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Lactantius, a. D. 306. 505
and excellent in itself" as virtue ; but yet, if there is no other
life, there is nothing- more foolish and insignificant. God
therefore, for certain, has appointed for it a great reward in
another state.
(7.) He argues likewise, and, as seems to me, excellently,
that^ virtue is in its own nature perpetual, and always pro-
gressive. It is not reasonable therefore to suppose, that
this principle, once begun and formed in the mind of man,
should be cut oil", and be for ever destroyed by providence.
(8.) He argues strongly, that>' there can be no religion, if
God does not reward and punish men according to their
actions.
(9.) Truly, he'' says, an excellent being ought to be
honoured : but to Avhat purpose, if he takes no notice of it.
(10.) He more than once argues to this purpose. Take-^
away the hope of eternal happiness ; and the pursuit of truth,
and zeal for religion and virtue, are without support and
encouragement.
(11.) It is, he thinks, agreeable'' to the divine beneficence,
and other perfections, to reward virtue.
(12.) Again : The*^ sum, says he, of all we have said, is
etmercedem Deo judice accipiet, et vivet, et semper vigebit. Quae si tollas,
nihil potest in vita hominum tarn inutile, tam stultuni videri esse, quam virtus
cujus naturalis bonitas et honestas docere nos potest, animam non esse mortalem,
divinumque illi aDeo praemium constitutum. 1. v. c. 18. p. 515.
" Virtus autem sine ulla intermissione perpetua est, nee discedere ab ca
potest, qui earn semel cepit.—Ipsa ergo virtutis perpetuitas indicat, humanum
animum, si virtutem ceperit, permanere.—Ergo praemium virtuti post mortem.
1. vii. c. 10. Justitia vero et beneficentia tam immortales, quam mens et
anima, quae bonis operibus similitudinem Dei assequitur, &c. De Ira Dei,
cap. ult. sub fin.
y In eo enim summa omnis et cardo religionis pietatisque versatur. Neque
honor uUus deberi potest Deo, si nihil praestat colenti ; nee ullus metus, si
non irascitur non colenti. De Ira Dei, c. 6. Sive igitur gratiam Deo, sive
irain, sive utrumque detraxeris, religionem tolli necesse est, &c. ib. c. 8. p. 780.
' Si enim Deus nihil cuiquam boni tribuit ; si colentis obsequio nullam
gratiam refert ; quid tam vanum, tam stultum, quam templa aedificare ?—At
enim naturam exccUentem honorari oportet. Quis honos deberi potest nihil
curanti et ingrato ? De Ir. Dei, c. 8. Vid. et cap. 5. et not. ',
^ Nam quid prodest, aut falsis religionibus liberari, aut intelligere veram ?
quid, aut vanitatem falsae sapientiae pervidere, aut quae sit vera cognoscere ?
quid, inquam, prodest coelestem illam justitiam defendere ? quid, cum magnis
dfficultatibus cultum Dei tcnere, quae est summa virtus, nisi eum divinum
praemium beatitudinis perpctuae subsequatur ? 1. vii. c. 1. in.
^ Item plurimi, quibus persuasum est Deo placere justitiam,—eum vene-
rantur Ergo est, propter quod Deus et debeat gratificari. Nam si nihil
est tam conveniens Deo, quam beneficentia, nihil autem tam alienum, quam
ut sit ingratus, necesse est, ut officiis optimorum sancteque viventium praestet
aliquid, et vicem reddat, ne subcat ingrati culpam, quae est etiam homini criminosa.
De Ira Dei, c. 16. p. 805.
*^ Nunc totam orationem brevi circumscriptione signemus. Idcirco mundus
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