25. Now, therefore, let us see what this prolix discourse has effected, what it has gathered, whereto it has reached. It belongs to all men to will to be blessed; yet all men have not faith, whereby the heart is cleansed, and so blessedness is reached. And thus it comes to pass, that by means of the faith which not all men will, we have to reach on to the blessedness which every one wills. All see in their own heart that they will to be blessed; and so great is the agreement of human nature on this subject, that the man is not deceived who conjectures this concerning another’s mind, out of his own: in short, we know ourselves that all will this. But many despair of being immortal, although no otherwise can any one be that which all will, that is, blessed. Yet they will also to be immortal if they could; but through not believing that they can, they do not so live that they can. Therefore faith is necessary, that we may attain blessedness in all the good things of human nature, that is, of both soul and body. But that same faith requires that this faith be limited in Christ, who rose in the flesh from the dead, not to die any more; and that no one is freed from the dominion of the devil, through the forgiveness of sins, save by Him; and that in the abiding place of the devil, life must needs be at once miserable and never-ending, which ought rather to be called death than life. All which I have also argued, so far as space permitted, in this book, while I have already said much on the subject in the fourth book of this work as well; but in that place for one purpose, here for another,—namely, there, that I might show why and how Christ was sent in the fullness of time by the Father, on account of those who say that He who sent and He who was sent cannot be equal in nature; but here, in order to distinguish practical knowlege from contemplative wisdom.