upon

be very willing to commit himself to his instructions: for no man ought to think himself too old to learn; and he thanks him for the favour of allowing him to communicate his doubts to him. He then tells him, that in the conversations of some friends the discourses had run various topics and questions, according to the different tempers and studies of the persons present, relating to rhetoric, poetry, philosophy, and the various opinions of the several 'philosophers and their followers, with all which you are well acquainted. At length one of the company, and he no mean person, but one among many, rose up, and said: "Who is there here who is well acquainted with the Christian doctrine, and able to solve my doubts, and 'give me reasonable satisfaction upon them?" At which we were all surprized, and quite silent for a while. After which he went on and said: "I cannot conceive that the Lord and governor of the world should be lodged in the body of a virgin, and lie there ten months, and 'then be brought forth without prejudice to the virginity of his mother." To which he added divers other things, saying," it was very strange that he should lie hid in the body of an infant, whom the whole universe cannot contain. Then he grows up, and passeth through childhood and youth to manhood. And all this while the governor of the world is absent from his 'throne, and concerned for one small body. Moreover, he sleeps, is nourished by food, and endures all the sensations of other mortals. Nor are there any sufficient indications of his 'greatness. For dispossessing dæmons, healing sick people, and raising dead men to life, are small matters to be performed by the Deity.' Here we interrupted him, and put a stop to his objections, and broke up the company, thinking it better to refer the inquiries to a more competent judge, and fearing lest venerable mysteries should be violated, and error, once innocent, should degenerate into presumption. You see, honoured Sir, a confession of ignorance; and you may discern what is expected from you, and suitable to your great reputation. Ignorance may be tolerated in other bishops without detriment to religion: but when we come to the prelate Augustine, we conclude that what he does not know is no part of the Christian law. May the supreme Deity ever preserve you in safety!'

We must hence conclude that Volusian was a man of great ingenuity and learning. And whatever may be thought of his objections, it must be acknowledged that the letter is polite. And, when Marcellinus, in a letter to be presently taken notice of, calls him the illustrious Volusian,' he may be supposed to have a respect to his mental qualifications as a gentleman and scholar, as well as to his high birth and honourable station in the world. And indeed he tells Augustine that he believes he was sensible Volusian's letter was well written. We are therefore now, in the next place, to take notice of that letter to Augustine written by Marcellinus, a man of great eminence, who had been the emperor's commissioner at the conference of the catholics and Donatists at Carthage in the year 411; a zealous Christian, whose excellent character may be seen in Augustine's letters, and elsewhere. He begins with telling Augustine that Volusian had shewed to him, and to others, the letter

culpam deflecteret error innocuus. Accepisti, vir totius gloria capax, imperitiæ confessionem: quid a partibus vestris desideretur, agnoscis. Interest famæ tuæ, ut quæsita noverimus. Utcumque absque detrimento cultûs divini in aliis sacerdotibus toleratur inscitia, at cum ad antistitem Augustinum venitur, legi deest quidquid contigerit ignorari. Incolumem venerationem tuam divinitas suunma tueatur, Domine vere sancte ac merito venerabilis pater. Augustin. Ep. 135. al. 2..

a Sed tamen satis, sicut ipse probare diguaberis, culto accuratoque sermone, et Romanæ eloquentiæ nitore perspicuo, aliqua sibi exsolvi impendio postulavit. Marcellin. ep. 136.

Vid. Breviculum Collationis cum Donatistis, primæ diei, sub in. ap. Augustin. Tom. ix,

Augustin. Ep. 151. al. 259. sect. S. Tom. 2.

d Vid. Hieron. lib. 3. adv. Pelagian. T. 4. p. 546.

• Vir illustris Volusianus beatitudinis tuæ mihi literas legit, imo me cogente pluribus legit, quæ scilicet omnia, quæ à te dicuntur, cum vere miranda sint, usquequaque miratus sum

Hinc enim plurimum placuit, quod hominis gressus aliquanto titubantes boni propositi exhortatione statuere et firmare contendis. Est enim nobis cum eodem quotidiana pro viribus nostris, et pro ingenii paupertate disputatio. Sanctæ quidem matris ejus precatione compulso cura mihi est eum

с

d

frequentius salutandi gratiâ convenire, licet vicem in hac parte reddere etiam ipse diguetur. Acceptâ autem venerabilitatis tuæ epistolâ, homo, qui a veri Dei stabilitate, multorum quorum in hac urbe copia est, persuasione revocatur, ita motus est, ut si, quantum ipse confirmat, literarum prolixitatem minime formidâsset, omne beatitudini tuæ quod habere potest insinuâsset ambiguum-Quæ quidem quæstio usquequaque detrita est, et eorum super hac parte satis nota calliditas, qui dispensationem dominicæ incarnationis infamant. Sed tamen etiam ego in hac parte, quia plurimis quidquid rescripseris profuturum esse confido, precator accesserim, ut ad ea vigilantius respondere digneris, in quibus nihil amplius Dominun quam alii homines facere potuerunt, gessisse mentiuntur. Apollonium siquidem suum nobis, et Apuleium, aliosque magicæ artis homines in medium proferunt, quorum majora contendunt extitisse miracula.

Ipse autem vir illustris, superius memoratus, multa esse dixit præsentibus aliquantis, quæ huic possent jungi non immerito quæstioni, si, ut ante dixi, non ab ejus partibus epistolaris considerata brevitas fuisset. Quæ tamen licet scribere noluerit, tacere non est passus. Dicebat enim, quod etsi hodie incarnationis dominicæ ratio redderetur, reddi vix ad liquidum possit, cur hic Deus, qui et Veteris Testamenti Deus

which he had received from him. Marcellinus expresseth great satisfaction in Augustine's ⚫ letter, and in his readiness to become an instructor to Volusian. He also tells Augustine that * at the request of his mother, he had often visited Volusian, and had been visited by him. He did his best to solve his doubts. But he requests the farther and better assistance of Augus tine; intimating, that there were many who were willing enough to cherish his difficulties, and desirous to keep him still with them. And he tells Augustine that Volusian would have said 'more, if he had not been afraid to be troublesome by prolixity. The doctrine of the Lord's incarnation, upon which Volusian had touched in his letter, was indeed a subject of common discourse, and was much disliked, and censured by many. Augustine therefore would do well to clear it up. But there were also other things very proper for his consideration; for there were many who falsely asserted that our Saviour had done no more than other men; and he earnestly desires that this may be carefully considered by Augustine, and that he will fully answer that difficulty. For they are continually talking of their Apollonius and Apuleius, and other magicians, whose miracles, they say, were greater than our Saviour's. But supposing him to ' receive satisfaction upon the doctrine of the incarnation, there are still other difficulties of which the same illustrious person desires to see some solution. For, as he says, the God of the New Testament is supposed to be the God also of the Old Testament. But how could the same God reject the old sacrifices, and institute a new way of worship. For nothing that has been once rightly done can be afterwards altered. Beside, that this would shew inconstancy, which is altogether unworthy of the Deity. Then he said that the doctrine of the New Testament was inconsistent with good order among men, and the welfare of society. For, as is generally said, these are precepts of the Christian law, Recompense to no man evil for 'evil: (Rom. xii. 17.) and whosoever shall smite thee on one cheek turn to him the other also: and if any man will take away thy cloak let him have thy coat also, and whosoever shall compel thee to go a mile go with him two;" (Matt. v. 39-41 :) all which are inconsistent with the public welfare. For who can bear to be robbed by an enemy? and who is there that must not be willing to oppose, by force of arms, an invader of the Roman territories; and more to the like purpose, which your reverence can easily apprehend. Insomuch, that as he intimated, though he was shy of enlarging, it was manifest that great damage had accrued to the state by ⚫ means of Christian princes, who in the main governed according to the Christian religion.'

To all these things, as your reverence will readily acknowledge with me, a clear and full answer is wanting; and the rather because what you shall write will come into many hands. Considering also, that at the time of those discourses there was present a person of great distinction and a possessor of a large estate in the country of Hippoo, who indeed bestowed commenda⚫tions upon your reverence, but it was in the way of irony: and said that whenever these things had been talked of he never received satisfaction concerning them. I must therefore put you in mind of your promise, to consider all these things, and compose some treatise upon them, which, I am persuaded, may be of signal advantage to the church of Christ, especially at this time.' I have transcribed these letters largely. I presume my readers will make proper observations. We see here what was then the state of things at Carthage. Christianity was the prevailing religion but there were also many Gentiles. The merits of the Christian doctrine were debated. The men of learning and eminence among the Gentiles had their doubts and difficulties which they openly proposed. Nor were they unknown to men of lower rank; the vulgar also

esse firmatur, spretis veteribus sacrificiis delectatus est novis. Nihil enim corrigi posse asserebat, nisi quod ante factum non recte probaretur, vel quod semel recte factum sit, immutari ́nullatenus debuisse. Recte enim facta dicebat mutari nisi injuste non posse; maxime quia ista varietas inconstantiæ Deum possit arguere. Tum deinde, quod ejus prædicatio atque doctrina reipublicæ moribus nullâ ex parte conveniat : utpote, sicut a multis dicitur, cujus hoc constet præceptum, ut nulli malum pro malo reddere debeamus, et percutienti aliam præbere maxillar, et pallium dare persistenti tunicam tollere, et cum eo qui nos angariare voluerit, ire debere spatio itineris duplicato. Quæ omnia reipublicæ moribus asserit esse contraria. Nam quis tolli sibi ab hoste aliquid patiatur, vel Romanæ provinciæ deprædatori non velit belli jure reponere? et cætera quæ dici ad reliqua posse intelligit venera

bilitas tua. Hæc ergo omnia ipsi posse adjungi æstimat quæstioni, in tan', 'm ut per Christianos Principes, Christianam religionem maximâ ex parte servantes, tanta (etiamsi ipse de hac parte taceat) reipublicæ mala evenisse manifestum sit.

Unde, sicut beatitudo tua mecum dignatur agnoscere, ad hæc omnia (quoniam multorum manibus sine dubio tradetur sanctitatis tuæ desiderata responsio) plenus debet et elucubratus solutionis splendor ostendi; maxime quia, cum ista gererentur, eximius Hipponensis regionis possessor et dominus præsens aderat, qui et sanctitatem tuam sub ironiæ adulatione laudaret, et sibi, cum de his quæreret, minime satisfactum esse contenderet. Ego vero ad hæc omnia, promissionís non immemor sed exactor, libros confici deprecor, Ecclesiæ, hoc maxime tempore, incredibiliter profuturos. Ap. Aug. ep.

136.

argued upon them in their way. And though many were greatly prejudiced against the Christian religion, some were open to conviction. They proposed their difficulties with a view of obtaining satisfaction. Such an one was the illustrious Volusian. This liberty of debate appears highly agreeable. Nor could a Christian bishop better employ his time than in solving those difficulties, and clearing them up to the satisfaction of inquirers of all sorts. For this Augustine was as well qualified as any man of his time; and in this service he laboured with great diligence, as his large work Of the City of God, and other writings, testify. And if this freedom of debate had still continued and been openly allowed and encouraged, and the arguments for Christianity had been proposed with mildness, it would have been honourable to the Christian religion, and its farther progress would have been more advanced than by any external force and violence whatever.

Those letters just mentioned were the occasion of two more from Augustine: one to Volusian, in which he considers the difficulties proposed by him: another to Marcellinus, in which he answers those other objections which had been mentioned by him.

In that to Volusian he begins with his objections relating to the incarnation, and tells him: The Christian doctrine does not teach that God was so united to a body born of a virgin as to neglect the care and government of the universe, and contract his concern to that body only-When we say that the word of God, by whom all things were made, took upon him a body born of a virgin, and appeared therein to men, we do not suppose that he lost his immortality, or changed his eternity, or lessened his power, or deserted the government of the world, or that he left the bosom of the Father, in which he always is.'

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'He was refreshed by sleep, and nourished by food, and had the other innocent infirmities ' of the human nature, by which it appeared that he was really a man; that is indeed the truth. But some among us whom we call heretics, from a mistaken regard to his honour, and the more to extol his power, as they think, refuse to acknowledge this: and, by denying his humanity, subvert the mercy of God by which we are saved. If the Almighty should create a man, not formed of a woman, but suddenly brought into the world and set before us: supposing him not to pass through the several stages of childhood and youth, never to eat nor sleep, would it not be reckoned that he was not really a man? this would be wonderful. But the mercy of God would not be so apparent as now it is. For in this way, being really a man, and the divinity being united to him, he is fitly qualified to be the mediator between God and

• men.'

6

But it is farther objected that, there were not sufficient evidences of his greatness. For dispossessing dæmons, healing sick people, and raising men to life, which some others have done, are only small matters to be performed by the Deity. Well,' says Augustine, we also

a Veniendum potius est ad rem quam requiris. Ubi primum te scire volo, non hoc habere Christianam doctrinam, quod ita sit Deus infusus carni, quâ ex virgine nasceretur, ut curam gubernandæ universitatis vel deseruerit vel amiserit, vel ad illud corpusculum quasi contractam materiam collectamque transtulerit. Ad Volusian. ep. 137. al. 3. num. 4.

Et putamus nobis de omnipotentiâ Dei incredibile dici aliquid, cum dicitur Verbum Dei, per quod omnia facta sunt, sic assumsisse corpus ex virgine, et sensibus apparuisse mortalibus, ut immortalitatem suam non corruperit, ut æternitatem non mutaverit, ut potestatem suam non minuerit, ut administrationem mundi non deseruerit, ut a sinu Patris, id est, a secreto, quo cum illo et in illo est, non recesserit. Ibid. num. 6.

Jam illud, quod in somnos solvitur, et cibo alitur, et omnes humanos sentit affectus, hominem persuadet hominibus, quem non consumsit utique, sed assumsit. Ecce sic factum est, et tamen quidam hæretici, perverse mirando laudandoque ejus virtutem, naturam humanam in eo prorsus agnoscere noluerunt, ubi est omnis gratiæ commendatio, quâ salvos facit credentes in se, profundos thesauros sapientiæ et scientiæ continens, et fide mentes induens, quas ad æternam contemplationem veritatis incommutabilis provehat. Quid si Omnipotens hominem, ubicumque formatum, non ex materno utero exarat, sed repentinum inferret aspectibus?

Quid si nullas ex parvulo in juventam mutaret ætates, nullos cibos, nullos caperet somnos: nonne opinionem confirmaret erroris, nec hominem verum suscepisse, ullo modo crederetur? Et dum omnia mirabiliter facit, auferret quod misericorditer fecit? Nunc vero ita inter Deum et homines Mediator apparuit, ut in unitate personæ copulans utramque naturam, et solita sublimaret insolitis, et insolita solitis temperaret. Ibid. num. 9.

Sed, nulla, inquiunt, competentibus signis claruerunt 'tantæ majestatis indicia; quia larvalis illa purgatio, debilium curæ, reddita vita defunctis, si et alii considerentur, • Deo parva sunt.' Fatemur quidem et nos talia quædam fecisse Prophetas. Nam in tuis signis quid excellentius, quam mortuos, resurrexisse? Fecit hoc Elias, fecit hoc etiam ElisæusSed et ipse Möyses, et cæteris Prophetæ veracissimi Dominum Christum prophetaverunt, et gloriam magnam ei dederunt, hunc non tamquam parem sibi, nec in eâdem miraculorum potentià superiorem, sed plane Dominum Deum omnium, et hominem propter homines factum, venturum prænuntiaverunt. Qui propterea et ipse talia facere voluit, ne esset absurdum, quæ per illos fecerat, si ipse non faceret. Sed tamen et aliquid proprium facere debuit: nasci de virgine, a mortuis resurgere, in cœlum adscendere. Hoc Deo qui parum putat, quid plus exspectet, ignoro. Ibid. sect. 13.

acknowledge that the prophets did such things: And what can be a greater miracle than raising the dead? This was done by Elijah, and also by Elisha-Farther, Moses and the prophets, 'who were men of great truth, prophesied of the Lord Jesus Christ, and ascribed great glory to him, and spoke of him not only as equal to themselves, and superior to them, in the same power of working miracles, but as the Lord and God of all, and made man for the sake of And he did the same miracles they had done. But there were some other things peculiar to him, his nativity of a virgin, his resurrection from the dead, and ascension to heaven; he who can think all this a small matter to be performed by the Deity I know not what farther 'can be expected.'

• men.

But some perhaps may demand other things which ought not to be done. They may urge that another world might be created by him: which indeed is a great absurdity. But though it was not fit that a new world should be made by him, he did new things in this world already made. He was born of a virgin, and raised from the dead to eternal life, and is exalted above the heavens, which may be reckoned more than making a world. Here perhaps they will say this we do not believe. What then shall be done to men who despise little things and will not believe greater? They believe that dead men have been raised to life, because others have done it, and it is a small matter to be done by God. But that a man has been made of a virgin, and raised from the dead to eternal life above the heavens, they will not believe, because no other has done the like, and it is worthy of God-I entreat you be not like to such

'men.'

I have answered the difficulties in your letter, and yet must proceed; for, permit me to " say, who can forbear his assent to truths so attested by a perpetual order and connexion of things from the beginning of time: former events confirming the present, and later events 'confirming those which are past and old? By the divine wisdom one man is chosen from among the Chaldeans, a man of steady virtue and piety, to whom the promises of God are delivered, which were to be fulfilled in a long succession of ages yet to come, and in whom all the 'nations of the earth were to be blessed. This person, a worshipper of the one true God, the 'creator of the universe, when old begat a son born of his wife, who also had been long barren, and was now in years, and without hopes of bearing children. From him proceeds a numerous 'people, which is greatly multiplied in Egypt, even under grievous oppression. From that state of servitude they are delivered, and by manifold signs and wonders they are brought into the promised land, and established there, the impious inhabitants being driven out of it, and they are made a kingdom. After that, transgressions prevailing among them, and God being offended, they suffer many calamities, and having humbled themselves they are delivered, and after a great variety of events they are upheld to the coming of Christ.

a Arbitror enim talia flagitari, qualia gerens hominem facere non debuit. Nam in principio erat Verbum, et Verbum rat apud Deum, et Deus erat Verbum, et omnia per ipsum acta sunt. Num, homine assumpto, alium mundum facere debuit, ut eum esse crederemus, per quem factus est mundus? Sed nec major mundus, nec isti æqualis, in hoc mundo fieri

posset.

Si autem minorem faceret infra istum, similiter hoc quoque parum putaretur. Quia ergo non oportebat, ut novum faceret mundum, nova fecit in mundo. Homo enim de virgine procreatus, et a mortuis in æternam vitam resuscitatus, potentius fortasse opus est quam mundus. Hic forte respondent se factum hoc esse non credere. Quid ergo fiat hominibus, qui minima contemnunt, majora non credunt? Reddita vita defunctis ideo creditur, quia fecerunt alii, et arum est Deo. Caro propria de virgine creata, et a morte in æternam vitam super cœlos levata, ideo non creditur, quia nemo fecit, et competit Deo-Noli eis esse similis, obsecro te. Ibid. sect. 14.

b Disputantur hæc latius; et omnes quæstionum necessariarum sinus perscrutati discussique panduntur- quem non moveat ad credendum tantus ab initio ipse rerum gestarum ordo, et ipsa connexio temporum, præteritis fidem de præsentibus faciens, priora posterioribus et recentioribus antiqua confirmans? Eligitur unus ex gente Chaldæorum, pietate

fidelissimâ præditus, cui promissa divina post tantam seculorum seriem novissimis temporibus complenda prodantur, atque in ejus semine omnes gentes habituræ benedictionem prænuntiantur Hic, unum Ďeum verum colens universitatis creatorem, gignit filium senex, de conjuge, quam spe pariendi penitus destitutam sterilitas ætasque jam fecerat. Propagatur ex illo numerosissimus populus, multiplicatus in Egypto, quo illam stirpem ex orientalibus partibus, promissis effectisque crebrescens dispositio divina transmiserat. Educitur ex Ægypti servitute gens valida, horrendis signis atque miraculis; pulsisque impiis gentibus, in terram promissionis perducta et constituta, regno etiam sublimatur. Deinde prævalescente peccato, sacrilegis ausibus Deum verum, qui eis tanta beneficia contulerat, sæpissime ostendens, variisque flagellata cladibus, et prosperitatibus consolata, usque ad Christi incarnationem declarationemque perducitur. Quem Christum, Dei Verbum, Dei Filium, Deum in carne venturum, moriturum, resurrecturum, in cœlum ascensurum, præpollentissimo suo nomine, in omnibus gentibus dicatos sibi populos habiturum; inque illo remissionem peccatorum, salutemque æternam futuram esse credentibus, omnia gentis illius promissa, omnes prophetiæ, sacerdotia, sacrificia, templum, et cuncta omnino sacramenta, sonuerunt. num. 15.

Well, in due time Christ came, and in his birth, his life, his words, his works, his sufferings, his death, resurrection and ascension, all the predictions of the prophets are fulfilled. He sends down the Holy Spirit, and fills the faithful met together in one house, expecting the promised gift. Being filled with the Holy Spirit, they on a sudden speak in the languages ' of all nations, boldly confute error, preach the saving truth, exhort to repentance of all past ⚫ offences, and assure of forgiveness through the divine favour. Signs and miracles accompany the preaching of this doctrine of true religion and virtue. Great opposition is raised against them. They endure the evils that had been foretold, they trust in the promises that had been 'made, and they continue to teach the precepts which had been delivered to them. Being few in number they are dispersed over the whole world, and with amazing success they convert the people, are multiplied among enemies, increase by persecutions, and, under the pressures ' of afflictions, they are spread to the utmost ends of the earth. By the most unskilful, by the ⚫ most contemptible, by a very few, the greatest wits and the most learned men are enlightened, ' ennobled, multiplied: men of the greatest abilities, and the most celebrated for learning and eloquence, are subdued, and brought under the discipline of Christ, and induced to preach the way of piety and salvation to others-Still the church endures the persecutions of infidel 'people. But she overcomes by suffering, and by professing the uncorrupted truth amidst the ⚫ unrelenting cruelty of opposers. The truth having been revealed which had been concealed under prophetic mysteries, those sacrifices by which it had been prefigured have ceased, the temple itself being destroyed where they were to be offered. And the Jewish nation, which has been cast off for their unbelief, and removed from their own country, are dispersed all over the world, that they might carry every where the volumes of the sacred scriptures; and so the testimony of prophecy, in which Christ and the church are foretold, being produced by ⚫our adversaries, there might not be any the least suspicion that they had been forged by us to 'serve a purpose. And in them their unbelief also is foretold. The temples and images of ⚫ dæmons, and their sacrilegious rites are gradually, and one after another, overturned agreeably to the predictions of the prophets. Heresies contrary to the name of Christ, but under his name, spring up as they have been foretold. All these things, as we read them foretold we see ⚫ fulfilled, and by all these so many and so great things already come to pass, the expectation of 'what is still to come is confirmed. What mind desirous of immortality, and convinced of the shortness of the present life, can resist the light and evidence of this divine authority!

b

• Indeed I must say that in the Christian doctrine is every thing valuable, and in the highest

a Venit et Christus; complentur in ejus ortu, vitâ, dictis, factis, passionibus, morte, resurrectione, adscensione, omnia præconia Prophetarum. Mittit Spiritum Sanctum; implet fideles una in domo congregatos, et hoc ipsum promissum orando atque desiderando exspectantes. Impleti autem Spiritu sancto, loquuntur repente linguis omnium gentium, arguunt fidenter errores, prædicant saluberrimam veritatem, exhortantur ad pœnitentiam præteritæ culpabilis vitæ, indulgentiam de divinâ gratiâ pollicentur. Prædicationem pictatis veræque religionis signa congruentia et miracula consequuntur. Excitatur adversus eos sæva infidelitas; tolerant prædicta, sperant promissa, docent præcepta. Numero exigui per mundum disseminantur, populos facilitate mirabili convertunt, inter inimicos augentur, persecutionibus crescunt, per afflictionum angustias usque in terrarum extrema dilatantur. Ex imperitissimis, ex abjectissimis, ex paucissimis illuminantur, nobilitantur, multiplicantur, præclarissima ingenia, cultissima eloquia: mirabilesque peritias acutorum, facundorum atque doctorum subjugant Christo, et ad prædicandum viam pietatis salutisque convertunt-Atque inter hæc omnia contra Ecclesiam Christi impiarum gentium infidelitas fremit. Evincit illa patiendo, et inconcussam fidem inter obsistentium sævitiam profitendo. Revelatæ veritatis, quæ diu promissis mysticis velabatur, sacrificio succedente, illa sacrificia, quibus hoc figurabatur, templi ipsius eversione tolluntur. Reproba per infideli atem gens ipsa Judæorum, a sedibus exstirpata, per mundum usquequaque dispergitur, ut ubique portet codices sanctos, ac sic prophetiæ testimonium, quâ Christus et Ecclesia prænuntiata est, ne ad tempus a nobis

fictum existimaretur, ab ipsis adversariis proferatur: ubi etiam ipsos prædictum est non fuisse credituros. Templa et simulacra dæmonum, ritusque sacrilegi paullatim atque alternatim secundum prædicta prophetica subvertuntur. Hæreses adversus nomen Christi, sub velamento tamen nominis Christi ad exercendam doctrinam sanctæ religionis, sicut prænuntiatæ sunt, pullulant. Hæc omnia, sicut leguntur prædicta, ita cernuntur impleta; atque ex his jam tot et tantis quæ restant, exspectantur implenda. Quæ tandem mens avida æternitatis, vitæque præsentis brevitate permota, contra hujus divinae auctoritatis lumen cultumque contendat? num. 16

b Quæ disputationes, quæ literæ quorumlibet philosophorum, quæ leges quarumlibet civitatum, duobus præceptis, ex quibus Christus dicit totam Legem prophetasque pendere, ullo modo sint comparanda, Diliges Dominum Deum tuum 'ex toto corde tuo, et ex totâ animâ tuâ, et ex totâ mente tuâ et diliges proximum tuum, tamquam teipsum!' Hic physica, quoniam omnes omnium naturarum causæ in Deo creatore sunt. Hic ethica, quoniam vita bona et honesta' non aliunde formatur, quam cum ea, quæ diligenda sunt, quemadmodum diligenda sunt, diliguntur, hoc est, Deus et proximus. Hic etiam laudabilis reipublicæ salus. Neque enim conditur et custoditur optime civitas, nisi fundamento et vinculo fidei, firmæque concordiæ; cum bonum commune diligitur, quod summum ac verissimum est Deus, atque in illo invicem sincerissime se diligunt homines, cum propter illum se diligunt, cui, quo animo diligant, occultare non possunt. Ib. sect. 17.