Chapter V.
That incentives to all sins spring from pride.
This is the reason of the first fall, and the starting point of the original malady, which again insinuating itself into the first man, [1020] through him who had already been destroyed by it, produced the weaknesses and materials of all faults. For while he believed that by the freedom of his will and by his own efforts he could obtain the glory of Deity, he actually lost that glory which he already possessed through the free gift of the Creator.
[1020] Protoplastum cf. Wisdom vii. 1; x. 1 where Adam is called protoplastos. From these passages the term came to be commonly used as the designation of our first parents. So Clem. Alex. Strom. iii. 17: and in its Latin form it is found in the early translation of Irenæus. Hær. III. xxi. 20.
Chapter VI.
That the sin of pride is last in the actual order of the combat, but first in time and origin.
And so it is most clearly established by instances and testimonies from Scripture that the mischief of pride, although it comes later in the order of the combat, is yet earlier in origin, and is the beginning of all sins and faults: nor is it (like the other vices) simply fatal to the virtue opposite to it (in this case, humility), but it is also at the same time destructive of all virtues: nor does it only tempt ordinary folk and small people, but chiefly those who already stand on the heights of valour. [1021] For thus the prophet speaks of this spirit, "His meat is choice." [1022] And so the blessed David, although he guarded the recesses of his heart with the utmost care, so that he dared to say to Him from whom the secrets of his conscience were not hid, "Lord, my heart is not exalted, nor are my eyes lofty: neither have I walked in great matters, nor in wonderful things above me. If I was not humbly minded;" [1023] and again, "He that worketh pride shall not dwell in the midst of my house;" [1024] yet, as he knew how hard is that watchfulness even for those that are perfect, he did not so presume on his own efforts, but prayed to God and implored His help, that he might escape unwounded by the darts of this foe, saying, "Let not the foot of pride come to me," [1025] for he feared and dreaded falling into that which is said of the proud, viz., "God resisteth the proud;" [1026] and again: "Every one that exalteth his heart is unclean before the Lord." [1027]
[1021] Cf. Milton's "last infirmity of noble minds." (Lycidas.)
[1022] Hab. i. 16 (LXX.).
[1023] Ps. cxxx. (cxxxi.) 1, 2.
[1024] Ps. c. (ci.) 1, 2.
[1025] Ps. xxxv. (xxxvi.) 1, 2.
[1026] S. James iv. 6.
[1027] Prov. xvi. 5 (LXX.).
Chapter VII.
That the evil of pride is so great that it rightly has even God Himself as its adversary.
How great is the evil of pride, that it rightly has no angel, nor other virtues opposed to it, but God Himself as its adversary! Since it should be noted that it is never said of those who are entangled in other sins that they have God resisting them; I mean it is not said that God is opposed "to the gluttonous, fornicators, passionate, or covetous," but only "to the proud." For those sins react only on those who commit them, or seem to be committed against those who share in them, i.e., against other men; but this one has more properly to do with God, and therefore it is especially right that it should have Him opposed to it.
Chapter VIII.
How God has destroyed the pride of the devil by the virtue of humility, and various passages in proof of this.
And so God, the Creator and Healer of all, knowing that pride is the cause and fountain head of evils, has been careful to heal opposites with opposites, that those things which were ruined by pride might be restored by humility. For the one says, "I will ascend into heaven;" [1028] the other, "My soul was brought low even to the ground." [1029] The one says, "And I will be like the most High;" the other, "Though He was in the form of God, yet He emptied Himself and took the form of a servant, and humbled Himself and became obedient unto death." [1030] The one says, "I will exalt my throne above the stars of God;" the other, "Learn of me, for I am meek and lowly of heart." [1031] The one says, "I know not the Lord and will not let Israel go;" [1032] the other, "If I say that I know Him not, I shall be a liar like unto you: but I know Him, and keep His commandments." [1033] The one says, "My rivers are mine and I made them:" [1034] the other: "I can do nothing of myself, but my Father who abideth in me, He doeth the works." [1035] The one says, "All the kingdoms of the world and the glory of them are mine, and to whomsoever I will, I give them;" [1036] the other, "Though He were rich yet He became poor, that we through His poverty might be made rich." [1037] The one says, "As eggs are gathered together which are left, so have I gathered all the earth: and there was none that moved the wing or opened the mouth, or made the least noise;" [1038] the other, "I am become like a solitary pelican; I watched and became as a sparrow alone upon the roof." [1039] The one says, "I have dried up with the sole of my foot all the rivers shut up in banks;" [1040] the other, "Cannot I ask my Father, and He shall presently give me more than twelve legions of angels?" [1041] If we look at the reason of our original fall, and the foundations of our salvation, and consider by whom and in what way the latter were laid and the former originated, we may learn, either through the fall of the devil, or through the example of Christ, how to avoid so terrible a death from pride.
[1028] Is. xiv. 13.
[1029] Ps. xliii. (xliv.) 25.
[1030] Phil. ii. 6-8.
[1031] S. Matt. xi. 29.
[1032] Exod. v. 2.
[1033] S. John viii. 55.
[1034] Ezek. xxix. 3. (LXX.)
[1035] S. John v. 30; xiv. 10.
[1036] S. Luke iv. 6.
[1037] 2 Cor. viii. 9.
[1038] Is. x. 14.
[1039] Ps. ci. (cii.) 7, 8.
[1040] Is. xxxvii. 25.
[1041] S. Matt. xxvi. 53.