What but
condemnation
?
Augustine - Exposition on the Psalms - v1
'sk// we then say that Abraham, our father as pertaining to
"Rom 4 the flesh, hath found ? For if Abraham were justified by
works, he hath whereof to glory ; but not before God. God Himself avert from us such glorying, and let us rather hearken to that saying, He that glorieth, let him glory in the Lord. For many glory in their own works, and we find
many pagans therefore unwilling to become Christians, because they are in a manner satisfied with their own good lives. To live well is needful, saith one. What will Christ
1"2.
l Cor.
command of me ? That I should live well ? already ; wherein is Christ necessary to me ? mnrder, no theft, no violence ;
I live well I commit no I covet not another's goods ; I am defiled with no adultery : for let any thing be found in
my life worthy of blame, and he, who can blame shall make me Christian. He hath whereof to glory but not before God. But not so our father, Abraham. For this passage of Scripture would direct our attention to this very thing. For because we confess, and such our belief con cerning the holy Patriarch, who pleased God, that we both tay and know that he hath whereof to glory before God therefore saith the Apostle, It evidently known unto us and manifest, that Abraham hath whereof to glory before God But Abraham were justified by works, he hath whereof to glory, but not before God but he hath whereof to glory before God therefore he not justified by works. If then Abraham not justified by works, whereby he justified?
Rom. The answer follows, for saith he. For what saith the Scripture?
3'
6.
that is, Whereby saith the Scripture that Abraham justified? Gen. 15, Abraham believed God, and was counted unto him for
righteousness. Therefore Abraham was justified by Faith. 3. But whoever hears this, Not by works, but by faith, must beware of that gulf, of which spoke. Thou seest
then that by faith, not by works, Abraham justified there fore (sayest thou) will do what will, because, though have not good works, but only trust in God, that counted to me for righteousness. If so one hath spoken and de termined, he falleth and drowned yet he thinketh and wavereth, he perilled. But the Scripture of God, and its
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No works truly good unless done by Faith. 281
true understanding, not only when perilled freeth him from Ver. peril, but even when drowned raiseth him out of the deep.
I answer, therefore, as against the Apostle, and say of Abraham himself, what we find indeed in the Epistle of another Apostle, who wished to correct certain men that had misunderstood this Apostle. For James in his Epistle, writing against those who would not do good works, pre
suming on faith only, commended the works of that same Abraham, as Paul his faith : and the two Apostles are not contrary to each other. But he speaks of a work known James2, unto all, that Abraham offered unto God his own son for21,
structure of works, but I see in faith the foundation :
the fruit of good works, but I discern in faith the root. But if Abraham had done this without a right faith, it would have profited him nothing, however good that work might be. Again, if Abraham had so held his faith, as that when God commanded him to offer up to Him his son for a sacrifice, he should say with himself, " I do it not, and yet 1 believe that God will deliver me, even despising His com mands;" his faith without works had been dead, and had remained dry and barren as a root without fruit.
4. What then ? Ought no works to be placed before faith, so that before faith one may be said to do good works ? (No,) for those very good works, so called, before faith, although they may seem to men worthy of praise, are nothing worth. To me they seem to be such, as great strength, and the swiftest speed, out of the way. Let none then count his works before faith good; where faith was not, good works were not. For it is the intention that maketh the work good ; faith that directs the intention. Attend, not so much to what one doth, as to what, in doing he hath regard, whither he directing his arms which steer so excellently. For suppose man to steer ship right well, and yet to have lost his course what avails, that he holds the topsail bravely, moves bravely, keeps the head to the waves, careth lest the sides be beaten in, hath so great strength that he turn the ship whither he will, and whence he will And suppose be said to him, Where goest thou and he say, know not or say not, know not, but, am
a sacrifice. A great work ! but of faith. I laud the super
I laud
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282 Walking useless, save in right way. Faith needs Love.
Psalm going to such a port ; and yet goeth not to that port, but Exp. n. hurrieth on to the rocks : doth not such an one, the more he seemeth to himself active and powerful in steering the
ship, so much the more dangerously steer so as through haste to bring to shipwreck at last Such he who runs the best, out of the way. Were not better and more tolerable, that the pilot should be somewhat weaker, so as to direct the ship with some labour and difficulty, and yet hold his right and due course and that the other again should walk even somewhat slowly and feebly, yet in the way, than out of the way run bravely He then the best who both holds the way, and walks well therein but he next in hope, who though he halteth somewhat, yet not so much as to go astray, or stand still, but advances though by little and little; for haply there hope that he will arrive whither, though slowly, he tendeth.
5. Therefore, Brethren, by faith was Abraham justified but works did not precede his faith, yet they followed it. For can thy faith be barren If thou art not barren, thy faith not barren. Thou hast believed somewhat of evil, and in the fire of thy evil hast burned up the root of thy faith. Therefore hold fast thy faith, and work. But thou sayest, The Apostle Paul said not this. Nay, this said the
Gal. 5,6. Apostle Paul, Faith, which worketh by love and in another
Rom. 13, place, Therefore love the fulfilling of the Law; and in
Gal. another, For all the Law fulfilled in one word, even in
this, Thou shalt love thy neighbour as thyself. See he Eom. 13, does not will thee to work, who saith, Thou shalt not commit
adultery, Thou shall do no murder, Thou shalt not covet
14.
and there is any other commandment,
prehended in this saying, Thou shalt love thy neighbour as
thyself. Love worketh no ill to his neighbour;
love is the fulfilling of the law. Doth love permit thee to do any evil to him whom thou lovest But perhaps thou only doest no evil, and dost not farther any good. Doth love then permit thee not to do whatever thou canst for him whom thou lovest Is not that Love which prayeth even for enemies? Doth he then desert his friend who
blesseth his enemies Therefore faith be without love, will be without works. But lest thou think much of the
briefly com
therefore
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Right Love produces good works, wrong evil. 283
works of faith, add unto it hope and love, and think not Ver what thou workest. Love itself cannot be empty. For what is there in any man that worketh at all, even to evil, except love ? Shew me the love that is empty and doth no work. Uncleanness, adulteries, violence, murders, every luxury ; doth not love work these ? Therefore cleanse thy love: the waters flowing into the draught, turn into the garden : what desires it had for the world, the same let it
have for the world's Creator. Do we say unto you, Love nothing? God forbid. Dull, dead, hateful, miserable will ye be, if ye love nothing. Love, but look well what ye love. The love of God, the love of our neighbour, is called charity: the love of the world, the love of this life, is called covetousness. Let covetousness be bridled, charity stirred up. For the very charity of him that doeth good works,
gives him hope out of a good conscience ; for a good con science produceth hope; as an evil conscience is wholly in despair, so a good conscience is wholly in hope. And so there will be these three, of which the Apostle
speaketh, faith, hope, charity. Also in another place speaketh he of1 Cor.
three likewise, but instead of hope he has placed a good conscience. For the end of the commandment, said he; What is the end of the commandment ? That by which the commandments are perfected, not whereby they are destroyed. For in one sense, we say, The meat is ended ; in another, The coat is ended, which wasbeing woven ; meat is ended, so that it be not; a coat is ended, so that it be made perfect: and yet both in this we say the end, and in that. Here then he calleth not that the end of the commandment, whereby
as it were the commandments perish, but that whereby they
are perfected and consummated, not consumed. The end
then is for these three : The end of the commandment, (saith i Tim.
he,) is charity out of a pure heart, and of a good conscience, and offaith unfeigned. Instead of hope, he placed a good conscience. For he hath hope, who beareth a good con science. But he whom an evil conscience pricketh, draws back from hope, and expects nothing for himself but con demnation : that he may then hope to reign, let him have a good conscience ; and that he may have a good conscience, let him believe, and work. That he believeth, is of faith ;
'
284 Justification how by faith, though works needful.
Psalm that he worketh, is of charity. In one place, then, the Kxp. ii'Apostle begins from faith, faith, hope, charity; in the other he begins from Charity itself; Charity out of a pure heart, and of a good conscience, and of faith unfeigned. We but now began from the middle, from conscience itself and from hope. Who wishes, I say, to have good hope, let him have a good conscience ; and that he may have a good conscience, let him believe, and work. From the middle we go to the beginning and end ; let him believe, and work.
That he believeth, is of faith ; that he worketh, is of charity. 6. How then saith the Apostle, that man is justified with- out works, by faith ; when in another place he saith, Faith
which worketh by love? Let us then oppose not the Apostle James to Paul, but Paul himself to Paul, and say unto him, Here thou permittest us in some wise to sin with impunity, where thou sayest, We conclude that a man is justified by
faith without the deeds of the Law. There thou sayest, Faith which worketh by love. How am I here made as it were secure, even if I have not worked ; but there seem to have neither hope nor faith itself aright, unless 1 have worked by love ? I hear thyself speak, O Apostle ; certainly thou wouldest here commend unto me faith without works ; but the work of faith is love, which love can not so be void, but that it must both work no evil, and work whatever it can of
Ps. 37, good. For what doth love ? Departfrom evil, and do good.
Bom. 3,
Gai. 5 6.
i,^
' Here. '
13, 2!
This' faith then without works thIou commendest; and hi another place thou sayest, Though have allfaith, so that I could remove mountains, and have not charity, it profiteth me nothing. If, then, faith without charity profiteth nothing, but where charity is, needs must that it works, faith itself worketh by love. How then shall man be justified by faith without works? The Apostle himself answers, For this cause said I this to thee, O man, lest thou shouldest seem as it were to presume of thy works, and for the merit of thy works to have received the grace of faith. Therefore presume not of works before faith. Thou knowest that faith found thee
'justuma sinner; although faith given made thee righteous1, it found Ron! . 4 ungodly whom it made righteous. To him that believeth, 5. (saith he,) on Him That fustifieth the ungodly, his faith is
countedfor righteousness. If the ungodly is justified, from
Error of thinking God satisfied with works without faith. 285
being ungodly he becometh righteous: if from being ungodly Ver. he becometh righteous, what are the works of the ungodly ? L The ungodly may boast indeed his works, and say, I give to
the poor, I take nothing from any, I covet not another man's
wife, I do no murder, I do no wrong to any, that which is pledged with me, no man witnessing, I restore ; all this
I ask whether he be or And godly ungodly.
may he say ;
how am I ungodly, saith he, doing all these things i Even
as they, of whom it was said, They served the creature B. om. 1, more than the Creator, Who is blessed for ever. How art25. thou ungodly ? What if for all these
either hope for that which is to be hoped for, but not from
Him from Whom alone it is to be hoped for; or hope for
that which is not to be hoped for, even from Him from Whom eternal life is to be hoped for ? For thy good works
thou hast hoped for some
ungodly. That is not the reward of faith. A precious thing
is faith, to a vile thing hast thou devoted it'. Ungodly, ' addix- then, art thou, and vain are those works of thine.
in good works, thou mayest move thine arms, and seem to
steer the ship exceeding well, thou art running on the rocks.
What if thou hope for that which is to be hoped, that is,
life eternal, but not from the Lord God, through Jesus
Christ, through Whom alone eternal life is given, but thinkest that thou canst arrive at life eternal through the
host of Heaven, through the Sun and Moon, through the
Powers of the air, of the sea, of the earth, of the stars ?
Thou art ungodly. Believe in Him That justifieth the ungodly, that thy good works may be indeed good works :
for neither call 1 them good, as long as they proceed not
from a good root. What is this ? either thou hopest for life
temporal from God the Eternal, or life eternal from devils; on either side thou art ungodly. Correct thy faith ; direct thy faith aright, direct thy way aright; and if thou have good feet, walk on secure, run, thou holdest the way. The better thou runnest, the more speedily wilt thou arrive. But perhaps thou haltest somewhat. At least wander not out of the way ; though but slowly, thou wilt arrive : stand not still ; turn not back ; go not astray.
7. What then ? Who are blessed ? Not they in whom
good works, thou
earthly happiness; thou art Though ia '
286 Grace is given undeserved, else it were of debt.
Psalm God findeth no sin, for He findeth it in all ; For all have
EXp. II! sinned, and come short of the glory of God. If, then, sins
Rom. 3, are found in all, it remains that none are blessed, but they
23"
Bom. 4, commended ; Abraham believed God, and it was counted
3' 4'
unto him for righteousness. And to him that worketh, that is, presumeth of works, and saith that for their merits the grace of faith is given him, is the reward not reckoned of Gi. ace, but of debt. What is this, but that our reward is called Grace? If it be Grace, it is given gratis. What meaneth, It is given gratis ? Gratis is evident. Thou hast done nothing good, and yet forgiveness of thy sins is given thee. Thy works are considered, and are found all evil. If God should pay thee what is due to those works, He
whose sins are forgiven. This, then, hath the Apostle thus
Bom. 6, would surely condemn thee.
To evil works what is due ?
good works what is due ?
thou art found in evil works; if that be paid thee, which is thy due, thou must needs be punished. What befals then ? God payeth thee not the punishment due, but giveth thee Grace not due. He owed vengeance, He giveth mercy. Thou beginnest then to be in faith, through mercy ; now thy faith, having added to itself hope and love, beginneth to do good works: but even so glory not, nor lift up thyself: remember by Whom thou art set in the way ; remember that with strong and swift feet thou wast wandering ; remember that when thou wast languishing and lying in the
Lukeio, way half dead, thou wast set upon a beast, and brought to an inn. But to him that worketh, saith he, is the reward not reckoned of Grace, but of debt. If thou wouldest be an alien unto Grace, boast of thy merits. Yet He seeth what is in thee, and knoweth what He oweth to each. But to him that worketh not --What ? Suppose here some ungodly sinner; see, he worketh not. What then? He believeth on Him That justifieth the ungodly. But in that he doeth not good works, he is ungodly : though he seem to do good works, yet, because without faith, neither are they to be
Bom. 4, called good. But believing on Him That justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom
For the wages of sin is death.
What but condemnation ? To The Kingdom of Heaven. But
Those who would make works needless err wilfully. 287
God imputeth righteousness without works. But what righte- Vrr. ousness ? That of faith, which good works have not pre '--:-- ceded, but which good works do' follow.
8. Attend ye then; otherwise by misunderstanding ye will plunge yourselves into that gulf of sinning with impunity ;
but I am free, as the Apostle himself was, from all who misunderstood him, free. For they misunderstood him wilfully ; lest good works should follow. Be not ye, my Brethren, in the number of such. It is said in a certain
Psalm of a certain man such as this, that is, of a class
of men as it were under the name of one ; He hath refused Ps. 36,3. to understand, that he might do good. It is not said, He
could not understand. It behoveth you then to be willing to understand, that ye may do good. For so ye will not fail of clear understanding. What is the clear understanding ? Let none boast his good works before faith, none be slothful in good works after faith received. God sheweth mercy then to all ungodly, and justifieth them, through faith.
9. Ver. 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no
guile. Now the Psalm beginneth, and therewith beginneth understanding. Understanding then or intelligence is this,
to know that thou oughtest not to boast thyself of thine
own merits, nor to presume upon impunity of sin. For so is
the title of this Psalm, To David himself; for understanding.
This Psalm is called a Psalm of Understanding. The first understanding then is this, to know thyself a sinner. The understanding next following is, that when through faith
thou hast begun to do good works by love, thou impute
not this to thine own strength, but to the grace of God. So
will not guile be in thy heart, that is, in thine inward mouth ;
nor wilt thou have one thing on thy lips, another in thy thoughts. Thou wilt not be of those Pharisees of whom it
is said, Ye are like unto whited sepulchres, for ye outwardly Mat. 83, appear righteous unto men, but within ye are full of hypo-
crisy and iniquity. Whoso then, being unrighteous, pre- tendeth himself righteous ; is not he full of hypocrisy ? He
is not that Nathaniel, of whom the Lord saith, Behold an John l,
* al. ' not which good works do not. '
47. 48.
288 Christ looks in mercy on man in a carnal state.
Psalm Israelite indeed, in whom there is no guile. But whence
tnere no guile in that Nathaniel? When, saith he,
Exp. Il. was
thou wast under thefig-tree, I
was he ; under the condition of flesh was he. If he was under the condition of flesh, because he was holden by original sin, under that fig-tree was he, wherein one groaneth
in
He Who came with Grace, saw him. What is, saw him ? Had
Pg. 51,5. in another Psalm, Behold,
I
was
shapen
iniquity.
But
mercy on him. Therefore He so commendeth a man without guile, as to commend His own grace Iin him. When thou
I
that so great, unless thou understand it as said in a particular
manner? What is it so great, to see a man under a fig-tree? If Christ had not seen under that fig-tree the human race, we had either withered away wholly, or been as the Pharisees, in whom was guile, that is, who justified themselves in words, but in deeds were wicked : and so there would be found in us leaves only, no fruit. For such a fig-tree when Christ
wast under the fig-tree,
saw thee.
saw thee. What is
saw thee. Under the fig. tree
Mat. 2l,saw, He cursed and withered away. " see," said He,
19.
" leaves only," that is, words only, " without fruit. Let wither away," saith He, " that have not even leaves. " And taketh He away words also Yes, for withered tree cannot have even leaves. So then were the Jews the
Pharisees were that tree: words they had, deeds they had not. According to the sentence of the Lord, they purchased to themselves barrenness. Let Christ then see us under the fig-tree, let Him see in our flesh the fruit of good works, lest we under His curse wither away. And since all
imputed to His Grace, not to our merits, Blessed are they whose
unrighteousness forgiven, and whose sins are covered not they in whom are not found sins, but they whose sins are covered. Are sins covered they are hidden, they are blotted out. If God hath covered sins, He hath willed not to advert unto them; He hath willed not to advert unto them, He hath willed not to animadvert upon them if He hath willed not to animadvert upon them, He hath willed not to punish; He hath willed not to punish, He hath willed not to acknowledge them, He hath willed rather to pardon them. Blessed are they whose unrighteousness w
forgiven, and whose sins are covered. Neither so understand
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Acknowledging God's gifts as such excuses not pride. 289
ye what he said, Whose sins are covered, as though they Ver. should be in the same, and yet live. Why then spake he of 12. sins covered ? That they might not be seen. For what else
is it for God to see sins, but to punish sins?
That thou mightest know that this it is for God to see sins, namely, to
punish sins, what is said unto Him ? Turn Thy face from Ps. 51,9. my sins. Thy sins then let Him not see, that He may see
thee. How see thee ? IAs He saw Nathaniel ; When thou
saw
wast under the fig-tree, thee. The shade of the fig-tree
hindered not the Eyes of God's mercy.
10. And in whose spirit there is no guile.
But they truly who will not confess their sins, labour in vain in defence of
their sins. And the more they labour in defence
of their their own iniquities, the more their strength and courage faileth. For
sins, boasting their own
merits, seeing not
he is strong, who not in/ himself but in God is strong;
besought the Lord
My Grace, saith He, is sufficient for thee, for My Strength
according to that saying,
thrice, that it^Cor. 8. 9.
might depart from me; and He said unto me, My Grace is
sufficient for thee. My Grace, saith He, not thy strength.
is made in weIakness. I
perfect Whence the same saith in
another place, When
am weak, then am
strong. He
ver. 10. then who would be strong, as presuming upon himself, and boasting his own merits, of whatever sort they be, will be
like that Pharisee, who, what he said th/at he had received
from God, yet proudly boasted of this : thank Thee, saith
he. Observe, my Brethren, what kind of pride God bringeth
to notice1; truly such as can enter into even a righteous l com- man, such as can creep over even one of/ mendet"
/ thank Thee, said he ; therefore when he said,
he confessed that he had received from Him what he had.
FIor what hast thou, that thou didst not receive ? Therefore, I Cor.
thank Thee, said he; / thank Thee
men are, extortioners, unjust, adulterers, or even as this6--1*- Publican. Whence then was he proud? Not because he thanked God in his own good works, but because he exalted himself above the other for his good works.
11. Attend, Brethren; for wherefore the Lord began to speak that same parable, the Evangelist hath premised. For when Christ had said, When the Son of Man cometh, shall
v
good hopes.
thank Thee,
that lam not as other *'Jie\S '
290 The Pharisee and the Publican.
Psalm He find faith on the earth? then, lest there should arise Exp. ll! [certain heretics, who, considering and thinking the whole
world as fallen, (for all heretics are among the few, and of the smaller part,) should boast of themselves, that that remained still in them, which had perished to all the world beside; then immediately when the Lord had said, When the Son of Man cometh, shall He find faith on the earth ? the Evan gelist added and said, And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray ; the one a Pharisee, the other a Publican, and the
rest, which ye know. The Pharisee, then, said ;
/
thank Thee. But where was he proud ? In that he despised others.
Whence provest thou this ? From his own words. The Pharisee, saith he, despised him that stood afar off, unto whom, confessing his sins, God drew nigh. The Publican, saith he, stood afar off. But God stood not afar off from him. Why stood not God afar off from him ? Because, as
Ps. 34, is said in another place, The Lord is nigh unto them that have broken their heart. See if that Publican had broken his heart, and then will ye see that the Lord is nigh unto them that have broken their heart. And the Publican, standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast. The smiting of the breast is the contrition of the heart. What said he smiting his breast ? God be merciful to me a sinner I And what, in
/ tell you, this man went down to his
sentence, the Lord ?
house justified rather/ than the other. Whereby I?
am not as this Publican. judgment of God. I
It is the am not as
other men are, extortioners, unjust, adI
twice The other dares not lift up his eyes unto Heaven, he mindeth his own conscience, he standeth afar off, and he is justified rather
ulterers : in the week, of possess.
fast
I give tithes all that
than the Pharisee. Wherefore? I pray Thee, Lord, explain to us this Thy judgment, explain to us the righteousness of Thy Law. God doth explain the rule of His Law. Would ye hear, wherefore ? For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.
12. Attend, therefore, dearly Beloved. I said that the Publican dared not lift up his eyes to Heaven. Why
We must shew our wounds if we would be healed. 291
looked he not to Heaven ?
He looked to himself, that he might first displease himself,
and so please God. But thou boastest thyself, thou up-
liftest thy neck. To the proud man saith the Lord, Wilt not
thou look to thyself? I look to thee. Wouldest thou that I
look not to thee ? Look thou to thyself. For this reason
dared not the Publican lift up his eyes unto Heaven, because
he looked upon himself, he punished his own conscience;
he was judge unto himself, that He might intercede for him ;
he punished himself, that He might set him free; he accused himself, that He might defend him. And so did He defend
him, in that He declared sentence for the same.
this man went down to his house justified rather than the
other : for every one that exalteth himself shall be abased,
and he that humbleth himself shall be exalted. He looked
to himself, saith He, and I would not look to him : I heard
him saying, Turn Thy face from my sins. For who is it
that said this, but he that said also that, For I acknowledge 3.
Because he looked to himself. Ver. 2'3,
/ tell
am not as other men are, extortioners, unjust, adulterers,
nor because he fasted twice in the week, nor because he
gave tithes, was he not a sinner. But even if he had been without any other sin, his very pride was a great sin ; and
yet, he said all those words. Who in the world is without
sin ? Who can boast that he hath a clean heart, or who can Prov. 20, boast that he is free from sins ? He had then sins; but like9.
one perverse, and not knowing whither he had come, he was
as it were in the Physician's house to be cured, and shewed
his sound limbs, covering his wounds. Let God cover thy wounds; do not thou. For if thou wish to cover them being ashamed, the Physician will not cure. Let the Phy sician cover, and cure, for He covereth with a plaster. By the covering of the Physician the wound is healed ; by the
covering of the wounded man the wound is concealed. And
from whom dost thou conceal ? From Him Who knowelh
pa. 5i my transgressions. And in like manner, my Brethren, was
tJhe Pharisee also a sinner. For neither because he said,
all things.
13. CoInsider then, Brethren, what this man said, (ver. 3. )
When
roaring all the day long. What is this ?
u2
kept silence, my bones waxed old through my
It seems as it
you,
292 Not boasting, but confession, wins strength from God.
\x\u were contradictory, When I kept silence, my bones waxed "Exr. ii. old through my roaring. If through his roaring, how kept he silence ? Somewhat he kept silent, somewhat he kept
not silent. He kept silent that whereby he might profit, he kept not silent that whereby he would fail ; confession he kept silent, presumption he proclaimed. For said he, I kept silence, I confessed not. Then it behoved him to speak, to keep silent his merits, to proclaim his sins: but now perversely he kept silent his sins, his merits he pro claimed. And what befel him ? His bones waxed old. Be ye sure that if he had proclaimed his sins, and kept silent his merits, his bones had been made new, that is, his strength had been made new : he would have been strong in the
Lord, because he was found in himself weak. But now, because in himself he would be strong, he was made weak, and his bones waxed old. He remained still in oldness, because he would not, by confession, love newness. For what men are made new, ye know, Brethren : because Blessed are they whose transgression is forgiven, whose sin is covered. He would not that his transgressions should be
forgiven him, he accumulated, he defended them ; he boasted his own merits. Because then he kept silence from con fession, his bones waxed old.
"Rom 4 the flesh, hath found ? For if Abraham were justified by
works, he hath whereof to glory ; but not before God. God Himself avert from us such glorying, and let us rather hearken to that saying, He that glorieth, let him glory in the Lord. For many glory in their own works, and we find
many pagans therefore unwilling to become Christians, because they are in a manner satisfied with their own good lives. To live well is needful, saith one. What will Christ
1"2.
l Cor.
command of me ? That I should live well ? already ; wherein is Christ necessary to me ? mnrder, no theft, no violence ;
I live well I commit no I covet not another's goods ; I am defiled with no adultery : for let any thing be found in
my life worthy of blame, and he, who can blame shall make me Christian. He hath whereof to glory but not before God. But not so our father, Abraham. For this passage of Scripture would direct our attention to this very thing. For because we confess, and such our belief con cerning the holy Patriarch, who pleased God, that we both tay and know that he hath whereof to glory before God therefore saith the Apostle, It evidently known unto us and manifest, that Abraham hath whereof to glory before God But Abraham were justified by works, he hath whereof to glory, but not before God but he hath whereof to glory before God therefore he not justified by works. If then Abraham not justified by works, whereby he justified?
Rom. The answer follows, for saith he. For what saith the Scripture?
3'
6.
that is, Whereby saith the Scripture that Abraham justified? Gen. 15, Abraham believed God, and was counted unto him for
righteousness. Therefore Abraham was justified by Faith. 3. But whoever hears this, Not by works, but by faith, must beware of that gulf, of which spoke. Thou seest
then that by faith, not by works, Abraham justified there fore (sayest thou) will do what will, because, though have not good works, but only trust in God, that counted to me for righteousness. If so one hath spoken and de termined, he falleth and drowned yet he thinketh and wavereth, he perilled. But the Scripture of God, and its
is
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if :
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; if
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:
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is
is
4,
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is is ; ;
it,
I
;
:
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a
No works truly good unless done by Faith. 281
true understanding, not only when perilled freeth him from Ver. peril, but even when drowned raiseth him out of the deep.
I answer, therefore, as against the Apostle, and say of Abraham himself, what we find indeed in the Epistle of another Apostle, who wished to correct certain men that had misunderstood this Apostle. For James in his Epistle, writing against those who would not do good works, pre
suming on faith only, commended the works of that same Abraham, as Paul his faith : and the two Apostles are not contrary to each other. But he speaks of a work known James2, unto all, that Abraham offered unto God his own son for21,
structure of works, but I see in faith the foundation :
the fruit of good works, but I discern in faith the root. But if Abraham had done this without a right faith, it would have profited him nothing, however good that work might be. Again, if Abraham had so held his faith, as that when God commanded him to offer up to Him his son for a sacrifice, he should say with himself, " I do it not, and yet 1 believe that God will deliver me, even despising His com mands;" his faith without works had been dead, and had remained dry and barren as a root without fruit.
4. What then ? Ought no works to be placed before faith, so that before faith one may be said to do good works ? (No,) for those very good works, so called, before faith, although they may seem to men worthy of praise, are nothing worth. To me they seem to be such, as great strength, and the swiftest speed, out of the way. Let none then count his works before faith good; where faith was not, good works were not. For it is the intention that maketh the work good ; faith that directs the intention. Attend, not so much to what one doth, as to what, in doing he hath regard, whither he directing his arms which steer so excellently. For suppose man to steer ship right well, and yet to have lost his course what avails, that he holds the topsail bravely, moves bravely, keeps the head to the waves, careth lest the sides be beaten in, hath so great strength that he turn the ship whither he will, and whence he will And suppose be said to him, Where goest thou and he say, know not or say not, know not, but, am
a sacrifice. A great work ! but of faith. I laud the super
I laud
1
;
I
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?
?
it
it
is
a ;
a
it,
282 Walking useless, save in right way. Faith needs Love.
Psalm going to such a port ; and yet goeth not to that port, but Exp. n. hurrieth on to the rocks : doth not such an one, the more he seemeth to himself active and powerful in steering the
ship, so much the more dangerously steer so as through haste to bring to shipwreck at last Such he who runs the best, out of the way. Were not better and more tolerable, that the pilot should be somewhat weaker, so as to direct the ship with some labour and difficulty, and yet hold his right and due course and that the other again should walk even somewhat slowly and feebly, yet in the way, than out of the way run bravely He then the best who both holds the way, and walks well therein but he next in hope, who though he halteth somewhat, yet not so much as to go astray, or stand still, but advances though by little and little; for haply there hope that he will arrive whither, though slowly, he tendeth.
5. Therefore, Brethren, by faith was Abraham justified but works did not precede his faith, yet they followed it. For can thy faith be barren If thou art not barren, thy faith not barren. Thou hast believed somewhat of evil, and in the fire of thy evil hast burned up the root of thy faith. Therefore hold fast thy faith, and work. But thou sayest, The Apostle Paul said not this. Nay, this said the
Gal. 5,6. Apostle Paul, Faith, which worketh by love and in another
Rom. 13, place, Therefore love the fulfilling of the Law; and in
Gal. another, For all the Law fulfilled in one word, even in
this, Thou shalt love thy neighbour as thyself. See he Eom. 13, does not will thee to work, who saith, Thou shalt not commit
adultery, Thou shall do no murder, Thou shalt not covet
14.
and there is any other commandment,
prehended in this saying, Thou shalt love thy neighbour as
thyself. Love worketh no ill to his neighbour;
love is the fulfilling of the law. Doth love permit thee to do any evil to him whom thou lovest But perhaps thou only doest no evil, and dost not farther any good. Doth love then permit thee not to do whatever thou canst for him whom thou lovest Is not that Love which prayeth even for enemies? Doth he then desert his friend who
blesseth his enemies Therefore faith be without love, will be without works. But lest thou think much of the
briefly com
therefore
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;
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it ?
is it,
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;
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;
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Right Love produces good works, wrong evil. 283
works of faith, add unto it hope and love, and think not Ver what thou workest. Love itself cannot be empty. For what is there in any man that worketh at all, even to evil, except love ? Shew me the love that is empty and doth no work. Uncleanness, adulteries, violence, murders, every luxury ; doth not love work these ? Therefore cleanse thy love: the waters flowing into the draught, turn into the garden : what desires it had for the world, the same let it
have for the world's Creator. Do we say unto you, Love nothing? God forbid. Dull, dead, hateful, miserable will ye be, if ye love nothing. Love, but look well what ye love. The love of God, the love of our neighbour, is called charity: the love of the world, the love of this life, is called covetousness. Let covetousness be bridled, charity stirred up. For the very charity of him that doeth good works,
gives him hope out of a good conscience ; for a good con science produceth hope; as an evil conscience is wholly in despair, so a good conscience is wholly in hope. And so there will be these three, of which the Apostle
speaketh, faith, hope, charity. Also in another place speaketh he of1 Cor.
three likewise, but instead of hope he has placed a good conscience. For the end of the commandment, said he; What is the end of the commandment ? That by which the commandments are perfected, not whereby they are destroyed. For in one sense, we say, The meat is ended ; in another, The coat is ended, which wasbeing woven ; meat is ended, so that it be not; a coat is ended, so that it be made perfect: and yet both in this we say the end, and in that. Here then he calleth not that the end of the commandment, whereby
as it were the commandments perish, but that whereby they
are perfected and consummated, not consumed. The end
then is for these three : The end of the commandment, (saith i Tim.
he,) is charity out of a pure heart, and of a good conscience, and offaith unfeigned. Instead of hope, he placed a good conscience. For he hath hope, who beareth a good con science. But he whom an evil conscience pricketh, draws back from hope, and expects nothing for himself but con demnation : that he may then hope to reign, let him have a good conscience ; and that he may have a good conscience, let him believe, and work. That he believeth, is of faith ;
'
284 Justification how by faith, though works needful.
Psalm that he worketh, is of charity. In one place, then, the Kxp. ii'Apostle begins from faith, faith, hope, charity; in the other he begins from Charity itself; Charity out of a pure heart, and of a good conscience, and of faith unfeigned. We but now began from the middle, from conscience itself and from hope. Who wishes, I say, to have good hope, let him have a good conscience ; and that he may have a good conscience, let him believe, and work. From the middle we go to the beginning and end ; let him believe, and work.
That he believeth, is of faith ; that he worketh, is of charity. 6. How then saith the Apostle, that man is justified with- out works, by faith ; when in another place he saith, Faith
which worketh by love? Let us then oppose not the Apostle James to Paul, but Paul himself to Paul, and say unto him, Here thou permittest us in some wise to sin with impunity, where thou sayest, We conclude that a man is justified by
faith without the deeds of the Law. There thou sayest, Faith which worketh by love. How am I here made as it were secure, even if I have not worked ; but there seem to have neither hope nor faith itself aright, unless 1 have worked by love ? I hear thyself speak, O Apostle ; certainly thou wouldest here commend unto me faith without works ; but the work of faith is love, which love can not so be void, but that it must both work no evil, and work whatever it can of
Ps. 37, good. For what doth love ? Departfrom evil, and do good.
Bom. 3,
Gai. 5 6.
i,^
' Here. '
13, 2!
This' faith then without works thIou commendest; and hi another place thou sayest, Though have allfaith, so that I could remove mountains, and have not charity, it profiteth me nothing. If, then, faith without charity profiteth nothing, but where charity is, needs must that it works, faith itself worketh by love. How then shall man be justified by faith without works? The Apostle himself answers, For this cause said I this to thee, O man, lest thou shouldest seem as it were to presume of thy works, and for the merit of thy works to have received the grace of faith. Therefore presume not of works before faith. Thou knowest that faith found thee
'justuma sinner; although faith given made thee righteous1, it found Ron! . 4 ungodly whom it made righteous. To him that believeth, 5. (saith he,) on Him That fustifieth the ungodly, his faith is
countedfor righteousness. If the ungodly is justified, from
Error of thinking God satisfied with works without faith. 285
being ungodly he becometh righteous: if from being ungodly Ver. he becometh righteous, what are the works of the ungodly ? L The ungodly may boast indeed his works, and say, I give to
the poor, I take nothing from any, I covet not another man's
wife, I do no murder, I do no wrong to any, that which is pledged with me, no man witnessing, I restore ; all this
I ask whether he be or And godly ungodly.
may he say ;
how am I ungodly, saith he, doing all these things i Even
as they, of whom it was said, They served the creature B. om. 1, more than the Creator, Who is blessed for ever. How art25. thou ungodly ? What if for all these
either hope for that which is to be hoped for, but not from
Him from Whom alone it is to be hoped for; or hope for
that which is not to be hoped for, even from Him from Whom eternal life is to be hoped for ? For thy good works
thou hast hoped for some
ungodly. That is not the reward of faith. A precious thing
is faith, to a vile thing hast thou devoted it'. Ungodly, ' addix- then, art thou, and vain are those works of thine.
in good works, thou mayest move thine arms, and seem to
steer the ship exceeding well, thou art running on the rocks.
What if thou hope for that which is to be hoped, that is,
life eternal, but not from the Lord God, through Jesus
Christ, through Whom alone eternal life is given, but thinkest that thou canst arrive at life eternal through the
host of Heaven, through the Sun and Moon, through the
Powers of the air, of the sea, of the earth, of the stars ?
Thou art ungodly. Believe in Him That justifieth the ungodly, that thy good works may be indeed good works :
for neither call 1 them good, as long as they proceed not
from a good root. What is this ? either thou hopest for life
temporal from God the Eternal, or life eternal from devils; on either side thou art ungodly. Correct thy faith ; direct thy faith aright, direct thy way aright; and if thou have good feet, walk on secure, run, thou holdest the way. The better thou runnest, the more speedily wilt thou arrive. But perhaps thou haltest somewhat. At least wander not out of the way ; though but slowly, thou wilt arrive : stand not still ; turn not back ; go not astray.
7. What then ? Who are blessed ? Not they in whom
good works, thou
earthly happiness; thou art Though ia '
286 Grace is given undeserved, else it were of debt.
Psalm God findeth no sin, for He findeth it in all ; For all have
EXp. II! sinned, and come short of the glory of God. If, then, sins
Rom. 3, are found in all, it remains that none are blessed, but they
23"
Bom. 4, commended ; Abraham believed God, and it was counted
3' 4'
unto him for righteousness. And to him that worketh, that is, presumeth of works, and saith that for their merits the grace of faith is given him, is the reward not reckoned of Gi. ace, but of debt. What is this, but that our reward is called Grace? If it be Grace, it is given gratis. What meaneth, It is given gratis ? Gratis is evident. Thou hast done nothing good, and yet forgiveness of thy sins is given thee. Thy works are considered, and are found all evil. If God should pay thee what is due to those works, He
whose sins are forgiven. This, then, hath the Apostle thus
Bom. 6, would surely condemn thee.
To evil works what is due ?
good works what is due ?
thou art found in evil works; if that be paid thee, which is thy due, thou must needs be punished. What befals then ? God payeth thee not the punishment due, but giveth thee Grace not due. He owed vengeance, He giveth mercy. Thou beginnest then to be in faith, through mercy ; now thy faith, having added to itself hope and love, beginneth to do good works: but even so glory not, nor lift up thyself: remember by Whom thou art set in the way ; remember that with strong and swift feet thou wast wandering ; remember that when thou wast languishing and lying in the
Lukeio, way half dead, thou wast set upon a beast, and brought to an inn. But to him that worketh, saith he, is the reward not reckoned of Grace, but of debt. If thou wouldest be an alien unto Grace, boast of thy merits. Yet He seeth what is in thee, and knoweth what He oweth to each. But to him that worketh not --What ? Suppose here some ungodly sinner; see, he worketh not. What then? He believeth on Him That justifieth the ungodly. But in that he doeth not good works, he is ungodly : though he seem to do good works, yet, because without faith, neither are they to be
Bom. 4, called good. But believing on Him That justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom
For the wages of sin is death.
What but condemnation ? To The Kingdom of Heaven. But
Those who would make works needless err wilfully. 287
God imputeth righteousness without works. But what righte- Vrr. ousness ? That of faith, which good works have not pre '--:-- ceded, but which good works do' follow.
8. Attend ye then; otherwise by misunderstanding ye will plunge yourselves into that gulf of sinning with impunity ;
but I am free, as the Apostle himself was, from all who misunderstood him, free. For they misunderstood him wilfully ; lest good works should follow. Be not ye, my Brethren, in the number of such. It is said in a certain
Psalm of a certain man such as this, that is, of a class
of men as it were under the name of one ; He hath refused Ps. 36,3. to understand, that he might do good. It is not said, He
could not understand. It behoveth you then to be willing to understand, that ye may do good. For so ye will not fail of clear understanding. What is the clear understanding ? Let none boast his good works before faith, none be slothful in good works after faith received. God sheweth mercy then to all ungodly, and justifieth them, through faith.
9. Ver. 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no
guile. Now the Psalm beginneth, and therewith beginneth understanding. Understanding then or intelligence is this,
to know that thou oughtest not to boast thyself of thine
own merits, nor to presume upon impunity of sin. For so is
the title of this Psalm, To David himself; for understanding.
This Psalm is called a Psalm of Understanding. The first understanding then is this, to know thyself a sinner. The understanding next following is, that when through faith
thou hast begun to do good works by love, thou impute
not this to thine own strength, but to the grace of God. So
will not guile be in thy heart, that is, in thine inward mouth ;
nor wilt thou have one thing on thy lips, another in thy thoughts. Thou wilt not be of those Pharisees of whom it
is said, Ye are like unto whited sepulchres, for ye outwardly Mat. 83, appear righteous unto men, but within ye are full of hypo-
crisy and iniquity. Whoso then, being unrighteous, pre- tendeth himself righteous ; is not he full of hypocrisy ? He
is not that Nathaniel, of whom the Lord saith, Behold an John l,
* al. ' not which good works do not. '
47. 48.
288 Christ looks in mercy on man in a carnal state.
Psalm Israelite indeed, in whom there is no guile. But whence
tnere no guile in that Nathaniel? When, saith he,
Exp. Il. was
thou wast under thefig-tree, I
was he ; under the condition of flesh was he. If he was under the condition of flesh, because he was holden by original sin, under that fig-tree was he, wherein one groaneth
in
He Who came with Grace, saw him. What is, saw him ? Had
Pg. 51,5. in another Psalm, Behold,
I
was
shapen
iniquity.
But
mercy on him. Therefore He so commendeth a man without guile, as to commend His own grace Iin him. When thou
I
that so great, unless thou understand it as said in a particular
manner? What is it so great, to see a man under a fig-tree? If Christ had not seen under that fig-tree the human race, we had either withered away wholly, or been as the Pharisees, in whom was guile, that is, who justified themselves in words, but in deeds were wicked : and so there would be found in us leaves only, no fruit. For such a fig-tree when Christ
wast under the fig-tree,
saw thee.
saw thee. What is
saw thee. Under the fig. tree
Mat. 2l,saw, He cursed and withered away. " see," said He,
19.
" leaves only," that is, words only, " without fruit. Let wither away," saith He, " that have not even leaves. " And taketh He away words also Yes, for withered tree cannot have even leaves. So then were the Jews the
Pharisees were that tree: words they had, deeds they had not. According to the sentence of the Lord, they purchased to themselves barrenness. Let Christ then see us under the fig-tree, let Him see in our flesh the fruit of good works, lest we under His curse wither away. And since all
imputed to His Grace, not to our merits, Blessed are they whose
unrighteousness forgiven, and whose sins are covered not they in whom are not found sins, but they whose sins are covered. Are sins covered they are hidden, they are blotted out. If God hath covered sins, He hath willed not to advert unto them; He hath willed not to advert unto them, He hath willed not to animadvert upon them if He hath willed not to animadvert upon them, He hath willed not to punish; He hath willed not to punish, He hath willed not to acknowledge them, He hath willed rather to pardon them. Blessed are they whose unrighteousness w
forgiven, and whose sins are covered. Neither so understand
if
is
it, it
;
if
?
?
it
is
;
; it
a
I
Acknowledging God's gifts as such excuses not pride. 289
ye what he said, Whose sins are covered, as though they Ver. should be in the same, and yet live. Why then spake he of 12. sins covered ? That they might not be seen. For what else
is it for God to see sins, but to punish sins?
That thou mightest know that this it is for God to see sins, namely, to
punish sins, what is said unto Him ? Turn Thy face from Ps. 51,9. my sins. Thy sins then let Him not see, that He may see
thee. How see thee ? IAs He saw Nathaniel ; When thou
saw
wast under the fig-tree, thee. The shade of the fig-tree
hindered not the Eyes of God's mercy.
10. And in whose spirit there is no guile.
But they truly who will not confess their sins, labour in vain in defence of
their sins. And the more they labour in defence
of their their own iniquities, the more their strength and courage faileth. For
sins, boasting their own
merits, seeing not
he is strong, who not in/ himself but in God is strong;
besought the Lord
My Grace, saith He, is sufficient for thee, for My Strength
according to that saying,
thrice, that it^Cor. 8. 9.
might depart from me; and He said unto me, My Grace is
sufficient for thee. My Grace, saith He, not thy strength.
is made in weIakness. I
perfect Whence the same saith in
another place, When
am weak, then am
strong. He
ver. 10. then who would be strong, as presuming upon himself, and boasting his own merits, of whatever sort they be, will be
like that Pharisee, who, what he said th/at he had received
from God, yet proudly boasted of this : thank Thee, saith
he. Observe, my Brethren, what kind of pride God bringeth
to notice1; truly such as can enter into even a righteous l com- man, such as can creep over even one of/ mendet"
/ thank Thee, said he ; therefore when he said,
he confessed that he had received from Him what he had.
FIor what hast thou, that thou didst not receive ? Therefore, I Cor.
thank Thee, said he; / thank Thee
men are, extortioners, unjust, adulterers, or even as this6--1*- Publican. Whence then was he proud? Not because he thanked God in his own good works, but because he exalted himself above the other for his good works.
11. Attend, Brethren; for wherefore the Lord began to speak that same parable, the Evangelist hath premised. For when Christ had said, When the Son of Man cometh, shall
v
good hopes.
thank Thee,
that lam not as other *'Jie\S '
290 The Pharisee and the Publican.
Psalm He find faith on the earth? then, lest there should arise Exp. ll! [certain heretics, who, considering and thinking the whole
world as fallen, (for all heretics are among the few, and of the smaller part,) should boast of themselves, that that remained still in them, which had perished to all the world beside; then immediately when the Lord had said, When the Son of Man cometh, shall He find faith on the earth ? the Evan gelist added and said, And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray ; the one a Pharisee, the other a Publican, and the
rest, which ye know. The Pharisee, then, said ;
/
thank Thee. But where was he proud ? In that he despised others.
Whence provest thou this ? From his own words. The Pharisee, saith he, despised him that stood afar off, unto whom, confessing his sins, God drew nigh. The Publican, saith he, stood afar off. But God stood not afar off from him. Why stood not God afar off from him ? Because, as
Ps. 34, is said in another place, The Lord is nigh unto them that have broken their heart. See if that Publican had broken his heart, and then will ye see that the Lord is nigh unto them that have broken their heart. And the Publican, standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast. The smiting of the breast is the contrition of the heart. What said he smiting his breast ? God be merciful to me a sinner I And what, in
/ tell you, this man went down to his
sentence, the Lord ?
house justified rather/ than the other. Whereby I?
am not as this Publican. judgment of God. I
It is the am not as
other men are, extortioners, unjust, adI
twice The other dares not lift up his eyes unto Heaven, he mindeth his own conscience, he standeth afar off, and he is justified rather
ulterers : in the week, of possess.
fast
I give tithes all that
than the Pharisee. Wherefore? I pray Thee, Lord, explain to us this Thy judgment, explain to us the righteousness of Thy Law. God doth explain the rule of His Law. Would ye hear, wherefore ? For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.
12. Attend, therefore, dearly Beloved. I said that the Publican dared not lift up his eyes to Heaven. Why
We must shew our wounds if we would be healed. 291
looked he not to Heaven ?
He looked to himself, that he might first displease himself,
and so please God. But thou boastest thyself, thou up-
liftest thy neck. To the proud man saith the Lord, Wilt not
thou look to thyself? I look to thee. Wouldest thou that I
look not to thee ? Look thou to thyself. For this reason
dared not the Publican lift up his eyes unto Heaven, because
he looked upon himself, he punished his own conscience;
he was judge unto himself, that He might intercede for him ;
he punished himself, that He might set him free; he accused himself, that He might defend him. And so did He defend
him, in that He declared sentence for the same.
this man went down to his house justified rather than the
other : for every one that exalteth himself shall be abased,
and he that humbleth himself shall be exalted. He looked
to himself, saith He, and I would not look to him : I heard
him saying, Turn Thy face from my sins. For who is it
that said this, but he that said also that, For I acknowledge 3.
Because he looked to himself. Ver. 2'3,
/ tell
am not as other men are, extortioners, unjust, adulterers,
nor because he fasted twice in the week, nor because he
gave tithes, was he not a sinner. But even if he had been without any other sin, his very pride was a great sin ; and
yet, he said all those words. Who in the world is without
sin ? Who can boast that he hath a clean heart, or who can Prov. 20, boast that he is free from sins ? He had then sins; but like9.
one perverse, and not knowing whither he had come, he was
as it were in the Physician's house to be cured, and shewed
his sound limbs, covering his wounds. Let God cover thy wounds; do not thou. For if thou wish to cover them being ashamed, the Physician will not cure. Let the Phy sician cover, and cure, for He covereth with a plaster. By the covering of the Physician the wound is healed ; by the
covering of the wounded man the wound is concealed. And
from whom dost thou conceal ? From Him Who knowelh
pa. 5i my transgressions. And in like manner, my Brethren, was
tJhe Pharisee also a sinner. For neither because he said,
all things.
13. CoInsider then, Brethren, what this man said, (ver. 3. )
When
roaring all the day long. What is this ?
u2
kept silence, my bones waxed old through my
It seems as it
you,
292 Not boasting, but confession, wins strength from God.
\x\u were contradictory, When I kept silence, my bones waxed "Exr. ii. old through my roaring. If through his roaring, how kept he silence ? Somewhat he kept silent, somewhat he kept
not silent. He kept silent that whereby he might profit, he kept not silent that whereby he would fail ; confession he kept silent, presumption he proclaimed. For said he, I kept silence, I confessed not. Then it behoved him to speak, to keep silent his merits, to proclaim his sins: but now perversely he kept silent his sins, his merits he pro claimed. And what befel him ? His bones waxed old. Be ye sure that if he had proclaimed his sins, and kept silent his merits, his bones had been made new, that is, his strength had been made new : he would have been strong in the
Lord, because he was found in himself weak. But now, because in himself he would be strong, he was made weak, and his bones waxed old. He remained still in oldness, because he would not, by confession, love newness. For what men are made new, ye know, Brethren : because Blessed are they whose transgression is forgiven, whose sin is covered. He would not that his transgressions should be
forgiven him, he accumulated, he defended them ; he boasted his own merits. Because then he kept silence from con fession, his bones waxed old.
