God undoubtedly dwells in our heart.-He is with us, in us; as a holy spirit He resides in our minds, the Observer and Guardian of our good and evil deeds.b

III. DIVINE AND NATURAL LAWS.

All human laws emanate from the one divine law, which rules as far as it desires, and suffices for all, and reaches still farther.c

One eternal and unchangeable law, which is right reason exhorting men to duty and deterring them from evil-doing, will hold together all nations at all times; and there will ever be one common Instructor and Ruler of all-God, by whom that law was devised, determined, and enacted; and whosoever disobeys it, is faithless to himselfd and, abandoning the nature of man, by this very desertion pays the heaviest penalties, even if he should escape all other punish

ments.e

The common law, say the stoics, is that right reason which pervades allf and which is the same in Zeus, the chief of this entire government; and the virtue of the prosperous and the favourable progress of life consist in this that in

a Manil. Astron. iv. 878, An dubium est habitare deum sub pectore nostro?

b Senec. Epist. 41, § 1, tecum est deus, intus est sacer intra nos spiritus sedet, malorum bonorumque nostrorum observator et custos; comp. Cic. Nat. Deor. ii. 66, § 167.

e Heraclit. ap. Stob. Serm. iii. 84, τρέφονται γὰρ πάντες οἱ ἀνθρώπινοι νόμοι ὑπὸ ἑνὸς τοῦ θείου, κρατέει γὰρ τοσοῦτον ὁκόσον ἐθέλει καὶ ἐξαρκέει πᾶσι καὶ περιγίνεται; comp. Eurip. Hipp. 98, Sνητοὶ θεῶν νόμοισι χρώμεθα.

d Ipse se fugiet.

e Cic. De Republ. iii. 22, omnes gentes et omni tempore una lex

et sempiterna et immutabilis continebit etc. The words that precede are even more explicit: 'Est quidem vera lex recta ratio, naturae congruens, diffusa in omnes... Huic legi nec abrogari fas est neque derogari ex hac aliquid licet... neque est quaerendus explanator aut interpres ejus alius, nec erit alia lex Romae, alia Athenis, alia nunc, alia posthac' etc. -With regard to this remarkable passage Lactantius (Divin. Inst. vi. 8) observes: 'Hanc legem Tullius paene Divina voce depinxit. Quis sacramentum Dei sciens tam significanter enarrare legem Dei possit?' etc.

† Ὁ ὀρθὸς λόγος διὰ πάντων ἐρχό

μένος.

all that happens the god whom everyone has in himself, harmonises with the will of Him who rules the whole.a

God is the Creator of the whole and, as it were, the Father of all, and at the same time the part which penetrates through everything.b

Do you know that there are also unwritten laws, Hippias?—Yes, those which are in force in every country about the same points.'-Can you affirm that men made those laws? How could they to do, since they are neither able to meet all together nor do they all speak the same language?'—Who, then, do you suppose, has made those laws? I believe that the gods have given them to mankind.'d

IV. THE VIRTUES.

Nature has imparted to all men the germ and seed of every virtue; we are all born to the same excellence.e

Virtue, like a strong and enduring plant, takes root in every place, if it only finds a noble nature and an active mind.f

established by human nature itself and confirmed by the common law of all Greeks and barbarians;' vii. 41, 'the natural law, unwritten and not framed by any legislator' (άγραφον καὶ ἀνομοθέτητον φύσεως Sikalov; Epict. Disp. iv. 3, OUTO! εἰσιν οἱ ἐκεῖθεν ἀπεσταλμένοι λόγοι νόμοι, ταῦτα τὰ διατάγματα κ . τ. λ.). See Rom. ii. 14, 15, 'for when the Gentiles, who have not the Law, do by nature the things contained in the Law, these, having not the Law, are a law unto themselves' etc.

e Senec. Epist. 108, § 8, omnibus natura fundamenta dedit semenque virtutum etc.; comp. Stob. Ecl. Eth. ii. 8, p. 120 ed. Meineke, σπέρμα ἀρετῆς ἑκάστῳ ἡμῶν ἐνεῖναι. Plut. Demosth. c. 1.

f

There is no single individual of whatever nation, who, by following the direction of nature, cannot attain virtue.a

No one is debarred from virtue; it is open to all, it admits all, invites all, the freeborn, the freedmen, slaves, kings and exiles. It does not care for mansion or wealth, but is satisfied with man as he is.b

To those who desire to rise to the gods, the gods extend a helping hand. You are surprised that men should approach the gods? God comes to men, nay He enters into men; for no mind can be good without God.c

V. DIVINE AFFINITY.

Every one is a likeness of God in a small image.d Men have relationship and kinship with the gods.e If men are traced back to their first origin, all alike come from the gods.f-The human mind is descended from the great celestial Spirit.s-The human mind, a detached part of Divine Intelligence, can be compared with nothing else but with God Himself.h-Our natures are parts of the nature

c Senec. Epist. 73, § 16, Deus ad homines venit, imo in homines venit etc.; comp. Epist. 41, § 1, prope est a te deus, tecum est, intus est; Ovid, Ars Am. iii. 549, Est deus in nobis, et sunt commercia coeli etc.

d Manil. Astron. iv. 885-887, quid mirum, noscere mundum Si possunt homines, quibus est et mundus in ipsis, Exemplumque dei quisque est in imagine parva.

e Cic. Legg. i. 7, § 23, homines

deorum agnatione et gente tenentur; comp. i. 8, § 24, ex quo vere vel agnatio nobis cum coelestibus vel genus vel stirps appellari potest; Pythag. ap. Diog. Laert. viii. 1, § 27, ἀνθρώπων εἶναι πρὸς θεοὺς ovyysvsiav; Senec. De Provid. i. 5, bonus tempore tantum a deo differt, discipulus ejus aemulatorque et vera progenies.

f

Senec. Epist. 44, § 1, omnes, si ad originem primam revocantur, a diis sunt.

Id. Ad Helv. de Consol. iv. 7, mens humana ab illo coelesti spiritu descendit.

h Cic. Tusc. Disp. v. 13, § 38, humanus animus decerptus ex mente divina etc.; comp. Epict. Disp. ii.

of the universe.a-We are all born of heavenly seed; we have all the same Father.b

Whoever impresses on his mind the truth that we are all descended from God in a privileged manner, and that God is the Father both of men and gods, will form no mean or unworthy notion about himself.c

VI. PROVIDENCE.

God is so great and of such a nature that He at the same time sees all and hears all and is present everywhere and takes care of all at once.d

God is in reality the Preserver of all and the Author of everything that in any manner happens in this world.e

The immortal gods constantly care and provide not only for the whole human race but also for every individual.a

Like loving parents... the gods are never weary of bestowing benefits even upon those who harbour doubts about the authors of the benefits, but distribute their gifts with an equal hand among all nations and communities.b

God has given to the whole human race certain boons from which no one is excluded.c

Supporters of men are the gods-all of all.d

Glorious Father of the gods, who hast many names and art all-powerful for ever!... Thee all suffering men should invoke, for we are all Thy offspring and like the faint echo of Thy eternal voice.e

VII. HUMAN COMMUNITY AND SYMPATHY.

There is one race of men, one race of gods.f The gods are our guardians and we men flocks of the gods.s

are one of the

The name alone is disgraceful to the slave; in every other respect he is by no means inferior to the freeborn, if he is a good man.h

a Cic. Nat. Deor. ii. 65, § 164; comp. Plat. Legg. x 10, p. 900 C, ἐπιμελεῖς σμικρῶν εἰσι θεοὶ οὐχ ἧττον ἢ τῶν μεγέθει διαφερόντων.

b Senec. De Benef. vii. 31, aequali tenore bona sua per gentes populosque distribuunt etc.

c Ibid. iv. 28; comp. Matt. v. 45,

ὅτι τὸν ἥλιον αὐτοῦ κ.τ.λ.

d Max. Tyr. xxxviii. (p. 392 ed. Davis.), ἀρωγοὶ ἀνθρώποις θεοί, πάντες μὲν πᾶσιν κ. τ. λ.

e Cleanthes ap. Stob. Ecl. phys. i. 2, p. 8 ed. Meineke, KúdioT' ἀθανάτων, πολυώνυμε, παγκρατὲς αἰεί,

· Χαῖρε, σὲ γὰρ καὶ πᾶσι θέμις Ανητοῖσι προσαυδῆν, Εκ σοῦ γὰρ γένος ἐσμέν, ἤχου μίμημα λαχόντες κ.τ.λ.

f Pind. Nem. vi. 1, ëv άvòpŵv, ἓν θεῶν γένος, ἐκ μιᾶς δὲ πνέομεν ματρὸς ἀμφότεροι κ. τ. λ.

¤ Plat. Phaedon, c. 6, p. 62 B, καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημά TWY Tois Deois sivai; comp. Ps. lxxvii. 21; lxxviii. 52; lxxx. 2; Isa. lxiii. 11; John x. 16, etc.; see also Plat. Rep. iii. 21, p. 415 A, dotè μèv γὰρ δὴ παντες οἱ ἐν τῇ πόλει ἀδελφοι; ix. 13, p. 590 D, iva sis dúvaμıv πάντες ὅμοιοι ὦμεν καὶ φίλοι τῷ αὐτῷ Kußeрváμevo; Cic. In Verr. II. v. 67, § 172, civium Romanorum omnium sanguis conjunctus existimandus est.