Chap. IV.—Of the Ways of Life, of Pleasures, Also of the Hardships of Christians.

There is one way, therefore, of virtue and the good, which leads, not, as the poets say, to the Elysian plains, but to the very citadel of the world:—  

For it belongs to that accuser who, having invented false religions, turns men away from the heavenly path, and leads them into the way of perdition. And the appearance and shape of this way is so composed to the sight, that it appears to be level and open, and delightful with all kinds of flowers and fruits. For there are placed1081    Posita sunt omnia. There is another reading, “posuit Deus omnia.”      Sacramentum.   in it all things which are esteemed on earth as good things—I mean wealth, honour, repose, pleasure, all kinds of enticements; but together with these also injustice, cruelty, pride, perfidy, lust, avarice, discord, ignorance, falsehood, folly, and other vices. But the end of this way is as follows: When they have reached the point from which there is now no return, it is so suddenly removed, together with all its beauty, that no one is able to foresee the fraud before that he falls headlong into a deep abyss. For whoever is captivated by the appearance of present goods, and occupied with the pursuit and enjoyment of these, shall not have foreseen the things which are about to follow after death, and shall have turned aside from God; he truly will be cast down to hell, and be condemned to eternal punishment.  

But that heavenly way is set forth as difficult and hilly, or rough with dreadful thorns, or entangled with stones jutting out; so that every one must walk with the greatest labour and wearing of the feet, and with great precautions against falling. In this he has placed justice, temperance, patience, faith, chastity, self-restraint, concord, knowledge, truth, wisdom, and the other virtues; but together with these, poverty, ignominy, labour, pain, and all kinds of hardship. For whoever has extended his hope beyond the present, and chosen better things, will be without these earthly goods, that, being lightly equipped and without impediment, he may overcome the difficulty of the way. For it is impossible for him who has surrounded himself with royal pomp, or loaded himself with riches, either to enter upon or to persevere in these difficulties. And from this it is understood that it is easier for the wicked and the unrighteous to succeed in their desires, because their road is downward and on the decline; but that it is difficult for the good to attain to their wishes, because they walk along a difficult and steep path. Therefore the righteous man, since he has entered upon a hard and rugged way, must be an object of contempt, derision, and hatred. For all whom desire or pleasure drags headlong, envy him who has been able to attain to virtue, and take it ill that any one possesses that which they themselves do not possess. Therefore he will be poor, humble, ignoble, subject to injury, and yet enduring all things which are grievous; and if he shall continue his patience unceasingly to that last step and end, the crown of virtue will be given to him, and he will be rewarded by God with immortality for the labours which he has endured in life for the sake of righteousness. These are the ways which God has assigned to human life, in each of which he has shown both good and evil things, but in a changed and inverted order. In the one he has pointed out in the first place temporal evils followed by eternal goods, which is the better order; in the other, first temporal goods followed by eternal evils, which is the worse order: so that, whosoever has chosen present evils together with righteousness, he will obtain greater and more certain goods than those were which he despised; but whoever has preferred present goods to righteousness, will fall into greater and more lasting evils than those were which he avoided. For as this bodily life is short, therefore its goods and evils must also be short; but since that spiritual life, which is contrary to this earthly life, is everlasting, therefore its goods and evils are also everlasting. Thus it comes to pass, that goods of short duration are succeeded by eternal evils, and evils of short duration by eternal goods.  

Since, therefore, good and evil things are set before man at the same time, it is befitting that every one should consider with himself how much better it is to compensate evils of short duration by perpetual goods, than to endure perpetual evils for short and perishable goods. For as, in this life, when a contest with an enemy is set before you, you must first labour that you may afterwards enjoy repose, you must suffer hunger and thirst, you must endure heat and cold, you must rest on the ground, must watch and undergo dangers, that your children,1082    Pignoribus.      De transverso jugulasset. The Academics, affirming that nothing was certain, opposed the tenets of the other philosophers, who maintained their own opinions respectively.   and house, and property being preserved, you may be able to enjoy all the blessings of peace and victory; but if you should choose present ease in preference to labour, you must do yourself the greatest injury: for the enemy will surprise you offering no resistance, your lands will be laid waste, your house plundered, your wife and children become a prey, you yourself will be slain or taken prisoner; to prevent the occurrence of these things, present advantage must be put aside, that a greater and more lasting advantage may be gained;—so in the whole of this life, because God has provided an adversary for us, that we might be able to acquire virtue, present gratification must be laid aside, lest the enemy should overpower us. We must be on the watch, must post guards, must undertake military expeditions, must shed our blood to the uttermost; in short, we must patiently submit to all things which are unpleasant and grievous, and the more readily because God our commander has appointed for us eternal rewards for our labours. And since in this earthly warfare men expend so much labour to acquire for themselves those things which may perish in the same manner as that in which they were acquired, assuredly no labour ought to be refused by us, by whom that is gained which can in no way be lost.  

For God, who created men to this warfare, desired that they should stand prepared in battle array, and with minds keenly intent should watch against the stratagems or open attacks of our single enemy, who, as is the practice of skilful and experienced generals, endeavours to ensnare us by various arts, directing his rage according to the nature and disposition of each. For he infuses into some insatiable avarice, that, being chained by their riches as by fetters, he may drive them from the way of truth. He inflames others with the excitement of anger, that while they are rather intent upon inflicting injury, he may turn them aside from the contemplation of God. He plunges others into immoderate lusts, that, giving themselves to pleasure of the body, they may be unable to look towards virtue. He inspires others with envy, that, being occupied with their own torments, they may think of nothing but the happiness of those whom they hate. He causes others to swell with ambitious desires. These are they who direct the whole occupation and care of their life to the holding of magistracies, that they may set a mark upon the annals,1083    It was customary in many of the ancient states to connect the year with the name of the chief magistrate who was then in office. Thus at Athens the title of the chief magistrate was Archon Eponymus, giving name to the year; and at Rome, the year was reckoned by the names of the consuls then in office.      [The law of his being is stated in Bacon’s words: “Homo naturæ minister et interpres,” Nov. Org., i. 1. It is his duty to comprehend what he expounds, and to lend his voice to nature in the worship of God. See the Benedicite, or “Song of the Three Children,” in the apocryphal Bible.]   and give a name to the years. The desire of others mounts higher, not that they may rule provinces with the temporal sword, but with boundless and perpetual power may wish to be called lords of the whole human race.1084    [Ut infinita et perpetua potestate dominos se dici velint universi generis humani. A bold hint to Constantine.]      Vexabilibus.   Moreover, those whom he has seen to be pious he involves in various1085    Variis. Another reading is “vanis.”      Varia. Others read, “fæcunditatem variam generandi.”   superstitions, that he may make them impious. But to those who seek for wisdom, he dashes philosophy before their eyes,1086    Philosophiam in oculos impingit. [A warning to the emperor, a reflection on such as the Antonines, and a prolepsis of Julian.]      Mereamur.   that he may blind them with the appearance of light, lest any one should grasp and hold fast the truth. Thus he has blocked up all the approaches against men, and has occupied the way, rejoicing in public errors; but that we might be able to dispel these errors, and to overcome the author of evils himself, God has enlightened us, and has armed us with true and heavenly virtue, respecting which I must now speak.  

CAPUT IV. De viis vitae, de voluptatibus, necnon de incommodis Christianorum.

Una est itaque virtutis ac bonorum via, quae fert, 0644B non in Elysios campos (ut poetae loquuntur), sed ad ipsam mundi arcem: At laeva malorum Exercet poenas, et ad impia tartara mittit.Est enim criminatoris illius qui, pravis religionibus institutis, avertit homines ab itinere coelesti, et in viam perditionis inducit. Cujus viae species et figura sic est composita in aspectu, ut plana et patens, omni genere florum atque fructuum delectabilis esse videatur. In ea enim posita sunt omnia quae pro bonis habentur in terra: opulentiam dico, honorem, quietem, voluptatem, illecebras omnes; sed cum his pariter injustitiam, crudelitatem, superbiam, perfidiam, libidinem, cupiditatem, discordiam, ignorantiam, mendacium, stultitiam, caeteraque 0644C vitia. Exitus autem hujus viae talis est. Cum ventum fuerit ad extremum, undè jam regredi non 0645A licet, cum omni suâ pulchritudine tam subito praeciditur, ut non ante quis fraudem prospicere possit, quam praecipitatus in altitudinem profundam cadat. 0645A Quisquis enim praesentium bonorum specie captus, et in his consequendis ac fruendis occupatus, non praeviderit ea quae post mortem secutura sunt, seque a Deo averterit: is vero ad inferos dejectus, in aeternam damnabitur poenam.

Via vero illa coelestis, difficilis et clivosa proposita est, vel spinis horrentibus aspera, vel saxis extantibus impedita; ut cum summo labore ac pedum tritu, cumque magna cadendi sollicitudine sit cuique gradiendum. In hac posuit justitiam, temperantiam, patientiam, fidem, castitatem, abstinentiam, concordiam, scientiam, veritatem, sapientiam, caeterasque 0645B virtutes; sed simul cum his paupertatem, ignominiam, laborem, dolorem, amaritudines omnes. Quisquis enim spem suam porrexerit longius, et meliora maluerit, carebit his terrae bonis, ut expeditus ac levis difficultatem viae superet. Nec enim potest, qui se apparatu regio circumdederit, aut divitiis oneraverit, angustias illas vel ingredi, vel tenere. Unde intelligitur, idcirco malis et injustis facilius provenire quae cupiant, quia prona et declivis est eorum via: bonis autem, quae optent, difficile procedere, quia difficili et arduo itinere gradiuntur. Justus ergo, quoniam durum asperumque iter ingressus est, contemptui, derisui, odio sit necesse est. Omnes enim quos cupiditas, aut voluptas praecipites trahit, invident ei qui virtutem capere 0645C potuit; et inique ferunt id habere aliquem, quod ipsi non habent. Erit itaque pauper, humilis, ignobilis, 0646A subjectus injuriae; et tamen omnia, quae amara sunt, perferens. Et si patientiam jugem ad summum illum gradum finemque perduxerit, dabitur ei corona virtutis; et a Deo pro laboribus, quos in vita propter justitiam pertulit, immortalitate donabitur. Hae sunt viae quas Deus humanae vitae assignavit, in quibus singulis, et bona ostendit, et mala, sed ordine praepostero atque converso. In una enim monstravit temporalia prius mala cum aeternis bonis, qui est ordo melior: in altera, temporalia prius bona cum aeternis malis, qui est ordo deterior; ut quicumque praesentia mala cum justitia delegerit, majora et certiora consequatur bona, quam fuerunt illa, quae sprevit: quisquis autem praesentia bona praeposuerit justitiae, in majora et longiora incidat mala, quam 0646B fuerunt illa, quae fugit. Haec enim vita corporalis, quia brevis est, idcircò et bona ejus, et mala, brevia sint necesse est. Illa vero spiritalis, quae huic terrenae contraria est, quoniam sempiterna est, idcirco et bona ejus, et mala, sempiterna sunt. Ita fit, ut et bonis brevibus mala aeterna, et malis brevibus bona aeterna succedant.

Itaque cum simul proposita sint homini bona, et mala, considerare unumquemque secum decet, quanto satius sit, perpetuis bonis mala brevia pensare, quam pro brevibus et caducis bonis mala perpetua sustinere. Nam sicut in hoc saeculo, cum est propositum cum hoste certamen, prius laborandum est, ut sis postmodum in otio; esuriendum, sitiendum, aestus, frigora perferenda, humi quiescendum, vigilandum, 0646C periclitandum est ut, salvis pignoribus, et domo, et re familiari, et omnibus pacis ac victoriae bonis 0647A perfrui possis: sin autem praesens otium malueris, quam laborem, malum tibi maximum facias necesse est; praeoccupabit enim adversarius non resistentem; vastabuntur agri, diripietur domus, in praedam uxor ac liberi venient, et tu ipse interficiere, aut capiere: quae omnia ne accidant, praesens commodum differendum est, ut majus longiusque pariatur. Sic in omni hac vita, quia nobis adversarium Deus reservavit, ut possemus capere virtutem, omittenda est praesens voluptas, ne hostis opprimat: vigilandum, stationes agendae, 0647A militares expeditiones obeundae, fundendus ad ultimum cruor, omnia denique amara et gravia patienter ferenda; eo quidem promptius, quo nobis imperator noster Deus praemia pro laboribus aeterna constituit. Et cum in hac terrena militia tantum homines laboris exhauriant, ut ea sibi pariant, 0647B quae possunt eodem modo perire, quo parta sunt: certe nobis nullus labor est recusandus, quibus id acquiritur, quod nullo modo possit amitti.

Voluit enim Deus, qui homines ad hanc militiam genuit, expeditos in acie stare, et intentis acriter 0648A animis, ad unius hostis insidias vel apertos impetus vigilare; qui nos, sicut periti et exercitati duces solent, variis artibus captat, pro cujusque natura et moribus saeviens. Aliis enim cupiditatem insatiabilem immittit, ut opibus suis tanquam compedibus illigatos a via veritatis excutiat. Alios inflammat irae stimulis, ut ad nocendum potius intentos, a Dei contemplatione detorqueat. Alios immoderatis libidinibus immergit, ut voluptati et corpori servientes, ad virtutem respicere non possint. Aliis vero inspirat invidiam, ut suis ipsi tormentis occupati, nihil cogitent aliud nisi eorum, quos oderint, felicitatem? Alios inflat ambitionibus. Ii sunt, qui ad gerendos magistratus omnem vitae suae operam curamque convertunt, ut fastos signent, et annis nomen imponant. Quorumdam cupiditas tendit altius, non ut provincias 0648B temporali gladio regant: sed ut infinita et perpetua potestate dominos se dici velint universi generis humani. Quos autem pios viderit, variis implicat religionibus, ut impios faciat. Iis vero, qui sapientiam quaerunt, philosophiam in oculos impingit; 0649A uti specie lucis excaecet, 0649A ne quis comprehendat ac teneat veritatem. Sic hominibus obstruxit aditus omnes, et obsepsit vias, publicis laetus erroribus: quos ut discutere possemus, ipsumque auctorem malorum vincere, illuminavit nos Deus, et armavit vera coelestique virtute; de qua nunc mihi disserendum est.