"Like gaunt wolves rushing from their den,
Whom lawless hunger's sullen growl
Drives forth into the night to prowl." 
But these have been maddened not by the fury of hunger, but of the heart; nor do they prowl in a black mist, but by open plundering; nor does the consciousness of their crimes ever recall them from profaning the sacred and holy name of justice with that mouth which, like the jaws of beasts, is wet with the blood of the innocent. What must we say is especially the cause of this excessive and persevering hatred?
"Does truth produce hatred," 
as the poet says, as though inspired by the Divine Spirit, or are they ashamed to be bad in the presence of the just and good? Or is it rather from both causes? For the truth is always hateful on this account, because he who sins wishes to have free scope for sinning, and thinks that he cannot in any other way more securely enjoy the pleasure of his evil doings, than if there is no one whom his faults may displease. Therefore they endeavour entirely to exterminate and take them away as witnesses of their crimes and wickedness, and think them burthensome to themselves, as though their life were reproved. For why should any be unseasonably good, who, when the public morals are corrupted, should censure them by living well? Why should not all be equally wicked, rapacious, unchaste, adulterers, perjured, covetous, and fraudulent? Why should they not rather be taken out of the way, in whose presence they are ashamed to lead an evil life, who, though not by words, for they are silent, but by their very course of life, so unlike their own, assail and strike the forehead of sinners? For whoever disagrees with them appears to reprove them.
Nor is it greatly to be wondered at if these things are done towards men, since for the same cause the people who were placed in hope,  and not ignorant of God, rose up against God Himself; and the same necessity follows the righteous which attacked the Author of righteousness Himself. Therefore they harass and torment them with studied kinds of punishments, and think it little to kill those whom they hate, unless cruelty also mocks their bodies. But if any through fear of pain or death, or by their own perfidy, have deserted the heavenly oath,  and have consented to deadly sacrifices, these they praise and load  with honours, that by their example they may allure others. But upon those who have highly esteemed their faith, and have not denied that they are worshippers of God, they fall with all the strength of their butchery, as though they thirsted for blood; and they call them desperate,  because they by no means spare their body; as though anything could be more desperate, than to torture and tear in pieces him whom you know to be innocent. Thus no sense of shame remains among those from whom all kind feeling is absent, and they retort upon just men reproaches which are befitting to themselves. For they call them impious, being themselves forsooth pious, and shrinking from the shedding of human blood; whereas, if they would consider their own acts, and the acts of those whom they condemn as impious, they would now understand how false they are, and more deserving of all those things which they either say or do against the good. For they are not of our number, but of theirs who besiege the roads in arms, practice piracy by sea; or if it has not been in their power openly to assail, secretly mix poisons; who kill their wives that they may gain their dowries, or their husbands that they may marry adulterers; who either strangle the sons born from themselves, or if they are too pious, expose them; who restrain their incestuous passions neither from a daughter, nor sister, nor mother, nor priestess; who conspire against their own citizens and country; who do not fear the sack;  who, in fine, commit sacrilege, and despoil the temples of the gods whom they worship; and, to speak of things which are light and usually practised by them, who hunt for inheritances, forge wills, either remove or exclude the just heirs; who prostitute their own persons to lust; who, in short, unmindful of what they were born, contend with women in passivity;  who, in violation of all propriety,  pollute and dishonour the most sacred part of their body; who mutilate themselves, and that which is more impious, in order that they may be priests of religion; who do not even spare their own life, but sell their lives to be taken away in public; who, if they sit as judges, corrupted by a bribe, either destroy the innocent or set free the guilty without punishment; who grasp at the heaven itself by sorceries, as though the earth would not contain their wickedness. These crimes, I say, and more than these, are plainly committed by those who are worshippers of the gods.
Amidst these crimes of such number and magnitude, what place is there for justice? And I have collected a few only out of many, not for the purpose of censure, but to show their nature. Let those who shall wish to know all take in hand the books of Seneca, who was at the same time a most true describer and a most vehement accuser of the public morals and vices. But Lucilius also briefly and concisely described that dark life in these verses: "But now from morn to night, on festival and ordinary day alike, the whole people and the fathers with one accord display themselves in  the forum, and never depart from it. They have all given themselves to one and the same pursuit and art, that they may be able cautiously to deceive, to fight treacherously, to contend in flattery, each to pretend that he is a good man, to lie in wait, as if all were enemies to all." But which of these things can be laid to the charge of our people,  with whom the whole of religion consists in living without guilt and without spot? Since, therefore, they see that both they and their people do those things which we have said, but that ours practice nothing else but that which is just and good, they might, if they had any understanding, have perceived from this, both that they who do what is good are pious, and that they themselves who commit wicked actions are impious. For it is impossible that they who do not err in all the actions of their life, should err in the main point, that is, in religion, which is the chief of all things. For impiety, if taken up in that which is the most important, would follow through all the rest. And therefore  it is impossible that they who err in the whole of their life should not be deceived also in religion; inasmuch as piety, if it kept its rule in the chief point, would maintain its course in others. Thus it happens, that on either side the character of the main subject may be known from the state of the actions which are carried on.
 Virg., Æn., ii. 355.  Ter., Andr., i. 1, 41.  The Jewish people. Thus St. Paul speaks, Acts 26:6: "I stand and am judged for the hope of the promise made of God unto our fathers."  i.e., the Christian religion.  Mactant.  Desperati, equivalent to para'boloi, a word borrowed from combats with wild beasts, and applied to Christians as being ready to devote their lives to the cause of God.  There is an allusion to the punishment of parricides, who were enclosed in a bag with a dog, a serpent, an ape, and a cock, and thrown into the sea.  Patientia, in a bad sense. [The text of the translator gives "endurance," for which I venture to substitute as above.]  Contra fas omne.  Induforo. "Indu" and "endo" are archaisms, used by Lucretius and other writers in the same sense as "in."  i.e., Christians. [See vol. i. pp. 26, 27.]  Eoque fieri non potest. Others read "æque fieri," etc.
 Ter., Andr., i. 1, 41.
 The Jewish people. Thus St. Paul speaks, Acts 26:6: "I stand and am judged for the hope of the promise made of God unto our fathers."
 i.e., the Christian religion.
 Desperati, equivalent to para'boloi, a word borrowed from combats with wild beasts, and applied to Christians as being ready to devote their lives to the cause of God.
 There is an allusion to the punishment of parricides, who were enclosed in a bag with a dog, a serpent, an ape, and a cock, and thrown into the sea.
 Patientia, in a bad sense. [The text of the translator gives "endurance," for which I venture to substitute as above.]
 Contra fas omne.
 Induforo. "Indu" and "endo" are archaisms, used by Lucretius and other writers in the same sense as "in."
 i.e., Christians. [See vol. i. pp. 26, 27.]
 Eoque fieri non potest. Others read "æque fieri," etc.