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and of the worahi offati soda. Ε havs complete stat hichisa tho objectis o underlahing throuo the eachin of the Divino Spirit, and the id of tho truth itself tho causeos asserting an explaining hic Was imposedupon o both by conscienco an salth, and by ur ordHimself, mithout hom nothin ean o Hown or clearly se forth. I come noπ to that hic is the chie and greatest par of this mota et Dach in What manne or is halsacrifico God must e morstipped. For that is the u of man, and in that one objec the sum os at things and thowhol co se of a ha y lis consisis, since --ereri hionedand re ived tho reat o liso rommim ominis account, notthat, might ehol tho heaven and the sun a Maxagoras supposed , but stat me mio mit puro and uncorrupted mindWorini Him Who mado the sun and the heaven. ut although in the precedini ori a sar a m moderate talent permitted,
I defended the truth, et u may speetallibo lucidared by the modo os morini ilaeis. For that sacre an surpassing
majesty requires hom man nothing more than innocenco alone;
and ii any ono has presented his to God, he has sacrifice With sufficient piet an religion. ut men, neglecting justice, though therare pollute by crimes and utrage of allainti, thin themselves religious it in amo sintne the temples and altare it tho lood o victims, is the have moistene thohearius With a profusionis fragrant and old Wine. MoreoVer, the also prepare sacre Dasis and choice anquela, a though
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Nihil moderati aut pena habent.' me expremion is horro-d homSalluat, Catiline, T Per dimotum populum. Addieti et aereianis voluptati a.
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Ηo ore in daaness. ut is the wero abis to conjectum orto conceive in their in What thos heavenly good are thegreatnes of hicli, cannot imagine, hile, ars stili en-
o man. And when, in s smali a circle, hic on account of ita distanc appearito have a measuro no greater than that of
injure livin creatures is excessive righines or vehementheat, an has ove it o much of these propertim a mortalbodies might endum o in ripening of the crops require. Isthat man thereiore, to e thought in his senses, ho presenta the light o candies and torches as an offering tomim horis
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354 LACTANTIUS. Boo utia licti, hecauserit system and nature is dark. Therosor they
men hrin from touching. And whoever inal havs offeredi them this iood, although he e an assassin, an adulterer, forcerer, or a parricide, he Will e happy an prospero .
whic ho hal misti sor Persius thereiore deservedi ridicules superstitions os his in in his οὐ styla: thWhat ribe, 'e says, Hos thou in tho ars ἔχω, Isit missi lungs and ric intestines V e laint perceived that there is no noed os fles for appeasing the majest otheaven, but o a pure min and a just spirit, and a breast asho himself says whicli is generous it a natura love of hono . his is tho religionis heaven o that hic eo sista os corruptrihings, but of the virtve os ins foui, Whic hasit origin troin heaven this is truo Worship in hic the tando the orshippe present itfel as an undefile offering is God. ut how this ictoae obtainelao it is toto assorderithe discussion of this book ill ino nothing an e so illustrious and sorauite to manis to train men to justice. In Cicero, Catulus in tho Hortensius, hileas prefers phil sophyrio at things, says that he ould raster have ne hortireatis respecting utri than a long speech in AEad os a seditious man Cornelius And this is platalyrio bo regardednodias the opinionis Catulus, Wh perhaps didiso ulter his saying, butis that o Cicero, Who Wroto it. I belleve that he
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are accustome to ove correcti' Wit a vie rio prioiness, wo mill ad to them things hic Wero unknown to them, fortho completion and consummationis righteo ness, hic theydo not possem But I Will omit thos things,hicli are commonto us Wit them, stata vino appea in borro hom those Whos error I have determined in convici and bring to light. CHAP. III.-s the ways, and of viees and uiriuem and of thereward of heaveri and the punishment of heli. There are Wo Ways, o Empero Constantine, is hichhuman is must procee in ono hic leadito heaven theother Whicli sinis toteli and theses Ways, eis have introducedin thela poems, and philosophera in their disputations Andri
dee philosophers have represente the ne ac longin toririues, the othesio vices and the limo represented that whichhelong to viriues a stee and mmed at the firat entrance, in hic ii any one, haring overcome tho dissices , has climbedio the summit the in that he asterWatas has a levet path, abright an pleasant plain, and that he enjus abundant and delightiu fruits of his laboura; ut that those hom thodissiculi of the fini approach has deterred glide an turn
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356 LACTANTIUS. Boox Linere are very great labour in undertakin virtuos, but that when the are gaine there are the reates advantages, and firmand incorruptibi pie ures; ut stat vices ensnare themind of men it certain natura blandishmenis, and leadinem captivared by the appearance of empi plemures to bittergries an miseries,-an altogether is discussion is theyknow tho Arms and limit of the virtve themselves. For theyhadiso learne eithe what the are, or hat re ardis alisthom rem God but this, wil alio in these two books. But these men, bemus the were ignorant or in doubi that in mulsis me are immortal estimate both virtves and vices by earini hono sis punishments. Thereior at this di cussion respecting the tW Ways has resereno in frugalit and luxury. For the sancta the co se of human lite resembles tho letter Laecause very one of men, Whenae has reached
Virg. Eneid, v 540. Evadat ad bonam frugem. Frugalitatis.'
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Boocvi. THE DIVINE INSTITUTES. 357
of hic the philosophers ero ignorant theno mill shoWWhat are theirae atas, and ais What are vices, and what their punishments For perhaps omo ne ma expect that I shallspea separatebis vices an Viriues; hereas, he we di cus tho subjectis good or evit, that hic is contrar mayalsoae understood For, hester ou introduco Viriues, Vices mill spontaneousty depari or ii ou ahe Way vices Viriues mill of theiriwn accord succeed. The natur of good and vilthings is soraxed that the alnus oppos and rivo ut oneanother: and thus it comes o para that vices cannot be r move mithout virtves, nor can virtve bo introduced Without the removat o vices Therelare o bring forWard these Waysin a very different manner hom that in hic the philosophersare accustome to present them: res of all, becans me saythat a guide is proposed tomach, and in each cas an immortat: but that the ne is honoured Who resides ver Viriues and good qualities, the oster condemne Who resides ver vices and eviis. ut the place a guido oni o the right fide, and that nodione nin no a lasting one in much a themiuir duce any teacherit a good ari, wh may recali men hom loth, and teac them to e temperate. But thendo no representan as entering po that Way excepi οys and oun men; for this reason, that the arta ars learne at thes ages. e, o the other hand lea those of very age, and sex, and raceint this heavent path, becauso God, horis the guide os that way, dentes immortalit to no human eing. The haps almo the way themselves is no a the supposed For halneod is ther of the lettera in matters hicli ars different and opposed omne another' ut the ne hic is bellor is tumedioWard the rising o the sun the othe whic is orae toWaria iis setting since he who follows truth and righteousness,havin received the remar o immortali , ill enio pedipetuat light butas ho entieed by that eviliuide, shali prefervices to virtves, falsehood in truth, musta borne to tho settingo the sun and to daaness. I ill thereior describo ach, and wili potnt out thei properties and habita.
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tende his hops Myon tho present, and chosenietis things, will be mithout theso earthly goods that, betallighil equippedand without impediment ho may overcome tho difficult of the Way. Foesicis impossibis Ioraim ullo has a munded himself
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upon o to persevere in these dissiculties Andrirom this it is understood that it is easter for the wiched and the unrighteousto succeed in thei destres,aecause thei mad is do nWard andon tho declino; ut that it is dissicut for the good to attatato thei Wishes,aeca e the wal alon a dissiculi an fraeppath. Thereiore the righteous man, sinceae has enteredipona hard and rugged way, must be an objectis contemps, derision, and hatred For ali,hom destre or pleasum Mag headlong, enumhim ho has been able to attain to virtus, and tis it illiliat any one possesses that hic the themselves do notio
eterna erils, hic is the worse order so that, hos Ver has chosen present eviis together illi righteo noss, he will obtain greater an more certain good than hos mere hic hela
spised; ut Wh ver has preferre presentinood is righteou ness, ill ali into greater an more lastin erit tha thoso mero Whic ho avoided For as this bovily life is stiori, thereiareit good and evit must also beraliori; ut since that spirituallife whicli is contrar to this arthlyclite, is evertasting ther fore ita good and eviis are also evertasting. Thus it comes topam that goodsi stior duration are succeeded by eternat eviis, and eviis of shor duration is eternat goods. Since thereiore good and evi ining are setaefore in atthe fame time, it is efiitis that very ons hould considermissi himsol hommuchaeiter it is to compensat erils of shori duration is perpetua good' than is endum perpetuat evila forshori and perlahabi gooti For ah in his life When a comtes With an ne cis set berare Fou, yo must firs labour thalyο may aster aes evio repose, o must suffer hunge and
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things hic ma peristi in the fame manne a that in hichthe were acquired, assuredi no labour ought to e res edis us by Whom that is gained whicli can in no way be lost. For God, lio create men to this artare, destre that theyinould stand prepare in batilo arrv and wit minia heenlyintent hould watch against the stratagem or open attaciso our single nemy, who, ascis the practice of hilsu and
directi nihis age accordin to the nature an disposition feach. For he insufes into somo insatiabis avarice, that,aeingchaine by thei riches a is setters he mandrive them Domthe way os truth. e inflames thera it the excitement of anger, that While the are rather intentispo inflicting injurrilio ma turn them aside rem the contemplationis God Hepiunges thera into immoderate lusis that iving themselvest pie ure os the ody the may bo nable o loo toritas Virtue H inspires thera it enu that, ein occupied With their o n tormenta, the may thin os nothing ut thohappines of thoso hom the hale Me causes thera to