Chapter 11 [VII.]—From What Fountain Good Works Flow.

This holy meditation preserves “the children of men, who put their trust under the shadow of God’s wings,”25    Ps. xxxvi. 7. so that they are “drunken with the fatness of His house, and drink of the full stream of His pleasure. For with Him is the fountain of life, and in His light shall they see light. For He extendeth His mercy to them that know Him, and His righteousness to the upright in heart.”26    Ps. xxxvi. 8–10. He does not, indeed, extend His mercy to them because they know Him, but that they may know Him; nor is it because they are upright in heart, but that they may become so, that He extends to them His righteousness, whereby He justifies the ungodly.27    Rom. iv. 5. This meditation does not elevate with pride: this sin arises when any man has too much confidence in himself, and makes himself the chief end of living. Impelled by this vain feeling, he departs from that fountain of life, from the draughts of which alone is imbibed the holiness which is itself the good life,—and from that unchanging light, by sharing in which the reasonable soul is in a certain sense inflamed, and becomes itself a created and reflected luminary; even as “John was a burning and a shining light,”28    John v. 35. who notwithstanding acknowledged the source of his own illumination in the words, “Of His fulness have all we received.”29    John i. 16. Whose, I would ask, but His, of course, in comparison with whom John indeed was no light at all? For “that was the true light, which lighteth every man that cometh into the world.”30    John i. 9. Therefore, in the same psalm, after saying, “Extend Thy mercy to them that know Thee, and Thy righteousness to the upright in heart,”31    Ps. xxxvi. 10. he adds, “Let not the foot of pride come against me, and let not the hands of sinners move me. There have fallen all the workers of iniquity: they are cast out, and are not able to stand.”32    Ps. xxxvi. 11, 12. Since by that impiety which leads each to attribute to himself the excellence which is God’s, he is cast out into his own native darkness, in which consist the works of iniquity. For it is manifestly these works which he does, and for the achievement of such alone is he naturally fit. The works of righteousness he never does, except as he receives ability from that fountain and that light, where the life is that wants for nothing, and where is “no variableness, nor the shadow of turning.”33    Jas. i. 17.

Chapter 12.—Paul, Whence So Called; Bravely Contends for Grace.

Accordingly Paul, who, although he was formerly called Saul,34    Acts. xiii. 9. chose this new designation, for no other reason, as it seems to me, than because he would show himself little,35    See Augustin’s Confessions, viii. 4.—the “least of the apostles,”36    1 Cor. xv. 9.—contends with much courage and earnestness against the proud and arrogant, and such as plume themselves on their own works, in order that he may commend the grace of God. This grace, indeed, appeared more obvious and manifest in his case, inasmuch as, while he was pursuing such vehement measures of persecution against the Church of God as made him worthy of the greatest punishment, he found mercy instead of condemnation, and instead of punishment obtained grace. Very properly, therefore, does he lift voice and hand in defence of grace, and care not for the envy either of those who understood not a subject too profound and abstruse for them, or of those who perversely misinterpreted his own sound words; whilst at the same time he unfalteringly preaches that gift of God, whereby alone salvation accrues to those who are the children of the promise, children of the divine goodness, children of grace and mercy, children of the new covenant. In the salutation with which he begins every epistle, he prays: “Grace be to you, and peace, from God the Father, and from the Lord Jesus Christ;”37    See Rom. i. 7, 1 Cor. i. 3, and Gal. i. 3. whilst this forms almost the only topic discussed for the Romans, and it is plied with so much persistence and variety of argument, as fairly to fatigue the reader’s attention, yet with a fatigue so useful and salutary, that it rather exercises than breaks the faculties of the inner man.

CAPUT VII.

11. Bona opera ex quo fonte manent. Haec cogitatio sancta servat filios hominum, in protectione alarum Dei sperantes, ut inebrientur ab ubertate domus ejus, et torrente voluptatis ejus potentur : quoniam apud ipsum est fons vitae, et in lumine ejus videbimus lumen; qui praetendit misericordiam suam scientibus eum, et justitiam suam iis qui recto sunt corde. Neque enim quia sciunt, sed etiam ut sciant eum, praetendit misericordiam suam: nec quia recti sunt corde, sed etiam ut recti sint corde, praetendit justitiam suam, qua justificat impium (Id. IV, 5). Haec cogitatio non effert in superbiam ; quod vitium oritur, cum sibi quisque praefidit, seque sibi ad vivendum caput facit. Quo motu receditur ab illo fonte vitae, cujus solius haustu justitia bibitur, bona scilicet vita; et ab illo incommutabili lumine, cujus participatione anima rationalis quodam modo accenditur ut sit etiam ipsa factum creatumque lumen: sicut erat Joannes lucerna ardens et lucens (Joan. V, 35); qui tamen unde luceret agnoscens, Nos, inquit, de plenitudine ejus accepimus: cujus, nisi illius utique in cujus comparatione Joannes non erat lumen? Illud enim erat verum lumen quod illuminat omnem hominem venientem in hunc mundum (Id. I, 16, 9). Proinde cum dixisset in codem psalmo, Praetende misericordiam tuam scientibus te, et justitiam tuam his qui recto sunt corde: Non veniat, inquit, mihi pes superbiae, et manus peccatorum non moveat me: ibi ceciderunt omnes qui operantur iniquitatem; expulsi sunt, nec potuerunt stare (Psal. XXXV, 8-13). Hac quippe impietate, qua tribuit sibi quisque quod Dei est, pellitur in tenebras suas, quae sunt opera iniquitatis. Haec enim plane ipse facit, et ad haec implenda sibi est 0207 idoneus. Opera vero justitiae non facit, nisi quantum ex illo fonte atque ex illo lumine percipit, ubi nullius indigens vita est, et ubi non est commutatio, nec momenti obumbratio (Jacobi I, 17).

12. Ideo Paulus Apostolus, qui cum Saulus prius vocaretur (Act. XIII, 9), non ob aliud, quantum mihi videtur, hoc nomen elegit, nisi ut se ostenderet parvum, tanquam minimum Apostolorum; multum contra superbos et arrogantes, et de suis operibus praesumentes, pro commendanda ista Dei gratia, fortiter atque acriter dimicans: quia revera in illo evidentior et clarior apparuit, qui cum talia operaretur vehementer Ecclesiam Dei persequens, pro quibus summo supplicio dignus fuit, misericordiam pro damnatione suscepit, et pro poena consecutus est gratiam, merito pro ejus defensione clamat atque concertat, nec in re profunda et nimis abdita non intelligentium, et verba sua sana in perversum sensum detorquentium curat invidiam; dum tamen incunctanter praedicet donum Dei, quo uno salvi fiunt filii promissionis, filii beneficii divini, filii gratiae et misericordiae, filii Testamenti Novi. Primum, quod omnis ejus salutatio sic se habet: Gratia vobis et pax a Deo Patre et Domino Jesu Christo (Initio Epistolarum). Deinde, ad Romanos pene ipsa quaestio sola versatur, tam pugnaciter, tam multipliciter, ut fatiget quidem legentis intentionem, sed tamen fatigatione utili ac salubri: ut interioris hominis magis exerceat membra, quam frangat.