other creature, then,-for we are ourselves a creature, separates us from the love of God which is in Christ Jesus our Lord. in unity, Father, Son, and Holy Spirit; for this must be said to be God Himself, for it is said of God, truly and in the most exalted sense," Of whom are all things, by whom are CHAP. 13.-WE ARE JOINED INSEPARABLY TO all things, in whom are all things." Those GOD BY CHRIST AND HIS SPIRIT. 66 are Paul's words. And what does he add? "To Him be glory.' " All this is exactly true. 22. Let this same Paul tell us who is this He does not say, To them; for God is one. Christ Jesus our Lord. "To them that are And what is meant by, To Him be glory, but called," he says, we preach Christ the virtue of God, and the wisdom of God." And to Him be chief and perfect and wide-spread does not Christ Himself say, "I am the praise? For as the praise improves and extruth?" If, then, we ask what it is to live tends, so the love and affection increases in fervor. And when this is the case, mankind well, that is, to strive after happiness by living well, it must assuredly be to love vir- cannot but advance with sure and firm step tue, to love wisdom, to love truth, and to love to a life of perfection and bliss. This, I supwith all the heart, with all the soul, and with pose, is all we wish to find when we speak of all the mind; virtue which is inviolable and the chief good of man, to which all must be For the good immutable, wisdom which never gives place referred in life and conduct. plainly exists; and we have shown by reasonto folly, truth which knows no change or vaing, as far as we were able, and by the divine riation from its uniform character. Through that it is nothing else but God Himself. For authority which goes beyond our reasoning, how can any thing be man's chief good but that in cleaving to which he is blessed? Now this is nothing but God, to whom we can cleave only by affection, desire, and love. this the Father Himself is seen; for it is said, "No man cometh unto the Father but by me." To this we cleave by sanctification. For when sanctified we burn with full and perfect love, which is the only security for our not turning away from God, and for our being conformed to Him rather than to this world; for "He has predestinated us," says CHAP. 15. THE CHRISTIAN DEFINITION OF THE the same apostle, "that we should be conformed to the image of His Son." 3 23. It is through love, then, that we become conformed to God; and by this conformation, and configuration, and circumcision from this world we are not confounded with the things which are properly subject to us. us." 4 And this is done by the Holy Spirit. "For hope," he says, "does not confound us; for the love of God is shed abroad in our hearts by the Holy Spirit, which is given unto But we could not possibly be restored to perfection by the Holy Spirit, unless He Himself continued always perfect and immutable. And this plainly could not be unless He were of the nature and of the very substance of God, who alone is always possessed of immutability and invariableness. The creature," it is affirmed, not by me but by Paul, has been made subject to vanity."5 And what is subject to vanity is unable to separate us from vanity, and to unite us to the truth. But the Holy Spirit does this for He is therefore no creature. For whatever is, must be either God or the creature. us. CHAP. 14. 66 -WE CLEAVE TO THE TRINITY, OUR 24. We ought then to love God, the Trinity FOUR VIRTUES. 25. As to virtue leading us to a happy life, I hold virtue to be nothing else than perfect love of God. For the fourfold division of virtue I regard as taken from four forms of love. For these four virtues (would that all felt their influence in their minds as they have their names in their mouths !), I should have no hesitation in defining them: that temperance is love giving itself entirely to that which is loved; fortitude is love readily bearing all things for the sake of the loved object; justice is love serving only the loved object, and therefore ruling rightly; prudence is love distinguishing with sagacity between what hinders it and what helps it. The object of this love is not anything, but only God, the chief good, the highest wisdom, the perfect harmony. So we may express the definition thus: and incorrupt for God; fortitude is love bearthat temperance is love keeping itself entire ing everything readily for the sake of God; justice is love serving God only, and therefore ruling well all else, as subject to man; prudence is love making a right distinction between what helps it towards God and what might hinder it. 6 Rom. xi. 36. 7[It would be difficult to find in Christian literature a more beautiful and satisfactory exposition of love to God. The NeoPlatonic influence is manifest, but it is Neo-Platonism thoroughly Christianized.-A. H. N.] CHAP. 16.—HARMONY OF THE OLD AND NEW TESTAMENTS. 26. I will briefly set forth the manner of life according to these virtues, one by one, after I have brought forward, as I promised, passages from the Old Testament parallel to those I have been quoting from the New Testament. For is Paul alone in saying that we should be joined to God so that there should be nothing between to separate us? Does not the prophet say the same most aptly and concisely in the words, "It is good for me to cleave to God?" Does not this one word cleave express all that the apostle says at length about love? And do not the words, It is good, point to the apostle's statement, All things issue in good to them that love God?" Thus in one clause and in two words the prophet sets forth the power and the fruit of love. 66 27. And as the apostle says that the Son of God is the virtue of God and the wisdom of God,-virtue being understood to refer to action, and wisdom to teaching (as in the gospel these two things are expressed in the words, "All things were made by Him,' which belongs to action and virtue; and then, referring to teaching and the knowledge of the truth, he says, "The life was the light of men "'),—could anything agree better with these passages than what is said in the Old Testament 3 of wisdom, "She reaches from end to end in strength, and orders all things sweetly?" For reaching in strength expresses virtue, while ordering sweetly expresses skill and method. But if this seems obscure, see what follows: "And of all," he says, "God loved her; for she teaches the knowledge of God, and chooses His works." Nothing more is found here about action; for choosing works is not the same as working, so this refers to teaching. There remains action to correspond with the virtue, to complete the truth we wish to prove. Read then what comes next: "But if," he says, 66 'the possession which is desired in life is honorable, what is more honorable than wisdom, which works all things?" Could anything be brought forward more striking or more distinct than this, or even more fully expressed? Or, if you wish more, hear another passage of the same meaning. "Wisdom," he says, "teaches sobriety, and justice, and virtue.' Sobriety refers, I think, to the knowledge of the truth, or to teaching; justice and virtue to work and action. And I know nothing comparable to these two things, that is, to efficiency in action and sobriety in contemdom of God, that is, the Son of God, gives to plation, which the virtue of God and the wisthem that love Him, when the same prophet goes on to show their value; for it is thus stated: "Wisdom teaches sobriety, and justice, and virtue, than which nothing is more useful in life to man."5 28. Perhaps some may think that those passages do not refer to the Son of God. What, then, is taught in the following words: She displays the nobility of her birth, having her dwelling with God?" To what does birth refer but to parentage? And does not dwelling with the Father claim and assert of God is the wisdom of God, and as the equality? Again, as Paul says that the Son Lord Himself says, "No man knoweth the Father save the only-begotten Son," what could be more concordant than those words of the prophet: "With Thee is wisdom which knows Thy works, which was present at the time of Thy making the world, and knew what would be pleasing in Thine eyes?", And as Christ is called the truth, which is also taught by His being called the brightness of the Father (for there is nothing round about the sun but its brightness which is produced from it), what is there in the Old Testament more plainly and obviously in accordance with this than the words, "Thy truth is round about Thee?"" Once more, Wisdom herself says in the gospel, No man cometh unto the Father but by me; "12 and the pro"Who knoweth Thy mind, unless phet says, Thou givest wisdom?" and a little after, "The things pleasing to Thee men have learned, and have been healed by wis dom." 13 10 66 29. Paul says, "The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us;" and the prophet says, "The Holy Spirit of knowledge will shun For where there is guile there is guile." 15 no love. Paul says that we are conformed to the image of the Son of God;" and the 5 Retract. i. 7, 83:-" The quotation from the book of Wisdom is from my manuscript, where the reading is, Wisdom teaches some remarks true in themselves, but occasioned by a false readsobriety, justice, and virtue.' ing. It is perfectly true that wisdom teaches truth of contempla From these words I have made tion, as I have explained sobriety; and excellence of action, which 6 Wisd. viii. 3. 12 John xiv. 6. 15 Wisd. i. 5. 13 Wisd. ix. 17-19. 16 Rom. viii. 29. It was 8 prophet says, "The light of Thy counte- sought for with the whole strength of the ance is stamped upon us. Paul teaches mind, it cannot possibly be found. But when that the Holy Spirit is God, and therefore it is sought as it deserves to be, it cannot withis no creature; and the prophet says, "Thou draw or hide itself from its lovers. Hence sendest Thy Spirit from the highest." For its words, which you too are in the habit of God alone is the highest, than whom nothing repeating, "Ask, and ye shall receive; seek, is higher. Paul shows that the Trinity is one and ye shall find; knock, and it shall be God, when he says, "To Him be glory;" 3 opened unto you: "Nothing is hid which. and in the Old Testament it is said, Hear, shall not be revealed." It is love that asks,~ O Israel, the Lord thy God is one God."4 love that seeks, love that knocks, love that reveals, love, too, that gives continuance in what is revealed. From this love of wisdom, and this studious inquiry, we are not debarred by the Old Testament, as you always say most falsely, but are exhorted to this with the greatest urgency. 66 CHAP. 17. APPEAL ΤΟ THE MANICHEANS, CALLING ON THEM TO REPENT. 30. What more do you wish? Why do you resist ignorantly and obstinately? Why do you pervert untutored minds by your mischievous teaching? The God of both Testaments is one. For as there is an agreement in the passages quoted from both, so is there in all 32. Hear, then, at length, and consider, I pray you, what is said by the prophet: "Wisdom is glorious, and never fadeth away; the rest, if you are willing to consider them yea, she is easily seen of them that love her, and found of such as seek her. She preventcarefully and impartially. But because many eth them that desire her, in making herself expressions are undignified, and so far adapt-first known unto them. Whoso seeketh her ed to minds creeping on the earth, that they may rise by human things to divine, while early shall have no great travail; for he shall many are figurative, that the inquiring mind find her sitting at his doors. To think, theremay have the more profit from the exertion of fore, upon her is perfection of wisdom; and whoso watcheth for her shall quickly be withfinding their meaning, and the more delight out care. when it is found, you pervert this admirable For she goeth about seeking such arrangement of the Holy Spirit for the purpose bly unto them in the ways, and meeteth them as are worthy of her, showeth herself favoraof deceiving and ensnaring your followers. As to the reason why divine Providence perFor the very true beginin every thought. mits you to do this, and as to the truth of ning of her is the desire of discipline; and the apostle's saying, "There must needs be the care of discipline is love; and love is the many heresies, that they which are approved keeping of her laws; and the giving heed may be made manifest among you, it would unto her laws is the assurance of incorruption; take long to discuss these things, and you, Therefore the desire of wisdom bringeth to and incorruption maketh us near unto God. with whom we have now to do, are not caI know you pable of understanding them. a kingdom."9 Will you still continue in well. To the consideration of divine things, dogged hostility to these things? Do not which are far higher than you suppose, you things thus stated, though not yet understood, bring minds quite gross and sickly, from be- make it evident to every one that they contain ing fed with material images. something deep and unutterable? that you could understand the things here silly legends and your unmeaning material said! Forthwith you would abjure all your 196 31. We must therefore in your case try not to make you understand divine things, which Would is impossible, but to make you desire to understand. This is the work of the pure and imaginations, and with great alacrity, sincere guileless love of God, which is seen chiefly in love, and full assurance of faith, would bethe conduct, and of which we have already take yourselves bodily to the shelter of the said much. This love, inspired by the Holy most holy bosom of the Catholic Church. Spirit, leads to the Son, that is, to the wisdom of God, by which the Father Himself is CHAP. 18.-ONLY IN THE CATHOLIC CHURCH known. For if wisdom and truth are not IS PERFECT TRUTH ESTABLISHED ON THE HAR- 33. I could, according to the little ability I have, take up the points separately, and could expound and prove the truths I have learned, which are generally more excellent and lofty than words can express; but this For not CHAP. 19. DESCRIPTION OF THE DUTIES OF TEMPERANCE, ACCORDING TO THE SACRED cannot be done while you bark at it. in vain is it said, "Give not that which is holy to dogs.' Do not be angry. I too barked and was a dog; and then, as was right, instead of the food of teaching, I got the rod of correction. But were there in you that love of which we are speaking, or should it ever be in you as much as the greatness of the truth to be known requires, may God vouchsafe to show you that neither is there among the Manichæans the Christian faith which leads to the summit of wisdom and truth, the attainment of which is the true happy life, nor is it anywhere but in the Catholic teaching. Is not this what the Apostle Paul appears to desire when he says, "For this cause I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named, that He would grant unto you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the height, and length, and breadth, and depth, and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fullness of God?" Could anything be more plainly expressed? SCRIPTURES. For, 35. It is now time to return to the four virtues, and to draw out and prescribe a way of life in conformity with them, taking each separately. First, then, let us consider temperance, which promises us a kind of integrity and incorruption in the love by which we are united to God. The office of temperance is in restraining and quieting the passions which make us pant for those things which turn us away from the laws of God and from the enjoyment of His goodness, that is, in a word, from the happy life. For there is the abode of truth; and in enjoying its contemplation, and in cleaving closely to it, we are assuredly happy; but departing from this, men become entangled in great errors and sorrows. as the apostle says, "The root of all evils is covetousness; which some having followed, have made shipwreck of the faith, and have pierced themselves through with many sorrows." And this sin of the soul is quite plainly, to those rightly understanding, set forth in the Old Testament in the transgression of Adam in Paradise. Thus, as the apostle says, "In Adam we all die, and in Christ we shall all rise again.' Oh, the depth of these mysteries! But I refrain; for I am now engaged not in teaching you the truth, but in making you unlearn your errors, if I can, that is, if God aid my purpose regarding you. 34. Wake up a little, I beseech you, and see the harmony of both Testaments, making it quite plain and certain what should be the manner of life in our conduct, and to what all things should be referred. To the love of God we are incited by the gospel, when it is said, "Ask, seek, knock; "3 by Paul, when he says, That ye, being rooted and grounded in love, may be able to comprehend;" by the prophet also, when he says that wisdom can easily be known by those who love it, seek for it, desire it, watch for it, think about it, care for it. The salvation of the minds and the way of happiness is pointed out by the concord of both Scriptures; and yet you choose rather to bark at these things than to obey them. I will tell you in one word what I think. Do you listen to the learned men of the Catholic Church with as peaceable a disposition, and with the same zeal, that I had when for nine years I attended on you: there will be no need of so long a time as that during which you made a fool of me. In a much, a very much, shorter time you will see the difference between truth and vanity. 8 36. Paul then says that covetousness is the root of all evils; and by covetousness the old law also intimates that the first man fell. Paul tells us to put, off the old man and put on the new. By the old man he means Adam who sinned, and by the new man him whom the Son of God took to Himself in consecration for our redemption. For he says in another place, "The first man is of the earth, earthy; the second man is from heaven, heavenly. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, let us also bear the image of the heavenly, that is, put off the old man, and put on the new. The whole duty of temperance, then, is to put off the old man, and to be renewed in God,—that is, to scorn all bodily delights, and the popular applause, and to turn the whole love to things divine and unseen. Hence that following passage which is so admirable: "Though our outward man perish, 92 CHAP. 20.—WE ARE REQUIRED TO DESPISE ALL SENSIBLE THINGS, AND TO LOVE GOD ALONE. our inward man is renewed day by day.' "of wisdom, a thing of great value and to be Hear, too, the prophet singing, Create in sought with the whole mind, the apostle, with me a clean heart, O God, and renew a right great prudence, that he might not be thought spirit within me. What can be said against to deter from the love of wisdom, has added such harmony except by blind barkers? the words, "And the elements of this world." s For some people, neglecting virtues, and ignorant of what God is, and of the majesty of the nature which remains always the same, think that they are engaged in an important business when searching with the greatest inquisitiveness and eagerness into this material mass which we call the world. This begets selves as inhabitants of the heaven of which so much pride, that they look upon themthey often discourse. The soul, then, which purposes to keep itself chaste for God must refrain from the desire of vain knowledge like this. For this desire usually produces delusion, so that the soul thinks that nothing exists but what is material; or if, from regard to authority, it confesses that there is an immaterial existence, it can think of it only under material images, and has no belief regarding it but that imposed by the bodily 37. Bodily delights have their source in all those things with which the bodily sense comes in contact, and which are by some called the objects of sense; and among these the noblest is light, in the common meaning of the word, because among our senses also, which the mind uses in acting through the body, there is nothing more valuable than the eyes, and so in the Holy Scriptures all the objects of sense are spoken of as visible things. Thus in the New Testament we are warned against the love of these things in the following words: "While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” 3 This shows how far from being Christians those are who hold that the sun and moon are to be not only loved but worshipped. For what is seen if the sun and moon are not? But we are forbidden to regard things which are seen. The man, therefore, who wishes to offer that incorrupt love to God must not love these things too. This subject I will inquire into more particularly elsewhere. Here my plan is to write not of faith, but of the life by which we become worthy of knowing what we believe. God then alone is to be loved; and all this world, that is, all sensible things, are to be despised, -while, however, they are to be used as this life requires. CHAP. 21. POPULAR RENOWN AND INQUISI- 38. Popular renown is thus slighted and scorned in the New Testament: "If I wished," says St. Paul, "to please men, I should not be the servant of Christ. 4 Again, there is another production of the soul formed by imaginations derived from material things, and called the knowledge of things. In reference to this we are fitly warned against inquisitiveness to correct which is the great function of temperance. Thus it is said, "Take heed lest any one seduce you by philosophy." And because the word philosophy originally means the love and pursuit sense. We may apply to this the precept about fleeing from idolatry. 39. To this New Testament authority, requiring us not to love anything in this world," especially in that passage where it is said, 66 Be not conformed to this world," "—for the point is to show that a man is conformed to |