Sidenote: 1 Sam. xix. 4.
Sidenote: Ib. 5.
Sidenote: 2 Sam. iii. 28.
10. Holy Job, himself also powerful in this world, saith, _I covered
not my sin, but declared it before all the people_. And to the cruel
king Saul Jonathan his son said, _Let not the king sin against his
servant, against David_; and _Wherefore then wilt thou sin against
innocent blood to slay David without a cause?_ For although he was a
king he still would have sinned in slaying the innocent. Again when
David was possessed of the kingdom, and heard that innocent Abner had
been slain by Joab the Captain of his host, he said, _I and my kingdom
are guiltless before the Lord for ever from the blood ♦of Abner the son
of Ner_, and he fasted for sorrow.
Sidenote: S. Matt. xxviii. 20.
11. This I have written, not to confound you, but that these royal
examples may induce you to put away this sin from your kingdom; for
this you will do by humbling your soul before God. You are a man;
temptation has fallen upon you; vanquish it. Sin is not washed away but
by tears and penitence. Neither Angel nor Archangel can do it. The Lord
Himself, Who alone can say _I am with you_; even He grants no remission
of sin save to the penitent.
12. I advise, I entreat, I exhort, I admonish; for I am grieved
that you who were an example of singular piety, who stood so high
for clemency, who would not suffer even single offenders to be put in
jeopardy, should not mourn over the death of so many innocent persons.
Successful as you have been in battle, and great in other respects, yet
mercy was ever the crown of your actions. The devil has envied you your
chief excellence: overcome him, while you still have the means. Add not
sin to sin by acting in a manner which has injured so many.
13. For my part, debtor as I am to your clemency in all other things;
grateful as I must ever be for this clemency, which I have found
superior to that of many Emperors and equalled only by one, though I
have no ground for charging you with contumacy, I have still reason
for apprehension: if you purpose being present, I dare not offer the
Sacrifice. That which may not be done when the blood of one innocent
person has been shed, may it be done where many have been slain? I trow
not.
14. Lastly, I will write with my own hand what I wish should be read
by yourself only. As I hope for deliverance from all tribulation from
the Lord, it has not been from man, nor by man’s agency that this has
been forbidden me, but by His own manifest interposition. For in the
midst of my anxiety, on the very night whereon I was about to set
out, I saw you in a vision coming into the Church, but I was withheld
from offering Sacrifice. Other things I pass over, which I might have
avoided, but I bore them for your sake, I believe. May the Lord cause
all things to turn out peacefully. Our God gives us divers admonitions,
by heavenly signs, by prophetic warnings; and by visions vouchsafed
even to sinners, He would have us understand that we ought to beseech
Him to remove from us commotions, that He would bestow peace on
you, our rulers, that the Church, for whose benefit it is that we
should have pious and Christian Emperors, may be kept in faith and
tranquillity.
Sidenote: Eccles. iii. 1.
Sidenote: Ps. cxix. 126.
Sidenote: S. Matt. ix. 13.
Sidenote: Prov. xviii. 17. Vulg.
15. Doubtless you wish to be approved by God. _To every thing there
is a season_, as it is written; _It is time for Thee Lord_, saith
the prophet, _to lay to Thine hand_, and, It is an acceptable time to
God. You shall make your oblation when you have received permission to
sacrifice, when your offering will be pleasing to God. Would it not be
a delight to me to enjoy your Majesty’s favour, and act in accordance
with your will, if the case permitted it? Prayer by itself is a
sacrifice; it obtains pardon while the oblation would be rejected, for
the former is evidence of humility, the latter of contempt: for God
Himself tells us that He prefers the performance of His commandments
to sacrifice. God proclaims this, Moses announces it to the people,
Paul preaches it to them. Do that which you understand is for the time
better. _I will have mercy_, it is said, _and not sacrifice_. Are not
those therefore rather to be called Christians who condemn their own
sin than those who think to excuse it? _The just accuses himself in the
beginning of his words._ He who, having sinned, accuses himself, not he
who praises himself, is just.
16. I would that previously to this I had trusted rather to myself than
to your accustomed habits. Remembering that you quickly pardon, and
revoke your sentence, as you have often done, you have been anticipated,
and I have not shunned that which I had no need to fear. But thanks to
the Lord, Who chastises His servants, that they may not be lost. This
I share with the prophets, and you shall share it with the saints.
17. Shall not I value the father of Gratian at more than my own eyes?
Your other sacred pledges too claim pardon for you. On those whom I
regarded with impartial affection I conferred by anticipation a name
that is dear to me. You have my love, my affection, my prayers. If you
believe my words, I call on you to act according to them; if, I say,
you believe, acknowledge it, but if not, excuse my conduct in that I
prefer God to my sovereign. May your gracious Majesty, with your holy
offspring, enjoy in happiness and prosperity perpetual peace.
LETTER LII.
A.D. 392.
TITIANUS, or Tatianus, for both forms of the name are given,
was a person in high position under Theodosius, and filled the
office of Prætorian Prefect. He had incurred, as this Letter
implies, the enmity of the Emperor’s favourite minister Rufinus,
who eventually procured his exile. He is here congratulated on
Rufinus’ removal from the position of ‘Master of the offices,’
and thereby from exercising an unfavorable influence on some
private suit in which Tatianus was engaged.