2 with the sentiment of those who might fear it, punished some sins with death, both because the living were struck with a salutary fear, and because it was not death itself that would injure those who were being punished with death, but sin, which might be increased if they should continue to live. They did not judge rashly on whom God had bestowed such a power of judging. Hence it is that Elijah inflicted death on many, both with his own hand and by calling down fire from heaven; as was done also without rashness by many other great and godlike men, in the same spirit of concern for the good of humanity. And when the disciples had quoted an example from this Elias, mentioning to the Lord what had been done by him, in order that He might give to themselves also the power of calling down fire from heaven to consume those who would not show Him hospitality, the Lord reproved in them, not the example of the holy prophet, but their ignorance in respect to taking vengeance, their knowledge being as yet elementary; perceiving that their desire was not for correction in love, but for revenge in hatred. Accordingly, after He had taught them what it was to love one's neighbour as oneself, and when the Holy Spirit had been poured out, whom, at the end of ten days after His ascension, He sent from above, as He had promised, there were not wanting such acts of vengeance, although much more rarely than in the Old Testament. For there, for the most part, servants were kept down by fear; but here mostly children were nourished by love. For at the words of the Apostle Peter also, Ananias and his wife, as we read in the Acts of the Apostles, fell down dead, and were not raised to life again, but buried. 5 65. But if the heretics who are opposed to the Old Testa✔ment will not credit this book, let them contemplate the Apostle Paul, whose writings they read along with us, saying with respect to a certain sinner whom he delivered over to Satan for the destruction of the flesh, "that the spirit may be saved." And if they will not here understand death (for perhaps it is uncertain), let them acknowledge that punishment of some kind or other was inflicted by the apostle " 6 '1 Kings xviii. 40. 22 Kings i. 10. 3 Luke ix. 52-56. 61 Cor. v. 5. 4 Acts ii. 1-4. 7 Vindicta. through the instrumentality of Satan; and that he did this not in hatred, but in love, is made plain by that addition, "that the spirit may be saved." Or let them notice what we say in those books to which they themselves attribute great authority, where it is written that the Apostle Thomas imprecated on a certain man, by whom he had been struck with the palm of the hand, the punishment of death in a very cruel form, while yet commending his soul to God, that it might be spared in the world to come,-whose hand, torn from the rest of his body after he had been killed by a lion, a dog brought to the table at which the apostle was feasting. It is allowable for us not to credit this writing, for it is not in the catholic canon; yet they both read it, and honour it as being thoroughly uncorrupted and thoroughly truthful, who rage very fiercely (with I know not what blindness) against the corporeal punishments which are in the Old Testament, being altogether ignorant in what spirit and at what stage in the orderly distribution of times they were inflicted. 66. Hence, in this class of injuries which is atoned for by punishment, such a measure will be preserved by Christians, that, on an injury being received, the mind will not mount up into hatred, but will be ready, in compassion for the infirmity, to endure even more; nor will it neglect the correction, which it can employ either by advice, or by authority, or by [the exercise of] power. There is another class of injuries, where complete restitution is possible, of which there are two species: the one referring to money, the other to labour. And therefore examples are subjoined: of the former in the case of the coat and cloak, of the latter in the case of the compulsory service of one and two miles; for a garment may be given back, and he whom you have assisted by labour may also assist you, if it should be necessary. Unless, perhaps, the distinction should rather be drawn in this way that the first case which is supposed, in reference to the cheek being struck, means all injuries that are inflicted by the wicked in such a way that restitution cannot be made except by punishment; and that the second case which is supposed, in reference to the garment, means all injuries where restitution can be made without punishment; and therefore, perhaps, it is added, “if any man will sue thee at the law," because what is taken away by means of a judicial sentence is not supposed to be taken away with such a degree of violence as that punishment is due; but that the third case is composed of both, so that restitution may be made both without punishment and with it. For the man who violently exacts labour to which he has no claim, without any judicial process, as he does who wickedly compels a man to go with him, and forces in an unlawful way assistance to be rendered to himself by one who is unwilling, is able both to pay the penalty of his wickedness and to repay the labour, if he who endured the wrong should ask it again. In all these classes of injuries, therefore, the Lord teaches that the disposition of a Christian ought to be most patient and compassionate, and thoroughly prepared to endure more. 67. But since it is a small matter merely to abstain from injuring, unless you also confer a benefit as far as you can, He therefore goes on to say, "Give to every one that asketh thee, and from him that would borrow of thee turn not thou away." "To every one that asketh," says He; not, Everything to him that asketh: so that you are to give that which you can honourably and justly give. For what if he should ask money, wherewith he may endeavour to oppress an innocent man? what if, in short, he should ask something unchaste? But not to recount many examples, which are in fact innumerable, that certainly is to be given which may hurt neither thyself nor the other party, as far as can be known or supposed by man; and in the case of him to whom you have justly denied what he asks, justice itself is to be made known, so that you may not send him away empty. Thus you will give to every one that asketh you, although you will not always give what he asks; and you will sometimes give something better, when you have set him right who was making unjust requests. 68. Then, as to what He says, " From him that would borrow of thee turn not thou away," it is to be referred to the mind; for God loveth a cheerful giver. Moreover, every one who accepts anything borrows, even if he himself is not going to pay it; for inasmuch as God pays back more to the merciful, who12 Cor. ix. 7. soever does a kindness lends at interest. Or if it does not seem good to understand the borrower in any other sense than of him who accepts of anything with the intention of repaying it, we must understand the Lord to have included those two methods of doing a favour. For we either give in a present what we give in the exercise of benevolence, or we lend to one who will repay us. And frequently men who, setting before them the divine reward, are prepared to give away in a present, become slow to give what is asked in loan, as if they were destined to get nothing in return from God, inasmuch as he who receives pays back the thing which is given him. Rightly, therefore, does the divine authority exhort us to this mode of bestowing a favour, saying, " And from him that would borrow of thee turn not thou away:" i.c., do not alienate your goodwill from him who asks it, both because your money will be useless, and because God will not pay you back, inasmuch as the man has done so; but when you do that from a regard to God's precept, it cannot be unfruitful with him who gives these commands. CHAP. XXI.-69. In the next place, He goes on to say, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: But I say unto you, Love your enemies,1. . . do good to them that hate you, and pray for them which persecute you; that ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the publicans so ? Be ye therefore perfect, even as your Father which is in heaven is perfect." For without this love, wherewith we are commanded to love even our enemies and persecutors, who can fully carry out those things which are mentioned above? Moreover, the perfection of that mercy, wherewith most of all the soul that is in distress is cared for, cannot be stretched beyond the love of an enemy; and therefore the closing words 1 Augustine's rendering is slightly different from ours. น : in heaven is perfect." therefore perfect, even as your Father which is Yet in such a way that God is underGod, and the soul to be perfect as a stood to be perfect as 70. That there is, however, a certain step [in advance] in the righteousness of the Pharisees, which belongs to the old law, is perceived from this consideration, that many men hate even those by whom they are loved; as, for instance, luxurious children hate their parents for restraining them in their luxury. That man therefore rises a certain step, who loves his neighbour, although as yet he hates his enemy. But in the kingdom of Him who came to fulfil the law, not to destroy it, he will bring benevolence and kindness to perfection, when he has carried it out so far as to love an enemy. For the former stage, although it is something, is yet so little that it may be reached even by the publicans as well. And as to what is said in the law, "Thou shalt hate thine enemy," it is not to be understood as the voice of command addressed to a righteous man, but rather as the voice of permission to a weak man. » 1 71. Here indeed arises a question in no way to be blinked, that to this precept of the Lord, wherein He exhorts us to love our enemies, and to do good to those who hate us, and to pray for those who persecute us, many other parts of Scripture seem to those who consider them less diligently and soberly to stand opposed; for in the prophets there are found many imprecations against enemies, which are thought to be curses: as, for instance, that one, "Let their table become a snare, and the other things which are said there; and that one, “Let his children be fatherless, and his wife a widow," and the other statements which are made either before or afterwards in the same Psalm by the prophet, as bearing on the case of Judas. Many other statements are found in all parts of Scripture, which may seem contrary both to this precept of the Lord, and to that apostolic one, where it is said, "Bless, and curse not;" while it is both written of the Lord, that He cursed the cities which received not His word; and the above-men 1 Ps. lxix. 22. 2 Ps. cix. 9. • Matt. xi. 20-24 and Luke x. 13-15. Rom. xii. 14. |