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Boox vi. THE DIUINE INSTITUTES. 371la. andae horahallio oberinis illiueo from himself, and, despising the natur of man, ill sine the greates punishment through this very thing, even though he hali avo escaped the ther punishment Whicli are supposed to exist 'Who that is aequainted Wit in myster o God could so significanti relato the la o God, as a mancia removed homilis knowle si tho truth has se forin that la I ut Leo fide that the who speis truo things unconscio ου are in boso regarded a though the prophesiod unde tho influonco ofaomo spirit. ut it he had known or explained this also in What recept thecia itini consisted a ho ciearly sin the fore an purpor of the divine iam ho ould not have di charged the ossico os a philosopher, ut o a prophet. Andbemus h nas nablo tota this it must e dono byrus, towhom tho lan itinis has Men dolivered by thoino great Masterand Ruleris ali, God. CHAP. IX.- the lamand preeeptis God os merem and thaerror of the philosophers. The fini hoad of this la is to kno Godmimself, to obeyHim alone, to orshipraim alone For ho anno maintaintho character o a man whocis ignorant of God the parent of his foui: hicli is in greates impie . For his ignorance
causes him in serve other gods, and no greater crime than inis canae committed. enco there is no so easy a stepeto micheti
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set2 LACTANTIUS. Boo VI. themsolvescius is the do nothin against their own lams;which may bo even ascribe to fear, ii the abstaindrom crimes through read os present punishment But letis grant thatthendo that naturalty or, a the philosopher says, of thei omnaccord whicli therare compelledri do by tho lam. ill thothereiore ociust brevis the obe the institutions of men,
ingrio customs; ut justice is nother hing, hichio hasset forti to ali as uniform an simple: and he whocis ignoranto God must also be ignorant of justice. But letos suppos it possibi that any one is natura and
innate goodness, hould gain true Virtues, suci a man a me
have eard that Cimon mas at thens, ho both gave iam to the noedy, and entertianed theloor, and clothed the nised ; et, when that ne hin Whicli is of tho reates importanc is mantin the achnoWledgmen o God-then ali thos modihings are superfluous an empty so that in pursuing them hohas laboured in vain. For ali his ustice ill resemble a humanbod whicli has no ead in hicli, although at the limbs arei thei prope position an figure, an proportion, yet, sincethat is anting hic is the hie thingis ali it is destitutobothis life and of ali sensation Therelam thos limbs havsoni the hapei limbs,aut admit os noras' a much so as ahead Without a body andas resembles this horis not Without theanowledgem God, butoet lives uniustly. Foras has thatoni Whicli is of the greates importanco; ut he has it to nopurpose, since heris destitute of the viriues, ascit mere, o limbs. Therelare, stat the bod may be alive, an capsilem sensation, both tho knowledg o God is necessarn ascit mere theliead, and est the viriues, ascit mere tho bov. hus there millexis a persect and living man; ut ho ever, the whole su stanc is in the ead; and although this anno exist in the absence of ait, it ma exist in tho absencs of some. Anxit millae an imperiaci and fauit animal but et it Willae alive, ache whoanows God and et sin in somo respect. For Godpardons ins And thus it is possibi to livo without somo of
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God in homolio truth is ho hears, ho imprinta on his heis tho divine ord an iis girin precepta he spealis, who, in discussin heavent things, relates the virtus and majest of the surpassing God Theresore hecis undoubtialyimplous h doesmo achnowledge God an ali his virtuos, whic ho thinks that he has o possesses, ars found in that deadi road whicli elong altogether to dataness. Whereiorethere is no reason hy any one inould congratulato himselfi he has gaine these empi virtves,aecause hocis ot onjwretche who is destituto o presentinood'aut e must also be oolisti, since he underlahes the reates labour in his ligowithout an purpose For it theiopem immortalit is taena an whicli God promises in those Who continue inmis religion, for the salie o obtaining whicli virtuo is tot fought, and whMeve erit happen are to bo endured, it mill assuredi bo thogreates follyrio is to comply With virtues hic in vain bring calamities and labo ct man. For it it is virtve to enduroand undergo,it fortitude Want, exile, pain, and death, Whichare eared by others, What goodness, I pran has it in iiseis, that philosopher should say that it icto bo ouo foris iis own account Trub therare delighted Wit superfluous and uselesspunishments When it is permitted them to livo in tranquilli . Forci ou fouis ars mortat, i virtuo is bout o have noexistenco astor the dissolutionis tho Ody Whndo e Moid
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fore him, prefers laboura, and tortures, and miserim, to those
good whic other enioni lite But ii virtuo is toto in num ascis mos rightly said by these aecauserit is evident thalman istoriis it it ought to contain ome greater hope, Whichma appi a great and illustrious solam for tho ills and labo swhicli it is the par of virtueri endum. Nor an latue, sincei is dissiculi in iiseis, M sisemesa a good in any the Waythan by haviniit hardshi compensate by the greateat good.
Wo an in no the way equali abstat homines presentgoods, than is there are ther reater good on account of whicli it is orth whil to leave the purauit os leasures, andio endum ali viis. ut these are o oster, as I have ino n
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Boo vi. 'E DIUINE INSTITUTES. 275 cheris man, and both receive an inord assistanc against alldangere Therelare hindnes is the greates Mnd of humansociety andas,ho has rohen this icto e deemed impio , and a parricide For is Wo ali derive our origi homine man, Whom God created, e re plaint of one blood and therusore it must e considere in greates Wichednescio at a man, Eve though guit . on hic account God has enjoinedinat enmities are neve toto contracted by us,aut stat they
on account of this relationshimo brothectood, Godaeachesus neverrio do evit, but alWay good Andme also prescribes 'in ha this doing good consista in affordingruid to thoso hoare oppressed and in difficulty, and in bestowing Mod on thom Who are destitute. For God sincerae is hind, wishodius tobo a sociat animal. Thereiore in tho case of ther men, Bought to thin os urselves. e domo deservo toae se Deo in ur Wn dangere, it me do no succour thera me do notdeserve assistance, is me resus to rende it There are noprecept o philosophers to this purpori, in much a thenbein captivated by the appearancem false virine, haveri enaWay mer drom man, and Whilo the wish to heal, have codirupted. though the generali admit that the mutuat participationis human societ is to e retained the entirebseparate themselves hom it by the harshnes of their inhumanvirtve This error, thereiore, is iam to e refuted of those
V Conjunctiores, quM animis, quam qubd othera reta qui' - - poribus. ii. 991 daa. lviii. 6 7 geh. xviii. P; Mati xxv. 35. lius. Dum volunt sanare vitiaverunt.' Iherocia another reading dum volunt sanare vitia, auxerunt,' Whil inermis to appira remedyrio vices, have increased inem.
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Who, hen the sa that the planis assembling themselves together, ori mutuat intercourse oris avoidinidanger, or iguarding against evit, ori preparinisor themselves fleepinyplaces and liars, Was natural even to the dum animais, though ho ver that men couldio have been admonished and learnod, exceptra examples, ha the ought o fear, hat in avoid, and what o do, o that the would neve have assembledtogether, o have discovered the method o speech had not thebeast devoured them These things appeared to thera sense-less a the reatly were and thersaid that the cause of their comin together Was no the learing of Wildaeasta, but raster the ver Delingis humanit itself and that steretore theycollecte themselves together, ecauso the natur of meninoide solitude, and was desimus o communion and socie . The discrepan aetWeen them is no great; since the causesare different, the fac is the fame. Each might have been true, beca aethere is no direct opposition. But, hoWeve meither
Objectis aggeribua. Agger' properiraignifiea a mound of earth
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and that there vere neve me o the arili ho could notspea except those ho ero insanis, every one hocis possessed os sense Will underatand. et u suppose, hoWever, that
I me mero collecte together on his account, that theymio proieci heir eahnes by mutua help, thereiore e
int and contracte sellowshi Wit me for tho sis of pr tection, eithemto violate or notrio preservo that compact,hichmas entered into among men rom the commencement of their origin is toto considered a the greates impie . For he whowithdraws himself from affording assistanc must also o necessit withdra himself rom receiviniit for he who resuses hisai to another thinks that he stanti in neod of tho aid o none. Butae ho illidraws an separates himself hom tho Ody a large must live no aster the customi men, but aster themanneri Wild easis. ut i this cannotae dono the bondo human societ is is ali means to e retained, because manca in no a live ithout man. ut in preservation offocietsi a mutua stiaringis hin ossices that is, tho affordinihelp, stat me Vis able to receivs it But it a thoso other asserththe assemblin together of men has been causedon account of humanit itself, an ought undoubtedi torecognis man. ut ii thos ignorant an as et uncivilised men did this, and that, hen the practice of speahing Was not
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conversatio an alia iness, ho, ein accustome to tho societ of men, cannot endure solitude CHAP. XI.-of the persona pon istam a beneficis to beeonferressi
bo called men. ut What eis is this preservationis humanitythan ine loving a man ecause hecis a man, and the fame asoursolve, Therefore discord and dissensio aremo in accord- ance illi themature of man and that expressionis Cicero istrue, hich says that man while hecis obedient to nature, cannot injure man. heresore i it is contris to natur in injure a man, it mustae in accordanc Wit natur in benefit aman and he who does no do this deprives himself of tho tius os a man, becauso it is the ut os humanit to succour thenecessit an perilis a man. Vash, thereiare, of thos Whodo not thin it in partis a is mancio e prevassedisponanda piu, It a man ere elaed by som beast, and wem to imploro the aid os an arme man, Whether ths thin that hoought tot succoured omnes Therare notiso shameles a toden stat that ought toto dono hic humanit domanti and requires. Also, ii any one ere surrounded by fire, crusted
of a brave man too, to preserve ne ho as o the mini olperishing. It therasore, in casualties of this naturo hichimperil theriise of man, therallo that it is the par of humani t give succour, What reason is there hy the inould thinhtha succour is to bo ithheld is a man hould suffer Domhunger, thirat, or coldi ut though thes things aromaturassyon an equalit missi hos accidental circumstances, and n done and the fame humanitriae thermahe a distinction belmeenthes things,aecause the meas e ali ining nota in truthitself, buti present utili . For they hopo that in o hom
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Boox L THE DIUINE INSTITUTES. 37sthe rescus hom perit,illisis a returni the famur to them. Butiemus inendo nota ocior this in tho case of the nee , the thin that halaver theyaesto. on me of this hin isthmWn Way Meuce stat sentiment of Plautus is detestabiod
in giving nor is this End of liberalit altogestor toto rejected;
Trinumm ii. 2. 58. Pro pereona.' De me ii. 15. Idoneis.' Lactantius uses thia mordis though ita meaning mero the rich; and though it seems to have passed into inis aenae in later times, it is pliandram tho very morda es Cicero himself that he vaearit os deseruing
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380 LACTANTIUS BOOK VI. This is that trus and genuino justice of Whichoo say thatyo havem real and lito-like figure. You ourseit exclaim in many places that virtuo is no mercenary and yo con scintho book os our a s that liberalit is gratuitous, in theso words: Moesis it doubisul that he who is called liberal and
generous is influenced by a sense of duty, and nocis advantage. Why thereiore do ouaestomyour boun in suit te persons, rantes ita that ou may after ard receive a romata minyou thereiore, a the author an teacheri justice, hos vershali notas a suitabis person illae, nisu Withisahednem, thlast, and hunger no mill men horare ricli an abundantly supplied even to luxuriousness, assis his ast extremi . t virtve does no exactis reWard is asao say, it icto be foughton ita οὐ account, then estimate justice, hichris the mollierand chie of the viriues, at iis o norice, and not according to
man whoeverrit is that implores ou becauseae considera Dua man. Cast amanthos oviline and shetches of justice, and
hol fas justico itself, trus an fashione to the lila. Bebountiful to the blind tho ieeble tho lame, the destitute, ho