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| Lucius Caecilius Firmianus Lactantius On the anger of God IntraText - Concordances (Hapax - words occurring once) |
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501 23| any one consult his own feelings; he will at once understand
502 15| must fear, or that he who feels joy must grieve; in short,
503 2 | to a downfall, unless the feet are firmly planted with
504 4 | opinion, he necessarily fell into those things which
505 11| all things, as Plato both felt and taught in the Timoeus,
506 15| nor is there with Him any female in whose union He is able
507 13| things are regulated for the fertility of the earth from which
508 5 | hunger, with thirst, with fetters: so that the latter may
509 10| Theodorus, or the empty fiction of Leucippus, or the levity
510 11| things. For whatever is fictitious and false, because it is
511 10| given from the beginning. Finally, Lucretius, as though forgetful
512 17| and because they did not find a remedy for the matter,
513 10| wonderful things arose out of fine and minute atoms? Does it
514 13| for the use of trees and firewood, the plains for crops of
515 2 | downfall, unless the feet are firmly planted with unshaken stedfastness.
516 13| abundance of every kind of fish. But if he makes use of
517 13| birds, and the sea with fishes, and the earth with quadrupeds.
518 11| A spirit whose celestial flame~Glows IN each member of
519 7 | possessed intelligence and re flection. Others are provident for
520 11| many leaders in one herd or flock, nor many queens in one
521 10| is no edge of a sword so flue that they can be cut and
522 10| Where, then, do we say that fluids are produced? Is it in the
523 22| savageness, or to the cattle in foolishness; for it is in religion only--
524 10| should appear to tread in the footsteps of others; but he held that
525 19| the whole world. If He has fore- sight, as it is befitting
526 7 | their mouth, smooth their forehead, relax their eyes to sportiveness.
527 18| wise, to understand, to foresee. to excel, and of all animals
528 7 | to man as reason and the foreseeing of the future? But there
529 23| earth."~In like manner she foretold a conflagration about to
530 10| Finally, Lucretius, as though forgetful of atoms, which he was maintaining,
531 10| it is no wonder that it forgot to do these things. What,
532 13| easily do away with this formidable argument. For God is able
533 17| restless and agitated: it forms for itself images which
534 23| not allowable for man to forsake God, who is the giver of
535 22| this work ought to bring forward divine testimonies, which
536 18| those whose audacity he is fostering for greater crimes, and
537 5 | authority, how much more is so foul a change unbecoming to God!
538 10| folly flowed forth from the fountain of Leucippus? But, as others
539 10| all things were made up of four elements. He would not admit
540 2 | have partly refuted in the fourth book of the above-named
541 10| man himself is made up of fragments which come together at random?
542 11| Glows IN each member of the frame,~And stirs the mighty whole," ~
543 1 | Parent of the world, and the Framer of all things; who is not
544 23| and the curiously wrought framework of the world be in danger."~
545 16| with slaughters, practise fraud, plunder, commit perjury,
546 23| conscience by deeds of violence, frauds, rapine, and deceits; and
547 16| said that He is entirely free from all affection. For
548 2 | by whose teaching being freed from the error in which
549 18| leniency grants pardon more frequently than is necessary, or at
550 5 | the one who is good with friendly words, and honours him and
551 13| both by the moistures and frosts of winter the earth becomes
552 10| which are earthly are made froth atoms: are the things also
553 20| live in a more strict and frugal manner. For virtue is proved
554 13| earth becomes enriched for fruitfulness, and by the heats of summer
555 20| piously are wretched? Because fugitives and disinherited persons
556 20| before his death and last funeral rites," ~as the not inelegant
557 13| divine providence wished to furnish and adorn the life of men
558 18| for greater crimes, and furnishes himself with a perpetual
559 8 | aught of us, it is neither gained by favours nor moved by
560 7 | summer, and lay up their gains as a common stock." ~It
561 21| contained in the moisture of the gall. Therefore He does not altogether
562 22| impurity; bring up a pure generation of children; do not kill:
563 7 | when they use passionate gestures with a view to sports, hang
564 23| forsake God, who is the giver of intelligence and life
565 17| may injure many. I would gladly ask from those who represent
566 5 | condition of the mind, the eyes gleam, the countenance trembles,
567 2 | there is a rapid and easy gliding to a downfall, unless the
568 10| below was formed into a globe, and the heaven stretched
569 13| the nights obscure with gloomy darkness, so that journeys
570 18| This self-restraint is glorious, by which any great evil
571 11| spirit whose celestial flame~Glows IN each member of the frame,~
572 22| knowledge of the Supreme God--that wisdom consists. All
573 18| but on this account he goes on to vice, because, being
574 11| birthdays, marriages, offspring, governments, exploits, deaths, and tombs
575 19| pursuit? But if He is the governor of the world, as He might
576 13| ripened. The moon also, which governs the time of night, regulates
577 10| the very softness of the grains would not permit them to
578 18| that of the laws. It may be granted that he does that which
579 18| through unseasonable leniency grants pardon more frequently than
580 13| summer either the produce of grass is hardened by maturity,
581 11| most ancient writers of Greece, whom they call theologi,
582 15| that he who feels joy must grieve; in short, they who are
583 10| things, all things would grow together in the air, since
584 13| against which it might guard. For if there is no evil,
585 13| Moreover, they also afford guidance to ships, that they may
586 22| display of wisdom by their hair and dress, it was necessary
587 1 | Socrates taught, as Plato handed down, it is evident that
588 10| own seeds, which we daily handle and sow. Why does a corn-field
589 20| adoring works made by human hands. And though God their Creator
590 7 | gestures with a view to sports, hang down their ears, contract
591 8 | unless some terror from above hangs over to restrain offences.
592 16| things with their lusts, harass with slaughters, practise
593 16| wretched, and the just are harassed with impunity by the unjust.
594 13| observing them arrives at the harbour of the shore at which he
595 10| touch anything -- either the hard surface s of marble or a
596 13| the produce of grass is hardened by maturity, or that which
597 9 | rather by both? But we must hasten onwards, lest our speech
598 5 | are those who ought to be hated. And as he who loves confers
599 5 | hatred of the wicked, and the hating of the wicked has its rise
600 17| Cicero? "For I ask, if any head of a family, when his children
601 23| he will even be cast down headlong from his height. Yea, rather
602 7 | when they plunder a great heap of corn, mindful of the
603 13| no doubt that he uses the hear-en also, since the offices
604 10| Democritus, who was his hearer, or Epicurus, to whom all
605 10| exercise of the sight, of hearing, and of smelling, and the
606 13| that journeys in the summer heat, and expeditions, and works,
607 13| places, being seethed and heated, becomes ripened. The moon
608 13| fruitfulness, and by the heats of summer either the produce
609 23| cast down headlong from his height. Yea, rather take away this
610 10| empty space. Why cannot the herb, why cannot the tree or
611 10| these there arise trees and herbs, and all fruits of the earth;
612 11| nor many leaders in one herd or flock, nor many queens
613 12| the senselessness of the herds; or to the savageness of
614 | Here
615 11| expressed by the tongue. Hermes bears the same testimony,
616 10| sight or those which are hidden from view. What artificer
617 2 | arrangement may conduct us to the hiding-place of truth.~
618 15| since there cannot be a higher place without a lower, nor
619 13| a variety of fruits, the hills for planting vineyards,
620 10| empty space, and are carried hither and thither, just as we
621 13| animals, the utility of which hitherto escapes notice, but that
622 22| who dwells in the heaven, holding forth good to the good,
623 18| committed by our household at home, whether we see or perceive
624 10| capable of being cut; for hooks and angles must project,
625 15| speak of the affections of humanity, to which our nature yields?
626 10| probable that lesser and humble things bear rule, but that
627 10| parts and members repels the idea of accident and chance?
628 2 | II. OF THE TRUTH AND ITS STEPS,
629 3 | III. OF THE GOOD AND EVIL THINGS
630 1 | goodness, and no evil from His ill-will. But the error of these
631 20| and fixed s by means of ills; vices by means of pleasure.
632 13| brightness of her shining illumines the nights obscure with
633 13| formed man as it were His own image, that which was the completion
634 1 | destitute of this teaching, have imagined that the nature of things
635 18| received from God, unless he is imbued with the precepts of justice
636 10| most surpassing skill can imitate nothing more than the mere
637 11| Roman writers following and imitating the Greeks, teach; of whom
638 21| this reason He does not immediately punish every one who is
639 17| those who represent God as immoveable, if any one had property,
640 18| which any great evil which impends is restrained; but it is
641 18| forbearance mitigated the impetuosity of his fury. This self-restraint
642 12| shall live wickedly and impiously. Therefore, that our actions
643 19| is even of the greatest importance in the whole world. If He
644 13| desire that to which either impulse, or hunger, or even accident,
645 18| even if it is in a state of inactivity, it must be aroused. But
646 10| so great, that masses so incalculable should be collected from
647 10| minute bodies which are incapable of division. If this were
648 21| Therefore God is appeased not by incense or a victim, not by costly
649 17| defined it: "Anger is an incitement of the mind to injure him
650 23| does opulence, which is the inciter of lusts; nor empty ambition;
651 13| performed without labour and inconvenience; since~"By night the light
652 11| saying that there is an incorporeal mind, which, being diffused
653 20| when He sees that they are incorrigible.~
654 23| soothing His anger,~but increasing it, and destroying the race
655 17| angry with these without incurring blame, let us, however,
656 22| and the subject should be indefinitely drawn out. Let us therefore
657 23| branded themselves with indelible stains. Accordingly it is
658 7 | the dumb animals, nor any indication. For justice is peculiar
659 7 | and yet we see certain indications of joy in other animals,
660 17| takes notice of the acts of individuals, and He earnestly desires
661 23| consists. Therefore let no one, induced by the empty prating of
662 7 | give themselves up to the indulgence of their appetite and pleasure,
663 20| sin, that unless God were indulgent to this necessity, perhaps
664 20| funeral rites," ~as the not inelegant poet says. It is the end
665 21| mind, he should commit some inexpiable crime. But God is not angry
666 7 | truth, and have fallen into inextricable errors (for that is wont
667 10| everything," he says, "is infinite, and nothing can be empty,
668 21| case with man, who becomes inflamed with an immediate excitement,
669 17| the inflicting of injury inflames anguish, and anguish produces
670 20| elude justice by favour or influence. But if the divine censure
671 15| to favour, and of hatred influencing Him to anger, He must of
672 16| liable to the charge of ingratitude which is worthy of blame
673 10| ages without a powerful inhabitant, or have been perpetually
674 11| the whole body cannot be inhabited and governed except by one
675 11| that there is one God who inhabits the world, since the whole
676 17| be kind and merciful, or inhuman and most cruel?" But if
677 14| acknowledge God or acts injuriously to man, lives unjustly and
678 15| one; darkness, death, anti injustice to the other. Hence there
679 7 | while he is ashamed to inquire from those whom he meets),
680 17| and not rather a kind of insensible stupor. But it is easy to
681 10| think that religion was instituted by wise men for the sake
682 2 | second book of the Divine Institutes. But we say that those fall
683 1 | but when God and heavenly instruction are removed, all things
684 17| master was despised by all, insulted, and deserted: could he
685 17| who should not avenge the insults, but permit those over whom
686 19| were, in reliance upon His integrity. If He can be angry with
687 9 | so many ages by so many intellects. What then? Shall we refute
688 20| commission of sin--age, intemperance, want, opportunity, reward.
689 23| earthly and frail things, or, intent upon seeking temporal goods,
690 13| admit that God takes no interest in anything, which Epicurus
691 14| language, and a tongue the interpreter of his thought, that he
692 13| ceaseless courses and unequal intervals, completes its annual circles,
693 11| other person was able to introduce the true one, of which he
694 10| men of old. But if they invented religion for the sake of
695 11| account of the benefits and inventions by which they had adorned
696 11| ignorant that they were invested with divine honours after
697 13| and for the working of iron; he uses springs for drinking,
698 7 | the level of the mute and irrational; which some ignorant persons
699 13| baths; he uses rivers for irrigating the fields, and assigning
700 4 | IV. OF GOD AND HIS AFFECTIONS,
701 9 | IX. OF THE PROVIDENCE OF GOD,
702 23| concerning the religion of the Jews, inserted these things in
703 13| gloomy darkness, so that journeys in the summer heat, and
704 15| timid, and they who are of a joyful temperament are less affected
705 10| cannot do by reason and judgement, may be accomplished by
706 17| offenders, and injurious judges who inflict capital punishments
707 23| is thus made concerning Jupiter by Ovid: --~"He remembers
708 19| wicked. But if any one lives justly and innocently, and at the
709 23| exists. For this earthly, kingdom and government, unless guarded
710 13| animals are fed. Has not God laboured also for the sake of the
711 15| which may strike, despoil, lacerate, dash down, and destroy
712 7 | different directions from their lairs, that if any danger comes
713 13| well in the sea as on the land. And the Stoics, without
714 14| account he alone has received language, and a tongue the interpreter
715 14| the majesty of his Lord. Lastly, for this cause all things
716 20| most useful; yet, although late, He punishes the guilty,
717 7 | show their state of mind. Laughter also is peculiar to man;
718 23| righteousness alone, the lawful and due reward of which
719 19| the law together with the Lawgiver? The judge cannot pardon
720 11| pilots in one ship, nor many leaders in one herd or flock, nor
721 15| God the affection of joy leading Him to favour, and of hatred
722 23| divine union of the public league are broken in upon, divided,
723 10| them in? Or why do they not leap forth spontaneously? Or
724 2 | of the true God, we might learn righteousness. From all
725 1 | greatest learning, that he had learnt that he knew nothing. If,
726 4 | away odium; and so that he leaves the gods in words, but takes
727 18| yet through unseasonable leniency grants pardon more frequently
728 10| it is not probable that lesser and humble things bear rule,
729 10| fiction of Leucippus, or the levity of Democritus and Epicurus,
730 10| intelligence; for it is lie that makes something who
731 13| Is it that some medicine lies concealed in them? If there
732 23| by evil thoughts which is lighted not by blazing tapers? but
733 18| confined within moderate limits. Therefore, on account of
734 10| mere outline and extreme lineaments of the body? Was the skill
735 5 | God is not subject to such littleness of mind as to imagine that
736 9 | now lost its vigour, there lived a certain Diagoras of Melos,
737 21| had inserted anger in the liver s of man, since it is believed
738 13| courses by the alternate loss and recovery of light, and
739 5 | love the good; because the loving of the good arises from
740 15| a higher place without a lower, nor a rising without a
741 10| the beginning. Finally, Lucretius, as though forgetful of
742 14| love man as a brother: for m these two things the whole
743 5 | excited, disturbed, and maddened, which is the part of human
744 10| the full extent of perfect madness: it seems impossible that
745 18| Therefore, on account of the magnitude of the anger, punishment
746 2 | they who are unable to maintain a firm step fall back to
747 10| forgetful of atoms, which he was maintaining, in order that he might
748 2 | while it ought not to be malevolent, ought also to be benevolent.
749 17| the name of bitterness and malice, thinking that He ought
750 13| short, which can injure man--all the material of wisdom
751 10| most skilful and careful marking out of all the parts and
752 11| point out the birthdays, marriages, offspring, governments,
753 10| had been so great, that masses so incalculable should be
754 11| in this world, nor many masters in one house, nor many pilots
755 15| God, and that greatest and matchless power employs them for the
756 10| Why should I say, that if materials of the greatest hardness
757 13| of grass is hardened by maturity, or that which is in moist
758 | me
759 13| stubble, by night~The dry meadows are better mown." ~The other
760 4 | said that which he did not mean, because he so arranged
761 | meantime
762 13| to man? Is it that some medicine lies concealed in them?
763 23| earthly affairs and goods, we meditate upon heavenly and divine
764 10| then, can bodies which meet together without design
765 7 | inquire from those whom he meets), no philosopher, however,
766 9 | lived a certain Diagoras of Melos, who altogether denied the
767 11| celestial flame~Glows IN each member of the frame,~And stirs
768 17| much from those already mentioned. But that anger which we
769 17| would appear to be kind and merciful, or inhuman and most cruel?"
770 20| XX. OF OFFENCES, AND THE MERCY OF GOD.~If He is able to
771 10| imitate nothing more than the mere outline and extreme lineaments
772 23| our duty than the endless merits of our Master and Parent
773 2 | to know His Servant and Messenger, whom He sent as His ambassador
774 10| of marble or a plate of metal --water is gradually condensed
775 5 | led on by the accurate method of their reasoning, fall
776 13| then, can be discovered in mice, in beetles, in serpents,
777 10| be suspended through the midst of empty space. By what
778 11| the frame,~And stirs the mighty whole," ~it is evident from
779 23| without anger and fear. The Milesian Apollo being consulted concerning
780 10| should wish to bind together millet into one combination, the
781 18| to vice, because, being mingled with frailty derived from
782 23| not only the demons and ministers of such great power, but
783 10| to have a tongue for such miserable and empty uses! And, indeed,
784 10| exhalation of the earth or sea mist is formed, which either,
785 18| himself, and by forbearance mitigated the impetuosity of his fury.
786 10| there is nothing, he says, mixed and compound in souls, or
787 13| affairs? But if you add a mixture either of bitter things,
788 17| slaves; and if His name is a mockery to them, what kind or amount
789 21| correction we might preserve moderation and justice. Therefore He
790 10| either, being dispersed, moistens whatever it has covered,
791 13| summer, so that both by the moistures and frosts of winter the
792 18| Hence they daily rush to monstrous deeds; hence tragedies often
793 13| of night, regulates her monthly courses by the alternate
794 10| suppose to be, as it were, the mother of all things, if it has
795 10| flutter about with restless motions through empty space, and
796 7 | their ears, contract their mouth, smooth their forehead,
797 13| The dry meadows are better mown." ~The other heavenly bodies
798 7 | animal to the level of the mute and irrational; which some
799 12| God alone which guards the mutual society of men, by which
800 | my
801 1 | breast will acknowledge the mystery of the truth with an enlightened
802 5 | reproaches, with stripes, with nakedness, with hunger, with thirst,
803 10| as those men whom I have named perceived, by the energy
804 11| although they used different names, nevertheless agreed in
805 10| nature of fire. For in these natures there is nothing which has
806 20| dead with eternal torments. Nay, he says, if God is angry,
807 13| elements to which he is nearest, there is no doubt that
808 11| followers the Stoics, say nearly the same things. Truly it
809 16| spare relatives nor parents, neglect the laws, and even God Himself.
810 17| the highest judgment are neglected by God? or how can he who
811 10| the limbs, and bones, and nerves, and blood should be made
812 9 | unable to discover anything new, all things having already
813 | next
814 13| her shining illumines the nights obscure with gloomy darkness,
815 22| Sibyl was distinguished and noble beyond the rest. Apollodorus,
816 13| approach nearer towards the north, he causes the vicissitudes
817 11| unity.But if the world~"Is nourished by a soul, A spirit whose
818 5 | innocence is not undeservedly numbered among the virtues,--and
819 23| household; and if we are less obedient than was befitting, and
820 13| shining illumines the nights obscure with gloomy darkness, so
821 1 | HUMAN WISDOM.~I HAVE often observed, Donatus, that many persons
822 17| and he who follows and observes this is beloved by God.
823 13| course, since the pilot duly observing them arrives at the harbour
824 11| race of men, or that they obtained immortal memory on account
825 23| is of great avail to our obtaining pardon, if we retain the
826 20| will say, does it often occur, that they who sin are prosperous,
827 10| the name of atoms. But it occurred to him, that if they all
828 18| offence, but to prevent the occurrence of an offence, it is evident
829 8 | but because it necessarily occurs, it ought to be handled,
830 22| that the consuls Curio and Octavius might take care that they
831 4 | the sake of driving away odium; and so that he leaves the
832 17| ought God to restrain the of-fences of all. And in order that
833 17| pupils; for when we see these offend, we are incited to restrain
834 18| should inflict upon the offender pain greater than is just,
835 20| For there is no one who offends in no respect, and there
836 21| a victim, not by costly offerings, which things are all corruptible,
837 13| hear-en also, since the offices even of heavenly things
838 16| more rare. But it is said, ofttimes the wicked are more prosperous,
839 10| derided by the wise men of old. But if they invented religion
840 18| made man like to Himself. I omit making mention of the figure
841 10| there were smooth and rough ones, and round, and angular,
842 22| foolishness; for it is in religion only--that is, in the knowledge
843 9 | both? But we must hasten onwards, lest our speech should
844 9 | existence of God. But when he openly acknowledged the existence
845 15| made up of two elements opposing and connected with one another,
846 9 | out, preferred even, in opposition to the truth, to deny that
847 23| render a man happy; nor does opulence, which is the inciter of
848 10| If you hold in the sun an orb of crystal filled with water,
849 9 | that the world itself was ordered by no plan, nor art, nor
850 10| in preserving the settled orders and times, could neither
851 | otherwise
852 18| is just, or occasion an outburst of fury in the punisher.
853 7 | animals which open several outlets in different directions
854 10| nothing more than the mere outline and extreme lineaments of
855 19| sweet, great numbers are overcome and are drawn aside to the
856 13| consists in enduring and overcoming the bitterness of evils.
857 16| laws will be despised and overpowered, and audacity alone reign,
858 1 | the reflection of man is overspread, since, while we live in
859 5 | through anger, sheds blood, overthrows cities, destroys communities,
860 23| made concerning Jupiter by Ovid: --~"He remembers also that
861 8 | that any worship is to be paid to God, or does he entirely
862 23| sea, the earth, and the palace of heaven, being caught
863 5 | over it, now with white paleness. But if anger is unbecoming
864 16| neither spare relatives nor parents, neglect the laws, and even
865 23| eternal reward they cannot be partakers, who have polluted their
866 14| is united with us in the participation of the divine justice. For
867 10| thither, just as we see little particles of dust in the sun when
868 17| But I speak of those in particular who are in our own power,
869 7 | other animals, when they use passionate gestures with a view to
870 7 | the ground and to their pasture, and has nothing in common
871 20| follows of necessity that His patience also is perfect, which is
872 20| this account He is most patient, and restrains His anger.
873 8 | can be due to a being who pays no regard to us, and is
874 11| cities have gods of their own people. Aristotle, with his followers
875 | per
876 11| cannot be uprooted from human perceptions: that which the foresight
877 5 | doubt, while it is almost perfectly plain that He is kind, it
878 8 | that the actions which we perform are seen from above, but
879 13| expeditions, and works, may be performed without labour and inconvenience;
880 15| justice, he nevertheless performs unjust works. I have already
881 23| of the Supreme shall have perished among men. The same Sibyl,
882 16| practise fraud, plunder, commit perjury, neither spare relatives
883 22| use an epilogue by way of peroration. As he did in the Tusculan
884 18| furnishes himself with a perpetual source of annoyances. Therefore
885 10| inhabitant, or have been perpetually governed without a skilful
886 15| produced to continue the perpetuity of his race. But this desire
887 21| given, but He forbids us to persevere in anger. For the anger
888 12| reason itself, and truth, persuade us. We must again return
889 12| should be viewed by God, pertains not only to the usefulness
890 18| arouse the anger of the perverse man, and escape with impunity.
891 15| extended to man, or what perversion distorted the rule of the
892 16| wicked, and destroy the pestilent and guilty, so as to promote
893 7 | those whom he meets), no philosopher, however, has ever made
894 9 | those later times in which philosophy had now lost its vigour,
895 11| but Antisthenes, in his Physics, said that there was but
896 13| uncertain course, since the pilot duly observing them arrives
897 11| masters in one house, nor many pilots in one ship, nor many leaders
898 5 | that He does not love the pious and the righteous. Therefore
899 20| prosperous, and they who live piously are wretched? Because fugitives
900 13| or that which is in moist places, being seethed and heated,
901 13| trees and firewood, the plains for crops of grain; he uses
902 2 | unless the feet are firmly planted with unshaken stedfastness.
903 13| of fruits, the hills for planting vineyards, the mountains
904 10| surface s of marble or a plate of metal --water is gradually
905 19| and are drawn aside to the pleasantness; but they who have given
906 11| though philosophers and poets, and those, in short, who
907 13| things useless, or even poisonous, they are plainly deceived
908 16| are daring and wicked, who pollute all things with their lusts,
909 10| himself, to whom He gave a portion of His own wisdom, and furnished
910 13| favourable times by their fixed positions. Moreover, they also afford
911 11| each as the others shall possess. There cannot therefore
912 10| existed so many ages without a powerful inhabitant, or have been
913 22| remains that, after the practice of Cicero, I should use
914 17| is moved when he sees it practised. Therefore we arise to take
915 18| Archytas of Tarentum is praised, who, when he had found
916 23| one, induced by the empty prating of the philosophers, train
917 4 | He is deaf to those who pray to Him, and blind to His
918 16| all, and with continual prayers and repeated vows offer
919 22| arguments. For they act so pre-posterously, that human things give
920 17| revenge, inasmuch as no injury precedes. I do not speak of those
921 9 | to deny that in which all preceding philosophers had agreed
922 4 | because he now saw the precipice. But what does it avail
923 2 | existence in God. But they are precipitated from the third step, who,
924 10| is no one who ventures to prefer the opinion of Diagoras
925 19| desires of the body, and, preferring virtue to pleasures, have
926 5 | because they have assumed premises which are altogether false.
927 10| figure of heaven, which is prepared with such foresight for
928 23| universe, tremble at His presence? For if no one submits to
929 15| power employs them for the preservation of the world.~
930 5 | propitious, beneficent, the preserver. For thus at length He may
931 10| arrangement and such regularity in preserving the settled orders and times,
932 18| perhaps be possible in him who presides over the laws, because the
933 19| body and earthly things are pressed to the earth, and are unable
934 1 | as some imagine, did he pretend, to learning that he might
935 10| administers, no sense at all prevails in this nature of things.
936 18| there is an offence, but to prevent the occurrence of an offence,
937 19| this man on account of his pride, why not more so with the
938 14| own account, as it were a priest of a divine temple, a spectator
939 4 | from the beginning by the probability of a single opinion, he
940 10| the world. For it is not probable that lesser and humble things
941 13| that this is discovered in process of the times, as necessity
942 11| are false!" And this he proclaimed not with dissimulation as
943 10| Does it not resemble a prodigy, that there should be any
944 18| given desire for the sake of producing offspring, so has He given
945 8 | heard by God. But it is profitable to believe this, as some
946 11| virtue by which they had profited the race of men, or that
947 10| for hooks and angles must project, so that they may possibly
948 16| pestilent and guilty, so as to promote the interests of all good
949 9 | his opinions, because he pronounced nothing certain. After these
950 23| of God to the last age, prophesying to all men from city to
951 22| wisdom consists. All the prophets, being filled with the Divine
952 7 | creation? Their nature is prostrated to the ground and to their
953 9 | was governed by reason, Protagoras, in the times of Socrates,
954 12| life itself is sustained, protected, and governed. But that
955 1 | philosophers, yet, that he might prove the ignorance of the others,
956 20| frugal manner. For virtue is proved and fixed s by means of
957 20| says. It is the end which proves happiness, and no one is
958 5 | destroys communities, reduces provinces to desolation, bow much
959 19| the virtues of men, and provoked by their vices. Therefore
960 14| judgment, intelligence, and prudence. On this account he alone,
961 18| For if (as Plato says) no prudent man punishes because there
962 18| outburst of fury in the punisher. But now, how is it equitable
963 17| describe it as the desire of punishing him by whom you think that
964 17| judges who inflict capital punishments on those convicted of crime.
965 17| slaves, children, wives, and pupils; for when we see these offend,
966 18| employ sensual desire for the purposes of corruption and pleasure,
967 19| pleasure made the object of pursuit? But if He is the governor
968 13| fishes, and the earth with quadrupeds. But the Academics, arguing
969 18| animals man alone has these qualities, it follows that he was
970 18| doubtful matter from another quarter. Nor can any wickedness
971 11| herd or flock, nor many queens in one swarm. But there
972 21| He who enjoins us to be quickly appeased is manifestly Himself
973 18| a tranquil spirit and a quiet mind despises and refuses,
974 2 | angry, but in security and quietness enjoys the advantages of
975 22| restored under the care of Quintus Catulus. In her writings,
976 10| cloud, and sends down great rains. Where, then, do we say
977 2 | I have said, there is a rapid and easy gliding to a downfall,
978 23| deeds of violence, frauds, rapine, and deceits; and who, by
979 16| virtues, and crimes are more rare. But it is said, ofttimes
980 10| should appear no less to rave. Let us, however, reply
981 10| But let us grant that he raved with impunity concerning
982 10| when it has introduced its rays and light through a window.
983 2 | not easy for any one to reach the summit. For when the
984 10| made up of these. He has reached to the full extent of perfect
985 4 | but takes them away in reality, since he gives them no
986 5 | For they ought not to have reasoned thus: Because God is not
987 5 | accurate method of their reasoning, fall into the greatest
988 19| God may be angry with one rebelling against Him, as it were,
989 18| everything ruined on his estate, rebuking the fault of his bailiff,
990 23| heaven and sea, and whom the recesses of Tartarus and the demons
991 23| PUNISHMENT OF SINS, AND A RECITAL OF THE VERSES OF THE SIBYLS
992 22| THE SIBYLS RESPECTING THEM RECITED.~This is what I had to say,
993 23| among His other praises reckon that which is most useless,
994 21| Himself commands men to be reconciled before the setting of the
995 16| state for the most part have recourse to God: they appease and
996 13| by the alternate loss and recovery of light, and by the brightness
997 5 | alternately stained now with redness spread over it, now with
998 5 | cities, destroys communities, reduces provinces to desolation,
999 18| If it belongs to God to reflect, to be wise, to understand,
1000 10| from the light which is reflected from the water, even in