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Boox I. THE DIUINE INSTITUTES. 421 Also in that persect discourse, henae heata Asclepius inqui ing rom his son hether it pleased him that incens and otherodours for divine sacrifice wero offerest his father, exclaimed: Speis Word o good omen, o Asclepius. For it is homeates impiet to enteriai an such thought concerning that beingi pre-eminent goodness. For thes things, and things resembling these, are not adapte to him. For hocis sui ofal things, a many as exist an he has nee o nothin atall. ut let u givo him thanks, an adore him. For his sacrifice consist onlymiatessing. Andae spolio rightly. For, ought to sacrificorio God in ord inasmuch a Godis the ord, as Hemimseli confessed Therelare the chiesceremonial in the worshipis God is prais Iroin tho mouili ota just man directe to ard God That this, hoWeVer, maybo accepto by God there is nee o humili , and ear, and devotion in the greates degre' lest any one hould hanc toplaco confidenco in his integrit and innocenco, and thus incurthe charge of pride an arrogance, and by this dee lose thor compense of his virtve. ut stat he may obtain tho avouro God, andae re hom very stain, let him alWays imploro the mercymi God, and pransor nothin eis biit pardo fortiis ins even though he has none. Is he destres nythingelse, there is no nee o expressiniit in or to ne hohnows hat wo isti is anything good shali appen olim, Iechim give thanks is an evit, letinim mahe amends, and lethim conses that the evit has happeneda himis account of his faulis and even in viis tot him nothiniles ovo thanks, and mahe amenda in good things that he may be the fame at alltimes, andas firm and unchangeabie, and unshaen And lethim no suppos that this icto e dono by himoni in the temple but at home, an even in his very bed. In hori lothim always have God illi imself, consecrate in his heari,inasmuch a lis imself is a templo os God But i ho has served God his Fathe and Lord, it this assidui , obedience, and devotion, justice is complete an perfeci and he who shallhee this, a Woaetore testified has oboyed God, and has satisfied tho obligations os religion and his oWn du .
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Boo vn. THE DIUINE INSTITUTES. 423 both by the testimonios of the sacred, itings and alio by pr
bable argumenta, that it Vae equali manifes that futurothings are toto preseraeda those hic are present; heavenlything to earthly and ternat thing to thos Whicli are temporalci since the reWarti ot vices are temporal, thos a virtum
morid, could netther lino no explain, inasmuch as' Wasignorant of the hement mystery, Whicli is no learned exceptby the eachingi propheta and God and thorosors h said that it a create for terni . mereas the aso is fardisserent, since Whateve is os a solid an heau bodri ascit received a beonning at ome time, socii must need have an End. Foraristotis, Whenae didiot see ho so great a magnutude of things could peristi, and wished to escapo this objection, said that the worid alWay had existed, and alnus Would exist. Ho did notis ali see, that Whateve exist must at ome time have had a beonning and that nothingia exist at ali unlessit lia a beginning For,he we eo that arth, and mater, and re perish, Me consumed an extinguished, hic arocleari paris of tho Orid, it is underetood that thoe is est gester moris the member of hic are mortal. Thus it comes to pass, that whateve is liable is destructio mus havo been produced. ut everything hic comes Within the si tof the Ves must os necessi a materiai, and capilla o di solution Therolare Epicurus alone, solioWing the authori os Democritus, spine trulfin this matter, ho said that it hina Monning adisome time, and that it,ould a some time perlah. r. .ever, Was he ablerio assignisnyaeason, eister throughWhat cause or at What time this ork of suc magnitudo
inould bo destroyed But inco God has revealed his oras, and me do no arrive a it is conjectures, ut is instructiontio heaven, Wo Will caretulinteac it, stat it ma at lengahe eviden to thoso ho are destrous of the truth, that thephilosophera didiso se nor comprehen sto truth; ut that
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pelle to renounc thei eager destres. Also the Who, medon by the incitement os lusis, a the poet Says,
the precepta about self-restriant,ound their ears, Whicli restrain
them rom thei pleasures, to hicli they have ove ' u theirsoul together illi thei body. ut hos Who, Wolle missi ambitionis inflamed with the love os power, have bestomed allthei efforis o the acquisitionis honoum, ill not even is πεshouldaea tho sun himself inivr hands, belleus that Dachingwhicli command them to despis ali powe and honour, and tolivo in humility, and in such humilit that the may bo abierio receive an injury, and ii they have received one, bo unWillincto retum it These are the men ho cry out in any Way against the truthisit closed ves. ut the who are or ahal bo offound tand that is notiso immersed in vices a toto incumbis,
will both bellevo thes things, and will readit approach them; and whalaver things, say, thermill appear to them open, and plain, and simple, and that Whichris chiev necessarn trumand
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the earthao rende to everrone eitheria reWard o punishment,
according to his desert Therelare, a me spolio in the fourthbook concerning His iret advent so in his book, Will relato His second advent, hicli the Jens also both conses and hoposor; ut in vain sincerae must return to the confusion Votthos for hos calline ad elam come For the who impiousi troate Him illi violanco inmis humiliation, ille erienco Him inviis poWer a a conqueror; and God requi,
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426 LACTANNUS Noo m. Were devoteris ternat punishment by that very one on homthostat miched handa. But, inas have a separat subjectagainst ino JeWa, in Whita, inali convici them os error and gusit. CHAP. II.-Ostia error of the philosophera, and of the disine ad , and of the soldem age. Wdetrus instruct thos in are ignorant of the truth. Ithasaee so determine by tho arrangement of the Most moGod that thisinrighteous age, havis in the muris Vos ita appotnted times, hould como is an end and ali michinnem Ming immediatet extinguished, and tho Quis of tho oleo bein recalle to a hapy life a quiet, tranquil, eacesia, in inor inoiden age, a the poeta calicit should flourish, unde therulei Godmimself. his Misspeciali in cause of ali theerror of tho philosophera, stat thendi no comprehend the
system o the World Whicli comprises the wholei misdom Butit cannot e comprehende by uriis perception and innate intelligence, hic the wishedri do by themselves mithout ateacheri Theroforo the fel into various and sitimes contradictor opinions, ut o Whicli the had n Way of scape, and therremained fixed in tho fame mire a the comic Writer say0, since thei conclusion oes no correspondisit theirassumptions ' in much a they had assumed things toto ruewhich could notae inmed, and prove&Without theano ledgoo tho truth and of heavent things. An thisano ledge, MI have osten sat Hready cannot exist in a man unles it is derived hom tho toachingis God For it a mancis ablo tounderatand divine things, ho milli able alsorio perform them; fora undeditan is, ascit mere, to follo in thei trach. Butheris no ablo to do tho hings hic Godra 'aecaum horis elothod wit a mortat Ody thereiore he cannot me unde stand thos things hic God does And whether inicis o sibi is asyrior very one o meas e Domine immensi ilino divino actions and woas For Eoo mill contemplato tho
Decumo temporum spatio.' A metaphor ahenes in tho in Moourae spatium ' Mingrum for tho langin of the murae, bet eo the
sumptio clamitem in for the minor proposition in a syllogiam.
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underetanda- muta tho Work o God surpasse tho oris of men Thus, a great ascis tho differenco etween divino and human moris, so great mustio the distance belween the wisdomo God an man. Foraecauso God is incorruptibi and -- mortes, and thereiare perfectraecausam is evertasting, Hismisdom also is perfeci, asmemisset is nor canonythingopposo it,aecause Godmimself is subjectri nothing. But Maus mancis subject to passion his isdom also is subjectri error and a many things hinde the lisei man, sothat it cannot e perpetuat s also hi Wisdom must be hi dered by many things: so that it is no persect in entiret pediceiving the truth. Thereiam hero is no human wisdom, is it strives by itfelicio attain to tho conception andanowledge of the truth in much a tho tand of man, beinibound up missia traii Ody, and enclosed in a dar abodo is either ablo tomander a large, nor clearlyrio perceive in truth, theano ledge of whichaelong to the divine nature Fortis Woris amhnoWn to God Mone. ut man cannot attain thisanowledgeb reflectioni disputation, but fleamin and hearinis mΗim ho alone is ablo oono an to leach. heresore Marcus Tullius, borrowing rom Plato tho sentiment of S crates Wh said that the time had como sor himself to departirem lise,aut that thoibolare homas a pleadinihi causemere stili alius, says Whichris bellor is known to tho immortal M; ut Pthin that no an nows. Where oro est thesectam philosophera must o sar remove frem in truth, b
cause therwho established them,ere men noria thos things have any goundationis firmnes Whicli are unsupported by any ulterances of divine voices. CHAP. III.- nature, and of the woria; and alaenaure of the Sole and Epicuream.
And since me are speahingis tho error os philosophera tho Stoic divido naturo into imo paris heisne hicli effecis, theother hic inord irael tractabie for action Thersartha in the formercis contained ali in power os perception, in the lalter the materiai, and that the ono anno ac Mit ut the oster.
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the fame a the clari or that the clanis the fame a the potier, mouid homo plaintrappear tote ad ' ut these me comprehend unde the one nam os nature two things hic are most
Whicli me se are member os God the God is rendered insensibi by them, since the member are Without sensibili , and
mortal since, se that the member are mortal.
into tho deep marshes havs inundate fruitsul lains, riversan poes have been He up; mountains also have either fallen precipitoustri or have been lovelle&with platas. many
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Boocvn. THE DIVINE INSTITUTES. 429 districta, and the oundations of many mountains, are laid vasto is latent an interna fire And this is no enough, is God
earili are dug ut totam forti riches. Why, should I say that, cannot even plough,ithout lacerating tho divino bod, So that, armat once Wiched an implous in Ming violenco tolli member o God Does God then, sufferiis bod toto harassed, and endure t weahenmimself, o permit this to bodone is man Unlessa chanc stat divino intelligenco whichis mixed with the worid, and wit alliaris of the worid, abandone Otho first uter aspect of the arth, and lunged itfeliinto thodo est depths that it mightae sensibi otio pala homcontinua laceration. ut is this is trifling and absurd, thenthenthemselves ere a devolso intelligenco a thos are holiave not perceived that tho divine spirit is everyWhero diffused, and that ali things are held togetheranit no however in uina manne that God, hocis incorruptibie, inould Himsest bomise&withaeau and corruptibi elementa Therelare that is more correct hic the derive honi lato that the woridwas made is God, and is also governe is His providence. It was thereior befittin that Plato, and those ho heldalissam opinion, hould teach and explain What Was the cause, What the reason, io the contrivingit soareat a Woa; by orior the saho os,hommo maderit. But tho Stoics also say the world was ad for the sino os men. 'eari ut Epicurus is ignorant on hat accountor ho made me themselves. For Lueretius, When ho aid
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a mado is God, and was mado for the sine of men, yet, sincethei argument fallod them in the consequences ther em --
lorio defend that whic the had assumed. In fine, Plato, that ho might no maho the work of God wea an subject toruin aiad that i Would romata sor ever. Dit Was mado for thesa of men, and so ad acto e sternat, hy the are notthe on hos account it mas made ternat the aremorial on account of hom it Was made, it must also irael bemoria an subject in dissolution forcit is notis moro valuethan inoso tor hos sine it Was mado. ut is his argument mere consistent, he would underatand that it must peris bacameit Was made, and that nothingian remai tor ever excepi that whic cannot boriouched. But he who says that it Was no made so tho sis of men has no argument. For i ho says that the Creator contriviastes motas os suta magnitude onmisiis account Wis then
ere e producedi is do Wo enjoy the worid iiself What means the creationi the human race, and of the other livingcreatures Wis do me intercept the advantage of othera Why, in Shori, do oraro' decream, an peris ' What ream is implied iniur production velf What inmur perpetuat succe sion Doubiles God wishedris toto seen, and to frame, ascit ere, litile images With varion representations os Himself,