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govemed there ore iam it Was made i it a made, it millatio bo destroyed. et them inere re assim a reason, it in can, Whfit Was euher made in the egimingi Will heroasterbe destroyed. Obecaum Epicurus o Democritus a mille in teainthis, he said that it Was produced os ita οὐ accord in Meda coming together in ali directions and that When theso are again resolved discord an destruction ill folioW. Thoreforo hoperverted that hic ho ad correcti mon, an is his ignorance of system entiret overthre 'he hole system, and reduce tho, id, and at things hic are done incit, is insithenes o a mos triuing dream, i no plan exist in humanas alas. ut since the wori an ali iis parta, as e see, regovemed by a Wonderies plan since the traming of the heaven, and the cours of the stare and of the heavenly bodies, whichris harmonio ' even in variet iraeis, the constant and wondectes arrangement of the Masons, the varied truits ulnes os tho lania, tho leve plains, tho defences an heaping of mountains,
tho verdum and productivenes of the ooti in mos sal
brio auratinisori o fountains, the season te versio ingso rivere, tho ricli an abundant floWing in of the ea, theopposito any efutareasting of the winti, and ali inings, amfixed wit in greatest regulari : hocis o bliud a to thiis that the wero made Without a cause, in hic a Wonderses dispositioni mos provident arrangementishines foriu' ΙΤ, thereiare, nothing at ali exista nor is done Without a cathse itine providenco of tho Supreme God is manifes from tho di positio of things,mis excellen drom their greatness, and HispoWer hom their goverament thereiam therare duli and madwho have said that thero is no providence Linould no disain proverinthendented the existenc os od missi his objeci, that the mio assim tho existenco Dono; ut hen thendid it Wit this intent, that the might say that there is nono, he whodo mo thiniustat the were sensetem is himself sensetess.
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thinga his a ea erit; on ha account man e vare on in o frat ibo . But Wo have spolis sufficienti omine subjectis providenre in therarat book. For is it has an existence, as appeam fromthe wonderta natur os iis Woas, it must e that in fame providence created man and the ther animais Letis ther fore se What reason there a so the creationis tho humanrace, since it is evident, a the Stoic say that the mort was made to tho ahe of men, although the misera si hi error in his ver matter, in Vincit a no made so the saeo man, but of men. For themamin os ne individual comprehenda the whole human race. ut this arises from tho factthat the are ignorant that ne man only Was mado is God,
and the thin that men ere produced in ali land and soldsas mushrooma. ut Hermes a no ignorant that man was
both mado by God and aster tho likensis o God But Preturnio m subjeci There is nothing, Ma imagine, hic Was
It is plain thereiare, that the world was made is God noton account of the worid iraeli; for sincerit is Without sensibili , itineithe need the warminis the sun ordio m thea ath
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Boo vii. THE DIVINE INSTITUTES. 433Whicli are producod. t is evident, there oro that tho orld was constructe so the ah os living eings, sine livingbeing enio thos things of hic it consista; and that thesemay live and exist at things necessarnsor them ars suppliedat sed times. Again that tho ther iving eings eremad for the ahe of man is lain hom his that the ars
subservient to man, and were iis for his protectio and service since, hether the areis the arth or os the mater, the do no perceive the system of the ori a man does. must here repl to the philosophera, and speciali in Cicero, Wh says: Wh inould God whenm made allthing onmur account, mali sociam a quantit oscinae and vipers oh should e scalter so an pernicious things
by an and by ea ' A very wide subject for discussion, but it must e briefl touchedispon, as in passing. Sinceman is forme o different an opposin elementi, oui and body that is, heaven an earili, that hicli is stight and that whicli is perceptibi to tho senses, that hicli is eterna and that hicli is temporal, that hic has sensibilit and that whicli is sensetess, that hicli is endued illi light and that whicli is dark, eason itsol an necessit require that both good and vi things hould bo et betore an ood thingswhicha may use, and evit things,hichas may guard against
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larce, an reason, an poWer of man, for hos ais Godmado in morid itasti aud ali inings, a many as exist, and gavehim so muc honou thatrae et Um ove allatangs, sine Malone could admire the moris o God Most excellentin ther fore, doestur Asclepiades, in discussing the providine of the Supremo God in stat book Whic he wroto in me, say don his account any one a With good ream thin that thedivine providenco gave tho lac ne est ocilaeis to him homas abierio undercland iis arrangementi For stat is in sun :who soaeholdscit acto understand whfit is the sun and what amount of influencerit has pon the ther paris of the system linis is tho hemon, hyloas u loci, thicis the earin, hesim habita it this is the ea, ho satis pon it this is fidi, whomahes me oscit Therofore tho Supreme God did not arrangethes thing on account o Himself,aecausem stand in needo nothinnautis account of man, Who tot fili mine se of them. CHAP. V.-O the ereation os man, and of the arrangement of th Moria, and of the ehias good.
For it in philosophereiadanown this the mould either have maintaine thos things hic they had found in e true, orwould no have fallen into tho greates errore Fordhis is thechiel thing this is theloint om hichive thinxturas Antilany one does no posses this the truth altogether glides amysrom him. It is this, in hori, hic causes them to incomsistent With reason ' forci this had shonera n them, i in hadanown est the mystery of man, the Academ mould neverhave been in entire opposition to thola disputations and is ali
Aaclepiades a a christiam riter, an eontemporarro Laetantis to homi Wrote a book on the providen is God. Illi non quadraro rationem. Sacramentum.' Do transvorso jugulasset. The Academies, in incitat nothingvas certain, opposed tho teneta es in other philosophera, .ho maintainedihela π opinion respectisely.
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thei arrangement the orderinthei creation the pomer exertini thei completion Anytho sum os est these ining is thath should worini God. Forae Who underatanda thes thingsworshipsinim ho followsraim it duo veneratio a the Maher os ali inings,me a his true ather, Who meas es the excellenco finis majest accordin to tho invention thocommiscement, an completion finis oris. What more evident argument an e brouo forward that God both mado the worid for the sis of man, and man formis oma e than stat he alone of al livis creatures has Men os med that his yes are directe toWard heaven his facelooking toward God his munienanos is in fellowshi missi his Parent so that God appears, ascit mere, missi ouistretchediandio have raised man rom the ground and to have elevated iam to the contemplationis Himself What, then, a sus, do the Worship paida man confer on God, hocis bl aed, and inmani o nothingi estime gave suc honou to an acto create the wori for his sine to furias him it mistam, to
a cattere manne in the forme books, neverthelas' sinceth subjectiso specialty require it,aecause me have unde
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powerme contrived the surpassing ork of the orld; and havin suspende the light element on his, an depressed e heau ones to the depilis eloW,me strengthene theheavent things, and established the earthly It is not nece sar at presen to follo out ac potnt separateiri since ediscussed them ali together in the seconda h. Therosorsine placed in the heaven lighis, hos regulari , and brighiness, an motion, ere mos suilabi proportione tolli advantage of iving eings. Moreover,me ave to the
ment accordin to the natur an requirements of ac hind.
hic mactae fram the arth, received the o er of pr ducing ompring that in much a he was tormed os a fragile substance, and could no exist sor ver, hen the spaco o his tempora liis a past, hemio depare, an is a perpetuat succession rene that hic he ore, hic mas res and
Vexabilibus. Varia. thera read, laeeunditatem variam generandi.
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thalmo tot et e re a Viriue, that is endurance of eviis and labours by Whichae miotae ablerio gain the reWardo immortali . For since an consist o tW parta, Odyand foui, o whic the one is arthly the ther heavenly tWolives have been assigne to an the ono temporal, hic is appotnted for the body the other evertasting, hic belong totho soul. e received the forme at ou birili me attain totho lauer is triving that immortalit might not existrio manwithout an dissicut . That arthi one is a the ody, and there re has an iid; ut his eavenly one is a the oul, and there ore has no limit. e received therarat he wowere ignorant oscit, this secondanowingly sor it is givon to
Viriue, notato nature,aecause God Wished that, should pr cure liserior Ourselves inclise. For his reasonio has give us this present lite that sma eithe lose that true and terna life by our vices, or init δ' virtuo. The chie good is nos containo in his odiblise, since, ascit a given torus by divine necessitri socii illagain e destroyed is divine necessi . Thus that hic has an en does no contain the hie good But the chio goodis containo in that spiritual life hicli, acquire is ou
selves,aecauserit cannot contain evit, or have an end lo Whichsubjeci nature and the system os the od afford an in ment. Forithe animal incline toWard the round because
since ver man horis orn ould ecome immortal. Immortali , then, is no the consequence of nature, ut homwar an recompens os virtve. Lassy, an oes not
is common torus With the dum animais aster ards, when his
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438 LACTANNUS mox Vmstrenn is confirmed ho mises himself, an his longue si sened soritatae speas plainly, and he cerae toto a dumbanimal. An this argument inachos that man is bor mortat; but that ho alterWard bocomes immortal When he egius olivo in conformit mit tho mill o God that is, o folioujustice, hic is comprised in the worini o God sine Godraised man is a View of tho heaven and of Himself Anythis tam placo hen an purifie in the heavent laver laysasido his infanc together Wit at the pollutionis his pastilia, and haring received an increas o divine vigour,ae mesa perfeci and complet man.
Therelare, emus God has et fori viriue betam man, although tho oui and the od are connecte together, et the are contrary, and oppos one another. The things Whictare good for the foui are evi to the bois that is in aviassingos riches, the prohibitin os leasures, the contemptis pian an death. In like manner, in things hic are good for thebod are vi to the oui that is destre and lust, is hieli riches are destred, and the enjoyments of Various pleas es, is hic tho Mulcis eaene an destroyed. Therefore it is necessar that thecius and wis manishould eisngam in alleviis, since fortitude is victorious ove eviis; ut the unius in riches, in honoure, in power For theso good relat to thebody, and are earthly and these me also lea an earthlyclite,
nor are the able to attain to immortaliu because the have give themselves up to lemures hic are the ne es of
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Mox u. THE DIUINE INSTITUTES. 43s solation. An he who hali preser o livo est for a time, Will live illo eternity for ho mill e condemne by tho
commit evit Although I avo explained this in almos alline forme boota, and have ouched upo it though slightin
ove, et it must o mentione remaledin ecaum thowhole matte turn on his potnt. For there could bo novirtuo unlemme ad made contra Ohings nor an hopoWer of good bo at ali manifest, excepi homo comparison
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contest, and even latueris nothing. Ο many are in mutuat contest o men, and with hat various aris are the carri
out evit ho do ou say that, betare holad offende God thesi si man live in the exercise of good only, O that he willherea ter live in the exercise of good onis This question isto be examine by us, for in the forme book I omittod it, that Lmight horo filii the subjeci. o hau said above that
thematurei man is made u os opposin elements for thebodnaecauserit is arili is capabis of eingarasped, o tempora lauration, sensetess, and darh. ut the foui, becauseritis hom heaven is unsubstantiat, evertasting, endus missi sensibili , and fuit os lustrea' andaecause these qualities are opposed to ne another, it follows o necessit that man is
Whit in the red alterWarda the mero incre exto laur, in grem and the Mure Min added. Domitian increased in numbe to ala, ut thia a not in accordance With in usual practice. Gratia.' Thus Pliny Tanta gratia, tanta auctorita in una vilissima tunica.' Cf. Juv. Sat. L 195. Gibbon inua Macri a the Mener The pectator remalae in ager attention, hei πω fixe o the charioterea, thei miud agitate .ith hope and leae fomino in ea es the colour hic ineffavo ed.