49 Chapter 16.—Harmony of the Old and New Testaments. 26.  I will briefly set forth the manner of life according to these virtues, one by one, after I have brought forward, as I promised, passages from the Old Testament parallel to those I have been quoting from the New Testament.  For is Paul alone in saying that we should be joined to God so that there should be nothing between to separate us?  Does not the prophet say the same most aptly and concisely in the words, "It is good for me to cleave to God?" 65  Does not this one word cleave express all that the apostle says at length about love?  And do not the words, It is good, point to the apostle’s statement, "All things issue in good to them that love God?"  Thus in one clause and in two words the prophet sets forth the power and the fruit of love. 27.  And as the apostle says that the Son of God is the virtue of God and the wisdom of God,—virtue being understood to refer to action, and wisdom to teaching (as in the gospel these two things are expressed in the words, "All things were made by Him," which belongs to action and virtue; and then, referring to teaching and the knowledge of the truth, he says, "The life was the light of men"66),—could anything agree better with these passages than what is said in the Old Testament67 of wisdom, "She reaches from end to end in strength, and orders all things sweetly?"  For reaching in strength expresses virtue, while ordering sweetly expresses skill and method.  But if this seems obscure, see what follows:  "And of all," he says, "God loved her; for she teaches the knowledge of God, and chooses His works."  Nothing more is found here about action; for choosing works is not the same as working, so this refers to teaching.  There remains action to correspond with the virtue, to complete the truth we wish to prove.  Read then what comes next:  "But if," he says, "the possession which is desired in life is honorable, what is more honorable than wisdom, which works all things?"  Could anything be brought forward more striking or more distinct than this, or even more fully expressed?  Or, if you wish more, hear another passage of the same meaning.  "Wisdom," he says, "teaches sobriety, and justice, and virtue." 68  Sobriety refers, I think, to the knowledge of the truth, or to teaching; justice and virtue to work and action.  And I know nothing comparable to these two things, that is, to efficiency in action and sobriety in contemplation, which the virtue of God and the wisdom of God, that is, the Son of God, gives to them that love Him, when the same prophet goes on to show their value; for it is 65 Ps. lxxiii. 28. 66 John i. 3, 4. 67 [Augustin seems to make no distinction between Apocryphal and Canonical books.  The book of Wisdom was evidently a favorite with him, doubtless on account of its decided Platonic quality.—A.H.N.] 68 Wisd. viii. 1, 4, 7. Harmony of the Old and New Testaments. 75 Harmony of the Old and New Testaments.