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Lactantius
I have spoken of those things which are forbidden; I will now briefly say what things are commanded. Closely connected with harmlessness is pity. For the former does not inflict injury, the latter works good; the former begins justice, the latter completes it. For since the nature of men is more feeble than that of the other animals, which God has provided with means of inflicting violence, and with defences for repelling it, He has given to us the affection of pity, that we might place the whole protection of our life in mutual aid. For if we are created by one God, and descended from one man, and are thus connected by the law of consanguinity, we ought on this account to love every man; and therefore we are bound not only to abstain from the infliction of injury, but not even to avenge it when inflicted on us, that there may be in us complete harmlessness. And on this account God commands us to pray always even for our enemies. Therefore we ought to be an animal fitted for companionship and society, that we may mutually protect ourselves by giving and receiving assistance. For our frailty is liable to many accidents and inconveniences. Expect that that which you see has happened to another may happen to you also. Thus you will at length be excited to render aid, if you shall assume the mind of him who, being placed in evils, implores your aid. If any one is in need of food, let us bestow it; if any one meets us who is naked, let us clothe him; if any one suffers injury from one who is more powerful than himself, let us rescue him. Let our house be open to strangers, or to those who are in need of shelter. Let our defence not be wanting to wards, or our protection to the defenceless.[1589] To ransom captives is a great work of pity, and also to visit and comfort the sick who are in poverty. If the helpless or strangers die, we should not permit them to lie unburied. These are the works, these the duties, of pity; and if any one undertakes these, he will offer unto God a true and acceptable sacrifice. This victim is more adapted for an offering to God, who is not appeased with the blood of a sheep, but with the piety of man, whom God, because He is just, follows up with His own law, and with His own condition. He shows mercy to him whom He sees to be merciful; He is inexorable to him whom He sees to be harsh to those who entreat him. Therefore, that we may be able to do all these things, which are pleasing to God, money is to be despised, and to be transferred to heavenly treasures, where neither thief can break through, nor rust corrupt, nor tyrant take away, but it may be preserved for us under the guardianship of God to our eternal wealth.
Faith also is a great part of justice; and this ought especially to be preserved by us, who bear the name of faith, especially in religion, because God is before and to be preferred to man. And if it is a glorious thing to undergo death in behalf of friends, of parents, and of children, that is, in behalf of man, and if he who has done this obtains lasting memory and praise, how much more so in behalf of God, who is able to bestow eternal life in return for temporal death? Therefore, when a necessity of this kind happens, that we are compelled to turn aside from God, and to pass over to the rites of the heathens, no fear, no terror should turn us aside from guarding the faith delivered to us. Let God be before our eyes, in our heart, by whose inward help we may overcome the pain of our flesh, and the torments applied to our body. Then let us think of nothing else but the rewards of an immortal life. And thus, even though our limbs should be torn in pieces, or burnt, we shall easily endure all things which the madness of tyrannical cruelty shall contrive against us. Lastly, let us strive to undergo death itself, not unwillingly or timidly, but willingly and undauntedly, as those who know what glory we are about to have in the presence of God, having triumphed over the world and coming to the things promised us; with what good things and how great blessedness we shall be compensated for these brief evils of punishments, and the injuries of this life. But if the opportunity of this glory shall be wanting, faith will have its reward even in peace.
Therefore let it be observed in all the duties of life, let it be observed in marriage. For it is not sufficient if you abstain from another’s bed, or from the brothel. Let him who has a wife seek nothing further, but, content with her alone, let him guard the mysteries of the marriage-bed chaste and undefiled. For he is equally an adulterer in the sight of God and impure, who, having thrown off the yoke, wantons in strange pleasure either with a free woman or a slave. But as a woman is bound by the bonds of chastity not to desire any other man, so let the husband be bound by the same law, since God has joined together the husband and the wife in the union of one body. On this account He has commanded that the wife shall not be put away unless convicted of adultery, and that the bond of the conjugal compact shall never be dissolved, unless unfaithfulness have broken it.[1590] This also is added for the completion of chastity, that there should be an absence not only of the offence, but even of the thought. For it is evident that the mind is polluted by the desire, though unaccomplished; and so that a just man ought neither to do, nor to wish to do, that which is unjust. Therefore the conscience must be cleansed; for God, who cannot be deceived, inspects it. The breast must be cleared from every stain, that it may be a temple of God, which is enlightened not by the gleam of gold or ivory, but by the brightness of faith and purity.
But it is true all these things are difficult to man, nor does the condition of his frailty permit that any one should be without blemish. Therefore the last remedy is this, that we have recourse to repentance, which has not the least place among the virtues, because it is a correction of oneself; that when we have happened to fail either in deed or in word, we may immediately come to a better mind, and confess that we have offended, and entreat pardon from God, which according to His mercy He will not deny, except to those who persist in their error. Great is the aid, great the solace of repentance. That is the healing of wounds and offences, that hope, that the harbour of safety; and he who takes away this cuts off from himself the way of salvation, because no one can be so just that repentance is never necessary for him. But we, even though there is no offence of ours, yet ought to confess to God, and to entreat pardon for our faults, and to give thanks even in evils. Let us always offer this obedience to our Lord. For humility is dear and lovely in the sight of God; for since He rather receives the sinner who confesses his fault, than the just man who is haughty, how much more will He receive the just man who confesses, and exalt him in His heavenly kingdom in proportion to his humility! These are the things which the worshipper of God ought to hold forth; these are the victims, this the sacrifice, which is acceptable; this is true worship, when a man offers upon the altar of God the pledges of his own mind. That supreme Majesty rejoices in such a worshipper as this, as it takes him as a son and bestows upon him the befitting reward of immortality, concerning which I must now speak, and refute the persuasion of those who think that the soul is destroyed together with the body. For inasmuch as they neither knew God nor were able to perceive the mystery of the world, they did not even comprehend the nature of man and of the soul. For how could they see the consequences, who did not hold the main point?[1591] Therefore, in denying the existence of a providence, they plainly denied the existence of God, who is the fountain and source of all things. It followed that they should either affirm that those things which exist have always existed, or were produced of their own accord, or arose from a meeting together of minute seeds.
It cannot be said that that which exists, and is visible, always existed; for it cannot exist of itself without some beginning. But nothing can be produced of its own accord, because there is no nature without one who generates it. But how could there be original[1592] seeds, since both the seeds arise from objects,[1593] and, in their turn, objects from seeds? Therefore there is no seed which has not origin. Thus it came to pass, that when they supposed that the world was produced by no providence, they did not suppose that even man was produced by any plan.[1594] But if no plan was made use of in the creation of man, therefore the soul cannot be immortal. But others, on the other hand, thought there was but one God, and that the world was made by Him, and made for the sake of men, and that souls are immortal. But though they entertained true sentiments, nevertheless they did not perceive the causes, or reasons, or issues of this divine work and design, so as to complete the whole mystery of the truth, and to comprise it within some limit. But that which they were not able to do, because they did not hold the truth in its integrity,[1595] must be done by us, who know it on the announcement of God.
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