ous errors.

78. And, indeed, it is easy to fall after you have departed from the
Word; for the glitter of civil virtues is wonderfully enticing to the
mind. Erasmus makes of Socrates almost a perfect Christian, and
Augustine has unbounded praise for Marcus Attilius Regulus, because he
kept faith with his enemy. Truthfulness indeed is the most beautiful
of all virtues, and in this case another high commendation is added in
that there was combined with it love of country, which in itself is a
peculiar and most praiseworthy virtue.

79. You may find men of renown not famous for truthfulness.
Themistocles, for instance, did not have this virtue though he was a
heroic man and did his country great service. That is the reason why
Augustine admires Attilius, finding his reason and will to be utterly
righteous, that is as far as it is possible for human nature to be.
Where, then, is vice in this case? Where is wickedness? The hero's
work surely cannot be censured.

80. First, Regulus knew not God, and, although his conduct was right,
it is still to be seen whether a theologian should not censure his
motive. For to his zeal in behalf of his country is added the thirst
for glory. He evinces contempt for his life so as to achieve immortal
glory among those to live after him. Contemplating, therefore, merely
his life's dream, as it were, and the outward mask, it is a most
beautiful deed. But before God it is shameful idolatry; because he
claims for himself the glory of his deed. And who would doubt that he
had other failings besides this thirst for glory? Attilius cannot
claim the great virtues of truthfulness and love of country without
tending violently and insanely toward wickedness. For it is wicked for
him to rob God of the glory and to claim it for himself. But human
reason cannot recognize this spoliation of the Deity.

81. A distinction must be made between the virtues of the heathen and
the virtues of Christians. It is true that in both instances hearts
are divinely prompted, but in the former ambition and love of glory
afterward defile the divine impulse.

82. If now, an orator should come forth, who would dilate upon the
efficient cause, but disguise the ultimate and vicious one, would it
not be apparent to every one that with the two most potent causes, the
formal (that which gives moral value to an act) and the ultimate one,
disguised, an eloquent man could extol such a wretched shadow of a
virtue? But a man apt