Chapter XVIII. Of his public profession of faith, and of his delivering… Likewise whatever I shall begin, I will begin it in the name of the Lord, and in the matter
I will put my hope in the Lord that He will direct me therein to the way of my salvation; put not any trust in the divining of fate, or in reading the stars, but hope only in God, and in prayer; in good angels and their protection. How do I know whether in my journey, or mine undertaking success shall be profitable to me? Truly such success is very often unprofitable, and difficulties and tribulation are ofttimes most profitable; therefore I will submit me to the ordinance of God. "Blessed is the man whose hope is in God"; "Cast therefore all thy care upon Him, for He careth for thee!" How great is the mercy which hath recalled me (as I hope) to Him, by means of chastisements which I bore unwillingly! Since we should not be anxious as to what we shall eat, how much less should we be so about the forecasts of the stars and other superstitions? It is needful for every Christian to abandon himself in purity of heart and to commit himself to God.
(5) Also I will never try to anticipate the future, and for the most part will think but little upon it, for I will devote to God both myself and everything that doth concern me.
Man is defiled by honours, by favours, and by greed,. after which all men do seek; and by such knowledge, whose object is gain, his mind is darkened, his passions are aroused, the straightness of his nature is made crooked and his desires are tainted, so that he cannot rightly discern what things are of God, and virtuous, and good for the body. Wherefore it is very seldom that a man who doth follow after knowledge which bringeth him wealth (as 56 the study of medicine, or of laws or statutes), is right-minded or just in his reasoning, or righteous, or doth live the more contentedly or uprightly.
Do not spend thy time in the study of geometry, arithmetic, rhetoric, dialectic, grammar, songs, poetry, legal matters or astrology; for all these things are reproved by Seneca, and a good man should withdraw his mind's eye therefrom and despise them: How much more, therefore, should they be eschewed by a spiritually-minded man and a Christian? Moreover such studies are an unprofitable expense of time, and are of no help for good living.
Of all the sciences of the heathen, their Moral Philosophy is least to be avoided—for this is often of great use and profit both for one's own study and for teaching others.
Wherefore the wiser amongst them, such as Socrates and Plato, turned all Philosophy into the consideration of moral questions, and if they spoke of deep matters they dealt therewith as in a figure and lightly, dwelling upon their moral aspect (as thou knowest from the blessed
Augustine and thine own study) so that some rule for conduct might always be found side by side with knowledge.
Seneca, too, following this principle, as often mingles moral dissertations with his discussion of natural philosophy; for whatsoever doth not make us better, or induce us to avoid evil, is harmful.
The secrets of nature should not be sought out in the writings of the heathen, or in the books of our Law, the Old and New Testaments, but when they meet us therein God is to 58