Chapter III.

The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune.

8. As, then, knowledge, so far as it stands alone, is put aside either as worthless, according to the superfluous discussions of the philosophers,360    See St. Augustine, De Civit. Dei. XIX. 1. or as but an imperfect idea, let us now note how clearly the divine Scriptures explain a thing about which we see the philosophers held so many involved and perplexing ideas. For the Scriptures state that nothing is good but what is virtuous, and declare that virtue is blessed in every circumstance, and that it is never enhanced by either corporal or other external good fortune, nor is it weakened by adversity. No state is so blessed as that wherein one is free from sin, is filled with innocence, and is fully supplied with the grace of God. For it is written: “Blessed is the man that hath not walked in the counsel of the ungodly, and hath not stood in the way of sinners, and hath not sat in the seat of pestilence, but in the law of the Lord was his delight.”361    Ps. i. 1, 2. And again: “Blessed are the undefiled in the way, who walk in the law of the Lord.”362    Ps. cxix. 1.

9. Innocence, then, and knowledge make a man blessed. We have also noted already that the blessedness of eternal life is the reward for good works. It remains, then, to show that when the patronage of pleasure or the fear of pain is despised (and the first of these one abhors as poor and effeminate, and the other as unmanly and weak), that then a blessed life can rise up in the midst of pain. This can easily be shown when we read: “Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you for righteousness’ sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.”363    S. Matt. v. 11, 12. And again: “He that will come after Me, let him take up his cross and follow Me.”364    S. Matt. xvi. 24.

CAPUT III.

Petita e Scripturis beatitudinis definitio expenditur, demonstraturque nihil ipsi vel propter externa bona accedere, vel decedere propter incommoda.

8. Et quoniam sola rerum scientia explosa est, vel quasi inanis secundum Philosophiae disputationes superfluas, vel quasi semiperfecta sententia; consideremus quam enodem de eo divina scriptura absolvat 0105D sententiam, de quo tam multiplices et implicatas atque confusas videmus esse quaestiones Philosophiae. Nihil enim bonum Scriptura nisi quod honestum asserit, virtutemque in omni rerum statu beatam judicat, quae neque augeatur bonis corporis, 0106A vel externis, neque minuatur adversis: nihilque tam beatum, nisi quod a peccato alienum sit, 73 plenum innocentiae, repletum gratiae Dei. Scriptum est enim: Beatus vir qui non abiit in consilio impiorum, et in via peccatorum non stetit, et in cathedra pestilentiae non sedit: sed in lege Domini fuit voluntas ejus (Ps. I, 1, 2). Et alibi: Beati immaculati in via, qui ambulant in lege Domini (Ps. CXVIII, 1).

9. Innocentia igitur et scientia beatum faciunt. Bonae quoque operationis mercedem esse beatitudinem vitae aeternae superius advertimus (Sup., cap. 2). Restat igitur ut spreto patrocinio voluptatis, aut doloris metu (quorum alterum quasi infractum et molliculum, alterum quasi eviratum et infirmum despuit), in ipsis doloribus vitam beatam eminere 0106B demonstret. Quod facile doceri potest, cum legerimus: Beati estis, cum vobis maledicent, et persequentur, et dicent omne malum adversus vos propter justitiam. Gaudete et exsultate, quoniam merces vestra copiosa est in coelo. Sic enim persecuti sunt et prophetas, qui erant ante vos (Matth. V, 11, 12). Et alibi Qui vult venire post me, tollat crucem suam, et sequatur me (Matth. XVI, 24).