Romans 5:5

Further, Plato the philosopher says that the end is twofold: that which is communicable, and exists first in the ideal forms themselves, which he also calls “the good;” and that which partakes of it, and receives its likeness from it, as is the case in the men who appropriate virtue and true philosophy. Wherefore also Cleanthes, in the second book, On Pleasure , says that Socrates everywhere teaches that the just man and the happy are one and the same, and execrated the first man who separated the just from the useful, as having done an impious thing. For those are in truth impious who separate the useful from that which is right according to the law. Plato himself says that happiness ( εὐδαιμονία ) is to possess rightly the dæmon, and that the ruling faculty of the soul is called the dæmon; and he terms happiness ( εὐδαιμονία ) the most perfect and complete good. …

But we desire to learn about the man who is always and in all things righteous; who, neither dreading the penalty proceeding from the law, nor fearing to entertain hatred of evil in the case of those who live with him and who prosecute the injured, nor dreading danger at the hands of those who do wrong, remains righteous. For he who, on account of these considerations, abstains from anything wrong, is not voluntarily kind, but is good from fear. Even Epicurus says, that the man who in his estimation was wise, “would not do wrong to any one for the sake of gain; for he could not persuade himself that he would escape detection.” So that, if he knew he would not be detected, he would, according to him, do evil. And such are the doctrines of darkness. …

In Deuteronomy, “The Lord your God proveth you, that He may know if ye love the Lord your God with all your heart, and with all your soul, and with all your strength.” And again, Solomon: “The furnace proveth the potter’s vessel, and righteous men the trial of tribulation.” Paul also testifies similar things, and speaks, saying: “We glory in the hope of the glory of God. And not only so, but we glory in tribulations also; knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us.” And Peter, in his epistle, lays it down, and says: “Beloved, be not surprised at the fiery heat which falleth upon you, which happens for your trial; and fail not, as if some new thing were happening unto you. …

In Solomon: “The furnace proveth the vessels of the potter, and the trial of tribulation righteous men.” Also in the fiftieth Psalm: “The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise.” Also in the thirty-third Psalm: “God is nearest to them that are contrite in heart, and He will save the lowly in spirit.” Also in the same place: “Many are the afflictions of the righteous, but out of them all the Lord will deliver them.” Of this same matter in Job: “Naked came I out of my mother’s womb, naked also shall I go under the earth: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done; blessed be the name of the Lord. …

He said, then, that He was the light of the world; and we have to examine, along with this title, those which are parallel to it; and, indeed, are thought by some to be not merely parallel, but identical with it. He is the true light, and the light of the Gentiles. In the opening of the Gospel now before us He is the light of men: “That which was made,” it says, “was life in Him, and the life was the light of men; and the light shines in darkness, and the darkness did not overtake it.” A little further on, in the same passage, He is called the true light: “The true light, which lightens every man, was coming into the world.” In Isaiah, He is the light of the Gentiles, as we said before. …

7. In those years, when I first began to teach rhetoric in my native town, I had acquired a very dear friend, from association in our studies, of mine own age, and, like myself, just rising up into the flower of youth. He had grown up with me from childhood, and we had been both school-fellows and play-fellows. But he was not then my friend, nor, indeed, afterwards, as true friendship is; for true it is not but in such as Thou bindest together, cleaving unto Thee by that love which is shed abroad in our hearts by the Holy Ghost, which is given unto us. But yet it was too sweet, being ripened by the fervour of similar studies. For, from the true faith (which he, as a youth, had not soundly and thoroughly become master of), I had turned him aside towards those superstitious and pernicious fables which my mother mourned in me. …

8. Hence let him that is able now follow Thy apostle with his understanding where he thus speaks, because Thy love “is shed abroad in our hearts by the Holy Ghost, which is given unto us;” and where, “concerning spiritual gifts,” he teacheth and showeth unto us a more excellent way of charity; and where he bows his knees unto Thee for us, that we may know the super-eminent knowledge of the love of Christ. And, therefore, from the beginning was He super-eminently “borne above the waters.” To whom shall I tell this? How speak of the weight of lustful desires, pressing downwards to the steep abyss? and how charity raises us up again, through Thy Spirit which was “borne over the waters?” To whom shall I tell it? How tell it? For neither are there places in which we are merged and emerge. …

46. But as for those who through Thy Spirit see these things, Thou seest in them. When therefore, they see that these things are good, Thou seest that they are good; and whatsoever things for Thy sake are pleasing, Thou art pleased in them; and those things which through Thy Spirit are pleasing unto us, are pleasing unto Thee in us. “For what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God knoweth no man, but the Spirit of God. …

19. Because, therefore, “the love of God is shed abroad in our hearts by the Holy Spirit which is given to us,” sanctification was associated with the seventh day, the day in which rest was enjoined. But inasmuch as we neither are able to do any good work, except as helped by the gift of God, as the apostle says, “For it is God that worketh in you both to will and to do of His good pleasure,” nor will be able to rest, after all the good works which engage us in this life, except as sanctified and perfected by the same gift to eternity; for this reason it is said of God Himself, that when He had made all things “very good,” He rested “on the seventh day from all His works which He had made.” For He, in so doing, presented a type of that future rest which He purposed to bestow on us men after our good works are done. …

20. This, moreover, is the reason why the law of the Sabbath is placed third among the three commandments of the Decalogue which declare our duty to God (for the other seven relate to our neighbour, that is, to man; the whole law hanging on these two commandments). The first commandment, in which we are forbidden to worship any likeness of God made by human contrivance, we are to understand as referring to the Father: this prohibition being made, not because God has no image, but because no image of Him but that One which is the same with Himself, ought to be worshipped; and this One not in His stead, but along with Him. …

20. It seems to me important to ascertain precisely what is that submission to the law which the apostle here condemns; for I do not think that he speaks here of circumcision merely, or of the sacrifices then offered by our fathers, but now not offered by Christians, and other observances of the same nature. I rather hold that he includes also that precept of the law, “Thou shalt not covet,” which we confess that Christians are unquestionably bound to obey, and which we find most fully proclaimed by the light which the Gospel has shed upon it. …

1. I have learned, not only by your letter, but also by the statements of the person who brought it to me, that you earnestly solicit a letter from me, believing that you may derive from it very great consolation. What you may gain from my letter it is for yourself to judge; I at least felt that I should neither refuse nor delay compliance with your request. May your own faith and hope comfort you, and that love which is shed abroad in the hearts of the pious by the Holy Ghost, whereof we have now a portion as an earnest of the whole, in order that we may learn to desire its consummate fulness. …