Bodleian Library MS. Barocci 131

44

Know that one must make every effort to establish things in equality, since we do not possess it harmoniously. But God Himself fills up our infirmity for us through His diverse economy. Just as our body does not have an equal portion with the mind, but has exceeded its honor to such an extent as even to enslave the soul itself; wherefore there is a need to attain, and a need for the acceptance [of the need], but to attain (for which reason he speaks) is not for the faithful and to await the dissolution of life, so as to reach both it and its peak. and not only to attain, but also to exceed, but this is the most essential point: to know every likeness in that which is according to God, whence they become of God; and [to know] His philanthropy, and through this [to become children] of the Father and of the philanthropic Master. And he says that, being thus disposed, it is not a thing to be wondered at if one must lift the mind toward the better, because they were upon the earth; and God differs in no way, just as the living being does not, since life happens to be, and our spirit is offered up to God. Just as the soul, like a possession, stands toward death, whence also death encompasses it, as the Apostle says: for it is not possible for this corruptible to put on incorruption, unless this mortal puts off incorruption. It is not so, then; for this reason one must flee earthly passions and make a display of virtue as an arrow is sent forth. And because of this, our life is hidden in God. For even if we ascend to our Christ, or even if we fulfill [it], we hold virtue for God; and because of this, it is also through prudence, in the knowledge of Him who created him. Wherefore one must also hold that which is according to the image and according to the likeness, and for this reason, incorruption. As He is Himself good to all and sweet to us, and according to our God, in the living of our life, and [in] knowledge and understanding, that we might know the name and not walk in the way of the ungodly. And [know] that the portion of nature consists in this, and that man is a political animal, so that he may immediately run toward love. For this reason, God speaks of both just transactions and those not involving life, so that we may make judgment equal and administer law, but also inhabit an assembly of grace in the church. Wherefore also death is taken away from those for whom it intercedes; for by those who exist [come] just things and the Word. For indeed we said that chance does not exist; for it is not a matter of anything happening to anything, but rather the [better] to the superior. And thus one may speak of the fortune of God; wherefore also "fortune," just as the Word, by persuading, provides abundant power to all, contrary to the appearance to us of things that appear—for not all things that appear are by us, but it appears, beyond the appearance, that a man with understanding preserves the likeness. For it is not fate, but the law of nature. And these things concern our whole being, as God learned to leave our own [power] within us. Often all our passions and the irrational and the non-good things are killed by God, and [He] has grace. One should know that God did not act, as he said, so that the bodies in the world, created by our causes, should be released; whence also is his end. Since He appears to adorn the whole world so as to be in all and for all. And again, through the cause, both good and evil things happen from God.

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