# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book V/Chap. XVI

Chap. XVI.—Of the Duties of the Just Man, and the Equity of Christians.
Therefore, since those two fountains of justice are changed, all virtue and all truth are taken away, and justice itself returns to heaven. And on this account the true good was not discovered by philosophers, because they were ignorant both of its origin and effects: which has been revealed to no others but to our people. Some one will say, Are there not among you some poor, and others rich; some servants, and others masters? Is there not some difference between individuals? There is none; nor is there any other cause why we mutually bestow upon each other the name of brethren, except that we believe ourselves to be equal. For since we measure all human things not by the body, but by the spirit, although the condition of bodies is different, yet we have no servants, but we both regard and speak of them as brothers in spirit, in religion as fellow-servants. Riches also do not render men illustrious, except that they are able to make them more conspicuous by good works. For men are rich, not because they possess riches, but because they employ them on works of justice; and they who seem to be poor, on this account are rich, because they are not in want, and desire nothing.
Though, therefore, in lowliness of mind we are on an equality, the free with slaves, and the rich with the poor, nevertheless in the sight of God we are distinguished by virtue. And every one is more elevated in proportion to his greater justice. For if it is justice for a man to put himself on a level even with those of lower rank, although he excels in this very thing, that he made himself equal to his inferiors; yet if he has conducted himself not only as an equal, but even as an inferior, he will plainly obtain a much higher rank of dignity in the judgment of God. For assuredly, since all things in this temporal life are frail and liable to decay, men both prefer themselves to others, and contend about dignity; than which nothing is more foul, nothing mere arrogant, nothing more removed from the conduct of a wise man: for these earthly things are altogether opposed to heavenly things. For as the wisdom of men is the greatest foolishness with God, and foolishness is (as I have shown) the greatest wisdom; so he is low and abject in the sight of God who shall have been conspicuous and elevated on earth. For, not to mention that these present earthly goods to which great honour is paid are contrary to virtue, and enervate the vigour of the mind, what nobility, I pray, can be so firm, what resources, what power, since God is able to make kings themselves even lower than the lowest? And therefore God has consulted our interest in placing this in particular among the divine precepts: “He that exalteth himself shall be abased; and he that humbleth himself shall be exalted.” And the wholesomeness of this precept teaches that he who shall simply place himself on a level with other men, and carry himself with humility, is esteemed excellent and illustrious in the sight of God. For the sentiment is not false which is brought forward in Euripides to this effect:—
“The things which are here considered evil are esteemed good in heaven.”

## Footnotes

* ↑ [Cap. xv. p. 150, supra ]
* ↑ Nisi quòd. Some editions read, “nisi quos,” except those whom, etc.
* ↑ Quia non egent. Some editors omit non; but this is not so good.
* ↑ [Jas. i. 9, 10, and ii. 1–8.]
* ↑ Luke xiv. ii.