Thou findest
' sancti- nuns devoid of self-discipline : is a monastic life 1 for this i"Tim.
' sancti- nuns devoid of self-discipline : is a monastic life 1 for this i"Tim.
Augustine - Exposition on the Psalms - v4
All servitude is full of
bitterness : all who are bound to a lot of servitude both are slaves, and discontented. Fear not the servitude of that Lord : there will be no groaning there, no discontent, no indignation ; no one seeketh to be sold to another master, since it is a sweet service, because we are all redeemed. Great happiness, brethren, it is, to be a slave in that great house, although in bonds. Fear not, bouud slave, confess unto the Lord : ascribe thy bonds to thine own deservings ; confess
in thy chains, if thou art desirous they be changed into ornaments. It was not said in vain, nor without being heard above, " O let the sorrowful sighing of the fettered ones Ps. 79, come before Tliee. " Serve the Lord with gladness. The service of the Lord is free : a service of freedom, where not compulsion, but love serveth. For, brethren, he saith, ye Gal. 6,
have been called unto liberty: only use not liberty for an i3' occasion to the flesh, but by love in the Spirit serve one another. Let love make thee a slave, since Truth maketh
thee free. If, said our Lord, ye continue in My Word, then John 8,
are ye My disciples indeed; and ye shall know the truth,31' 32- and the truth shall make you free. At the same time thou
art slave, and free; slave, because thou art created such;
Psalm
470 Joy of the Church as yet imperfect through evil members.
free, because thou art loved by God, by Whom thou wast created : yea, free indeed, because thou lovest Him by Whom thou wast made. Serve not wilh discontent; for thy murmurs do not tend to release thee from serving, but to make thee a wicked servant. Thou art a slave of the Lord, thou art a freedman of the Lord : seek not so to be
emancipated thee.
as to depart from the house of Him Who frees
8. Serve the Lord uilh gladness. That gladness will be 1 Cor. full and perfect, when this corruptible shall have put on 16' 54' incorruption, and this mortal shall have put on immortality :
then will gladness be complete, then will be that perfect jubilance, then praise without ceasing, then love without offence, then enjoyment without fear, then life without death. What is there here? is there no joy? If no joy, there is no jubilance : how then, Jubilate in the Lord, all ye lands? Even here there is clearly joy : we have a taste here
of the hope of a future life, with which we are to be satisfied
there. Dut it is needful that the corn bear much amid the Matt. 3, tares : the true wheat is amongst the chaff, the lily is among Soog of thorns. For what is said of the Church ? As the lily among Sol. 2,2. thorns, so is my love among the daughters. It is not said,
among strangers, but, among the daughters. O Lord, how dost Thou console, how dost Thou comfort, how dost Thou terrify ? What is it that thou sayest ? As the lily among what thorns? so is my beloved among what daughters? What dost thou call thorns? the daughters themselves? He answereth ; They are thorns, on account of their own con duct; daughters, on account of My sacraments. Would that our groans were among the groans of strangers : those groans would be less. This is a cause for deeper groans : For it is not aIn open enemy that halh done me this dishonour : for
could have borne it. Neither was it mine
that did magnify himself against me: for then peradtenture Iwould have hid myselffrom him. These are the words of a Psalm : he who knoweth our letters, followeth them : let him who knoweth them not, learn, that he may follow them.
Ps. 66,. Neither was it mine adversary, thaIt did magnify himself 12-- 14' against me; for then peradrenture would have hid myself
then
adversary,
They who now forbear once needed forbearance. 471
from him. But it was even thou, my companion, my guide, Ver. my own familiar friend. We took sweet food* together. ----- What sweet food do they take with us, who are not to be
with us for ever? what sweet food, but this, Taste, and Ps. 34,8. see how sweet the Lord is? Amongst these we must needs
groan.
9. But where can the Christian live apart, that he may
not groan among false brethren ? Whither is he to go ? What is he to do ? Is he to seek solitudes ? Stumbling- blocks follow him. Is he who is well advanced, to separate himself, that he may have to suffer no man ? What if no one should choose to endure this very man, before he lived well ? If therefore, because he liveth well, he will not endure any
man, by the very fact of his refusal he is convicted of not living well. Attend, beloved : Forbearing one another, saith Ephes.
the Apostle, in love; endeavouring to keep the unity of the ' Spirit in the bond of peace. " Forbearing one another;" hast thou nothing for another to forbear in thee? I am surprised if it be not so; but suppose it be not thus; for that reason thou art the stronger to forbear others, in proportion as thou hast no longer what others must forbear in thee. Thou art not forborne, forbear others. 1 cannot, thou sayest. Thou hast what others must forbear in thee. Forbearing one another in love. Thou forsakest human affairs, and separatest thyself, so that no one seeth thee; whom wilt thou profit? Wouldest thou have advanced so far, had no one profited thee ? Because thou seemest to have had quick feet in passing over, wilt thou cut off the
I exhort all men, the voice of God exhorteth all men : Forbearing one another in love.
10. I will live apart, saith some one ; with a few good men; with them I shall be doing well. For to do good to no man is wicked and cruel. My Lord taught me not this ; for He condemned not the slave who pilfered what he received, but the slave who put it not out at trade. Let the punishment of the pilferer be inferred from that of the slothful servant. Thou wicked and slothful servant, saith
the Lord in condemnation : he saith not, Thou hast pilfered my money: he saith not, I gave thee money: and thou hast ? See vol. i. p. 363, where he explains this of the Holy Eucharist.
bridge ?
472 We cannot escape contact with some evil.
Psalm not restored to me whole what I gave thee ; because it hath
--'--- not increased, because thou hast not put it out at interest, Mat. 26, for that reason, he sailh, will I punish thee. God is covetous 14-- 3 ' of our salvation. I will, therefore, saith he, live separate
with a few good men : why should I live in common with crowds? Well: those very few good men, from what crowds have they been strained out? Ifhowever these few are all good: it is, nevertheless, a good and praiseworthy design in man, to be with such as have chosen a quiet life ; distant from the bustle of the people, from noisy crowds, from the great waves of life, ihey are as if in harbour. Is there therefore here that joy? that jubilant gladness which is promised? Not as yet; but still groans, still the anxiety of temptations. For even the harbour hath an entrance somewhere or other; if it
had not, no ship could enter it; it must therefore be open on some side : but at times on this open side the wind rusheth in; and where there are no rocks, ships dashed together shatter one another. Where then is security, if not even in harbour? And yet it must be confessed, it is true, that persons in harbour are in their degree much better off than when afloat on the main. Let them love one another, as ships in harbour, let them be bound together happily ; let them not dash against one another : let absolute equality be preserved there, constancy in love; and when perchance the wind rusheth in from the open side, let there be careful pilotting there.
1 1. Now what will one who perchance presideth over such places, nay, who serveth his brethren, in what are called monasteries, tell me ? I will be cautious : I will admit no wicked man. How wilt thou admit no evil one ? I will not allow any wicked man, any wicked brother, to enter ; with a few good men my lot will be a happy one. How dost thon recognise the person whom perhaps it is thy wish to exclude? That he may be known to be wicked, he must be tested within ; how then dost thou shut out one about to enter, who must be proved afterwards, and cannot be proved, unless he hath entered? Wilt thou repel all the wicked? Thou sayest so, and thou knowest how to inspect them. Do all come unto thee with their hearts bare? Those who are about to enter, do not know themselves; how much less dost thou know
A Monastery will sometimes admit bad inmates. 473
them? For many have promised themselves that they were Ver.
about to fulfil that holy life, which has all things in common, ---- , . Acts 4,
where no man calleth any thmg his own, who have one soul 32. and one heart in God : they have been put into the furnace, and have cracked. How then knowest thou him who is unknown even to himself? Wilt thou shut out wicked brethren from the company of the good ? Whoever thou art who speakest thus, exclude, if thou canst, all evil thoughts
from thy heart: let not even an evil suggestion enter into thy heart. " I consent not," thou sayest, yet it entered, so as to suggest to thee. For we all wish to have our hearts fortified, that no evil
suggestion may enter. But who knoweth, whence it entereth ? Even every day we fight in our own heart; one man within his own heart is at strife
with a crowd. Avarice suggests, lust suggests, gluttony sug gests, that rejoicing of the people b suggests, all things suggest : he restraineth himself from all, answereth to all, turneth away
from all ; it is hard for him not to be wounded by some one. Where then is security? Here no where; in this life no where, except solely in the hope of the promise of God. But there, when we shall reach thereunto, is complete security, when
the gates are shut, and the bars of the gates of Jerusalem Ps. 147, made fast; there is truly full jubilance, and great delight. 13- Only do not thou feel secure in praising any sort of life :
judge no man blessed be/ore his death. Eoclus. 12. By this means men are deceived, so that they either11'28,
do not undertake, or rashly attempt, a better life ; because, when they choose to praise, they praise without mention of the evil that is mixed with the good : and those who choose to blame, do so with so envious and perverse a mind, as to shut their eyes to the good, and exaggerate only the evils which either actually exist there, or are imagined. Thus it
happeneth, that when any profession hath been ill, that is, incautiously, praised, if it hath invited men by its own reputation, they who betake themselves thither discover some such as they did not believe to be there ; and offended by the wicked recoil from the good. Brethren, apply this teaching to your life, and hear in such a manner that ye
live. The Church of God, to speak generally, is b Perhaps such as in ? . 4. bee also on the previous Psalm, ? . 6.
may
474 Indiscriminate praise and blame of Christians or Clergy.
Psalm magnified : Christians, and Christians alone, are called -- -- -- great, the Catholic (Church) is magnified ; all love each other; each and all do all they can for one another; they give themselves up to prayers, fastings, hymns ; throughout
the whole world, with peaceful unanimity God is praised. Some one perhaps heareth this, who is ignorant that nothing is said of the wicked who are mingled with them ; he cometh, invited by these praises, findeth bad men mixed with them, who were not mentioned to him before he came; he is offended by false Christians, he flieth from true Christians. Again, men who hate and slander them,
precipitately blame them : asking, what sort of men are Christians ? Who are Christians ? Covetous men, usurers. Are not the very persons who fill the Churches on holidays the same who during the games and other spectacles fill the theatres and amphitheatres ? They are drunken, gluttonous, envious, slanderers of each other. There are such, but
not. such only. And this slanderer in his blindness saith nothing of the good : and that praiser in his want of caution is silent about the bad. But if the Church of God is
at this time, as the Scriptures praise her, as I have now said, As the lily among thorns, so is my love |? ng 2, among the daughters : a man heareth, considereth, the lily pleaseth him, he entereth, clingeth to the lily, beareth with
the thorns ; the lily will deserve the praise and kisses of her spouse, who saith, As the lily among thorns, so is my love among the daughters. Thus also in the case of the clergy. The eulogists of the clergy point to the good ministers, faithful stewards, who bear with all things, sacrificing their own bowels for those whom they wish to profit, not seeking what is their owd, but what is Jesus Christ's. They praise these things, but forget that they are mingled with bad
men. Again, they who blame them, talk of the avarice of the clergy, the dishonesty of the clergy, the litigations of the clergy, they are loud on those greedy of the property of
others, gluttonous and drunken. Thou enviously blamest, and thou indiscreetly praisest : do thou who praisest, speak of the wicked who are mingled with them: do thou who blamest, see the good there also. Thus also in that common life of brethren, which exists in a monastery : great and holy
praised Sol.
Impatience of some atfinding evil in monasteries. 475
men live therein, with daily hymns, prayers, praises of God ; Ver. their occupation is reading; they labour with their owu --^~ hands, and by this means support themselves 1 ; they seek i inde n nothing covetously ; whatever is brought in for them by g>>"t>>i' pious brethren, they use with contentedness and charity;
no one claimeth as his own what another hath not ; all love, all forbear one another mutually. Thou hast praised them ; thou hast praised ; he who knoweth not what is going on within, who knoweth not how, when the wind entereth, ships even in harbour dash against one another, entereth as if in hope of security, expecting to find no man to forbear ; he findeth there evil brethren, who could not have been found evil, if they had not been admitted, (and they must be at first tolerated, lest they should perchance reform ; nor can they easily be excluded, unless they have first been endured:) and becometh himself impatient beyond endurance. Who asked me here ?
I thought that love was here. And irritated by the perversity of some few men, since he hath not persevered in fulfilling his vow, he becometh a deserter of so holy a design, and guilty of a vow he hath never
discharged. And then, when he hath gone forth himself
too, he also becometh a reproacher, and a slanderer; and records those things only, (sometimes real,) which he asserts
that he could not have endured. But the real troubles of
the wicked ought to be endured for the society of the good.
The Scripture saith unto him; Woe unto those that have Ecoles. lost patience. And what is more, he belcheth abroad the2' 16' evil savour of his indignation, as a means to deter them
who are about to enter; because, when he had entered himself, he could not persevere. Of what sort are they ? Envious, quarrelsome, men who forbear no man, covetous; saying, He did this there, and he did that there. Wicked one, why art thou silent about the good ! Thou sayest enough of those whom thou couldest not endure : thou sayest nothing of those who endured thy wickedness.
13. This saying of our Lord in His Gospel, is most justly extolled, most beloved brethren : There shall be two in the Mat. 24,
field: the one shall be taken, and the other left. Two women j^keiV shall be grinding at the mill : the one shall be taken, and**- 35. the other left. Who are the two in the field ? This is what
476 One taken, another left, in each kind of life.
Psalm the Apostle saith : I have planted, Apollos watered; but
C' 6. 9.
God gave the increase. Ye are God's husbandry. We are 'labouring in the field. The two in the field, are clergy ; the one shall be taken, and the other left? the good shall be
taken, the bad shall be left. Two women shall be grinding at the mill, applieth to the laity. Why in the mill? Because they are held bound by the world, in the whirl of temporal things, as by a millstone. Thence shall the one be taken, and the other left. Who shall be taken thence ? The one who doth good works, ministering to the indigence of God's servants, to the wants of the poor, faithful in confessing God, sure in the joyfulness of hope, watchful towards God, wishing no one evil, loving, as far as he can, not friends only, but enemies also, the man who knoweth no woman but his own wife, the woman who knoweth no man save her own husband; this one shall be taken even from the mill ; but the one who shall be otherwise, shall be left. But others say, We are anxious for repose ; we wish to have no one to endure, we are removing from crowds; we shall have a happy lot in a sort of security. If thou seekest repose, turn not, as it were, seeking a couch, to repose upon without any anxiety. And thence shall one be taken, the other left. Let no
man deceive you, brethren : if ye wish not to be deceived, and to love your brethren, know that every profession in the Church containeth hypocrites. I said not that every man was a hypocrite, but that every profession had within itself hypocrites : there are wicked Christians, but there are also good ones. Thou seemest to see more wicked than good, because they are like chaff, which prevents your eye reach ing the wheat ; but there is wheat there also : approach, try them, sift them, judge of them by their taste.
Thou findest
' sancti- nuns devoid of self-discipline : is a monastic life 1 for this i"Tim. m reason to be blamed ? Many remain not in their own
6, I3- houses. They make visits to others' houses,
speaking things which they ought not, proud, tattlers, drunken : though they be virgins, what profiteth the flesh being whole, while the mind is corrupt ? Humble wedlock is better than proud virginity. For if such a woman were to marry, she would not have the name of virgin to raise her pride, while she would have a curb to govern her. But are
busy-bodies,
The Crucified shewn to be God our Creator. 477
we, on account of wicked virgins, to condemn those who v"er. . 23
are holy both in body and mind ? or, on account of these , praiseworthy ones, shall wo necessarily praise those who34.
deserve censure? On every side the one shall be taken, and the other left.
14. Ver. 2. Let us then, brethren, finish the Psalm, which
plain. serve the Lord with gladness: he addresseth you, whoever ye are who endure all things in love, and rejoice in hope. Serve the Lord, not in the bitterness of murmuring, but in the gladness of love. Come before His
presence with rejoicing. It easy to rejoice outwardly rejoice before the presence of God. Let not the tongue be too joyful: let the conscience be joyful. Come before His presence with a song.
15. Ver. 3. Be ye sure that the Lord He is God. Who knoweth not that The Lord, He God Bui He speaketh of the Lord, Whom men thought not God: lie ye sure that the Lord He is God. Let not that Lord become vile in your sight: ye have crucified Him, scourged Him, spit upon Him, crowned Him with thorns, clothed Him in dress of
infamy, hung Him upon the Cross, pierced Him with nails, wounded Him with spear, placed guards at His tomb; He God. Be ye sure that the Lord He God: is He that hath made us, and not we ourselves. It He that
hath made us: All things were made Him; and without John Him was not any thing made that was made. What reason3' have ye for exultation, what reason have ye for pride? Another made you; the Same Who made you, suffereth from you. But ye extol yourselves, and glory in yourselves,
as if ye wore created yourselves. It good for you that He Who made you, make you perfect. It He that hath made us, and not we ourselves. We ought not to be proud: all the good that we have, we derive from our Creator we are condemned for what we have done in ourselves for what He hath done in us, we are crowned. It He that
hath made us, and not ue ourselves: we are His- people,
and the sheep of His pasture. Sheep and one sheep.
These sheep are one sheep: and how loving Shepherd
we have He left the ninety and nine, and descended Luke
to seek the one, He bringeth back on His own shoulders ,6' 4, B'
it
is
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478 Confession always suitable for creatures.
Psalm ransomed by His own blood. That Shepherd dieth without ------ fear for the sheep, Who on His resurrection regaineth His
sheep. fVe are His people, and the sheep of His pasture. 16. Ver. 3, 4. Enter into His gales with confession. At
the gates is the beginning : begin with confession. Thence is the Psalm entitled, A Psalm of Confession : there be
Confess that ye were not made by yourselves, praise Him by Whom ye were made. Let thy good come from Him, in departing from Whom thou hast caused thine evil. Enter into His gates with confession. Let the flock enter into the gates : let it not remain outside a prey for wolves. And how is it to enter ? With confession. Let the gate, that is, the commencement for thee, be confession. Whence it
Ps. U7, is said in another Psalm ; Begin unto the Lord with con
What he there calleth Begin, here he calleth Gates. Enter into His gates in confession. What? And when we have entered, shall we not still confess ? Always confess Him: thou hast always what to confess for. It is hard in this life for a man to be so far changed, that no cause for censure be discoverable in him : thou must needs blame thyself, lest He Who shall condemn blame thee. Therefore even when thou hast entered His courts, then also confess. When will there be no longer confession of sins ? In that rest, in that likeness to the Angels. But consider what I have said : there will there be no confession of sins. I said not, there will be no confession : for there will be
confession of praise. Thou wilt ever confess, that He is God, thou a creature ; that He is thy Protector, thyself pro tected. In Him thou shalt be as it were hid : as it is
Ps 31, written, "T/iou shall hide them in the secret of Thine own J"' presence. " Go into His courts with hymns; and confess unto Him. Confess in the gates ; and when ye have
entered the courts, confess with hymns. Hymns are praises.
Blame thyself, when thou art entering; when thou hast Ps. 118, entered, praise Him. Open me tIhe gates of righteousness, 1J' he sailh in another Psalm, that may go into them, and
confess unto the Lord. Did he say, when I have entered, I
Mat. l1, when He said,
joyful.
fession.
will no longer confess. Even after his
confess. For what sins did our Lord Jesus Christ confess,
/ unto Thee, O confess
entrance, he will Father, Lord of
Mercy and Truth for ever. Mercy and Judgment. 479 heaven and earth. He confessed in praising Him, not in Ver.
*' 6'
accusing Himself.
9. Speak good of His Name ; for the Lord is pleasant.
Think not that ye faint in praising Him. Your praise of Him is like food : the more ye praise Him, the more ye acquire strength, and He Whom ye praise becometh the more sweet. Speak good of His Name ; for the Lord is pleasant : His mercy is everlasting. For He will not cease to be merciful, after He hath freed thee: it belongeth to His mercy to protect thee even unto eternal life. His mercy, therefore, is to everlasting : and His truth from generation to generation . Understand by from generation to generation, either every generation, or in two generations, the one earthly, the other
heavenly. Here there is one generation which produceth mortals ; another which maketh such as are everlasting. His
Truth is both here, and there. Imagine not that His truth
is not here, if His truth were not here, he would not say in another Psalm ; Truth is risen out of the earth ; nor would Ps. 16, Truth Itself say, Lo, 7 am with you alway, even unto the end
of the world.
2g
20. PSALM CI. Lat.
A Discourse to the people.
c.
In this 101st Psalm, we ought to seek in the
Ver.
whole body of what we find in the first verse Mercy and
judgment will sing unto Thee, Lord. Let no man flatter himself that he will never be punished through God's mercy; for there judgment also; and let no man who hath been changed for the better dread the Lord's judgment, seeing that mercy goeth before it. For when men judge, sometimes overcome by mercy, they act against justice and mercy, but not justice, seemeth to be in them while sometimes, when they wish to enforce rigid judgment, they lose mercy. But God neither loseth the severity of judgment in the bounty of mercy, nor in judging with severity loseth the bounty of mercy. Suppose we distinguish these two, mercy and judg ment, by time for possibly, they are not placed in this order without meaning, so that he said not 'judgment and mercy,' but mercy and judgment so that we distinguish
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480 Present mercy disproves not future judgment.
Psalm them by succession in time, perhaps we find that the present CI' is the season for mercy, the future for judgment. How is it
that the season of mercy cometh first ? Consider first how it is with God, that thou also may est imitate the Father, in so far as He shall permit thee. For it is not arrogance to say, that we ought to imitate our Father; since our Lord, the only Son of God, cxhorteth us to this, saying, Be ye there
fore perfect, even as your Father which is in heaven is Matt. 5,perfect. When He said to them, Love your enemies, pray
46- f0r them which persecute ynu ; that ye may, He addeth, be the children of your Father which is in heaven ; for He maketh His sun to rise on the evil and on the good, and sendcth rain on the just and on the unjust. Behold mercy. When thou seest the just and the unjust behold the same sun, enjoy the same light, drink from the same founts, satisfied with the same rain, blessed with the same fruits of the earth, inhale this air in the same way, possess equally the world's goods ; think not that God is unjust, Who giveth
these things equally to the just and the unjust. It is the season of mercy, not as yet of judgment. For unless God spared at first through mercy, He would not find those whom He could crown through judgment. There is there fore a season for mercy, when the long-suffering of God calleth sinners to repentance.
2. Hear the Apostle distinguishing each season, and do Rom. 2, thou also distinguish it: Thinkest thou this, he saith, Oman, thatjudgest them that do such things, and doest the same, that thou shalt escape the judgment of God? Remark this.
48. '
b. 4.
For he saw that he himself (but to whom saith he it? for it is the whole race of men, not one only, that he is addressing) did many evil things daily, and yet lived, that no harm
to him ; and imagined that God was either sleeping, or that He regarded not human affairs, or loved men's evil deeds. He erases this notion from the heart of all disposed to a right understanding. Thinkest thou, he saith, O man, that judgest them that do such things, and doest the same, that thou shall
God? And as if we were to reply, Why do I commit such sins daily, and no evil occurreth unto me ? he goeth op to shew to him the season of mercy : Despisest thou
happened
escape the judgment
of
Mercy comes first, or none could stand in Judgment. 481
the riches of His goodness, and forbearance, and long- Vrr. suffering? And he did indeed despise them; but the ----- Apostle hath made him anxious. Not knowing, he saith,
that the goodness of God leadeth thee to repentance ? Behold the season of mercy. But that he might not think
this would last for ever, how did he in the next verse raise
his fears? But thou: (now hear the season of judgment;
thou hast heard the season of mercy, on which account,
mercy and judgment will I sing unto Thee, O Lord . ) " But 2, thou," saith the Apostle, " after thy hardness and impenitent
heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God, Who will render to every man according to his deeds" Lo, mercy
and judgment will I
sing unto Thee, O Lord. But he hath threatened concerning judgment : is therefore the judgment of G od to be feared only, and not to be loved ? To be feared
by the wicked on account of punishment, to be loved by the good on account of the crown. Because then the Apostle hath alarmed the wicked in the testimony which 1 have quoted, hear where he giveth hope concerning judgment to' the good. He puts forth himself, and shews in himself too the season of mercy. For unless he found a period of mercy, in what condition would judgment find him ? A
a persecutor, an injurer of others. For he thus speaketh, and praiseth the season of mercy, in which season
we are now living : / who was before, he saith, a blasphemer, iTim. l, and a perseculov, and injurious : but I obtained mercy. 13' 16- But perhaps he only hath obtained mercy? Hear how he
cheereth us : That in me, he saith, first, Christ Jesus might shew forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting. What meaneth, that He might shew forth all longsuffering ? That every sinner and wicked man might see that Paul re ceived pardon, and might not despair of himself? Lo, he
hath instanced himself, and thereby cheered others also. Wherein ? In the season of mercy. Hear what he saith of the good at the time of judgment, again speaking of himself
and of others. In the first place, he obtained mercy. Why ?
Because he was a blasphemer, and a persecutor, and in jurious. The Lord came to give to Paul, not to reward him.
VOL. IV. i i
blasphemer,
482 God is debtor in judgment to reward His own gift.
Psalm For if He chose to reward, what would He find wherewith to
--
2 Tim. judgment. See how he saith this. For I am nine, he saith,
''
give the sinner his duo, except punishment ? He willed not to requite him punishment, but to give him grace. Hear now that he, to whom He gave grace, holdelh even the Lord indebted to him. He found in Hiiu a free Giver in the season of mercy, he holdeth Iliru a debtor at the season of
'ready to be offered, and the time of my departure is at hand. I have fought a good fight, I hare finished my course, I hare kept the faith. This, in the lime of mercy : now hear of
judgment : Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall render to me at that day. He said not, ' giveth,' but, shall render. When He gave, He was merciful : when He ' shall render,' He will be a Judge : because, Mercy and judgment
will I
He came to owe him a crown : there
The Lord therefore was merciful at first, but here He 'will render me a crown of righteousness. Why will He render
sing unto Thee, O Lord. By pardoning his offences, / lave obtained mercy.
1t? Because He is a just Judge. Wherefore a just Judge ?
Because,
I / hare fought a good fight, I hare my finished
have kept the A Judge then cannot but
course,
crown these things. For He found, there things to crown : but what had He found before ? One who was before a blasphemer, a persecutor, and injurious. He pardoned these latter: He will crown the former deeds; He pardoned the one at the season of mercy, He will crown the other at tIhe season of judgment: for, Mercy and judgment will
sing, unto Thee, O Lord. But did Paul alone deserve this ? For 1 had asserted, that as he raised our fears by the former testimony, so did he encourage us by the latter.
faith.
just
2 Tim. When he said, The Lord, the righteous Judge, shall render
*' 8'
to me at that day : he addeth, and not to me only, but unto all them also that loie His appearing and His kingdom.
3. Since therefore, brethren, we have a season of mercy, let us not on that account flatter, or indulge ourselves, saying, God spareth ever. Behold what I did yesterday. God spared ; I do so to-day also, and God spareth ; I will do so to-morrow also, because God spareth. Thou heedest His mercy, but fearest not His judgment. If thou dost wish
God's keeping silence for a time misunderstood. 4S:i
to sing of mercy and judgment, understand that He spareth, Vrr. that thou mayest amend, not that thou mayest remain in thy ------ wickedness.
bitterness : all who are bound to a lot of servitude both are slaves, and discontented. Fear not the servitude of that Lord : there will be no groaning there, no discontent, no indignation ; no one seeketh to be sold to another master, since it is a sweet service, because we are all redeemed. Great happiness, brethren, it is, to be a slave in that great house, although in bonds. Fear not, bouud slave, confess unto the Lord : ascribe thy bonds to thine own deservings ; confess
in thy chains, if thou art desirous they be changed into ornaments. It was not said in vain, nor without being heard above, " O let the sorrowful sighing of the fettered ones Ps. 79, come before Tliee. " Serve the Lord with gladness. The service of the Lord is free : a service of freedom, where not compulsion, but love serveth. For, brethren, he saith, ye Gal. 6,
have been called unto liberty: only use not liberty for an i3' occasion to the flesh, but by love in the Spirit serve one another. Let love make thee a slave, since Truth maketh
thee free. If, said our Lord, ye continue in My Word, then John 8,
are ye My disciples indeed; and ye shall know the truth,31' 32- and the truth shall make you free. At the same time thou
art slave, and free; slave, because thou art created such;
Psalm
470 Joy of the Church as yet imperfect through evil members.
free, because thou art loved by God, by Whom thou wast created : yea, free indeed, because thou lovest Him by Whom thou wast made. Serve not wilh discontent; for thy murmurs do not tend to release thee from serving, but to make thee a wicked servant. Thou art a slave of the Lord, thou art a freedman of the Lord : seek not so to be
emancipated thee.
as to depart from the house of Him Who frees
8. Serve the Lord uilh gladness. That gladness will be 1 Cor. full and perfect, when this corruptible shall have put on 16' 54' incorruption, and this mortal shall have put on immortality :
then will gladness be complete, then will be that perfect jubilance, then praise without ceasing, then love without offence, then enjoyment without fear, then life without death. What is there here? is there no joy? If no joy, there is no jubilance : how then, Jubilate in the Lord, all ye lands? Even here there is clearly joy : we have a taste here
of the hope of a future life, with which we are to be satisfied
there. Dut it is needful that the corn bear much amid the Matt. 3, tares : the true wheat is amongst the chaff, the lily is among Soog of thorns. For what is said of the Church ? As the lily among Sol. 2,2. thorns, so is my love among the daughters. It is not said,
among strangers, but, among the daughters. O Lord, how dost Thou console, how dost Thou comfort, how dost Thou terrify ? What is it that thou sayest ? As the lily among what thorns? so is my beloved among what daughters? What dost thou call thorns? the daughters themselves? He answereth ; They are thorns, on account of their own con duct; daughters, on account of My sacraments. Would that our groans were among the groans of strangers : those groans would be less. This is a cause for deeper groans : For it is not aIn open enemy that halh done me this dishonour : for
could have borne it. Neither was it mine
that did magnify himself against me: for then peradtenture Iwould have hid myselffrom him. These are the words of a Psalm : he who knoweth our letters, followeth them : let him who knoweth them not, learn, that he may follow them.
Ps. 66,. Neither was it mine adversary, thaIt did magnify himself 12-- 14' against me; for then peradrenture would have hid myself
then
adversary,
They who now forbear once needed forbearance. 471
from him. But it was even thou, my companion, my guide, Ver. my own familiar friend. We took sweet food* together. ----- What sweet food do they take with us, who are not to be
with us for ever? what sweet food, but this, Taste, and Ps. 34,8. see how sweet the Lord is? Amongst these we must needs
groan.
9. But where can the Christian live apart, that he may
not groan among false brethren ? Whither is he to go ? What is he to do ? Is he to seek solitudes ? Stumbling- blocks follow him. Is he who is well advanced, to separate himself, that he may have to suffer no man ? What if no one should choose to endure this very man, before he lived well ? If therefore, because he liveth well, he will not endure any
man, by the very fact of his refusal he is convicted of not living well. Attend, beloved : Forbearing one another, saith Ephes.
the Apostle, in love; endeavouring to keep the unity of the ' Spirit in the bond of peace. " Forbearing one another;" hast thou nothing for another to forbear in thee? I am surprised if it be not so; but suppose it be not thus; for that reason thou art the stronger to forbear others, in proportion as thou hast no longer what others must forbear in thee. Thou art not forborne, forbear others. 1 cannot, thou sayest. Thou hast what others must forbear in thee. Forbearing one another in love. Thou forsakest human affairs, and separatest thyself, so that no one seeth thee; whom wilt thou profit? Wouldest thou have advanced so far, had no one profited thee ? Because thou seemest to have had quick feet in passing over, wilt thou cut off the
I exhort all men, the voice of God exhorteth all men : Forbearing one another in love.
10. I will live apart, saith some one ; with a few good men; with them I shall be doing well. For to do good to no man is wicked and cruel. My Lord taught me not this ; for He condemned not the slave who pilfered what he received, but the slave who put it not out at trade. Let the punishment of the pilferer be inferred from that of the slothful servant. Thou wicked and slothful servant, saith
the Lord in condemnation : he saith not, Thou hast pilfered my money: he saith not, I gave thee money: and thou hast ? See vol. i. p. 363, where he explains this of the Holy Eucharist.
bridge ?
472 We cannot escape contact with some evil.
Psalm not restored to me whole what I gave thee ; because it hath
--'--- not increased, because thou hast not put it out at interest, Mat. 26, for that reason, he sailh, will I punish thee. God is covetous 14-- 3 ' of our salvation. I will, therefore, saith he, live separate
with a few good men : why should I live in common with crowds? Well: those very few good men, from what crowds have they been strained out? Ifhowever these few are all good: it is, nevertheless, a good and praiseworthy design in man, to be with such as have chosen a quiet life ; distant from the bustle of the people, from noisy crowds, from the great waves of life, ihey are as if in harbour. Is there therefore here that joy? that jubilant gladness which is promised? Not as yet; but still groans, still the anxiety of temptations. For even the harbour hath an entrance somewhere or other; if it
had not, no ship could enter it; it must therefore be open on some side : but at times on this open side the wind rusheth in; and where there are no rocks, ships dashed together shatter one another. Where then is security, if not even in harbour? And yet it must be confessed, it is true, that persons in harbour are in their degree much better off than when afloat on the main. Let them love one another, as ships in harbour, let them be bound together happily ; let them not dash against one another : let absolute equality be preserved there, constancy in love; and when perchance the wind rusheth in from the open side, let there be careful pilotting there.
1 1. Now what will one who perchance presideth over such places, nay, who serveth his brethren, in what are called monasteries, tell me ? I will be cautious : I will admit no wicked man. How wilt thou admit no evil one ? I will not allow any wicked man, any wicked brother, to enter ; with a few good men my lot will be a happy one. How dost thon recognise the person whom perhaps it is thy wish to exclude? That he may be known to be wicked, he must be tested within ; how then dost thou shut out one about to enter, who must be proved afterwards, and cannot be proved, unless he hath entered? Wilt thou repel all the wicked? Thou sayest so, and thou knowest how to inspect them. Do all come unto thee with their hearts bare? Those who are about to enter, do not know themselves; how much less dost thou know
A Monastery will sometimes admit bad inmates. 473
them? For many have promised themselves that they were Ver.
about to fulfil that holy life, which has all things in common, ---- , . Acts 4,
where no man calleth any thmg his own, who have one soul 32. and one heart in God : they have been put into the furnace, and have cracked. How then knowest thou him who is unknown even to himself? Wilt thou shut out wicked brethren from the company of the good ? Whoever thou art who speakest thus, exclude, if thou canst, all evil thoughts
from thy heart: let not even an evil suggestion enter into thy heart. " I consent not," thou sayest, yet it entered, so as to suggest to thee. For we all wish to have our hearts fortified, that no evil
suggestion may enter. But who knoweth, whence it entereth ? Even every day we fight in our own heart; one man within his own heart is at strife
with a crowd. Avarice suggests, lust suggests, gluttony sug gests, that rejoicing of the people b suggests, all things suggest : he restraineth himself from all, answereth to all, turneth away
from all ; it is hard for him not to be wounded by some one. Where then is security? Here no where; in this life no where, except solely in the hope of the promise of God. But there, when we shall reach thereunto, is complete security, when
the gates are shut, and the bars of the gates of Jerusalem Ps. 147, made fast; there is truly full jubilance, and great delight. 13- Only do not thou feel secure in praising any sort of life :
judge no man blessed be/ore his death. Eoclus. 12. By this means men are deceived, so that they either11'28,
do not undertake, or rashly attempt, a better life ; because, when they choose to praise, they praise without mention of the evil that is mixed with the good : and those who choose to blame, do so with so envious and perverse a mind, as to shut their eyes to the good, and exaggerate only the evils which either actually exist there, or are imagined. Thus it
happeneth, that when any profession hath been ill, that is, incautiously, praised, if it hath invited men by its own reputation, they who betake themselves thither discover some such as they did not believe to be there ; and offended by the wicked recoil from the good. Brethren, apply this teaching to your life, and hear in such a manner that ye
live. The Church of God, to speak generally, is b Perhaps such as in ? . 4. bee also on the previous Psalm, ? . 6.
may
474 Indiscriminate praise and blame of Christians or Clergy.
Psalm magnified : Christians, and Christians alone, are called -- -- -- great, the Catholic (Church) is magnified ; all love each other; each and all do all they can for one another; they give themselves up to prayers, fastings, hymns ; throughout
the whole world, with peaceful unanimity God is praised. Some one perhaps heareth this, who is ignorant that nothing is said of the wicked who are mingled with them ; he cometh, invited by these praises, findeth bad men mixed with them, who were not mentioned to him before he came; he is offended by false Christians, he flieth from true Christians. Again, men who hate and slander them,
precipitately blame them : asking, what sort of men are Christians ? Who are Christians ? Covetous men, usurers. Are not the very persons who fill the Churches on holidays the same who during the games and other spectacles fill the theatres and amphitheatres ? They are drunken, gluttonous, envious, slanderers of each other. There are such, but
not. such only. And this slanderer in his blindness saith nothing of the good : and that praiser in his want of caution is silent about the bad. But if the Church of God is
at this time, as the Scriptures praise her, as I have now said, As the lily among thorns, so is my love |? ng 2, among the daughters : a man heareth, considereth, the lily pleaseth him, he entereth, clingeth to the lily, beareth with
the thorns ; the lily will deserve the praise and kisses of her spouse, who saith, As the lily among thorns, so is my love among the daughters. Thus also in the case of the clergy. The eulogists of the clergy point to the good ministers, faithful stewards, who bear with all things, sacrificing their own bowels for those whom they wish to profit, not seeking what is their owd, but what is Jesus Christ's. They praise these things, but forget that they are mingled with bad
men. Again, they who blame them, talk of the avarice of the clergy, the dishonesty of the clergy, the litigations of the clergy, they are loud on those greedy of the property of
others, gluttonous and drunken. Thou enviously blamest, and thou indiscreetly praisest : do thou who praisest, speak of the wicked who are mingled with them: do thou who blamest, see the good there also. Thus also in that common life of brethren, which exists in a monastery : great and holy
praised Sol.
Impatience of some atfinding evil in monasteries. 475
men live therein, with daily hymns, prayers, praises of God ; Ver. their occupation is reading; they labour with their owu --^~ hands, and by this means support themselves 1 ; they seek i inde n nothing covetously ; whatever is brought in for them by g>>"t>>i' pious brethren, they use with contentedness and charity;
no one claimeth as his own what another hath not ; all love, all forbear one another mutually. Thou hast praised them ; thou hast praised ; he who knoweth not what is going on within, who knoweth not how, when the wind entereth, ships even in harbour dash against one another, entereth as if in hope of security, expecting to find no man to forbear ; he findeth there evil brethren, who could not have been found evil, if they had not been admitted, (and they must be at first tolerated, lest they should perchance reform ; nor can they easily be excluded, unless they have first been endured:) and becometh himself impatient beyond endurance. Who asked me here ?
I thought that love was here. And irritated by the perversity of some few men, since he hath not persevered in fulfilling his vow, he becometh a deserter of so holy a design, and guilty of a vow he hath never
discharged. And then, when he hath gone forth himself
too, he also becometh a reproacher, and a slanderer; and records those things only, (sometimes real,) which he asserts
that he could not have endured. But the real troubles of
the wicked ought to be endured for the society of the good.
The Scripture saith unto him; Woe unto those that have Ecoles. lost patience. And what is more, he belcheth abroad the2' 16' evil savour of his indignation, as a means to deter them
who are about to enter; because, when he had entered himself, he could not persevere. Of what sort are they ? Envious, quarrelsome, men who forbear no man, covetous; saying, He did this there, and he did that there. Wicked one, why art thou silent about the good ! Thou sayest enough of those whom thou couldest not endure : thou sayest nothing of those who endured thy wickedness.
13. This saying of our Lord in His Gospel, is most justly extolled, most beloved brethren : There shall be two in the Mat. 24,
field: the one shall be taken, and the other left. Two women j^keiV shall be grinding at the mill : the one shall be taken, and**- 35. the other left. Who are the two in the field ? This is what
476 One taken, another left, in each kind of life.
Psalm the Apostle saith : I have planted, Apollos watered; but
C' 6. 9.
God gave the increase. Ye are God's husbandry. We are 'labouring in the field. The two in the field, are clergy ; the one shall be taken, and the other left? the good shall be
taken, the bad shall be left. Two women shall be grinding at the mill, applieth to the laity. Why in the mill? Because they are held bound by the world, in the whirl of temporal things, as by a millstone. Thence shall the one be taken, and the other left. Who shall be taken thence ? The one who doth good works, ministering to the indigence of God's servants, to the wants of the poor, faithful in confessing God, sure in the joyfulness of hope, watchful towards God, wishing no one evil, loving, as far as he can, not friends only, but enemies also, the man who knoweth no woman but his own wife, the woman who knoweth no man save her own husband; this one shall be taken even from the mill ; but the one who shall be otherwise, shall be left. But others say, We are anxious for repose ; we wish to have no one to endure, we are removing from crowds; we shall have a happy lot in a sort of security. If thou seekest repose, turn not, as it were, seeking a couch, to repose upon without any anxiety. And thence shall one be taken, the other left. Let no
man deceive you, brethren : if ye wish not to be deceived, and to love your brethren, know that every profession in the Church containeth hypocrites. I said not that every man was a hypocrite, but that every profession had within itself hypocrites : there are wicked Christians, but there are also good ones. Thou seemest to see more wicked than good, because they are like chaff, which prevents your eye reach ing the wheat ; but there is wheat there also : approach, try them, sift them, judge of them by their taste.
Thou findest
' sancti- nuns devoid of self-discipline : is a monastic life 1 for this i"Tim. m reason to be blamed ? Many remain not in their own
6, I3- houses. They make visits to others' houses,
speaking things which they ought not, proud, tattlers, drunken : though they be virgins, what profiteth the flesh being whole, while the mind is corrupt ? Humble wedlock is better than proud virginity. For if such a woman were to marry, she would not have the name of virgin to raise her pride, while she would have a curb to govern her. But are
busy-bodies,
The Crucified shewn to be God our Creator. 477
we, on account of wicked virgins, to condemn those who v"er. . 23
are holy both in body and mind ? or, on account of these , praiseworthy ones, shall wo necessarily praise those who34.
deserve censure? On every side the one shall be taken, and the other left.
14. Ver. 2. Let us then, brethren, finish the Psalm, which
plain. serve the Lord with gladness: he addresseth you, whoever ye are who endure all things in love, and rejoice in hope. Serve the Lord, not in the bitterness of murmuring, but in the gladness of love. Come before His
presence with rejoicing. It easy to rejoice outwardly rejoice before the presence of God. Let not the tongue be too joyful: let the conscience be joyful. Come before His presence with a song.
15. Ver. 3. Be ye sure that the Lord He is God. Who knoweth not that The Lord, He God Bui He speaketh of the Lord, Whom men thought not God: lie ye sure that the Lord He is God. Let not that Lord become vile in your sight: ye have crucified Him, scourged Him, spit upon Him, crowned Him with thorns, clothed Him in dress of
infamy, hung Him upon the Cross, pierced Him with nails, wounded Him with spear, placed guards at His tomb; He God. Be ye sure that the Lord He God: is He that hath made us, and not we ourselves. It He that
hath made us: All things were made Him; and without John Him was not any thing made that was made. What reason3' have ye for exultation, what reason have ye for pride? Another made you; the Same Who made you, suffereth from you. But ye extol yourselves, and glory in yourselves,
as if ye wore created yourselves. It good for you that He Who made you, make you perfect. It He that hath made us, and not we ourselves. We ought not to be proud: all the good that we have, we derive from our Creator we are condemned for what we have done in ourselves for what He hath done in us, we are crowned. It He that
hath made us, and not ue ourselves: we are His- people,
and the sheep of His pasture. Sheep and one sheep.
These sheep are one sheep: and how loving Shepherd
we have He left the ninety and nine, and descended Luke
to seek the one, He bringeth back on His own shoulders ,6' 4, B'
it
is
!
a
is
is
it
a
;
;
is is
by
is
is ?
by
l,
,. '
is
is
a
:
O
478 Confession always suitable for creatures.
Psalm ransomed by His own blood. That Shepherd dieth without ------ fear for the sheep, Who on His resurrection regaineth His
sheep. fVe are His people, and the sheep of His pasture. 16. Ver. 3, 4. Enter into His gales with confession. At
the gates is the beginning : begin with confession. Thence is the Psalm entitled, A Psalm of Confession : there be
Confess that ye were not made by yourselves, praise Him by Whom ye were made. Let thy good come from Him, in departing from Whom thou hast caused thine evil. Enter into His gates with confession. Let the flock enter into the gates : let it not remain outside a prey for wolves. And how is it to enter ? With confession. Let the gate, that is, the commencement for thee, be confession. Whence it
Ps. U7, is said in another Psalm ; Begin unto the Lord with con
What he there calleth Begin, here he calleth Gates. Enter into His gates in confession. What? And when we have entered, shall we not still confess ? Always confess Him: thou hast always what to confess for. It is hard in this life for a man to be so far changed, that no cause for censure be discoverable in him : thou must needs blame thyself, lest He Who shall condemn blame thee. Therefore even when thou hast entered His courts, then also confess. When will there be no longer confession of sins ? In that rest, in that likeness to the Angels. But consider what I have said : there will there be no confession of sins. I said not, there will be no confession : for there will be
confession of praise. Thou wilt ever confess, that He is God, thou a creature ; that He is thy Protector, thyself pro tected. In Him thou shalt be as it were hid : as it is
Ps 31, written, "T/iou shall hide them in the secret of Thine own J"' presence. " Go into His courts with hymns; and confess unto Him. Confess in the gates ; and when ye have
entered the courts, confess with hymns. Hymns are praises.
Blame thyself, when thou art entering; when thou hast Ps. 118, entered, praise Him. Open me tIhe gates of righteousness, 1J' he sailh in another Psalm, that may go into them, and
confess unto the Lord. Did he say, when I have entered, I
Mat. l1, when He said,
joyful.
fession.
will no longer confess. Even after his
confess. For what sins did our Lord Jesus Christ confess,
/ unto Thee, O confess
entrance, he will Father, Lord of
Mercy and Truth for ever. Mercy and Judgment. 479 heaven and earth. He confessed in praising Him, not in Ver.
*' 6'
accusing Himself.
9. Speak good of His Name ; for the Lord is pleasant.
Think not that ye faint in praising Him. Your praise of Him is like food : the more ye praise Him, the more ye acquire strength, and He Whom ye praise becometh the more sweet. Speak good of His Name ; for the Lord is pleasant : His mercy is everlasting. For He will not cease to be merciful, after He hath freed thee: it belongeth to His mercy to protect thee even unto eternal life. His mercy, therefore, is to everlasting : and His truth from generation to generation . Understand by from generation to generation, either every generation, or in two generations, the one earthly, the other
heavenly. Here there is one generation which produceth mortals ; another which maketh such as are everlasting. His
Truth is both here, and there. Imagine not that His truth
is not here, if His truth were not here, he would not say in another Psalm ; Truth is risen out of the earth ; nor would Ps. 16, Truth Itself say, Lo, 7 am with you alway, even unto the end
of the world.
2g
20. PSALM CI. Lat.
A Discourse to the people.
c.
In this 101st Psalm, we ought to seek in the
Ver.
whole body of what we find in the first verse Mercy and
judgment will sing unto Thee, Lord. Let no man flatter himself that he will never be punished through God's mercy; for there judgment also; and let no man who hath been changed for the better dread the Lord's judgment, seeing that mercy goeth before it. For when men judge, sometimes overcome by mercy, they act against justice and mercy, but not justice, seemeth to be in them while sometimes, when they wish to enforce rigid judgment, they lose mercy. But God neither loseth the severity of judgment in the bounty of mercy, nor in judging with severity loseth the bounty of mercy. Suppose we distinguish these two, mercy and judg ment, by time for possibly, they are not placed in this order without meaning, so that he said not 'judgment and mercy,' but mercy and judgment so that we distinguish
:'
O
'I a;
if
a
:
;
:
is
1. it
1.
JJv
480 Present mercy disproves not future judgment.
Psalm them by succession in time, perhaps we find that the present CI' is the season for mercy, the future for judgment. How is it
that the season of mercy cometh first ? Consider first how it is with God, that thou also may est imitate the Father, in so far as He shall permit thee. For it is not arrogance to say, that we ought to imitate our Father; since our Lord, the only Son of God, cxhorteth us to this, saying, Be ye there
fore perfect, even as your Father which is in heaven is Matt. 5,perfect. When He said to them, Love your enemies, pray
46- f0r them which persecute ynu ; that ye may, He addeth, be the children of your Father which is in heaven ; for He maketh His sun to rise on the evil and on the good, and sendcth rain on the just and on the unjust. Behold mercy. When thou seest the just and the unjust behold the same sun, enjoy the same light, drink from the same founts, satisfied with the same rain, blessed with the same fruits of the earth, inhale this air in the same way, possess equally the world's goods ; think not that God is unjust, Who giveth
these things equally to the just and the unjust. It is the season of mercy, not as yet of judgment. For unless God spared at first through mercy, He would not find those whom He could crown through judgment. There is there fore a season for mercy, when the long-suffering of God calleth sinners to repentance.
2. Hear the Apostle distinguishing each season, and do Rom. 2, thou also distinguish it: Thinkest thou this, he saith, Oman, thatjudgest them that do such things, and doest the same, that thou shalt escape the judgment of God? Remark this.
48. '
b. 4.
For he saw that he himself (but to whom saith he it? for it is the whole race of men, not one only, that he is addressing) did many evil things daily, and yet lived, that no harm
to him ; and imagined that God was either sleeping, or that He regarded not human affairs, or loved men's evil deeds. He erases this notion from the heart of all disposed to a right understanding. Thinkest thou, he saith, O man, that judgest them that do such things, and doest the same, that thou shall
God? And as if we were to reply, Why do I commit such sins daily, and no evil occurreth unto me ? he goeth op to shew to him the season of mercy : Despisest thou
happened
escape the judgment
of
Mercy comes first, or none could stand in Judgment. 481
the riches of His goodness, and forbearance, and long- Vrr. suffering? And he did indeed despise them; but the ----- Apostle hath made him anxious. Not knowing, he saith,
that the goodness of God leadeth thee to repentance ? Behold the season of mercy. But that he might not think
this would last for ever, how did he in the next verse raise
his fears? But thou: (now hear the season of judgment;
thou hast heard the season of mercy, on which account,
mercy and judgment will I sing unto Thee, O Lord . ) " But 2, thou," saith the Apostle, " after thy hardness and impenitent
heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God, Who will render to every man according to his deeds" Lo, mercy
and judgment will I
sing unto Thee, O Lord. But he hath threatened concerning judgment : is therefore the judgment of G od to be feared only, and not to be loved ? To be feared
by the wicked on account of punishment, to be loved by the good on account of the crown. Because then the Apostle hath alarmed the wicked in the testimony which 1 have quoted, hear where he giveth hope concerning judgment to' the good. He puts forth himself, and shews in himself too the season of mercy. For unless he found a period of mercy, in what condition would judgment find him ? A
a persecutor, an injurer of others. For he thus speaketh, and praiseth the season of mercy, in which season
we are now living : / who was before, he saith, a blasphemer, iTim. l, and a perseculov, and injurious : but I obtained mercy. 13' 16- But perhaps he only hath obtained mercy? Hear how he
cheereth us : That in me, he saith, first, Christ Jesus might shew forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting. What meaneth, that He might shew forth all longsuffering ? That every sinner and wicked man might see that Paul re ceived pardon, and might not despair of himself? Lo, he
hath instanced himself, and thereby cheered others also. Wherein ? In the season of mercy. Hear what he saith of the good at the time of judgment, again speaking of himself
and of others. In the first place, he obtained mercy. Why ?
Because he was a blasphemer, and a persecutor, and in jurious. The Lord came to give to Paul, not to reward him.
VOL. IV. i i
blasphemer,
482 God is debtor in judgment to reward His own gift.
Psalm For if He chose to reward, what would He find wherewith to
--
2 Tim. judgment. See how he saith this. For I am nine, he saith,
''
give the sinner his duo, except punishment ? He willed not to requite him punishment, but to give him grace. Hear now that he, to whom He gave grace, holdelh even the Lord indebted to him. He found in Hiiu a free Giver in the season of mercy, he holdeth Iliru a debtor at the season of
'ready to be offered, and the time of my departure is at hand. I have fought a good fight, I hare finished my course, I hare kept the faith. This, in the lime of mercy : now hear of
judgment : Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall render to me at that day. He said not, ' giveth,' but, shall render. When He gave, He was merciful : when He ' shall render,' He will be a Judge : because, Mercy and judgment
will I
He came to owe him a crown : there
The Lord therefore was merciful at first, but here He 'will render me a crown of righteousness. Why will He render
sing unto Thee, O Lord. By pardoning his offences, / lave obtained mercy.
1t? Because He is a just Judge. Wherefore a just Judge ?
Because,
I / hare fought a good fight, I hare my finished
have kept the A Judge then cannot but
course,
crown these things. For He found, there things to crown : but what had He found before ? One who was before a blasphemer, a persecutor, and injurious. He pardoned these latter: He will crown the former deeds; He pardoned the one at the season of mercy, He will crown the other at tIhe season of judgment: for, Mercy and judgment will
sing, unto Thee, O Lord. But did Paul alone deserve this ? For 1 had asserted, that as he raised our fears by the former testimony, so did he encourage us by the latter.
faith.
just
2 Tim. When he said, The Lord, the righteous Judge, shall render
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to me at that day : he addeth, and not to me only, but unto all them also that loie His appearing and His kingdom.
3. Since therefore, brethren, we have a season of mercy, let us not on that account flatter, or indulge ourselves, saying, God spareth ever. Behold what I did yesterday. God spared ; I do so to-day also, and God spareth ; I will do so to-morrow also, because God spareth. Thou heedest His mercy, but fearest not His judgment. If thou dost wish
God's keeping silence for a time misunderstood. 4S:i
to sing of mercy and judgment, understand that He spareth, Vrr. that thou mayest amend, not that thou mayest remain in thy ------ wickedness.
