Quis Rerum Divinarum Heres Sit

Therefore he speaks of him who has lived in peace, who has enjoyed a serene and tranquil life, as a man truly happy and blessed. When then shall this happen? When all external things prosper with me, in such a way as to tend to my abundance and to my glory. When the things relating to the body are in a favourable state, so as to give me good health and strength; and when the things relating to my soul are in a similar state, so as to enable it to enjoy the virtues.

For each of these requires its own appropriate body-guards. Now the body is attended in that capacity by glory, and abundance, and a sufficient provision of wealth; and the soul by the wholeness, and soundness, and thoroughly healthy state of the body; and the mind by those speculations which are concerned about the sciences. Since it is plain to all those who are versed in the holy scriptures, that when peace is here mentioned, it is not that peace which cities enjoy. For Abraham bore a part in many terrible wars, out of which he appears to have come triumphantly.

And indeed the being forced to depart from his

What peace then did he enjoy? For I imagine to be driven from his former home, and to have no settled abode, and to be unable to make any effectual resistance to very powerful monarchs, and to be oppressed with hunger, seem like indications, not of one war, but of many wars of various kinds.

But, according to those interpretations which are figurative, every one of these events is an instance and proof of unalloyed peace. For an absence of the passions, and a complete scarcity of them, and the destruction of inimical acts of iniquity, and a departure from the opinions of the Chaldaeans to the doctrine which loves God, that is to say, from the created being, perceptible by the outward senses, to the great Cause and Creator of all things, who is appreciable only by the intellect, are things which supply a good system of laws and stability.

And God promises the man who enjoys such a peace as this a glorious old age, not indeed one which shall last an exceeding time, but he promises him a life with wisdom. For tranquillity and happiness are better than length of years, in proportion as a short period of light is better than everlasting darkness. For well did one of the prophets say: "He had rather live one day in company with virtue, than ten thousand years in the shadow of death;" [*](Psalm LXXXIV. 11. ) under this figurative expression of shadow, intimating the life of the wicked.

And Moses says the very same thing, intimating it by his actions rather than by his words. For the man who he says shall enjoy a glorious old age, he has at the same time represented as more short-lived than almost any one of those who preceded him. Speaking in a philosophical manner, and teaching us who it is who does truly enjoy a happy old age, that we may not conceive pride respecting old age from anything that affects the visible body; as such pride is full of shame and many disgraceful circumstances. But, that keeping our eyes fixed on wisdom of [*](Psalm LXXXIV. 11. )

Listen, therefore, in such a spirit as to think his words a good lesson, to this statement of the lawgiver, that the good man alone has a happy old age, and that he is the most long-lived of men; but that the wicked man is the most short-lived of men, living only to die, or rather having already died as to the life of virtue.

In the next verses it is said, "And in the fourth generation they shall return hither," not merely in order that the time may be exactly marked out to him, in which his descendants shall become inhabitants of the holy land, but also in order to represent to him the perfect and complete re-establishment of virtue; and this takes place as it were in the fourth generation, but how it does so it is worth while to consider.

The child, after it is brought forth, during its age of infancy, till it has completed its first period of seven years, has a pure unmixed nature, very like a smooth waxen tablet, which has not yet been stamped with the indelible impressions of good or evil; for all the things which appear to be engraved upon it are soon confused and effaced by reason of its moisture:

this is as it were the first age of the soul. The second is that which, after the age of infancy is passed, begins to live among evils, some of which it is also accustomed to generate from itself, and others it cheerfully receives from other sources, for the teachers of evil deeds are infinite in number; nurses, and tutors, and parents, and the laws in different states, whether written or unwritten, which make objects of admiration out of things which ought to be laughed at; and even without teachers nature itself is easily inclined to learn what is improper, so as to be continually weighed down by the abundance of its evils;

"For," says the scripture, "the mind of man is carefully devoted to evil from his youth." [*](Genesis viii. 21. ) This is that most accursed period which is figuratively called an age, but also especially the age of youth, in which the body is full of youthful vigour, and the soul is puffed up; the passions, which have hitherto lain hid, being now [*](Genesis viii. 21. )

This diseased generation or age must be remedied by some third age, acting towards it the part of medical philosophy, so that it shall be charmed with salutary and saving words, by means of which it will receive an evacuation of the immoderate satiety of evil actions, and a fulness of a sort of hungry emptiness, and terrible desolation of good deeds.

Therefore, after the application of this cure, there comes first the age, in which power and vigour grow up in the soul, in accordance with the most certain comprehension of wisdom, and the undeviating and solid character which exists in all the virtues. This is the meaning of the expression, "And in the fourth generation they shall return hither." For according to the fourth number thus pointed out the soul, which has turned away from doing evil, is proclaimed as the inheritor of wisdom;

for the first number is that into which it is not possible to receive any idea of either good or evil, since the soul is as yet destitute of all impressions; and the second is that in which we indulge in a rapid course of the passions; and the third is that in which we are healed, repelling the infections of disease, and at last ceasing to feel the evil vigour of the passions; the fourth is that in which we acquire complete and perfect health and vigour, when rejecting what is bad we appear to endeavour to apply to what is good, which previously was not in our power.

But up to what time this is to be he tells us himself, when he says, "For the wickednesses of the Amorites are not yet fulfilled." [*](Genesis xv. 11. ) And such words as these give an occasion to weaker brethren to fancy, that Moses represents fate and necessity as the causes of all things that exist or take place;