# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book VI/Chap. VIII

Chap. VIII.—Of the Errors of Philosophers, and the Variableness of Law.
This is the way which philosophers seek, but do not find on this account, because they prefer to seek it on the earth, where it cannot appear. Therefore they wander, as it were, on the great sea, and do not understand whither they are borne, because they neither discern the way nor follow any guide. For this way of life ought to be sought in the same manner in which their course is sought by ships over the deep: for unless they observe some light of heaven, they wander with uncertain courses. But whoever strives to hold the right course of life ought not to look to the earth, but to the heaven: and, to speak more plainly, he ought not to follow man, but God; not to serve these earthly images, but the heavenly God; not to measure all things by their reference to the body, but by their reference to the soul; not to attend to this life, but the eternal life. Therefore, if you always direct your eyes towards heaven, and observe the sun, where it rises, and take this as the guide of your life, as in the case of a voyage, your feet will spontaneously be directed into the way; and that heavenly light, which is a much brighter sun to sound minds than this which we behold in mortal flesh, will so rule and govern you as to lead you without any error to the most excellent harbour of wisdom and virtue.
Therefore the law of God must be undertaken, which may direct us to this path; that sacred, that heavenly law, which Marcus Tullius, in his third book respecting the Republic, has described almost with a divine voice; whose words have subjoined, that I might not speak at greater length: “There is indeed a true law, right reason, agreeing with nature, diffused among all, unchanging, everlasting, which calls to duty by commanding, deters from wrong by forbidding; which, however, neither commands nor forbids the good in vain, nor affects the wicked by commanding or forbidding. It is not allowable to alter the provisions of this law, nor is it permitted us to modify it, nor can it be entirely abrogated. Nor, truly, can we be released from this law, either by the senate or by the people; nor is another person to be sought to explain or interpret it. Nor will there be one law at Rome and another at Athens; one law at the present time, and another hereafter: but the same law, everlasting and unchangeable, will bind all nations at all times; and there will be one common Master and Ruler of all, even God, the framer, arbitrator, and proposer of this law; and he who shall not obey this will flee from himself, and, despising the nature of man, will suffer the greatest punishments through this very thing, even though he shall have escaped the other punishments which are supposed to exist.” Who that is acquainted with the mystery of God could so significantly relate the law of God, as a man far removed from the knowledge of the truth has set forth that law? But I consider that they who speak true things unconsciously are to be so regarded as though they prophesied under the influence of some spirit. But if he had known or explained this also, in what precepts the law itself consisted, as he clearly saw the force and purport of the divine law, he would not have discharged the office of a philosopher, but of a prophet. And because he was unable to do this, it must be done by us, to whom the law itself has been delivered by the one great Master and Ruler of all, God.

## Footnotes

* ↑ Multo clarior sol est, quàm hic. Others read, “Multo clarius sole est, quàm hic,” etc.
* ↑ [Repub., iii. cap. 22, 16.]
* ↑ Abrogo is to repeal or abrogate wholly; “derogo,” to abrogate in part, or modify; “obrogo,” to supersede by another law.
* ↑ Abrogo is to repeal or abrogate wholly; “derogo,” to abrogate in part, or modify; “obrogo,” to supersede by another law.
* ↑ Divinent. [Illustrative of the Sibyllina, and, in short, of Balaam; and not less of Rom. ii. 14, 15.]