Chap. LIX.—Of the Ways of Life, and the First Times of the World.

That there are two ways1557    [The Duæ Viæ A feature in the primitive catechizing. See Epistle of Barnabas, vol. i. p. 148; also this volume, infra.]   of human life was unknown neither to philosophers nor to poets, but both introduced them in a different manner. The philosophers wished the one to be the way of industry, the other of idleness; but in this respect they were less correct in their statements, that they referred them to the advantages of this life only. The poets spoke better who said that one of them was the way of the just, the other of the unjust; but they err in this, that they say that they are not in this life, but in the shades below. We manifestly speak more correctly, who say that the one is the way of life, the other that of death. And here, however, we say that there are two ways; but the one on the right hand, in which the just walk, does not lead to Elysium, but to heaven, for they become immortal; the other on the left leads to Tartarus,1558    [See vol. v. p. 153, note 1, and pp. 161, 174, this series.]   for the unjust are sentenced to eternal tortures. Therefore the way of justice, which leads to life, is to be held by us. Now the first duty of justice is to acknowledge God as a parent, and to fear Him as a master, to love Him as a father. For the same Being who begat us, who animated us with vital breath, who nourishes and preserves us, has over us, not only as a father but also as a master, authority to correct us, and the power of life and death; wherefore twofold honour is due to Him from man, that is, love combined with fear. The second duty of justice is to acknowledge man as a brother. For if the same God made us, and produced all men on equal terms to justice and eternal life, it is manifest that we are united by the relationship of brotherhood; and he who does not acknowledge this is unjust. But the origin of this evil, by which the mutual society of men, by which the bond of relationship has been torn asunder, arises from ignorance of the true God. For he who is ignorant of that fountain of bounty can by no means be good. Hence it is that, from the time when a multitude of gods began to be consecrated and worshipped by men, justice, as the poets relate, being put to flight, every compact was destroyed, the fellowship of human justice was destroyed. Then every one, consulting his own interest, reckoned might to be right, injured another, attacked by frauds, deceived1559    Circumscribere.   by treachery, increased his own advantages by the inconvenience of others, did not spare relatives, or children, or parents, prepared poisoned cups for the destruction of men, beset the ways with the sword, infested the seas, gave the rein to his lust, wherever passion led him,—in short, esteemed nothing sacred which his dreadful desire did not violate. When these things were done, then men instituted laws for themselves to promote the public advantage, that they might meanwhile protect themselves from injuries. But the fear of laws did not suppress crimes, but it checked licentiousness. For laws were able to punish offences, they were unable to punish the conscience. Therefore the things which before were done openly began to be done secretly. Justice also was evaded by stealth, since they who themselves presided over the administration of the laws, corrupted by, gifts and rewards, made a traffic of their sentences, either to the escape1560    In remissionem.   of the evil or to the destruction of the good. To these things were added dissensions, and wars, and mutual depredations; and the laws being crushed, the power of acting with violence was assumed without restraint.  

CAPUT LIX, olim III, al. II. (Div. Inst. lib. V, c. 5 et sq. et 19; VI, c. 3, 4, 9, 10.) De viis vitae, et primis mundi temporibus.

Duas esse humanae vitae vias, nec philosophis ignotum 1068A fuit, nec poetis: sed eas utrique diverso modo induxerunt. Philosophi alteram industriae, alteram inertiae esse voluerunt: sed hoc minus recte, quod eas ad sola vitae hujus commoda retulerunt. Melius poetae, qui alteram justorum, alteram impiorum esse dixerunt. Sed in eo peccant, quod eas non in hac vita, sed apud inferos esse aiunt. Nos utique rectius, qui alteram vitae, alteram mortis, et hic tamen esse has vias dicimus. Sed illa dexterior, qua justi gradiuntur, non in Elysium fert, sed in coelum. Immortales enim fiunt. Sinisterior ad tartarum; aeternis enim cruciatibus addicuntur injusti. Tenenda est igitur nobis justitiae via, quae ducit ad vitam. Primum autem justitiae officium est, Deum agnoscere ut parentem, eumque metuere ut dominum, diligere ut 1068B patrem. Idem enim nos genuit, qui vitali spiritu animavit, qui alit, qui salvos facit. Habet in nos non modo ut pater, verum etiam ut dominus licentiam verberandi, et vitae ac necis potestatem; unde illi ab homine duplex honos, id est, amor cum timore debetur. Secundum justitiae officium est, hominem agnoscere velut fratrem. Si enim nos idem Deus fecit, et universos ad justitiam vitamque aeternam pari conditione generavit, fraterna utique necessitudine cohaeremus, quam qui non agnoscit, injustus est. Sed origo hujus mali, quo societas inter se hominum, 1069A quo necessitudinis vinculum dissolutum 1069 est, ab ignoratione veri Dei nascitur. Qui enim fontem illum benignitatis ignorat, bonus esse nullo pacto potest. Inde est, quod ex eo tempore, quo dii multi consecrari ab hominibus colique coeperunt, fugata est, sicut poetae ferunt, justitia: sic diremptum est omne foedus, dirempta societas juris humani. Tum sibi quisque consulere, jus in viribus computare, nocere invicem, fraudibus aggredi, dolis circumscribere, commoda sua aliorum incommodis adaugere; non cognatis, non liberis, non parentibus parcere; ad necem hominum pocula temperare, obsidere cum ferro vias, maria infestare; libidini autem, quo furor duxerit, fraena laxare; nihil denique sancti habere, quod non cupiditas infanda violaret. Cum haec 1069B fierent, tum leges sibi homines condiderunt pro utilitate communi, ut se interim tutos ab injuriis facerent. Sed metus legum non scelera comprimebat, sed licentiam submovebat. Poterant enim leges delicta punire, conscientiam munire non poterant. Ita quae ante palam fiebant, clam fieri coeperunt. Circumscribi etiam jura, siquidem ipsi praesides legum praemiis muneribusque corrupti, vel in remissionem malorum, vel in perniciem bonorum sententias venditabant. His accedebant dissensiones, et bella, et mutuae depraedationes, et oppressis legibus saeviendi potestas licenter assumpta.