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| Of the Exposition of the Resurrection, the Judgment, and Other Subjects, Which Should Follow This Narration.
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Chapter 7.—Of the Exposition
of the Resurrection, the Judgment, and Other Subjects, Which Should
Follow This Narration.
11. On the completion of this
narration, the hope of the resurrection should be set forth, and,
so far as the capacity and strength of the hearer will bear it, and
so far also as the measure of time at our disposal will allow, we
ought to handle our arguments against the vain scoffings of
unbelievers on the subject of the resurrection of the body, as well
as on that of the future judgment, with its goodness in relation to
the good, its severity in relation to the evil, its truth in
relation to all. And after the penalties of the impious have thus
been declared with detestation and horror, then the kingdom of the
righteous and faithful, and that supernal city and its joy, should
form the next themes for our discourse. At this point, moreover, we
ought to equip and animate the weakness of man in withstanding
temptations and offenses, whether these emerge without or rise
within the church itself; without, as in opposition to Gentiles, or
Jews, or heretics; within, on the other hand, as in opposition to
the chaff of the Lord’s threshing-floor. It is not meant,
however, that we are to dispute against each several type of
perverse men, and that all their wrong opinions are to be refuted
by set arrays of argumentations: but, in a manner suitable to a
limited allowance of time, we ought to show how all this was
foretold, and to point out of what service temptations are in the
training of the faithful, and what relief1380
there is in the example of the
patience of God, who has resolved to permit them even to the end.
But, again, while he is being furnished against these
(adversaries), whose perverse multitudes fill the churches so far
as bodily presence is concerned, the precepts of a Christian and
honorable manner of life should also be briefly and befittingly
detailed at the same time, to the intent that he may neither allow
himself to be easily led astray in this way, by any who are
drunkards, covetous, fraudulent, gamesters, adulterers,
fornicators, lovers of public spectacles, wearers of unholy charms,
sorcerers, astrologers, or diviners practising any sort of
vain and wicked arts, and all other parties of a similar character;
nor to let himself fancy that any such course may be followed with
impunity on his part, simply because he sees many who are called
Christians loving these things, and engaging themselves with them,
and defending them, and recommending them, and actually persuading
others to their use. For as to the end which is appointed for those
who persist in such a mode of life, and as to the method in which
they are to be borne with in the church itself, out of which they
are destined to be separated in the end,—these are subjects in
which the learner ought to be instructed by means of the
testimonies of the divine books. He should also, however, be
informed beforehand that he will find in the church many good
Christians, most genuine citizens of the heavenly Jerusalem, if he
sets about being such himself. And, finally, he must be sedulously
warned against letting his hope rest on man. For it is not a matter
that can be easily judged by man, what man is righteous. And even
were this a matter which could be easily done, still the object
with which the examples of righteous men are set before us is not
that we may be justified by them, but that, as we imitate them, we
may understand how we ourselves also are justified by their
Justifier. For the issue of this will be something which must merit
the highest approval,—namely this, that when the person who is
hearing us, or rather, who is hearing God by us, has begun to make
some progress in moral qualities and in knowledge, and to enter
upon the way of Christ with ardor, he will not be so bold as to
ascribe the change either to us or to himself; but he will love
both himself and us, and whatever other persons he loves as
friends, in Him, and for His sake who loved him when he was an
enemy, in order that He might justify him and make him a friend.
And now that we have advanced thus far, I do not think that you
need any preceptor to tell you how you should discuss matters
briefly, when either your own time or that of those who are hearing
you is occupied; and how, on the other hand, you should discourse
at greater length when there is more time at your command. For the
very necessity of the case recommends this, apart from the counsel
of any adviser.E.C.F. INDEX & SEARCH
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