formed of many souls. Upon occasion of all these, and the like, is sin
committed, while through an immoderate inclination towards these goods
of the lowest order, the better and higher are forsaken,- Thou, our
Lord God, Thy truth, and Thy law. For these lower things have their
delights, but not like my God, who made all things; for in Him doth
the righteous delight, and He is the joy of the upright in heart.

When, then, we ask why a crime was done, we believe it not, unless
it appear that there might have been some desire of obtaining some
of those which we called lower goods, or a fear of losing them. For
they are beautiful and comely; although compared with those higher and
beatific goods, they be abject and low. A man hath murdered another;
why? he loved his wife or his estate; or would rob for his own
livelihood; or feared to lose some such things by him; or, wronged,
was on fire to be revenged. Would any commit murder upon no cause,
delighted simply in murdering? who would believe it? for as for that
furious and savage man, of whom it is said that he was gratuitously
evil and cruel, yet is the cause assigned; "lest" (saith he)
"through idleness hand or heart should grow inactive." And to what
end? that, through that practice of guilt, he might, having taken
the city, attain to honours, empire, riches, and be freed from fear of
the laws, and his embarrassments from domestic needs, and
consciousness of villainies. So then, not even Catiline himself
loved his own villainies, but something else, for whose sake he did
them.

What then did wretched I so love in thee, thou theft of mine, thou
deed of darkness, in that sixteenth year of my age? Lovely thou wert
not, because thou wert theft. But art thou any thing, that thus I
speak to thee? Fair were the pears we stole, because they were Thy