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| Lucius Caecilius Firmianus Lactantius On the anger of God IntraText - Concordances (Hapax - words occurring once) |
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1 7 | know a country and fixed abodes; and mindful of the winter
2 13| showers, that the vines may abound with produce, and the trees
3 2 | in the fourth book of the above-named work. And we will hereafter
4 18| when he is not angry, and abstains from violence when he is
5 19| that our life may be more abundantly supplied, and better, and
6 11| with dissimulation as an Academic, but truly and in accordance
7 13| with quadrupeds. But the Academics, arguing against the Stoics,
8 15| as he is liable to many accidents and dangers, fears lest
9 10| reason and judgement, may be accomplished by a meeting together of
10 10| arrangement, art for its accomplishment, energy for its consummation,
11 5 | the former, led on by the accurate method of their reasoning,
12 20| numbers who restrain the accuser either by entreaties or
13 9 | God. But when he openly acknowledged the existence of God, at
14 22| and arguments. For they act so pre-posterously, that
15 18| how foolishly he spoke and acted. For if (as Plato says)
16 5 | unjust and foolish. But he addresses the one who is good with
17 10| together of atoms everywhere adhering to each other? You see into
18 10| which rules, no God who administers, no sense at all prevails
19 2 | ignorant. But viewing with admiration the elements of the universe,
20 14| able to understand God, to admire His works, and perceive
21 23| followed by us, God must be adored and loved; since there is
22 20| though they were of heaven, adoring works made by human hands.
23 13| providence wished to furnish and adorn the life of men with an
24 22| living God. Abstain from adultery and impurity; bring up a
25 17| alone. Now if death does not affect God, it follows that God
26 15| joyful temperament are less affected with grief. What need is
27 7 | which there is a manifest affinity between man and God. Does
28 13| positions. Moreover, they also afford guidance to ships, that
29 6 | can be due to God, if He affords nothing to His worshippers;
30 17| the soul is restless and agitated: it forms for itself images
31 11| does the whole of nature agree in unity.But if the world~"
32 23| as far as we can, let "us aim at being good and bounteous:
33 10| earth; nothing moist or airy, or of the nature of fire.
34 2 | taken from Him; or both alike must be taken from Him;
35 20| judgment of God, either when alive or after death. For He has
36 23| and deadly dissensions be allayed, by which human societies
37 23| righteousness, it is not allowable for man to forsake God,
38 5 | popular manner, and they allure many to believe them but
39 10| being collected, is carried aloft by the wind to high mountains,
40 7 | forth a sound resembling altercation; and when they see one another
41 13| her monthly courses by the alternate loss and recovery of light,
42 5 | chatter, the countenance is alternately stained now with redness
43 | am
44 22| Fenestella also relates that ambassadors were sent by the senate
45 9 | philosophers had agreed without any ambiguity. These are they who attacked
46 23| inciter of lusts; nor empty ambition; nor frail honours, by which
47 20| fashioned from earth. Therefore, amidst such great impiety and such
48 17| mockery to them, what kind or amount of forbearance is it to
49 10| being cut; for hooks and angles must project, so that they
50 10| could have been formed and animated by that which is without
51 13| pleasure in wisdom than of annoyance in evils. For wisdom causes
52 18| with a perpetual source of annoyances. Therefore the restraining
53 13| intervals, completes its annual circles, and either at his
54 23| inserted these things in his answer:--~"God, the King and Father
55 13| itself? They might then have answered with more conciseness and
56 11| all living creatures; but Antisthenes, in his Physics, said that
57 7 | provident for the future, as~"Ants, when they plunder a great
58 23| anger and fear. The Milesian Apollo being consulted concerning
59 10| made by means of atoms, is apparent from this, that everything
60 4 | character of God. And when this appeared to him to be true and unassailable,
61 5 | demands. For if among men it appears praiseworthy to do good
62 16| have recourse to God: they appease and entreat Him, believing
63 7 | the indulgence of their appetite and pleasure, say that they
64 23| which God from the beginning appointed for holy and uncorrupted
65 18| altogether unmoved either approves of faults, which is more
66 19| because He is Himself the arbitrator and judge of His own law;
67 2 | the truth. But now we will argue against those who, falling
68 10| The ancient philosophers argued that all things were made
69 13| quadrupeds. But the Academics, arguing against the Stoics, are
70 19| has any regard for Him, as Aristides, and Timon, and others of
71 22| the Sibyls; of the Greeks, Aristo the Chian, and Apollodorus
72 18| offences, that they may arouse the anger of the perverse
73 17| is an emotion of the mind arousing itself for the restraining
74 5 | point would necessarily be arrived at. But since the question
75 13| pilot duly observing them arrives at the harbour of the shore
76 1 | Nor, however, are we so arrogant as to boast that the truth
77 11| excellence and knowledge of many arts, was called Trismegistus;
78 2 | many steps by which the ascent is made to the abode of
79 1 | nature of things can be ascertained by conjecture. But this
80 7 | wanders about, while he is ashamed to inquire from those whom
81 13| when burnt and reduced to ashes, is a remedy for the bite
82 9 | territories, and burnt in a public assembly those books of his in which
83 3 | existed who ventured to assert this, because it is neither
84 7 | however, has ever made the assertion that there is no difference
85 11| same testimony, whom Cicero asserts to be reckoned by the Egyptians
86 10| while they are unwilling to assign to God the making and the
87 13| irrigating the fields, and assigning boundaries to countries;
88 13| for clothing, partly to assist him in his work; so that
89 5 | error, because they have assumed premises which are altogether
90 9 | this sentiment was called atheist; also Theodorus of Cyrene:
91 9 | and to religion, that the Athenians both banished him from their
92 17| of their master, should attack all things, and themselves
93 11| was able to attain to, he attained to, that he might expose
94 19| distinction, that since virtue is attended with bitterness, and the
95 23| was befitting, and less attentive to our duty than the endless
96 14| with an upright body and attitude, so that he seems to have
97 13| or even accident, shall attract them; and whatever they
98 13| which he aims. Clouds are attracted by the breath of the winds,
99 19| with bitterness, and the attraction of pleasure is sweet, great
100 5 | and false, who, when they attribute the one to God, take away
101 23| great God to every kind of auger."~And also a little later: --~"
102 8 | own resources, not wanting aught of us, it is neither gained
103 22| at any rate not oppose. Authors of great number and weight
104 16| liable, as desire, fear, avarice, grief, and envy, they have
105 17| wise man who should not avenge the insults, but permit
106 17| he says, "the desire of avenging an injury." Others, as Posidonius
107 17| if the law is just which awards to the transgressor his
108 2 | maintain a firm step fall back to the level ground. Now
109 18| rebuking the fault of his bailiff, said, "Wretch, I would
110 9 | that the Athenians both banished him from their territories,
111 13| springs for drinking, and for baths; he uses rivers for irrigating
112 13| for the bite of the same beast. How much better had it
113 7 | dwelling;" ~again, --~"As bees, which alone know a country
114 13| be discovered in mice, in beetles, in serpents, which are
115 16| First of all, when evils befall them, men in their dejected
116 23| the impiety of men, thus began:--~"Since great anger is
117 23| clearness? And since He begat us to wisdom, and produced
118 | begin
119 17| itself images which it may behold, so that it exercises its
120 10| foresight for the uses of living beings, suddenly came into existence
121 4 | In short, either no one believes that, or a very few, and
122 | below
123 20| preferred, like cattle, to bend themselves to the earth.
124 3 | to injure, but unable to benefit; and accordingly no one
125 2 | malevolent, ought also to be benevolent. Thus all the philosophers
126 20| is low, and curved, and bent downward, who, turning away
127 5 | common Father of all, and the best and greatest, which His
128 19| but He has the liberty of bestowing pardon.~
129 2 | and frail images, do not betake themselves to the worship
130 10| though any one should wish to bind together millet into one
131 11| Ennius, who point out the birthdays, marriages, offspring, governments,
132 13| ashes, is a remedy for the bite of the same beast. How much
133 13| add a mixture either of bitter things, or things useless,
134 23| which is lighted not by blazing tapers? but by the brightness
135 10| contamination, eternal, and blessed; and they grant to them
136 9 | excellence, distinction, and blessedness; yet that there was no providence,
137 5 | and celebrated with all blessings and vows,--in short, on
138 23| able to be united in a most blissful relationship with God. Let
139 8 | of others, either without bloodshed or even with blood, if there
140 10| together with a violent blow, fire is struck out? Are
141 1 | are we so arrogant as to boast that the truth is comprehended
142 1 | which the philosophers then boasted, that he professed that
143 22| rest. Apollodorus, indeed, boasts of her as his own citizen
144 10| possible that the limbs, and bones, and nerves, and blood should
145 10| same elements." This can be borne as long as the inquiry is
146 13| the fields, and assigning boundaries to countries; he uses the
147 13| may not wander through the boundless deep with uncertain course,
148 19| the favour of the divine bounty, because they have polluted
149 5 | provinces to desolation, bow much more is it to be believed
150 10| would imagine that he had brain when he said these things,
151 23| by impious actions, have branded themselves with indelible
152 1 | and admitted Him into his breast will acknowledge the mystery
153 13| Clouds are attracted by the breath of the winds, that the fields
154 10| in summer. If you shall breathe upon wax, or if a light
155 13| completion of His workmanship, He breathed wisdom into him alone, so
156 8 | ought to be handled, however briefly.~
157 23| more perfect in reason, or brighter in clearness? And since
158 10| without eggs, or eggs without bringing forth; likewise the rest
159 13| labour, or at his setting brings on the night for repose;
160 14| Father, and to love man as a brother: for m these two things
161 7 | VII. OF MAN, AND THE BRUTE ANIMALS, AND RELIGION.~Though
162 10| beauty, nor greater as to bulk,--Himself made the things
163 23| all men, a deluge having burst forth, the sea covered the
164 10| be brought out into the buxom fields of air." ~Who would
165 17| variety of visions, and calls itself away from false things,
166 18| there is no one who can calmly see any one committing an
167 10| exception of two or three vain calumniators, it is agreed upon that
168 17| injurious judges who inflict capital punishments on those convicted
169 22| should be placed in the Capitol, which had then been restored
170 2 | by the philosophers, and captivated by false arguments, entertain
171 10| that the most skilful and careful marking out of all the parts
172 2 | will hereafter refute more carefully, when we shall begin to
173 17| of the world? But if God carries on the care of the world,
174 22| under the care of Quintus Catulus. In her writings, verses
175 23| palace of heaven, being caught by fire, shall be burnt,
176 23| said, that the deluge was caused by the indignation of God
177 23| king, and he will not only cease to be obeyed, but he will
178 13| live. The sun, with its ceaseless courses and unequal intervals,
179 21| of the morals: and he who ceases to sin renders the anger
180 5 | esteemed, honoured, and celebrated with all blessings and vows,--
181 11| by a soul, A spirit whose celestial flame~Glows IN each member
182 21| been in some measure the censurer of His own workmanship,
183 13| government of the world, he will certainly understand how true is the
184 5 | how much more is so foul a change unbecoming to God! And if
185 16| may not be liable to the charge of ingratitude which is
186 5 | tongue stammers, the teeth chatter, the countenance is alternately
187 8 | the notice of men? and to cheat the public laws? Wherever
188 18| but it is a fault not to check the faults of slaves and
189 22| of the Greeks, Aristo the Chian, and Apollodorus the Erythraean;
190 10| Zeno, and Aristotle, the chiefs of the greatest sects? There
191 13| rejection of evil things and the choice of good things. You see,
192 13| and good: for no one can choose better things, and know
193 10| there is anything," says Chrysippus, "which effects those things
194 13| intervals, completes its annual circles, and either at his rising
195 23| are destructible. Let us cleanse this temple, which is defiled
196 23| in reason, or brighter in clearness? And since He begat us to
197 15| and mortal. Therefore good clings to the one, and evil to
198 20| flesh with which we are clothed liable to sin, that unless
199 10| mountains, and compressed into cloud, and sends down great rains.
200 13| shore at which he aims. Clouds are attracted by the breath
201 10| that they may be able to cohere, then they are divisible,
202 10| living creatures without coition: trees and the productions
203 10| material of the greatest coldness? I leave the subject of
204 10| atoms from a confused mass collect themselves, so that from
205 10| the meeting together and collecting of atoms would effect all
206 10| marble, but did not make columns and statues? But ought not
207 10| together millet into one combination, the very softness of the
208 10| limbs obey as a king and commander, which can neither be looked
209 10| plain that God, when He commenced this work of the world,--
210 10| it uses counsel for the commencement of anything, reason for
211 13| uses the sea not only for commerce, and for receiving supplies
212 20| things which excite to the commission of sin--age, intemperance,
213 18| who can calmly see any one committing an offence. This may perhaps
214 10| own uses. But if in the commonwealth of this world, so to speak,
215 5 | they say that anger is a commotion and perturbation of the
216 5 | overthrows cities, destroys communities, reduces provinces to desolation,
217 10| from what seeds can they be compacted? He says, From the most
218 7 | contemplation of the universe, compares his features with God, and
219 13| against evils, whereas they complain that it is altogether evil.
220 11| is but one God, in whom complete energy and power can neither
221 13| courses and unequal intervals, completes its annual circles, and
222 13| image, that which was the completion of His workmanship, He breathed
223 10| nothing, he says, mixed and compound in souls, or which may appear
224 1 | attain true wisdom, nor to comprehend the system of the great
225 10| wind to high mountains, and compressed into cloud, and sends down
226 10| the future, and is able to comprise the present; which things
227 14| the whole of justice is comprised. But he who either fails
228 23| service of another except by compulsion, it follows that all government
229 17| This is the unjust anger, con- coming which we spoke before,
230 10| constellations that nothing can be conceived more embellished? Can he,
231 8 | removed and withdrawn from our concerns; since, exempt from every
232 13| have answered with more conciseness and truth after this manner.
233 10| rather than God? Or if a concourse of atoms, or Nature without
234 20| attains this object, that men, condemning the errors of their past
235 10| metal --water is gradually condensed by means of the most minute
236 5 | does not hate them both, or confer upon both benefits and honours;
237 7 | ignorant of the way, and not confessing that he is ignorant, --namely,
238 18| his chastisement might be confined within moderate limits.
239 23| like manner she foretold a conflagration about to take place hereafter,
240 10| plan, did the atoms from a confused mass collect themselves,
241 7 | they show the office of congratulation by their voice. To us, indeed,
242 1 | things can be ascertained by conjecture. But this is impossible;
243 23| likeness of God. Let God be consecrated by us, not in temples, but
244 14| dispute, nothing is of greater consequence than that it should be altogether
245 4 | was unable to refuse the consequences; because one affection being
246 5 | partly fail, not sufficiently considering the nature of the case.
247 13| THE SEASONS.~If any one considers the whole government of
248 4 | desire of deceiving, when he consigned these things also by his
249 10| Disputations, and in his Consolation, says: "No origin of souls
250 10| with so great a variety of constellations that nothing can be conceived
251 22| conveyed to Rome, and that the consuls Curio and Octavius might
252 23| to obedience. Let any one consult his own feelings; he will
253 23| The Milesian Apollo being consulted concerning the religion
254 19| have, it is plain that He consults the interests of the human
255 10| accomplishment, energy for its consummation, and power to govern and
256 10| that the gods are without contamination, eternal, and blessed; and
257 23| abode of this world. If you contemplate Him as God, it is. He who
258 16| Parent of all, and with continual prayers and repeated vows
259 15| offspring might be produced to continue the perpetuity of his race.
260 2 | beginning, and afterwards continues to govern it. The third
261 7 | sports, hang down their ears, contract their mouth, smooth their
262 10| will effect nothing, will contrive nothing; for where there
263 14| made man himself. As He contrived the world for the sake of
264 21| greatest excellence, He controls His anger, and is not ruled
265 22| verses of this Sibyl might be conveyed to Rome, and that the consuls
266 17| capital punishments on those convicted of crime. But if the law
267 7 | plunder a great heap of corn, mindful of the winter,
268 11| whole, which they have in corn-moN with others: so much will
269 20| errors of their past life, correct themselves. In short, there
270 21| coming to a right mind, and correcting himself.~
271 21| offerings, which things are all corruptible, but by a reformation of
272 21| incense or a victim, not by costly offerings, which things
273 7 | bees, which alone know a country and fixed abodes; and mindful
274 22| her as his own citizen and countrywoman. But Fenestella also relates
275 4 | But Epicurus was not so crafty as to say those things with
276 7 | on a level with the dumb creation? Their nature is prostrated
277 3 | reasonable nor in any way credible. And because this is agreed
278 13| firewood, the plains for crops of grain; he uses the sea
279 17| merciful, or inhuman and most cruel?" But if to pardon deeds
280 17| this kind is the part of cruelty rather than of kindness,
281 10| hold in the sun an orb of crystal filled with water, fire
282 23| volumes, indeed, of the Cumaean Sibyl, in which are written
283 8 | For conscience greatly curbs men, if we believe that
284 22| Rome, and that the consuls Curio and Octavius might take
285 23| shall be burnt, and the curiously wrought framework of the
286 20| earth. For he is low, and curved, and bent downward, who,
287 9 | atheist; also Theodorus of Cyrene: both of whom, because they
288 13| if there is no evil, no danger--nothing, in short, which
289 16| the contrary, others are daring and wicked, who pollute
290 1 | of man, enclosed in the dark abode of the body, is far
291 2 | summit. For when the eyes are darkened by the brightness of the
292 15| strike, despoil, lacerate, dash down, and destroy him. But
293 18| there is no place for a de-fence; and therefore it is possible
294 20| high, and to punish the dead with eternal torments. Nay,
295 4 | and un-moveable? if He is deaf to those who pray to Him,
296 11| governments, exploits, deaths, and tombs of all of them.
297 4 | is so, what can be more deceitful than him? And this ought
298 23| violence, frauds, rapine, and deceits; and who, by injuries inflicted
299 10| that they were able to deceive not only the unlearned,
300 4 | is he to be called than a deceiver, double-tongued, wicked,
301 11| authority, the sum itself decreases; nor will they separately
302 18| over the laws, because the deed is not committed before
303 1 | the authority of men who deem themselves wise. Nor, however,
304 13| wander through the boundless deep with uncertain course, since
305 17| deceived by no slight error who defame all censure, whether human
306 13| of the philosophers, who defend providence, are accustomed
307 23| cleanse this temple, which is defiled not by smoke or dust, but
308 19| polluted themselves with the defilements of vices. But they who,
309 17| injured. Some have thus defined it: "Anger is an incitement
310 10| this, that everything has a definite seed, unless by chance we
311 17| anger, is plain from their definitions, which Seneca enumerated
312 23| affection from any person of low degree, and who will not plunder
313 16| befall them, men in their dejected state for the most part
314 18| inflicted, but to have been delayed, lest it should inflict
315 10| of animals, which is so delicate, could have been formed
316 19| of all, He is undoubtedly delighted with the virtues of men,
317 10| Socrates, and so easily to delude Pythagoras, Zeno, and Aristotle,
318 23| of our Master and Parent demanded: nevertheless it is of great
319 23| use. And of these another, denouncing the anger of God against
320 8 | he says, that is, let Him depart anti retire, since He is
321 13| and at one time by his departure farther towards the south,
322 6 | whole of piety and religion depend: and no honour can be due
323 23| plunder him? Who will not deride him? Who will not treat
324 4 | Thus, when he had gradually descended, he remained on the last
325 17| Others, as Posidonius says, describe it as the desire of punishing
326 11| great, that He cannot be described in words by man, or estimated
327 20| every one according to his desert. But (it is replied) if
328 17| despised by all, insulted, and deserted: could he be a wise man
329 5 | short, on account of his deserts and benefits is judged to
330 18| Therefore Archytas would be deserving of praise, if, when he had
331 14| Creator. If God, therefore, designed man to be a worship per
332 5 | hatred of death, nor who is desirous of light, but he who avoids
333 5 | communities, reduces provinces to desolation, bow much more is it to
334 16| not so unmerciful and a despiser of men as to refuse aid
335 18| spirit and a quiet mind despises and refuses, unless anger
336 15| arise which may strike, despoil, lacerate, dash down, and
337 1 | the philosophers, being destitute of this teaching, have imagined
338 23| are made by the hand are destructible. Let us cleanse this temple,
339 18| be innocent; and when the detected crime shall have come to
340 12| replied to the impious and detestable wisdom, or rather senselessness
341 23| that which is most useless, detracting from Him that which is most
342 10| of the truth, that they devise anything, rather than perceive
343 23| resources, let it not be devoted to the pleasure of a single
344 1 | in this the divine nature differs from the human, that ignorance
345 11| incorporeal mind, which, being diffused and stretched through all
346 8 | sacrifices, to present gifts, to diminish our property, that we may
347 11| it must necessarily be diminished. But that which is lessened
348 10| power of production and of diminution, but that it has neither
349 13| to place a most exquisite dinner before infants, who as yet
350 13| of which is employed in discerning things evil and good: for
351 13| it, then at length wisdom discharges its office, and desires
352 9 | things Socrates and his disciple Plato, and those who flowed
353 23| upon a disobedient world, I disclose the commands of God to the
354 23| with God. Let impiety and discords be removed; let turbulent
355 11| Xenophon, Socrates, as he discourses, says that "the form of
356 22| Tusculan Disputations, when discoursing on the subject of death,
357 11| ever inquired into, no one discussed, the subject of His worship
358 5 | from Him, because it is disfiguring and injurious, and He inflicts
359 18| of faults, which is more disgraceful and unjust, or avoids the
360 20| wretched? Because fugitives and disinherited persons live without restraint,
361 23| great anger is coming upon a disobedient world, I disclose the commands
362 1 | have need of some light to dispel the darkness by which the
363 22| believed by those who make a display of wisdom by their hair
364 23| let turbulent and deadly dissensions be allayed, by which human
365 11| this he proclaimed not with dissimulation as an Academic, but truly
366 13| receiving supplies from distant countries, but also for
367 7 | every affection they utter distinct expressions of voice by
368 7 | to speech. For they both distinguish one another by their voices;
369 15| man, or what perversion distorted the rule of the divine institution
370 16| aid to those who are in distress. Very many, also, who are
371 11| divine energy and power be distributed among several, it must necessarily
372 16| things will come to such disturbance that the laws will be despised
373 14| nature, and in this manner disturbs the divine institution and
374 10| to cohere, then they are divisible, and capable of being cut;
375 4 | called than a deceiver, double-tongued, wicked, and moreover foolish?
376 18| brought before him as a doubtful matter from another quarter.
377 2 | rapid and easy gliding to a downfall, unless the feet are firmly
378 20| low, and curved, and bent downward, who, turning away from
379 13| and either at his rising draws forth the day for labour,
380 23| Tartarus and the demons dread."~If He is so mild, as the
381 10| ravings, or one asleep in his dreams? The ancient philosophers
382 22| wisdom by their hair and dress, it was necessary to refute
383 13| iron; he uses springs for drinking, and for baths; he uses
384 13| argument, and are almost driven against their will to admit
385 4 | the gods for the sake of driving away odium; and so that
386 10| means of the most minute drops. Also from the exhalation
387 13| light stubble, by night~The dry meadows are better mown." ~
388 13| course, since the pilot duly observing them arrives at
389 15| might be prohibited, and the duties of virtue be en-joined.
390 23| and less attentive to our duty than the endless merits
391 23| is He who sustains us, we dwell in His house, we are His
392 7 | and lay it up in their dwelling;" ~again, --~"As bees, which
393 10| not build for themselves a dwelling-place before those first elements
394 22| incorruptible and eternal Maker who dwells in the heaven, holding forth
395 11| were men, and were also the earliest and greatest kings; but
396 20| temperate! How many who were in early life base, and condemned
397 17| acts of individuals, and He earnestly desires that they should
398 7 | sports, hang down their ears, contract their mouth, smooth
399 5 | uncertainty, since it is easier to confirm uncertain things
400 10| he says, that there is no edge of a sword so flue that
401 4 | perception in Him, by which it is effected that He has no existence
402 10| says Chrysippus, "which effects those things which man,
403 10| there is neither motion nor efficacy. But if it uses counsel
404 11| asserts to be reckoned by the Egyptians among the number of the
405 | elsewhere
406 20| reward, great numbers who elude justice by favour or influence.
407 10| nothing can be conceived more embellished? Can he, therefore, who
408 7 | justice; and he who does not embrace this, being far removed
409 6 | found, which has never been embraced by philosophers, nor at
410 22| represent God as being without emotions. It only remains that, after
411 18| and evil things, as they employ sensual desire for the purposes
412 15| greatest and matchless power employs them for the preservation
413 15| the duties of virtue be en-joined. Since, therefore, there
414 17| have injurious laws, which enact punishment for offenders,
415 1 | because the mind of man, enclosed in the dark abode of the
416 | end
417 17| for so they wish it who endeavour to extirpate anger. But
418 23| attentive to our duty than the endless merits of our Master and
419 18| who are ignorant of the ends of good and evil things,
420 21| hand, that because He is endued with the greatest excellence,
421 17| stupor. But it is easy to endure contempt. What if those
422 13| nature of which consists in enduring and overcoming the bitterness
423 21| manifestly Himself angry; He who enjoins us to be quickly appeased
424 2 | in security and quietness enjoys the advantages of His own
425 1 | mystery of the truth with an enlightened heart; but when God and
426 21| mortal; for if it is lasting, enmity is strengthened to lasting
427 11| especially Euhemerus and our Ennius, who point out the birthdays,
428 8 | folly, of wickedness, and enormity. For conscience greatly
429 13| winter the earth becomes enriched for fruitfulness, and by
430 23| soul, being ensnared and enslaved to the body, is condemned
431 2 | error in which we were held entangled, and formed to the worship
432 23| live, through Him we have entered into the abode of this world.
433 8 | reverenced. While Epicurus entertains these sentiments, he altogether
434 23| Father, He supplies to us our entrance to the light which we enjoy:
435 16| to God: they appease and entreat Him, believing that He is
436 20| restrain the accuser either by entreaties or by reward, great numbers
437 17| of so great affairs been entrusted, if these things which we
438 17| definitions, which Seneca enumerated in the books which he composed
439 22| Again, in another place, enumerating the deeds by which God is
440 22| Cicero, I should use an epilogue by way of peroration. As
441 18| offence, even with their equals, or even with their superiors.
442 18| punisher. But now, how is it equitable or wise, that any one should
443 7 | upon. But man, with his erect position, with his elevated
444 5 | have shown, in part do not err, but retain that which is
445 4 | everlasting remembrance; but he erred through ignorance of the
446 22| were sent by the senate to Erythrae, that the verses of this
447 13| utility of which hitherto escapes notice, but that this is
448 18| everything ruined on his estate, rebuking the fault of his
449 5 | does these things is loved, esteemed, honoured, and celebrated
450 11| described in words by man, or estimated by the senses. From what
451 21| His anger also remains to eternity; but, on the other hand,
452 11| teach; of whom especially Euhemerus and our Ennius, who point
453 23| befitting that we love the wise, ever-living God the Father."~From these
454 10| as mind and soul govern everybody, so also does God govern
455 | everywhere
456 17| set on fire, should not exact most severe punishment from
457 13| especially aims at; but having examined the matter, we easily do
458 18| understand, to foresee. to excel, and of all animals man
459 7 | do not as yet come to the excellences of the soul and of the intellect,
460 2 | they think that a nature excelling in the greatest virtue,
461 10| Since, therefore, with the exception of two or three vain calumniators,
462 5 | serene and holy majesty is excited, disturbed, and maddened,
463 5 | as a violent tempest it excites such waves that it changes
464 3 | office of the torturer and executioner. But whereas we see that
465 17| punishment, because he is the executor of the laws, not of his
466 10| they grant to them alone an exemption, so that they do not appear
467 17| it may behold, so that it exercises its natural power of motion
468 16| therefore an occasion of exercising pity; for He is not so unmerciful
469 13| fruits. And these things are exhibited by a succession of changes
470 23| MOREOVER, A REPROOF AND EXHORTATION.~But because it is related
471 16| But now, since the wicked expect punishment, and the good
472 13| in the summer heat, and expeditions, and works, may be performed
473 16| In the meantime let us explain respecting anger, whether
474 15| already in a former place explained, that God at the same time
475 11| offspring, governments, exploits, deaths, and tombs of all
476 11| attained to, that he might expose false things. For whatever
477 11| comprehended by the mind nor be expressed by the tongue. Hermes bears
478 7 | affection they utter distinct expressions of voice by which they may
479 13| should wish to place a most exquisite dinner before infants, who
480 13| since, wherever he shall extend his hand, that is befitting
481 4 | disputation of the wise man extends thus far: he was silent
482 23| the human race might be extinguished:--~"From the time when,
483 17| wish it who endeavour to extirpate anger. But I speak of those
484 10| than the mere outline and extreme lineaments of the body?
485 10| any one thinks that the fabric of animals, which is so
486 10| What artificer could have fabricated either the heart of man,
487 2 | receive Him otherwise than faith demands; whom we have partly
488 2 | argue against those who, falling from the second step, entertain
489 17| I ask, if any head of a family, when his children had been
490 13| one time by his departure farther towards the south, at another
491 7 | the body itself, and the fashion of the countenance, declare
492 20| that is, things made and fashioned from earth. Therefore, amidst
493 23| remembers also that it is fated that the time shall come
494 23| in which are written the fates of the Romans are kept secret;
495 18| anger in the case of sins is faulty. Archytas of Tarentum is
496 8 | it is neither gained by favours nor moved by anger." ~Now,
497 8 | fear? For that which is not feared is despised, and that which
498 15| many accidents and dangers, fears lest any greater violence
499 7 | the universe, compares his features with God, and reason recognises
500 13| even the dumb animals are fed. Has not God laboured also