sino thoae t o Muntians of justico are changed, ali virtuo an ali truth am inheri Way, and justice irael retur in heaven. An on this aemunt the truo good Was no di covered by philosopher 'emus ius uero ignorant both iit origi and effecta: hicham Men roealed toto thera butis ou people. Sommone illisu, Me there notismong ou
D thera notisomo differene belueen individuata There is
nolintho Oh, but by the spirit, although in condition of dies is different, et me havem servandi, but, both regata an speis of them a brothera in spirit, in religio a tello
servants. Riches also do no rende me illustrious, exceptinat the are abis to mahe them mors conspicuous by good moris. For me are ricli, notaecause the posses riches, butbecause the emplo them n ork of justice and the whomem toto p r, mihi account are rich, Mea e the are not' in Want, and destre nothing.
Though, therelare, indo lines of mind we ars on an equestu, tho Dee with flaves, and the rich mith the mor, neveriheles in 'tho sight o God me are distinguished is viriue Andive tuo is more elevated in proportion in his greater justice For i itis justice forin man to put himself oma levet even With thos ofla re rank althoughae ex is in this very thing that ho madehimseli quia in his inferiora; et ii he has eonductod himselfnot ontra an quia, but evenis an inferior, he wil plainbobtain a muchaigher rank of digniu in the judgmen o God. For assuredly, since Hl things in this temporia lito are traii andii lori decari men both prefer siemselves to thora, and eo ten about digni ; than whicli nothiniis more laui, nothingmor arrogant, nothing more remove homino conductis a is man for these arthi ining aro altogether opposed to
Quia non egent. Some editora omit non; ut inicia nodiso good
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mho inali have been conspicuous and elevate on earin. Fonno in mention that theso present earthly good is Whic great honour is pia ars contra 'o viriue, and enervate the rigo of tho iud, What nobiliu Dpmy, an e so fim, What, fources, ha pomer since God is able in ah hing theselves even tome than the lowest An theresors God has consulted our interest in placing this in particular among thodivine precepta: Mo that exaltet himself shal bo abasta; and hs that hvmbiathaimself shal b exalted.' And tho olesomenes of this precepi teaches that he who shallisimplyJ placo himself on a leve mith sotheri men, and care himselfmith humili , is esteemed excellent and illustrious in the si tot God For tho sentiment is no salse Whicli is brought for-ward in Euripides to this effecit alio things hic are here
considered evit are esteemed good in heaven. CHAP. XVII.-Ofilis equum .isiam, and Dolitanas of Christiam. I have explaine in reason M philosophera ero unablesither in finxor is defend justice. o. I return to that whieli Iaad purposed Carneades, therelare, sinco the argumenta otthe philosophera mero meis, underiso the bolytask of resutingthem,aeca eas undereisod that the were capillo os refut son. Tho substaneo of his disputation mas this at menenacted iam for themselves Wit a vi- to their οὐ advantage, differing indoed accordin to thei charactera, and in the caseos the fame person osten changed according to tho times; ut that thero a no natura laW: that ait, both men and ther animati, ero orno by the guidanc o natum to thei onnadontage sterelare that thera a no justice, orci any did
even the Romans themselves Who ero master of tho holemorid, it thermistrioae iust that is, is restore in possessio es othera, must retum to cottages, and si doWn in an and
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Boo v. TNE DIUINE INSTITUTES. 32s
healthy and infected hous' and he alone knows these aulis, and on this account offers it for sale, Willa givo out that thostave is a unaWay, and the hous Which he offers for salo is
to bo lain himself, or mili ho throw him rom his horae, that he himself may escape hom in enem, Ita stat dothis, he wil bo ise,aut also miched ii ho shali no desit, homili ocius aut also os necessity laesiis.' When steretore, he had thus dividod justico into tW parta, saying that the onm
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M LACTANNUS. Mox V. mas civit, tho other naturat, he a vertia both: Mauso tho civit parci Wisdom, butio justico; ut the natural parcis justic ebul not Wisdom. Theae argumenta re altogether subus and acuto, and suta a Marcus Tullius mas unablerio refute.
Whenae representa Laelius as resfngrio Furius, and spe instin Aia o iusti , he passed them is as a pittali mithoutis futin them a that tho amo Laelius appear no is have defended natura justice, hie had falle unde the chargo offolly but stat rivi justico .hie Furius ad admitto to bo
aven thia justico is familia and wellinoun, and whoanomit no in nam aut in realit' or Plato and Aristolle destrinwit an honost ill to defend justice, and wouldaavo, etiasomething, it their good endeamur' their eloquenm, and Vigo os intellectata Memaidod also is alnowlo ei divine inings.
God For the representia justico in orda, an picture it When it a no in tot nor more ther lorio confirm theirassertions is present examplea. For in hearer might haveans ered that it vas impossibi is sive a the proseribe in theis disputation a that nono havo as et Eate .ho ML lowed that eoum os tuo. But me ino. in truth M our stat