ARGUMENT OF THE BOOK

ON,

WHO

IS THE HEIR

OF DIVINE THINGS.

If anyone desires to become an heir of divine things, that is, a participant in a more divine wisdom, let him be silent and listen (1-3). For the soul must be composed and offered to God so that its effectiveness may be rendered more perfect (4 and 5). For unless we seek wisdom, the most excellent of human things, from God, our soul will never be imbued with it (6 and 7). Hence it happens that most men, who place no trust in God and are given over to the allurements of the senses, lack that wisdom (8-10). There is, therefore, a double class of men: one that lives according to divine inspiration, and another that serves the pleasures of the flesh (11-12). These latter are to be warned to follow the way of life of the former (13); for no one is rendered immortal unless he seeks celestial wisdom or, as it were, departs from the body (14). To such a person the treasures of heaven are opened; to him is given the highest good, which is to see God (15-17). Therefore, Abram is to be praised, who believed in God; for faith in God is the most abundant fountain of divine wisdom, which is not learned by sense, but is instilled into a sincere mind by the divine spirit (18-20). That wisdom is acquired if we are mindful that we have received all things which we possess not from created things, but from the Creator, and if we strive to keep them unstained for Him (21-22). For this reason, Moses commands that first fruits be offered to God, for the beginning is half of the deed (23-24). It is the mark of an upright person, in good faith, not to keep for himself but to preserve pure for God the things of which God Himself granted the use: the soul, the senses, speech, and divine and human wisdom. This is brought about if we allow ourselves to be ruled by the divine Reason (logos the Word/Divine Reason), which is the craftsman and