Book I (part 2 of 2)

26. You go on to say, "The servant of God should utter from his lips no bitterness, but ever that which is sweet and pleasant"; and as though a servant of God were one thing, a doctor and priest of the Church another, forgetting what was previously laid down, you say in another heading, "A priest or doctor ought to watch the actions of all, and confidently rebuke sinners, lest he be responsible for them and their blood be required at his hands." And, not satisfied with saying it once, you repeat it, and inculcate that, "A priest or doctor should flatter no one, but boldly rebuke all, lest he destroy both himself and those who hear him." Is there so little harmony in one and the same work that you do not know what you have previously said? For if the servant of God ought to utter no bitterness from his mouth, but always that which is sweet and pleasant, it follows either that a priest and doctor will not be servants of God who ought to confidently rebuke sinners, and flatter no one, but boldly reprove all: or, if a priest and a doctor are not only servants of God, but have the chief place among His servants, it is idle to reserve smooth and pleasant speeches for the servants of God, for these are characteristic of heretics and of them who wish to deceive; as the Apostle says,⁵²¹⁷ "They that are such serve not our Lord Christ but their own belly, and by their smooth and fair speech they beguile the hearts of the innocent." Flattery is always insidious, crafty, and smooth. And the flatterer is well described by the philosophers as "a pleasant enemy." Truth is bitter, of gloomy visage and wrinkled brow, and distasteful to those who are rebuked. Hence the Apostle says,⁵²¹⁸ "Am I become your enemy, because I tell you the truth?" And the comic poet tells us that "Obsequiousness is the mother of friendship, truth of enmity." Wherefore we also eat the Passover with bitter herbs, and the chosen vessel teaches that the Passover should be kept with truth and sincerity. Let truth in our case be plain speaking, and bitterness will instantly follow.

27. In another place you maintain that "All are governed by their own free choice." What Christian can bear to hear this? For if not one, nor a few, nor many, but all of us are governed by our own free choice, what becomes of the help of God? And how do you explain the text,⁵²¹⁹ "A man's goings are ordered by the Lord"? And⁵²²⁰ "A man's way is not in himself"; and⁵²²¹ "No one can receive anything, unless it be given him from above"; and elsewhere,⁵²²² "What hast thou which thou didst not receive? But if thou didst receive it, why dost thou glory as if thou hadst not received it?" Our Lord and Saviour says:⁵²²³ "I am come down from heaven not to do Mine own will, but the will of the Father who sent Me." And in another place,⁵²²⁴ "Father, if it be possible, let this cup pass from Me; nevertheless not My will, but Thine be done." And in the Lord's prayer,⁵²²⁵ "Thy will be done as in heaven, so on earth." How is it that you are so rash as to do away with all God's help? Elsewhere, you make a vain attempt to append the words "not without the grace of God"; but in what sense you would have them understood is clear from this passage, for you do not admit His grace in separate actions, but connect it with our creation, the gift of the law, and the power of free will.

28. The argument of the next section is, "In the day of judgment, no mercy will be shown to the unjust and to sinners, but they must be consumed in eternal fire." Who can bear this, and suffer you to prohibit the mercy of God, and to sit in judgment on the sentence of the Judge before the day of judgment, so that, if He wished to show mercy to the unjust and the sinners, He must not, because you have given your veto? For you say it is written in the one hundred and fourth Psalm,⁵²²⁶ "Let sinners cease to be in the earth, and the wicked be no more." And in Isaiah,⁵²²⁷ "The wicked and sinners shall be burned up together, and they who forsake God shall be consumed." Do you not know that mercy is sometimes blended with the threatenings of God? He does not say that they must be burnt with eternal fires, but let them cease to be in the earth, and the wicked be no more. For it is one thing for them to desist from sin and wickedness, another for them to perish for ever and be burnt in eternal fire. And as for the passage which you quote from Isaiah, "Sinners and the wicked shall be burned up together," he does not add for ever. "And they who forsake God shall be consumed." This properly refers to heretics, who leave the straight path of the faith, and shall be consumed if they will not return to the Lord whom they have forsaken. And the same sentence is ready for you if you neglect to turn to better things. Again, is it not marvellous temerity to couple the wicked and sinners with the impious, for the distinction between them is great? Every impious person is wicked and a sinner; but we cannot conversely say every sinner and wicked person is also impious, for impiety properly belongs to those who have not the knowledge of God, or, if they have once had it, lose it by transgression. But the wounds of sin and wickedness, like faults in general, admit of healing. Hence, it is written,⁵²²⁸ "Many are the scourges of the sinner"; it is not said that he is eternally destroyed. And through all the scourging and torture the faults of Israel are corrected,⁵²²⁹ "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." It is one thing to smite with the affection of a teacher and a parent; another to be madly cruel towards adversaries. Wherefore, we sing in the first Psalm,⁵²³⁰ "The impious do not rise in the judgment," for they are already sentenced to destruction; "nor sinners in the counsel of the just." To lose the glory of the resurrection is a different thing from perishing for ever. "The hour cometh," he says,⁵²³¹ "In which all that are in the tombs shall hear His voice, and shall come forth: they that have done good unto the resurrection of life, and they that have done ill unto the resurrection of judgment." And so the Apostle, in the same sense, because in the same Spirit, says to the Romans,⁵²³² "As many as have sinned without law shall also perish without law; and as many as have sinned under law, shall be judged by law." The man without law is the unbeliever who will perish for ever. Under the law is the sinner who believes in God, and who will be judged by the law, and will not perish. If the wicked and sinners are to be burned with everlasting fire, are you not afraid of the sentence you pass on yourself, seeing that you admit you are wicked and a sinner, while still you argue that a man is not without sin, but that he may be. It follows that the only person who can be saved is an individual who never existed, does not exist, and perhaps never will, and that all our predecessors of whom we read must perish. Take your own case. You are puffed up with all the pride of Cato, and have⁵²³³ Milo's giant shoulders; but is it not amazing temerity for you, who are a sinner, to take the name of a teacher? If you are righteous, and, with a false humility, say you are a sinner, we may be surprised, but we shall rejoice at having so unique a treasure, and at reckoning amongst our friends a personage unknown to patriarch, prophet, and Apostle. And if Origen does maintain that no rational creatures ought to be lost, and allows repentance to the devil, what is that to us, who say that the devil and his attendants, and all impious persons and transgressors, perish eternally, and that⁵²³⁴ Christians, if they be overtaken by sin, must be saved after they have been punished?

29.⁵²³⁵ Besides all this you add two chapters which contradict one another, and which, if true, would effectually close your mouth. "Except a man have learned, he cannot be acquainted with wisdom and understand the Scriptures." And again, "He that has not been taught, ought not to assume that he knows the law." You must, then, either produce the master from whom you learned, if you are lawfully to claim the knowledge of the law; or, if your master is a person who never learned from any one else, and taught you what he did nor know himself, it follows that you are not acting rightly in claiming a knowledge of Scripture, when you have not been taught, and in starting as a master before you have been a disciple. And yet, perhaps, with your customary humility, you make your boast that the Lord Himself, Who teaches all knowledge, was your master, and that, like Moses in the cloud and darkness, face to face, you hear the words of God, and so, with the⁵²³⁶ halo round your head, take the lead of us. And even this is not enough, but all at once you turn Stoic, and thunder in our ears Zeno's proud maxims. "A Christian ought to be so patient that if any one wished to take his property he would let it go with joy." Is it not enough for us patiently to lose what we have, without returning thanks to him who ill-treats and plunders us, and sending after him all blessings? The Gospel teaches that to him who would go to law with us, and by strife and litigation take away our coat, we must give our cloak also. It does not enjoin the giving of thanks and joy at the loss of our property. What I say is this, not that there is any enormity in your view, but that everywhere you are prone to exaggeration, and indulge in ambitious flights. This is why you add that "The bravery of dress and ornament is an enemy of God." What enmity, I should like to know, is there towards God if my tunic is cleaner than usual, or if the bishop, priest, or deacon, or any other ecclesiastics, at the offering of the sacrifices walk in white? Beware, ye clergy; beware, ye monks; widows and virgins, you are in peril unless the people see you begrimed with dirt, and clad in rags. I say nothing of lay-men, who proclaim open war and enmity against God if they wear costly and elegant apparel.

30. Let us hear the rest. "We must love our enemies as we do our neighbours"; and immediately, falling into a deep slumber, you lay down this proposition: "We must never believe an enemy." Not a word is needed from me to show the contradiction here. You will say that both propositions are found in Scripture, but you do not observe the particular connection in which the passages occur. I am told to love my enemies and pray for my persecutors. Am I bidden to love them as though they were my neighbours, kindred, and friends, and to make no difference between a rival and a relative? If I love my enemies as my neighbours, what more affection can I show to my friends? If you had maintained this position, you ought to have taken care not to contradict yourself by saying that we must never believe an enemy. But even the law teaches us how an enemy should be loved.⁵²³⁷ If an enemy's beast be fallen, we must raise it up. And the Apostle tells us,⁵²³⁸ "If thine enemy hunger, feed him; if he thirst, give him drink. For by so doing thou shalt heap coals of fire upon his head," not by way of curse and condemnation, as most people think, but to chasten and bring him to repentance, so that, overcome by kindness, and melted by the warmth of love, he may no longer be an enemy.

31. Your next point is that "the kingdom of heaven is promised even in the Old Testament," and you adduce evidence from the Apocrypha, although it is clear that the kingdom of heaven was first preached under the Gospel by John the Baptist, and our Lord and Saviour, and the Apostles. Read the Gospels. John the Baptist cries in the desert,⁵²³⁹ "Repent, for the kingdom of heaven is at hand"; and concerning the Saviour it is written,⁵²⁴⁰ "From that time He began to preach and to say, Repent, for the kingdom of heaven is at hand." And again,⁵²⁴¹ "Jesus went round about the towns and villages, teaching in their synagogues, and preaching the kingdom of God." And He commanded His Apostles to⁵²⁴² "go and preach, saying, the kingdom of heaven is at hand." But you call us Manichæans because we prefer the Gospel to the law, and say that in the latter we have the shadow, in the former, the substance, and you do not see that your foolishness goes hand in hand with impudence. It is one thing to condemn the law, as Manichæus did; it is another to prefer the Gospel to the law, for this is in accordance with apostolic teaching. In the law the servants of the Lord speak, in the Gospel the Lord Himself; in the former are the promises, in the latter their fulfilment; there are the beginnings, here is perfection; in the law the foundations of works are laid; in the Gospel the edifice is crowned with the top-stone of faith and grace. I have mentioned this to show the character of the teaching given by our distinguished professor.

32. The hundredth heading runs thus: "A man can be without sin, and easily keep the commandments of God if he chooses," as to which enough has already been said. And although he professes to imitate, or rather complete the work of the blessed martyr Cyprian in the treatise which the latter wrote to⁵²⁴³ Quirinus, he does not perceive that he has said just the opposite in the work under discussion. Cyprian, in the fifty-fourth heading of the third book, lays it down that no one is free from stain and without sin, and he immediately gives proofs, among them the passage in Job,⁵²⁴⁴ "Who is cleansed from uncleanness? Not he who has lived but one day upon the earth."⁵²⁴⁵ And in the fifty-first Psalm, "Behold I was shapen in iniquity, and in sin did my mother conceive me." And in the Epistle of John,⁵²⁴⁶ "If we say that we have no sin, we deceive ourselves, and the truth is not in us." You, on the other hand, maintain that "A man can be without sin," and that you may give your words the semblance of truth, you immediately add, "And easily keep the commandments of God, if he chooses," and yet they have been seldom or never kept by any one. Now, if they were easy, they ought to have been kept by all. But if, to concede you a point, at rare intervals some one may be found able to keep them, it is clear that what is rare is difficult. And by way of supplementing this and displaying the greatness of your own virtues (we are to believe, forsooth, that you bring forth the sentiment out of the treasure of a good conscience), you have a heading to the effect that: "We ought not to commit even light offences." And for fear some one might think you had not explained in the work the meaning of light, you add that, "We must not even think an evil thought," forgetting the words,⁵²⁴⁷ "Who understands his offences? Clear thou me from hidden faults, and keep back thy servant from presumptuous sins, O Lord." You should have known that the Church admits even failures through ignorance and sins of mere thought to be offences; so much so that she bids sacrifices be offered for errors, and the high priest who makes intercession for the whole people previously offers victims for himself. Now, if he were not himself righteous, he would never be commanded to offer for others. Nor, again, would he offer for himself if he were free from sins of ignorance. If I were to attempt to show that error and ignorance is sin, I must roam at large over the wide fields of Scripture.

33. C. Pray have you not read that⁵²⁴⁸ "He who looks upon a woman to lust after her hath committed adultery with her already in his heart?" It seems that not only are the look and the allurements to vice reckoned as sin, but whatever it be to which we give assent. For either we can avoid an evil thought, and consequently may be free from sin; or, if we cannot avoid it, that is not reckoned as sin which cannot be avoided.

A. Your argument is ingenious, but you do not see that it goes against Holy Scripture, which declares that even ignorance is not without sin. Hence it was that Job offered sacrifices for his sons, lest, perchance, they had unwittingly sinned in thought. And if, when one is cutting wood, the axe-head flies from the handle and kills a man, the owner is⁵²⁴⁹ commanded to go to one of the cities of refuge and stay there until the high priest dies; that is to say, until he is redeemed by the Saviour's blood, either in the baptistery, or in penitence which is a copy of the grace of baptism, through the ineffable mercy of the Saviour, who⁵²⁵⁰ would not have any one perish, nor delights in the death of sinners, but would rather that they should be converted and live.

C. It is surely strange justice to hold me guilty of a sin of error of which my conscience does not accuse itself. I am not aware that I have sinned, and am I to pay the penalty for an offence of which I am ignorant? What more can I do, if I sin voluntarily?

A. Do you expect me to explain the purposes and plans of God? The Book of Wisdom gives an answer to your foolish question:⁵²⁵¹ "Look not into things above thee, and search not things too mighty for thee." And elsewhere,⁵²⁵² "Make not thyself overwise, and argue not more than is fitting." And in the same place, "In wisdom and simplicity of heart seek God." You will perhaps deny the authority of this book; listen then to the Apostle blowing the Gospel trumpet:⁵²⁵³ "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past tracing out! For who hath known the mind of the Lord? or who hath been His counsellor?" Your questions are such as he elsewhere describes:⁵²⁵⁴ "But foolish and ignorant questioning avoid, knowing that they gender strifes." And in Ecclesiastes (a book concerning which there can be no doubt) we read,⁵²⁵⁵ "I said, I will be wise, but it was far from me. That which is exceeding deep, who can find it out?" You ask me to tell you why the potter makes one vessel to honour, another to dishonour, and will not be satisfied with Paul, who replies on behalf of his Lord,⁵²⁵⁶ "O man, who art thou that repliest against God?"

The remainder of this book is occupied by a series of quotations from the Old Testament, designed to show that it is not only the outer and conscious act which is reckoned sinful, but the opposition to the Divine will, which is often implicit and half-conscious. Occasionally, also, the speaker shows how the texts quoted enforce the argument which he has before used, that men may be spoken of as righteous in a general sense, yet by no means free from sins of thought or desire, if not of act.

The passages quoted are:

Gen. viii. 21. I will not curse the ground....for the mind of man is set on evil from his youth.

xvii. 17, xviii. 12. Abraham and Sarah laughing at the promise.

xxxvii. 35. Jacob's excessive grief.

Exod. xxi. 12, 13. The guilt of one who slays another unawares.

Lev. iv. 2, 27. Offerings for sins of ignorance.

v. 3. Offerings for ceremonial uncleanness.

ix. 1. Offerings for Aaron at his consecration.

xii. 6. Offerings for women after childbirth.

xiv. 1, 6, xvi. 6, xii. 7. Offerings for the leper.

xv. 31, xvi. 2, 5. Offerings for the people on the day of atonement.

xxii. 14. Eating the hallowed things ignorantly; compared with 1 Cor. xi. 27, 28, of careless participation in Sacrament.

Numbers vi. 1. Offerings for the Nazarite.

xiv. 7, vii. 28, 29. Offerings for imploring God's Mercy.

xxviii. 15, 22, xxix. 5, v. 11, 17. Offerings at the feast.

Numbers xxxv. 13. The cities of refuge provided for manslayers.

Deut. ix. 6, xviii. 13. Israel warned not to boast of righteousness.

xviii. 9-12, v. 14, 15. Perfection used only of avoiding idolatry.

xxii. 8. The housetop without a parapet makes a man guilty.

xxiii. 2. Defilement from unconscious personal acts.

Josh. vii. 12. The people made guilty by the sin of Achan.

xi. 19, 20. The racial guilt of the Canaanites.

1 Sam. xiv. 27. Jonathan made guilty by tasting the honey.

xvi. 6. The Lord sees the heart, not the outward appearance.

2 Sam. iv. 11. Ishbosheth spoken of as righteous.

vi. 7, 8. Uzzah smitten for carelessness.

2 Sam. xxiv. 10. David's numbering the people.

1 Kings viii. 46. Solomon's Prayer—There is none that sinneth not.

xiv. 5. The prophet detecting the motive of Jeroboam's wife.

2 Kings iv. 27. Elijah seeing the Shunamite's heart.

1 Chron. ii. 32. Sept. Half-prophets.

Habakkuk iii. 1. Vulgate. A prayer "for sins of ignorance" ("upon Shigionoth"), supposed to be in recognition of over-boldness in i. 2-4.

Ezek. xlvi. 20. The sacrifice of Ezekiel's restored temple.

Jer. x. 23. The way of man not in himself.

xvii. 9. The heart deceitful.

Prov. xiv. 12. A way that seemeth right to a man.

xix. 21. Many devices in a man's heart.

xx. 9. Who can say, I have a clean heart?

17. Who will boast that he is clean?

Eccl. vii. 16. The heart of a man is full of wickedness.