On the Duties of the Clergy.
Chapter 14
‸51. Next comes the answer to the question, whether God, not having failed to show care for His work, now fails to have knowledge of it? Thus it is written: “He that planted the ear, shall He not hear? He that made the eye, shall He not regard?”
52. This false idea was not unknown to the holy prophets. David himself introduces men to speak whom pride has filled and claimed for its own. For what shows greater pride than when men who are living in sin think it unfit that other sinners should live, and say: “Lord, how long shall the ungodly, how long shall the ungodly triumph?” And later on: “And yet they say, the Lord shall not see: neither shall the God of Jacob regard it.” Whom the prophet answers, saying: “Take heed, ye unwise among the people: O ye fools, when will ye understand? He that planted the ear, shall He not hear? or He that made the eye, shall He not see? He that rebuketh the nations, shall He not punish?—He that teacheth man knowledge? The Lord knoweth the thoughts of man that they are vain.”
Does He Who discerns whatsoever is vain not know what is holy, and is He ignorant of what He Himself has made? Can the workman be ignorant of his own work? This one is a man, yet he discerns what is hidden in his work; and God—shall He not know His own work? Is there more depth, then, in the work than in its author? Has He made something superior to Himself; the value of which, as its Author, He was ignorant of, and whose condition He knew not, though He was its Director? So much for these persons.
53. But we are satisfied with the witness of Him Who says: “I search out the heart and the reins.” In the Gospel, also, the Lord Jesus says: “Why think ye evil in your hearts? For He knew they were thinking evil.” The evangelist also witnesses to this, saying: “For Jesus knew their thoughts.”
54. The idea of these people will not trouble us much if we look at their actions. They will not have Him to be judge over them, Whom nothing deceives; they will not grant to Him the knowledge of things hidden, for they are afraid their own hidden things may be brought to light. But the Lord, also, “knowing their works, has given them over unto darkness. In the night,” he says, “he will be as a thief, and the eye of the adulterer will watch for the darkness, saying, No eye shall see me; he hath covered up his face.” For every one that avoids the light loves darkness, seeking to be hid, though he cannot be hid from God, Who knows not only what is transacted, but also what will be thought of, both in the depths of space and in the minds of men. Thus, again, he who speaks in the book Ecclesiasticus says: “Who seeth me? The darkness hath covered me, and the walls have hidden me; whom do I fear?” But although lying on his bed he may think thus, he is caught where he never thought of it. “It shall be,” it says, “a shame to him because he knew not what the fear of the Lord was.”
55. But what can be more foolish than to suppose that anything escapes God’s notice, when the sun which supplies the light enters even hidden spots, and the strength of its heat reaches to the foundations of a house and its inner chambers? Who can deny that the depths of the earth, which the winter’s ice has bound together, are warmed by the mildness of spring? Surely the very heart of a tree feels the force of heat or cold, to such an extent that its roots are either nipped with the cold or sprout forth in the warmth of the sun. In short, wherever the mildness of heaven smiles on the earth, there the earth produces in abundance fruits of different kinds.
56. If, then, the sun’s rays pour their light over all the earth and enter into its hidden spots; if they cannot be checked by iron bars or the barrier of heavy doors from getting within, how can it be impossible for the Glory of God, which is instinct with life, to enter into the thoughts and hearts of men that He Himself has created? And how shall it not see what He Himself has created? Did He make His works to be better and more powerful than He Himself is, Who made them (in this event) so as to escape the notice of their Creator whensoever they will? Did He implant such perfection and power in our mind that He Himself could not comprehend it when He wished?
Chapter 15
‸57. We have fully discussed two questions; and this discussion, as we think, has not turned out quite unfavourably for us. A third question yet remains; it is this: Why do sinners have abundance of wealth and riches, and fare sumptuously, and have no grief or sorrow; whilst the upright are in want, and are punished by the loss of wives or children? Now, that parable in the Gospel ought to satisfy persons like these; for the rich man was clothed in purple and fine linen, and dined sumptuously every day; but the beggar, full of sores, used to gather the crumbs of his table. After the death of the two, however, the beggar was in Abraham’s bosom in rest; the rich man was in torment. Is it not plain from this that rewards and punishments according to deserts await one after death?
58. And surely this is but right. For in a contest there is much labour needed—and after the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well; He says: “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.” “In that day,” he says, He will give it—not here. Here he fought, in labours, in dangers, in shipwrecks, like a good wrestler; for he knew how that “through much tribulation we must enter into the kingdom of God.” Therefore no one can receive a reward, unless he has striven lawfully; nor is the victory a glorious one, unless the contest also has been toilsome.
Chapter 16
‸59. Is not he unjust who gives the reward before the end of the contest? Therefore the Lord says in the Gospel: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” He said not: “Blessed are the rich,” but “the poor.” By the divine judgment blessedness begins there whence human misery is supposed to spring. “Blessed are they that hunger, for they shall be filled; Blessed are they that mourn, for they shall be comforted; Blessed are the merciful, for God will have mercy on them; Blessed are the pure in heart, for they shall see God; Blessed are they that are persecuted for righteousness’ sake, for theirs is the kingdom of heaven; Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you for righteousness’ sake. Rejoice and be exceeding glad, for plentiful is your reward in heaven.” A reward future and not present,—in heaven, not on earth,—has He promised shall be given. What further dost thou expect? What further is due? Why dost thou demand the crown with so much haste, before thou dost conquer? Why dost thou desire to shake off the dust and to rest? Why dost thou long to sit at the feast before the course is finished? As yet the people are looking on, the athletes are in the arena, and thou—dost thou already look for ease?
60. Perhaps thou sayest: Why are the wicked joyous? why do they live in luxury? why do they not toil with me? It is because they who have not put down their names to strive for the crown are not bound to undergo the labours of the contest. They who have not gone down into the race-course do not anoint themselves with oil nor get covered with dust. For those whom glory awaits trouble is at hand. The perfumed spectators are wont to look on, not to join in the struggle, nor to endure the sun, the heat, the dust, and the showers. Let the athletes say to them: Come, strive with us. The spectators will but answer: We sit here now to decide about you, but you, if you conquer, will gain the glory of the crown and we shall not.
61. They, then, who have devoted themselves to pleasures, luxury, robbery, gain, or honours are spectators rather than combatants. They have the profit of labour, but not the fruits of virtue. They love their ease; by cunning and wickedness they heap up riches; but they will pay the penalty of their iniquity, though it be late. Their rest will be in hell, thine in heaven; their home in the grave, thine in paradise. Whence Job said beautifully that they watch in the tomb, for they cannot have the calm of quiet rest which he enjoys who shall rise again.
62. Do not, therefore, understand, or speak, or think as a child; nor as a child claim those things now which belong to a future time. The crown belongs to the perfect. Wait till that which is perfect is come, when thou mayest know—not through a glass as in a riddle, but face to face —the very form of truth made clear. Then will be made known why that person was rich who was wicked and a robber of other men’s goods, why another was powerful, why a third had many children, and yet a fourth was loaded with honours.
63. Perhaps all this happens that the question may be asked of the robber: Thou wast rich, wherefore didst thou seize on the goods of others? Need did not force thee, poverty did not drive thee to it. Did I not make thee rich, that thou mightest have no excuse? So, too, it may be said to a person of power: Why didst thou not aid the widow, the orphans also, when enduring wrong? Wast thou powerless? Couldst thou not help? I made thee for this purpose, not that thou mightest do wrong, but that thou mightest check it. Is it not written for thee “Save him that endureth wrong?” Is it not written for thee: “Deliver the poor and needy out of the hand of the sinner”? It may be said also to the man who has abundance of good things: I have blessed thee with children and honours; I have granted thee health of body; why didst thou not follow my commands? My servant, what have I done to thee, or how have I grieved thee? Was it not I that gave thee children, bestowed honours, granted health to thee? Why didst thou deny me? Why didst thou suppose that thy actions would not come to my knowledge? Why didst thou accept my gifts, yet despise my commands?
64. We can gather the same from the example of the traitor Judas. He was chosen among the Twelve Apostles, and had charge of the money bag, to lay it out upon the poor, that it might not seem as though he had betrayed the Lord because he was unhonoured or in want. Wherefore the Lord granted him this office, that He might also be justified in him; he would be guilty of a greater fault, not as one driven to it by wrong done to him, but as one misusing grace.
Chapter 17
‸65. Since it has been made sufficiently plain that there will be punishment for wickedness and reward for virtue, let us proceed to speak of the duties which have to be borne in mind from our youth up, that they may grow with our years. A good youth ought to have a fear of God, to be subject to his parents, to give honour to his elders, to preserve his purity; he ought not to despise humility, but should love forbearance and modesty. All these are an ornament to youthful years. For as seriousness is the true grace of an old man, and ardour of a young man, so also is modesty, as though by some gift of nature, well set off in a youth.
66. Isaac feared the Lord, as was indeed but natural in the son of Abraham; being subject also to his father to such an extent that he would not avoid death in opposition to his father’s will. Joseph also, though he dreamed that sun and moon and stars made obeisance to him, yet was subject to his father’s will with ready obedience. So chaste was he, he would not hear even a word unless it were pure; humble was he even to doing the work of a slave, modest, even to taking flight, enduring, even to bearing imprisonment, so forgiving of wrong as even to repay it with good. Whose modesty was such, that, when seized by a woman, he preferred to leave his garment in her hands in flight, rather than to lay aside his modesty.
Moses, also, and Jeremiah, chosen by the Lord to declare the words of God to the people, were for avoiding, through modesty, that which through grace they could do.