Chapter XXXVI.—Argument:  Fate is Nothing, Except So Far as Fate is God.  Man’s Mind is Free, and Therefore So is His Action:  His Birth is Not Brought into Judgment.  It is Not a Matter of Infamy, But of Glory, that Christians are Reproached for Their Poverty; And the Fact that They Suffer Bodily Evils is Not as a Penalty, But as a Discipline.

“Neither let any one either take comfort from, or apologize for what happens from fate.  Let what happens be of the disposition of fortune, yet the mind is free; and therefore man’s doing, not his dignity, is judged.  For what else is fate than what God has spoken115    Fatus. of each one of us? who, since He can foresee our constitution, determines also the fates for us, according to the deserts and the qualities of individuals.  Thus in our case it is not the star under which we are born that is punished, but the particular nature of our disposition is blamed.  And about fate enough is said; or if, in consideration of the time, we have spoken too little, we shall argue the matter at another time more abundantly116    Otherwise read, “both more truly.” and more fully.  But that many of us are called poor, this is not our disgrace, but our glory; for as our mind is relaxed by luxury, so it is strengthened by frugality.  And yet who can be poor if he does not want, if he does not crave for the possessions of others, if he is rich towards God?  He rather is poor, who, although he has much, desires more.  Yet I will speak117    Some read, “I will speak at length.” according as I feel.  No one can be so poor as he is born.  Birds live without any patrimony, and day by day the cattle are fed; and yet these creatures are born for us—all of which things, if we do not lust after, we possess.  Therefore, as he who treads a road is the happier the lighter he walks, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches.  And yet even if we thought wealth useful to us, we should ask it of God.  Assuredly He might be able to indulge us in some measure, whose is the whole; but we would rather despise riches than possess them:118    Probably a better reading is “strive for them.”  we desire rather innocency, we rather entreat for patience, we prefer being good to being prodigal; and that we feel and suffer the human mischiefs of the body is not punishment—it is warfare.  For fortitude is strengthened by infirmities, and calamity is very often the discipline of virtue; in addition, strength both of mind and of body grows torpid without the exercise of labour.  Therefore all your mighty men whom you announce as an example have flourished illustriously by their afflictions.  And thus God is neither unable to aid us, nor does He despise us, since He is both the ruler of all men and the lover of His own people.  But in adversity He looks into and searches out each one; He weighs the disposition of every individual in dangers, even to death at last; He investigates the will of man, certain that to Him nothing can perish.  Therefore, as gold by the fires, so are we declared by critical moments.

CAPUT XXXVI.

ARGUMENTUM.---Nec minus perspicue docet fatum nihil aliud esse quam quod fatum est Deus. Mens libera est, et ideo actus hominis, non nativitas judicatur. Posthaec manifestissimam facit, exprobratam Christianis pauperiem, non infamiam esse, sed gloriam; et quod corporis mala patiantur, non esse poenam, sed militiam.

Nec de fato quisquam aut solatium captet, aut excuset eventum. Sit sortis fortunae, mens tamen libera est: et ideo actus hominis, non dignitas judicatur. Quid enim aliud est fatum quam quod de unoquoque 0350B nostrum Deus fatum est? qui quum possit praescire materiam, pro meritis et qualitatibus singulorum 0351A etiam fata determinat. Ita in nobis non genitura plectitur, sed ingenii natura punitur. Ac de fato satis: vel si pauca pro tempore, disputaturi alias et uberius et plenius. Caeterum, quod plerique pauperes dicimur, non est infamia nostra, sed gloria: animus enim, ut luxu solvitur, ita frugalitate firmatur: et tamen, quis potest pauper esse, qui non eget, qui non inhiat alieno, qui Deo dives est? magis pauper ille est qui, quum multa habeat, plura desiderat. Dicam tamen, quemadmodum sentio: nemo tam pauper potest esse, quam natus est. Aves sine patrimonio vivunt, et in diem pascua pascuntur: et haec nobis tamen nata sunt: quae omnia, si non concupiscimus, possidemus. Igitur, ut qui viam terit, eo felicior quo levior incedit, ita beatior in hoc itinere vivendi, qui paupertate se sublevat, non sub divitiarum onere suspirat. Et tamen facultates, si 0351B utiles putaremus, a Deo posceremus: utique indulgere posset aliquantum, cujus est totum. Sed nos contemnere malumus opes quam continere; innocentiam magis cupimus, magis patientiam flagitamus; malumus nos bonos esse quam prodigos. Et, quod corporis humana vitia sentimus et patimur, non est poena, militia est. Fortitudo enim infirmitatibus roboratur, et calamitas 0352A saepius disciplina virtutis est. Vires denique et mentis et corporis sine laboris exercitatione torpescunt: omnes adeo vestri viri fortes, quos in exemplum praedicatis, aerumnis suis incluti floruerunt. Itaque et nobis Deus nec non potest subvenire, nec despicit, quum sit et omnium rector et amator suorum; sed in adversis unumquemque explorat et examinat: ingenium singolorum periculis pensitat; usque ad extremam mortem, voluntatem hominis sciscitatur, nihil sibi posse perire securus. Itaque, ut aurum ignibus, sic nos discriminibus arguimur.