Chapter XLVIII.

The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life.

242. We wish if we can to point out three classes of men who receive wrongs in holy Scripture. One of these forms the class of those whom the sinner reviles, abuses, rides over rough-shod.305    “inequitat.” Ed. Med. has “inquietat.” And just because justice fails them, shame grows, pain increases. Very many of my own order, of my own number, are like these. For if any one does me, who am weak, an injury, perhaps, though I am weak, I may forgive the wrong done me. If he charges me with an offence I am not such an one as to be content with the witness of my own conscience, although I know I am clear of what he brings against me; but I desire, just because I am weak, to wash out the mark of my inborn shame. Therefore I demand eye for eye, and tooth for tooth, and repay abuse with abuse.

243. If, however, I am one who is advancing, although not yet perfect, I do not return the reproaches; and if he breaks out into abuse, and fills my ears with reproaches, I am silent and do not answer.

244. But if I am perfect (I say this only by way of example, for in truth I am weak), if, then, I am perfect, I bless him that curses me, as Paul also blessed, for he says: “Being reviled we bless.”306    1 Cor. iv. 12. He had heard Him Who says: “Love your enemies, pray for them which despitefully use you and persecute you.”307    S. Matt. v. 44. And so Paul suffered persecution and endured it, for he conquered and calmed his human feelings for the sake of the reward set before him, namely, that he should become a son of God if he loved his enemies.

245. We call show, too, that holy David was like to Paul in this same class of virtue. When the son of Shimei cursed him, and charged him with heavy offences, at the first he was silent and humbled himself, and was silent even about his good deeds, that is, his knowledge of good works. Then he even asked to be cursed; for when he was cursed he hoped to gain divine pity.308    2 Sam. [2 Kings] xvi. 12.

246. But see how he stored up humility and justice and prudence so as to merit grace from the Lord! At first he said: “Therefore he cursed me, because the Lord hath said unto him that he should curse.”309    2 Sam. [2 Kings] xvi. 10. Here we have humility; for he thought that those things which are divinely ordered were to be endured with an even mind, as though he were but some servant lad. Then he said: “Behold my son, which came forth of my bowels, seeketh my life.”310    2 Sam. [2 Kings] xvi. 11. Here we have justice. For if we suffer hard things at the hand of our own family, why are we angry at what is done to us by strangers? Lastly he says: “Let him alone that he may curse, for the Lord hath bidden him. It may be that the Lord will look on my humiliation and requite me good for this cursing.”311    2 Sam. [2 Kings] xvi. 11, 12. So he bore not only the abuse, but left the man unpunished when throwing stones and following him. Nay, more, after his victory he freely granted him pardon when he asked for it.

247. I have written this to show that holy David, in true evangelical spirit, was not only not offended, but was even thankful to his abuser, and was delighted rather than angered by his wrongs, for which he thought some return would be granted to him. But, though perfect, he sought something still more perfect. As a man he grew hot at the pain of his wrongs, but like a good soldier he conquered, he endured like a brave wrestler. The end and aim of his patience was the expectation of the fulfilment of the promises, and therefore he said: “Lord, make me to know mine end and the measure of my days, what it is: that I may know what is wanting to me.”312    Ps. xxxix. [xxxviii.] 4. He seeks, then, that end of the heavenly promises, when each one shall arise in his own order: “Christ the firstfruits, then they that are Christ’s who have believed in His coming. Then cometh the end.”313    1 Cor. xv. 23. For when the kingdom is delivered up to God, even the Father, and all the powers are put down, as the Apostle says, then perfection begins. Here, then, is the hindrance, here the weakness of the perfect; there full perfection. Thus it is he asks for those days of eternal life which are, and not for those which pass away, so that he may know what is wanting to him, what is the land of promise that bears everlasting fruits, which is the first mansion in his Father’s house, which the second, which the third, wherein each one will rest according to his merits.

248. We then must strive for that wherein is perfection and wherein is truth. Here is the shadow, here the image;314    Heb. x. 1. there the truth. The shadow is in the law, the image in the Gospel, the truth in heaven. In old times a lamb, a Calf was offered; now Christ is offered. But He is offered as man and as enduring suffering. And He offers Himself as a priest to take away our sins, here in an image, there in truth,315    Cf. St. Amb. Enarr. in Ps. xxxix. [xxxviii.]. where with the Father He intercedes for us as our Advocate. Here, then, we walk in an image, we see in an image; there face to face where is full perfection. For all perfection rests in the truth.

CAPUT XLVIII.

Repetito compescendae iracundiae argumento, tres eorum qui lacessuntur injuriis, ordines explicantur: ad quorum perfectissimum Apostolus ac David dicuntur pervenisse: ubi ex occasione quaedam hujus 0092Bac futurae vitae traduntur discrimina.

232. Tria itaque genera esse hominum injuriam accipientium in Scripturis divinis demonstrare volumus, si possumus. Unum est eorum quibus peccator insultat, conviciatur, inequitat. Iis quia deest justitia, pudor crescit, augetur dolor. Horum similes plurimi de meo ordine, de meo numero. Nam mihi infirmo si quis injuriam faciat, forsitan, licet infirmus, donem injuriam meam. Si crimen objiciat, 62 non sum tantus, ut sim contentus conscientia mea, etiamsi me ejus objecti alienum noverim: sed cupio abluere ingenui pudoris notam, tamquam infirmus. Ergo oculum pro oculo, et dentem pro dente exigo, et convicium convicio rependo.

233. Si vero is sum qui proficiam, etsi nondum 0092C perfectus, non retorqueo contumeliam: etsi influat ille convicium, et inundet aures meas contumeliis, ego taceo, et nihil respondeo.

234. Si vero perfectus sim (verbi gratia loquor, nam veritate infirmus sum) si ergo perfectus sim, benedico maledicentem, sicut benedicebat et Paulus; qui ait: Maledicimur,et benedicimus (I Cor. IV, 12). Audierat enim dicentem: Diligite inimicos vestros, orate pro calumniantibus et persequentibus vos (Matth. V, 44). Ideo ergo Paulus persecutionem patiebatur, et sustinebat, quia vincebat et mitigabat humanum affectum propositae mercedis gratia; ut filius Dei fieret, si dilexisset inimicum.

0093A 235. Tamen et sanctum David in hoc quoque genere virtutis imparem Paulo non fuisse edocere possumus. Qui primo quidem cum malediceret ei filius Semei (II Reg. XVI, 7 et seq.) et crimina objiceret, tacebat et humiliabatur, et silebat a bonis suis (Psal. XXXVIII, 3), hoc est bonorum operum conscientia: deinde expetebat maledici sibi, quia maledicto illo divinam acquirebat misericordiam.

236. Vide autem quomodo et humilitatem et justitiam et prudentiam emerendae a Domino gratiae reservaverit. Primo dixit: Ideo maledicit mihi, quia Dominus dixit illi ut maledicat (II Reg. XVI, 10). Habes humilitatem; quia ea quae divinitus imperantur, aequanimiter quasi servulus ferenda arbitrabatur. Iterum dixit: Ecce filius meus qui exivit de ventre 0093Bmeo, quaerit animam meam (Ibid., 11). Habes justitiam; si enim a nostris graviora patimur, cur indigne ferimus quae inferuntur ab alienis? Tertio ait: Dimitte illum ut maledicat; quoniam dixit illi Dominus, ut videat humiliationem meam, et retribuat mihiDominus pro maledicto hoc (Ibid., 12). Nec solum conviciantem pertulit, sed etiam lapidantem et sequentem illaesum reliquit (II Reg. XIX, 22), quin etiam post victoriam petenti veniam libenter ignovit.

237. Quod ideo inserui, ut Evangelico spiritu sanctum David non solum inoffensum, sed etiam gratum fuisse convicianti docerem, et delectatum potius quam exasperatum injuriis, pro quibus mercedem sibi reddendam arbitrabatur. Sed tamen quamvis perfectus, adhuc perfectiora quaerebat. Incalescebat 0093C injuriae dolore, quasi homo: sed vincebat quasi bonus miles; tolerabat quasi athleta fortis. Patientiae autem finis, promissorum exspectatio, et ideo dicebat: Notum fac mihi, Domine, finem meum, et numerum dierum meorum, quis est, ut sciam quid desit mihi (Psal. XXXVIII, 5). 63 Finem illum quaerit promissorum coelestium, vel illum, quando unusquique surget in suo ordine: Primitiae Christus, deinde hi qui sunt Christi, qui in adventum ejus crediderunt, deinde finis (I Cor. XV, 23). Tradito enim regno Deo et Patri, et evacuatis omnibus potestatibus, ut Apostolus dixit, perfectio incipit. Hic ergo impedimentum, hic 0094A infirmitas etiam perfectorum, illic plena perfectio. Ideo et dies illos requirit vitae aeternae, qui sunt, non qui praetereunt; ut cognoscat quid sibi desit, quae terra sit repromissionis perpetuos fructus ferens, quae prima apud patrem mansio, quae secunda, quae tertia, in quibus pro ratione meritorum unusquisque requiescet.

238. Illa igitur nobis expetenda, in quibus perfectio, in quibus veritas est. Hic umbra , hic imago, illic veritas. Umbra in Lege, imago in Evangelio, veritas in coelestibus (Hebr. X. 1, et seq.). Ante agnus offerebatur, offerebatur et vitulus, nunc Christus offertur: sed offertur quasi homo, quasi recipiens passionem; et offert se ipse quasi sacerdos, ut peccata nostra dimittat: hic in imagine, ibi in veritate, 0094B ubi apud patrem pro nobis quasi advocatus intervenit. Hic ergo in imagine ambulamus, in imagine videmus: illic facie ad faciem, ubi plena perfectio; quia perfectio omnis in veritate est.