between two opposite vices, torments his wit to
discover and distinguish as many pairs of vices as are necessary to the
completion of his system, not disdaining to employ sophistry where
invention fails him.

And, indeed, the study of classical literature, in general, not only
fostered in the Christian writers the unfortunate love of systematizing,
which gradually degenerated into every species of contemptible
formulism, but it accustomed them to work out their systems by the help
of any logical quibble, or verbal subtlety, which could be made
available for their purpose, and this not with any dishonest intention,
but in a sincere desire to arrange their ideas in systematical groups,
while yet their powers of thought were not accurate enough, nor their
common sense stern enough, to detect the fallacy, or disdain the
finesse, by which these arrangements were frequently accomplished.

Sec. LII. Thus St. Ambrose, in his commentary on Luke vi. 20, is resolved
to transform the four Beatitudes there described into rewards of the
four cardinal Virtues, and sets himself thus ingeniously to the task:

"'Blessed be ye poor.' Here you have Temperance. 'Blessed are ye that
hunger now.' He who hungers, pities those who are an-hungered; in
pitying, he gives to them, and in giving he becomes just (largiendo fit
Justus). 'Blessed are ye that weep now, for ye shall laugh.' Here you
have Prudence, whose part it is to weep, so far as present things are
concerned, and to seek things which are eternal. 'Blessed are ye when
men shall hate you.' Here you have Fortitude."

Sec. LIII. As a preparation for this profitable exercise of wit, we have
also a reconciliation of the Beatitudes as stated by St. Matthew, with
those of St. Luke, on the ground that "in those eight are these four,
and in these four are those eight;" with sundry remarks on the mystical
value of the number eight, with which I need not trouble the reader.
With St. Ambrose, however, this puerile systematization is quite
subordinate to a very forcible and truthful exposition of the real
nature of the Christian life. But the classification he employs
furnishes ground for farther subtleties to future divines; and in a MS.
of the thirteenth century I find some expressions in this commentary on
St. Luke, and in the treatise on the duties of bishops, amplified into a
treatise on the "Steps of the Virtues: by which every one who perseveres
may, by a straight path, attain to the heav