to their inherent sinfulness, but rather by reference to their
00 ON CIirvISTIAN DOCTrJNE. [BOOK HI.
against taking a metaphorical form of speech as if it -were literal, ^ve must also pay heed to that which tells us not to take a literal form of speech as if it were figurative. In the first place, then, we must show the way to fmd out whether a phrase is literal or figurative. And the way is certainly as follows : (Whatever there is in the word of God that cannot, when taken literally, he referred either to purity of life or soundness of doctrine, you may set down as figurative. Purity of life has reference to the love of God and one's neighbour ; soundness of doctrine to the knowledge of God and one's neighbour. / Every man, moreover, has hope in his own conscience, so far as he perceives that he has attained to the love and knowled<:je of God and his neidibour. Now all these matters have been spoken of in the first book.
15. But as men are prone to estimate sins, not by reference to their inherent sinfulness, but rather by reference to their own customs, it frequently liappens that a man will think nothing blameable except what the men of his ovna. country and time are accustomed to condemn, and nothing worthy of praise or approval except what is sanctioned by the custom of his companions ; and thus it comes to pass, that if Scripture either enjoins what is opposed to the customs of the hearers, or condemns what is not so opposed, and if at the same time the authority of the word has a hold upon their minds, they think that the expression is figurative. Kow Scripture enjoins
nothing except charity, and condemns nothing except lust, and in that way fashions the lives of men. In the same way, if an eiToneous opinion has taken possession of the mind, men think that whatever Scripture asserts contrary to this must be figurative. Kow Scripture asserts nothing but the catholic faith, in regard to things past, future, and present.
It is a naiTative of the past, a prophecy of the futiu-e, and a description of the present. But aU these tend to nourish and strengthen charity, and to overcome and root out lust.
I 16. I mean by charity tliat affection of the mind wliich
' aims at the enjoyment of God for Ilis own sake, and the enjoyment of one's self and one's ncijjhhour in subordination to God ; by lust I mean that affection of the mind which aims at enjoying one's self and one's neighbour, and other corporeal