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is. e therelare, ho isties that, aliould e conversant
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tho tali and den the rue God, and to sacrifice in dea and deathaearing gods. his is the cause hymo made manmortal, and made him subjectrio eviis, althoughaeaad framed the worid for his sine namely that he might e cap te ofviriue, and that his virtve might rewardaim it immortaliu.
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aneo it reason mas no estabiline on account o somereasonis importance, What reason in thereie in these erroreos depraved religions and in this persuasionis philosophera bywhic the imagino that ouis perish Assuredi there isnone for ha hau the to a Why the god so regularly suppini men verything in iis eason ' scit that me VPresent to them cor and Wine, and the odour os incense, and
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Why, or hen, o ho long or lio far ero me produceri oron hat account Wis do the arise, die, succee on another, are rene edi ha do the god obtain homine modihi es thos Who after deat are bout o have no existenco haldo the persormi ha do the promise What do huthreaten, hic is orthmo men or o godc Orci mutiremat alter east, hal do thendo or are the about o do respecting thems hat nee is there to themis a re ure-hous o fouis imm hat ource do the themselves arisol hoW, or hy, or hence are the so many Thus it comesto pass, that is ou depari rom that sum os things whichise comprised above, ali system is destroyed, and ali ining retum to nothing. CHAP. VII. O the varies of philoaophers, and their triarati And ecauso the philosopher didio comprehend this mainpolat, the were either able to comprehen truth althoughtho for the mos par both sa an explaine thos things of hichahe main potnt irael consista. ut different persons brought ornar at thes things, an in different Ways, notconnecting the cause of things, nor the consequences, nor thereasons, o that the might join together an completo that mai potni,hic comprises the whole. ut it is eas in ahou that almos the whole truth has been divide is philosophersan secta Foro do not overthro philosophy, a the Academic are accustome to do, hos plan was in epinis everything, hicli is ather in calumniate and mock; ut neshomilia no seci, is much out of the way, and no philos Pher o ain, a notato se something of the truth. But whilotherare mad With the destro os contradicting, whilo the defendtheir Wn arguments even though false, and overthrow t se osother even though true, notisub has in truth scaped Domthem, hic the pretende that the Wer feehinnaut theythemsetve los it chiev through theiriwn sauit Buci thoroha bee any one to collec together tho truth which was di persed amongst individual and cattere amongst aecis, andio reducerit to a bodriae assuredi mould no disagre With us.
Bevolvantur. thera rea resolvantur.
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Boo vii. THE DIUINE INSTITUTES. 445But no ne is ablerio do his, unies he has experienee and knowledge of the truth. ut to kno the truth elong tohimini .ho has been aughta God. Forae cannot in any other Way rejec the things hicli are false, o choos and approve of those hic are trus; ut it even is chanes hostiould effect this, he would mos furet ac the par of the philosopher; and though hs could no defend thos things is divine testimontes, yet the truth would explain itsol is lis omn
agre With them. O account of these mos obstinato contentions of theirs, nophilosopli existed hic made a nearer approach to the truth, for tho holo truth has been comprised by these in separate portions.' Plato said that the wori Was made by God thopropheis spea tho fame; and the sam is apparent homilio verses os the Sibyl. The theresore ars in error, in hossaid ither that at things ero produced of their W accord
adorned and os suc magnitude, couldieither have been adono arranged and se in order Without some most shilsul author, and that ver arrangement by hic at things ars perceivedio e hept together an toae governod bespealis an artificerwith a most shilsu mind. The Stoic say that the worid, andali hings whicli ars incit, ere made for the salis of men thosacred ritings' teach us the fame hing. There remem critus Was in error, ho thought that the were oured forthfrom the arthrithe orms, without an author o plan. Forthe reason os man's creation elong to a divine mystery;andaecauseae Was nable to know this, hocire. ' down manys life to nothing. Aristo asserto that me mere orn to the exercise of Viriue me ars also reminded of and learn the samo
Veri peritus a seiens. Sino delectu. Particulatim. In tho Timaeus. Gen. i. Ps. xxxiii. Ninutis seminibus conglobatis. confitetur.' Gen. i. Ps. viii. Heb. ii Deduxit ad nihilum.
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446 LACTANTIUS. Noo m. hom tho propheta Themiam Aristippus is deceived .ho madema subjecto pleas e that is, is erit, a though a Mea east Pherecydes an Plato contende that mula mera immortal; ut his is a peculia doctrino in ur religion. Theratore Dicaearchus mas mutarin together Wit Democritus, o argued that ouis pertinodisit tho ou and .ero di solved Zeno the Stoic taught that there mere inferna regio , and that the abodes of the good mere separate immota viaed and that in forme enjoyed pincesu an deliouul regions but that tho latis sinered punishment in dar places, an in dreadses abysses of mire the propheta ino. the amething. Theratore Epicurus a mistahen, Who thought thatthat was an invention of the poeta, and explained those punis, ments of the infernal regions, hic are spolien os, achappem incin this liso There re the philosophera touched um the hole truth, and very secret os ur hol religion; ut Whanother dented it thermere unablerio defend that hic in inadfound becauso in system did not agres' mith in partieulare;
that, should also spea os immortali 4tself. The arguments of Plato, although the contribute much to the subieet, have sitito strenm in prove and filii tho truth, fisco he had nesther summed up and collected into ono tho planis the whol of this great mysterrimor hadae comprehendia the tale good Foralthough he perceived the truth respecting the immortalit oftho oul, et ho di no speis respectiniit a though it emthe chie good. e thereiore are ablorio elicit in truth is more certain signs for me have no collected ita do uessumis' aut hinsanown ita divino instruction. o. Plato
thus reasoned that Whateve has perception is lineis, and HWays moves, is immortal for that that Whic has no egimning o motion is no about o havo an en' Mea a it eannot
Figmentum. Singulis ratio non quadrari i
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existenc even to dum animais, unies he had made a di tinetionantho additioni mistam. adderi steretore, thatho tot escape his common linhin together, that the foui os man eouid notae themiso than immortal, sincerit monde fui ait in invention ita quianem in reflection, and ita readunem in perceiving and leaminia iis memor of the past, and iis for tot of tho futura, and itfanoWledge of innumerabis aris and subjecis, hic other living creatures domes possess, appear divine and heavenly bemus of the foui, hic conceives such great things, and contain suc great things, no origin canbo ound n arth, sincerit has nothingis earthi admixture united with it; ut that hic is pondemus in man, and li leto dissolution, mustae resolved into earth hereas that whichis stight and subueris incapabis os division, and when reed homtho abod of the boh, as hom prison, traiecto in heaven, and to ita οὐ nature This is a brie summar of the tenelao Plato, hic are Widely and copioves explained in his om
his inacher Pherecydes, whom Cicero reportod to have been thefiret in disco sed respecting the immortalit of the oul. An although at thes excelle in eloquenoe, neveriheles in this contest a least thos Who argued against his opinion hinno es authori Dicaearchus rei then Democritus, and Iasu Epicurus: so that the maue ilaeis respecting Whichthe were contending mas called into doubi Finalty Tullius viso haring se forin the opinion onali these respectiniimmo talit an death, declare that ho did not know What was thetruth. Whicli of these opinion is true,' ho inii 4omo Godma see.' An again hemus in another place Sinco eachos these opinions ad mos learne defendere, it cannot odivino What is certainu.' ut Wo have nomisso divination, sine tho divini ciues has laid opon torus in truth. CHAP. m.-O the immortali is the out, and of virtua. B these arguments theres ' hic neither Plato no any other invented tho immortalit os fouis an o prove and perceived: hic argumenta e Will briefi collech since my
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448 LACTANTIUS. Boo m. discondie hastens on to relato the meat judgment of God whlehwil bo colebrated on the eari a the approaching end of the worid. Bosor at things, since God cannot be seen by man, test any one hould imagine from this circumstanc that God
consisted of bodronly, discerning nothing With thei mind, and referrin ali hings to the Odit senses, ho thought that nothinnoxisted but that hic thesbeheld with their vos. Andbecans tho saW that adversi aesel the wiched, o prosperi happened to the good, thesbelieved that ali hings mero carri edo by fortune, and that the ori mas stablishod is nature, and nota providenee. Honco thonat onco fel into the absurdities' hichiseeessarily followed sue a sentiment. ut it thero is a God Whois incorporeat, invisibie, and ternat, there ro it is credibio that the foui, sincerit is no seen, oes no peris a ter itala pariuro from theaOdy forcit is manifest that something existi Whic perceives an is vigorous, and et does no come intosight. ut it is aid it is dissiculi to comprehen mit themindion the foui can retain iis perception ithout thos paris os thesbody in Whicli the ossice os perception is contained. What about God Is it eas to comprehen ho me is vigoreus
Appropinouante saeculorum fine.' Instituisrum miraeula.
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Boo vii J THE DIVINE INSTITUTES. 44swithout a bod ut is they bellove in the existenco o godsWho, ii the exist are plainly destituis of bodies, it mustae that
human muls exist in the fame an sincerit is perceived hommason itself, and discerament, that there is a certain resem-blance in man and God. inalty that proo Whicli ven Marcus Tullius sa-is os suffcient strength: that tho immo talit os the foui may bo discerne immolio fac that thoro lano other animal whicli has an Howledge of God and religionis almos thoinlrthing whicli distinguishes man Irom tho dumbcreation And since this fallit man alone, it assuredintestifies that e may aim at destre, and cultivato that hicli is aboutinas familia and very near. Can any one When he has considered the natur of ther
eeives that he hi est good icto bo ought y hi in thohighest place, and mindies of his condition in inicii God madohim illustrious, loacto ard hismaher And Trismegistus mos rightly called this looking a contemplationis God, ,hichhasio existenco in the dum animias. Since thereiam Wisdom, Whicli is given to man alone, is nothingislso but theano ledgeo God i is evident that the foui does no periis, nor undergo dissolution, but that it rem in for evehaecauserit seeta asterand oves God, hocis evertasting, by the impulso os ita very nature perceiving either hom ha so cecit has sprunnis towhat licis about o retum Moreover, it is no stight proos ofimmortality that man alone maesis os the heavenly element. For, ince the natur of the mori consist o tW elementa Whic are opposed in ono another-fire and water P hicli thoone is assigned to the heaven tho other to the earth, the therliving creatures,aeca e therare of the eari and mortes, malis use of the element hic is arthi an heau man alone
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450 LACTANNUS. Boo vn. mahes se of sire, hic is an element light, singis aes, and heavenly. ut hos things hic are eight depreas todeath, and thom hic Medio elevatorio lita; beeauso lis ison hi , and deat belo . Anyas inero cannotae lio vitia out fire so there anno M life without light. The fors Bela in element of lio and lito fram hic it is evident thalman Who Mescit is a partaher of an immortat condition bem ethat hic causes lis is familiis to him. The of o viriue iam to an alone is a great mos stat Quis are immortal. For his mill notae in accordane uia natur is the ou is extinguishod forcit is injurious to this present lite For that arthlyclise, hic me Iead in commonmith dum animais, both seeta pleas e by the vario and agrosi lo fruits of .hic it is delighted an avolds ain thehars es of hich, fit unpleasant sensations injurea thenatum os livini ings, and endeavour to lead them totamia, whicli dissolve tho livini ing. t therelare, virtuo both prohibita an rom hos good Whicli aro naturalj dealaad, and impelchim to endum evila hicli aro naturali avoidia, itfosso that virtus is an evit, and opposed is natum and hemus necessarii bo judge seolis Who ursum it, sinoo Minjures himself both is avolding present good' and is secting