either by the rule of faith or by the context, there is nothing
82 ON cnrvTSTiAN DOcrrjXE. [book m.
is far better : nevertheless to abide in the flesh is more needful for you." ^ Xow it is uncertain whether we should read,
" ex cludbus concuinsccntiam liahcns" [having a desire for two things], or " compcllor autcm ex duohiis " [I am in a strait betwixt two] ; and so to add : " concupiscent iam hahcns clissohi, ct esse cum Christo" [having a desire to depart, and to be mth
Christ]. But since there follows " midto enim magis optionum " [for it is far better], it is evident that he says he has a desire for that which is better ; so that, while he is in a strait betwixt two, yet he has a desire for one and sees a necessity for the other ; a desire, viz., to be with Christ, and a necessity to remain in the flesh. IS'ow this ambiguity is resolved by one word that follows, which is translated enim
[for] ; and the translators who have omitted this particle have preferred the interpretation which makes the apostle seem not only in a strait betwixt two, but also to have a desire for two.^ We must therefore punctuate the sentence thus : " et quid eligam ignoro: compcllor autcm ex cluohiis" [what I shall choose
I wot not : for I am in a strait betwixt two] ; and after this point follows : " concupiscentiam hahcns clissolvi, et esse cum
Christo" [liaving a desire to depart, and to be with Christ].
And, as if he were asked why he has a desire for this in preference to the other, he adds : " multo enim magis optimum " [for it is far better]. Why, then, is he in a strait betwixt the two ?
Because there is a need for his remaining, which he adds in tliese terms : " manerc in came necessari^tm propter vos " [nevertheless to abide in the flesh is more needful for you].
5. Where, however, the ambiguity cannot be cleared up, either by the rule of faith or by the context, there is nothing to hinder us to point the sentence according to any method we choose of those that suggest themselves. As is the case in that passage to the Corinthians : " Having therefore thjse promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Receive us ; we have wronged no man."
It is doubtful whether we should read, mundcmus nos ah omni
' riiil. i. 22-24.
' Tho Vulgnte reatls, mullo magis vieliiis, omitting the eninu
»2Cor. vii. 1, 2.