Chap. XVI.—Of the Duties of the Just Man, and the Equity of Christians.

Therefore, since those two fountains of justice are changed, all virtue and all truth are taken away, and justice itself returns to heaven. And on this account the true good was not discovered by philosophers, because they were ignorant both of its origin and effects: which has been revealed to no others but to our people.1009    [Cap. xv. p. 150, supra ]   Some one will say, Are there not among you some poor, and others rich; some servants, and others masters? Is there not some difference between individuals? There is none; nor is there any other cause why we mutually bestow upon each other the name of brethren, except that we believe ourselves to be equal. For since we measure all human things not by the body, but by the spirit, although the condition of bodies is different, yet we have no servants, but we both regard and speak of them as brothers in spirit, in religion as fellow-servants. Riches also do not render men illustrious, except that1010    Nisi quòd. Some editions read, “nisi quos,” except those whom, etc.   they are able to make them more conspicuous by good works. For men are rich, not because they possess riches, but because they employ them on works of justice; and they who seem to be poor, on this account are rich, because they are not1011    Quia non egent. Some editors omit non; but this is not so good.   in want, and desire nothing.  

Though, therefore, in lowliness of mind we are on an equality, the free with slaves, and the rich with the poor, nevertheless in the sight of God we are distinguished by virtue. And every one is more elevated in proportion to his greater justice. For if it is justice for a man to put himself on a level even with those of lower rank, although he excels in this very thing, that he made himself equal to his inferiors; yet if he has conducted himself not only as an equal, but even as an inferior, he will plainly obtain a much higher rank of dignity in the judgment of God.1012    [Jas. i. 9, 10, and ii. 1–8.]   For assuredly, since all things in this temporal life are frail and liable to decay, men both prefer themselves to others, and contend about dignity; than which nothing is more foul, nothing mere arrogant, nothing more removed from the conduct of a wise man: for these earthly things are altogether opposed to heavenly things. For as the wisdom of men is the greatest foolishness with God, and foolishness is (as I have shown) the greatest wisdom; so he is low and abject in the sight of God who shall have been conspicuous and elevated on earth. For, not to mention that these present earthly goods to which great honour is paid are contrary to virtue, and enervate the vigour of the mind, what nobility, I pray, can be so firm, what resources, what power, since God is able to make kings themselves even lower than the lowest? And therefore God has consulted our interest in placing this in particular among the divine precepts: “He that exalteth himself shall be abased; and he that humbleth himself shall be exalted.”1013    Luke xiv. ii.   And the wholesomeness of this precept teaches that he who shall simply place himself on a level with other men, and carry himself with humility, is esteemed excellent and illustrious in the sight of God. For the sentiment is not false which is brought forward in Euripides to this effect:—  

0599A CAPUT XVI. De officiis viri justi, et aequitate Christianorum.

Duobus igitur illis justitiae fontibus immutatis, omnis virtus, et omnis veritas tollitur, et ipsa justitia remigrat in coelum. Ideo non est illud verum bonum a philosophis repertum, quia ignorabant vel unde oriretur, vel quid efficeret; quod nullis aliis, praeterquam nostro populo revelatum est. Dicet aliquis: Nonne sunt apud vos alii pauperes, alii divites; 0599A alii 0600A servi, alii domini? Nonne aliquid inter singulos interest? nihil; nec alia causa est, cur nobis invicem fratrum nomen impertiamus, nisi quia pares esse nos credimus. Nam cum omnia humana non corpore, sed spiritu metiamur, tametsi corporum sit diversa conditio, nobis tamen servi non sunt; sed eos et habemus, et dicimus spiritu fratres, religione conservos. Divitiae quoque non faciunt insignes, nisi quod possunt bonis operibus facere clariores. Divites sunt enim, non quia divitias habent, sed quia utuntur illis 0601A ad opera justitiae. Et qui pauperes videntur, 0601A eo tamen divites sunt, quia et non egent, et nihil concupiscunt.

Cum igitur et liberi servis, et divites pauperibus humilitate animi pares simus, apud Deum tamen virtute discernimur. Et tanto quisque sublimior est, quanto justior. Si enim justitia est, parem se etiam minoribus facere, quanquam hoc ipso praecellat, quod se inferioribus coaequavit; tamen si non tantum quasi parem, sed etiam quasi minorem se gesserit, utique multo altiorem dignitatis gradum, Deo judice, consequetur. Nam profecto in hac vita saeculari, quoniam brevia et caduca sunt omnia, et praeferunt se alteris homines, et de dignitate contendunt: quo nihil foedius, nihil arrogantius, nihil a sapientis ratione semotius. Rebus enim coelestibus 0601B contraria sunt ista universa terrena. Sicut enim sapientia hominum summa stultitia est apud Deum, stultitia autem (ut docui) summa sapientia est: sic Deo humilis et abjectus est, qui fuerit conspicuus et sublimis in terra. Nam ut taceam, quod haec praesentia terrae bona, quibus magnus honos tribuitur, virtuti contraria sunt, et vigorem mentis enervant; quae tandem potest firma esse nobilitas, quae opes, quae potentia, cum possit Deus reges quoque ipsos inferiores etiam infimis facere? Et ideo consulens nobis Deus, inter divina praecepta illud praecipue posuit: Qui se extollit, humiliabitur; et qui se humiliat, exaltabitur. Cujus praecepti salubritas docet, quod qui se apud homines planum fecerit, humilemque praebuerit, 0601C hic apud Deum praecellens et insignis habeatur. 0602A Nec enim falsa est illa sententia, quae apud Euripidem fertur in hunc modum: Quae hic mala putantur, haec sunt in coelo bona.