resurrection should be set forth, and, so far as the capacity
CHAP, til] the exposition OF DOCTRINE. 279 issues in no practical good, or, still less, with a cupidity which may prove hurtful ! At the same time, we are not to set forth these causes in such a manner as to leave the proper course of our narration, and let our heart and our tongue indulge in digressions into the knotty questions of more intricate discussion. But the simple truth of the explanation which w^e adduce^ oucrht to be like the cjold which binds together a row of gems, and yet does not interfere with the choice symmetry of the ornament by any undue intrusion of itself."
Chap. vii.—Of the exposition of the resurrection, the judgment, and other subjects, which shouldfollow this narration.
11. On the com^Dletion of this narration, the hope of the resurrection should be set forth, and, so far as the capacity and strength of the hearer will bear it, and so far also as the measure of time at our disposal will allow, we ought to handle our arguments against the vain scoffings of unbelievers on the subject of the resurrection of the body, as well as on that of the future judgment, with its goodness in relation to the good, its severity in relation to the evil, its truth in relation to all. And after the penalties of the impious have thus been declared with detestation and horror, then the kinoxlom of the righteous and faithful, and that supernal city and its joy, should form the next themes for our discourse. At this point, moreover, we ought to equip and animate the weakness of man in withstanding temptations and offences, whether these emerge without or rise within the church itself; without, as in opposition to Gentiles, or Jews, or heretics ; within, on the other hand, as in opposition to the chaff of the Lord's threshing-floor. It is not meant, however, that we are to dispute against each several type of perverse men, and that all their wrong opinions are to be refuted by set arrays of argumentations : but, in a manner suitable to a limited allowance of time, we ought to show how all this was foretold, and to point out of what service temptations are in the training ot
Hesidrng Veritas adhilifce rat ion is, for which wo also find adhihita rationis = the applied truth, etc. ; and adhihita ralioni = the truth applied to our explanation.
2 Nou tamen ornamenti seriem ulla immodcratione perturhans.
280 ON CATECHISING. [CHAP. VII.
tlie faithful, and what relief^ there is in tlie example of the patience of God, who has resolved to permit them even to the end. But, again, ^vhile he is being furnished against these
(adversaries), whose perverse multitudes fill the churches so far as bodily presence is concerned, the precepts of a Christian and honourable manner of life should also be briefly and befittingly detailed at the same time, to the intent that he may neither allow himself to be easily led astray in this way by any who are drunkards, covetous, fraudulent, gamesters, adulterers, fornicators, lovers of public spectacles, wearers of unholy charms, sorcerers, astrologers, or diviners practising any sort of vain and wicked arts, and all other parties of a similar character ; nor to let himself fancy that any such course may be followed with impunity on his part, simply because he sees many who are called Christians loving these things, and engaging themselves with them, and defending them, and recommending them, and actually persuading others to their use. For as to the end which is appointed for those who persist in such a mode of life, and as to the method in which they are to be borne with in the church itself, out of which they are destined to be separated in the end,—these are subjects in which the learner ought to be instructed by means of the testimonies of the divine books. He should also, however, be informed beforehand that he will find in the church many good Christians, most genuine citizens of the heavenly Jerusalem, if he sets about being such himself And, finally, he must be sedulously warned against letting his hope rest on man. For it is not a matter that can be easily judged by man, what man is righteous. And even were this a matter which could be easily done, still the ol)ject with which the examples of righteous men are set before us is not that we may be justified by them, but that, as we imitate them, we may understand how we ourselves also are justified by their Justifier. For the issue of this will be something which must merit the liighest approval,—namely this, that when the person who is hearing us, or rather, who is hearing God by us, has begun to make some progress in moral (qualities and in knowledge, and to enter upon the way
* Mcdicina.