XLIII. (156) Perhaps now that which is intimated by the expression, “If thou castest me out this day from off the face of the earth, from thy face I shall be hidden,” may be this, if thou dost not bestow on me the good things of the earth, I will not receive those of Heaven; and if no use and enjoyment of pleasure is afforded me, I have no desire for virtue, and if thou dost not allow me to participate in human advantages, thou mayest retain the divine ones to thyself. (157) Now the things which among us are accounted necessary and valuable and genuine real goods are these; to eat, to drink, to be clothed in favourite colours and fashions; by means of the faculty of sight, to be delighted with pleasant sights; by means of one’s faculty of hearing to be delighted with melodies of all sorts of sounds; to be gratified through our nostrils with fragrant exhalations of odours; to indulge in all the pleasures of the belly and of the parts adjacent to the belly to satiety; not to be indifferent to the acquisition of silver and gold; to be invested with honours and post of authority, and all other things which may tend to man’s reputation; but as for prudence, or fortitude, or justice, austere dispositions which only make life laborious, those we pass by, and if we are forced to admit them into one calculation we must do so, not as perfect goods in themselves, but only as efficients of good. (158) Do you therefore, O ridiculous man, affirm that if you are deprived of a superfluity of bodily advantages and external good things, you will not come into the sight of God? But I tell you that even if you are so deprived of them, you will by all means come into his sight; for when you have been released from the unspeakable bonds of the body and around the body, you will attain to an imagination of the uncreated God.
XLIV. (159) Do you not see in the case of Abraham that, “when he had left his country, and his kindred, and his father’s House,”{49}{#ge 12:1.} that is to say, the body, the outward senses, and reason, he then began to become acquainted with the powers of the living God? for when he had secretly departed from all his house, the law says that, “God appeared unto Him,”{50}{#ge 12:7.} showing that he is seen clearly by him who has put off mortal things, and who has taken refuge from this body in the incorporeal soul; (160) on which account Moses taking his tent “pitches it without the Tabernacle,”{51}{#ex 33:7.} and settles to dwell at a distance from the bodily camp, for in that way alone could he hope to become a worthy suppliant and a perfect minister before God. And he says that this tent was called the tent of testimony, taking exceeding care that it may really be the tabernacle of the living God, and may not be called so only. For of virtues, the virtues of God are founded in truth, existing according to his essence: since God alone exists in essence, on account of which fact, he speaks of necessity about himself, saying, “I am that I Am,”{52}{exodus 3:14.} as if those who were with him did not exist according to essence, but only appeared to exist in opinion. But the tent of Moses being symbolically considered, the virtue of man shall be thought worthy of appellation, not of real existence, being only an imitation, a copy made after the model of that divine tabernacle, and consistent with these facts is the circumstance that Moses when he is appointed to be the God of Pharaoh, was not so in reality, but was only conceived of as such in opinion, “for I know that it is God who gives and bestows favours, (161) but I am not able to perceive that he is given, and it is said in the sacred scriptures, “I give thee as a God to Pharaoh,” and yet what is given is the patient, not the agent; but he that is truly living must be the agent, and beyond all question cannot be the patient. (162) What then is inferred from these facts? Why, that the wise man is called the God of the foolish man, but he is not God in reality, just as a base coin of the apparent value of four drachmas is not a four drachma piece. But when he is compared with the living God, then he will be found to be a man of God; but when he is compared with a foolish man, he is accounted a God to the imagination and in appearance, but he is not so in truth and essence.
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