include all the verdicts in one discussion; still, we can point out a
few of them, in order that both your questions may be answered. The
following are events which occurred long ago, when Aaron and Ur, the
bishops,[302] committed a great sin against God in that they gave His
people two calves made of molten gold, through which the entire nation
was led astray from the faith; for the people called these calves the
gods of Israel and brought sacrifices to them as to God. But when Moses
came down to the people (he had been up on the mountain where he had
spoken to God Himself), the bishops ran to meet him, deeply repenting
their sins; and, falling at Moses’ feet, they begged him to intercede
for them with God, lest He be angered with them according to their
deserts. But when God saw how deeply the bishops repented, He heard
Moses’ prayer, and the bishops retained the dignities which they had
before, and they did penance for their sin. The instance that I have now
related is one of those in which the greater share in the decision was
assigned to Peace and Mercy, though Truth and Justice also consented to
the doom; for the bishops would have suffered death for this offence, if
Mercy had not been more lenient with them than they deserved. The
following event is like this but happened much later: King David fell
into this great sin, that he committed adultery with Uriah’s wife and
afterwards brought about the death of Uriah himself. After Uriah’s death
David took his wife and had her for his own, and surely he deserved
death for these sins. But he repented his misdeeds so deeply before God
and begged forgiveness so humbly for the sins confessed, that God heard
his prayer and did not take away his kingship, but even confirmed him in
it, though he had committed these crimes.[303]
Footnote 302:
_Exodus_, xxxii. No high priest by the name of Ur is mentioned in this
connection; but Hur, the son of Caleb, is associated with Aaron on two
earlier occasions. See _ibid._, xvii, 10; xxiv, 14. There was a legend
that Ur refused to make the golden calf and that the people spitting
into his face suffocated him with the spittle. Petrus Comestor,
_Historia Scholastica_, c. 73: Migne, _Patrologia Latina_, CXCVIII,
1189.
Footnote 303:
_II Samuel_, xii.
The following events occurred much later at the time when our Lord Jesus
Christ was on earth among men. The bishops of the Jews and all their
other learned men became very hostile toward him and were constantly
striving to find something for which they might reproach him. So they
took a woman who had openly committed adultery and was worthy of death
according to the law of Moses; this woman they brought before Jesus and
told him of her crimes. They also said that the law condemned her to die
and asked what sentence he would pass in this case. Jesus replied that
he who had never committed a sin should cast the first stone upon her.
Then they turned away quickly, not daring to question him further, for
they all knew themselves to have sinned. But Jesus said to the woman:
“Woman, since none of those who accused thee has passed judgment in thy
case, neither will I condemn thee to die; go in peace, but henceforth
beware of sin.” There is another instance which is like those that I
related earlier, and which happened in the night when Jesus was seized.
His apostle Peter had boastfully protested that he would never forsake
him, though all others should leave him, and that he would suffer death
with Jesus before he would desert him like a coward. But in the same
night when Jesus was seized, Peter denied three times that he had been
with him, and the third time he confirmed the statement with an oath
that he had not been Jesus’ man. Then he went away out of the hall where
Jesus was held and immediately began to repent his sin and all his words
and wept bitterly. Nevertheless, after Jesus had risen, Peter’s sins
were forgiven, and he retained all the honors that had been promised him
before. There is still another event which came to pass a few days later
when our Lord was crucified. Two thieves were crucified with him, one on
either side; both had been guilty of the same crimes, murder and
robbery. But while they hung on the cross, one of them took thought to
repent and implored mercy of Jesus, though he, too, like the thieves,
hung on a cross. His sins were pardoned and he was given sure promise of
paradise on that very day; but his companion was condemned according to
his deeds.
------------------------------------------------------------------------
LI
THE REASONS FOR THIS DIVERSITY IN THE VERDICTS OF GOD
_Son._ If earthly kings and other chiefs, who are appointed to act as
judges, are to adapt their decisions to the examples that you have now
given, they must find it very important to learn precisely what each
suit is based upon; for in many of these instances, it looks as if the
cases were somewhat alike in appearance. Still, all the decisions in the
earlier examples led to severe punishments, while in the later ones they
all led to mercy and forgiveness. Therefore I now wish to ask you why
Pharaoh, Dathan, and Abiram, the people who dwelt in Jericho, and those
of Amalek, who were punished by King Saul, were all destroyed without
mercy.
_Father._ These things were all done at the command of Justice and
Truth, though Peace and Mercy consented. For Moses daily performed many
miracles before King Pharaoh and commanded him to release God’s people;
and he might have released them, had he wished, without suffering any
injury thereby. He made constant promises that it should be done, but he
never kept either word or promise. Now it was right that he should
perish in his stubborn wickedness and evil-doing, since he would accept
neither mercy nor pardon, though he had the opportunity. Dathan and
Abiram, when Moses told them that they had done evil, became angry and
refused to repent; and they perished without mercy because they sought
no mercy. Those who dwelt in Jericho and Amalek had heard for many days
that they had done evil both to God’s people and against His will but
they offered no atonement; on the contrary, they proposed to take up
arms in their defense, wherefore they were overcome by a merciless
revenge. But those whom I pointed out to you in the later accounts,
Aaron, Ur, David, and the others who were mentioned in those examples,
did not conceal their wickedness, but confessed their misdeeds as they
were; hoping for pardon, they begged mercy and clemency, and offered to
atone, as He should determine, Who, they knew, had the decision in His
power. And they promised that nevermore would they fall into such guilt,
if they might become fully reconciled.
------------------------------------------------------------------------
LII
THE SAME SUBJECT CONTINUED
_Son._ I now wish to ask you why such a great distinction was made in
the cases of Peter and Judas, though their offences appear similar.
Judas returned the money that he had received and repented his evil
deed; he confessed that he had sold his innocent Lord, and threw away
the silver, saying that he would not keep what had come to him so
wrongfully. Now he was destroyed, though he repented; while Peter was
forgiven at once, because he repented.
_Father._ Judas fell in the beginning into sin through avarice and love
of wealth and took a bribe to betray his Lord. His repentance was such
that he could not hope for pardon, and he asked for no mercy but
punished himself with a sudden death. But Peter wept bitterly in his
repentance, and, hoping for mercy, implored forgiveness. Furthermore,
Judas had the greater guilt, for he sold his Lord; and though he
repented, he craved no pardon; and he did not abide the judgment of God,
but condemned himself forthwith. But Peter denied his Lord through
sudden fear and repented immediately in great sorrow; he submitted to
the judgment of God and abided it, and did not condemn himself as Judas
did. There was a similar outcome in the case of the crucified thieves.
Though both acknowledged the sins that they had committed, one prayed
for mercy and pardon, while the other asked no mercy but spoke in
contempt and derision rather than in prayer or serious thought.
Therefore these whom we have now named were saved through the merciful
judgments of Mercy and Peace, though Truth and Justice agreed to the
verdicts.
------------------------------------------------------------------------
LIII
INSTANCES IN WHICH GOD HAS MODIFIED HIS SENTENCES
AND THE REASONS FOR SUCH MODIFICATIONS
_Son._ I am beginning to see these things more clearly now and to
understand why it is that the larger share in a verdict is sometimes
assigned to Justice and Truth and at other times to Peace and Mercy. And
now I want to ask you to discuss those cases which you mentioned earlier
in which God modified the sentence agreed upon, and to state the causes
that led to this.
_Father._ To this class belong certain events which occurred a long time
ago in the days when Moses was upon the mountain called Sinai. In those
days the great mass of the people sinned grievously and even fell into
whoredom, cohabiting with women of the heathen race. But so strictly had
God forbidden this, that everyone who fell into that sin was held worthy
of death. Then God said to Moses: “Now shalt thou cease speaking with Me
that My wrath may have time to wax hot against this people which I gave
into thy charge. For they have fallen into such grievous sins against My
commandments that I intend to consume them all in My fierce wrath; and I
will give thee another people, far better and stronger and more numerous
than this one.” At this point it would almost seem as if a definite
sentence had been passed in the case of this nation. Moses, however,
asked permission to intercede briefly in behalf of the people of Israel
and, this being granted, he spoke these words. “I pray Thee, O Lord, to
turn from Thy wrath and do not destroy Thy people, though they have done
ill. Let not the Egyptians have this to say, that Thou didst lead Thy
people out of Egypt and out of their dominion to consume them in the
mountains and the desert; or that Thou wert unable to lead Thy people
into the land which Thou hadst promised them from the beginning.
Remember, O Lord, Thy servants Abraham and Isaac and Jacob, and do not
destroy the generations that have sprung from Israel’s kin which Thou
hast Thyself promised to multiply upon earth and to lead securely into
the land that is now controlled by Thine enemies.”[304] God heard the
prayer of Moses; His wrath was appeased, and He did not slay the people
as He had threatened; but He gave their punishment into the hands of
Moses, instructing him that they must not wholly escape chastisement,
though it should not be so severe as God had threatened earlier. Moses
returned hastily to the camp and coming upon the people in a tempestuous
spirit and in fierce wrath, he slew many thousand men in that day, and
in this way pacified the wrath of God. Now this example shows how God
lessened a penalty imposed, in that He appeased His wrath before Moses’
prayer. And it shows that neither of the sisters, Truth or Justice,
suffered in her rights by this judgment, inasmuch as Moses slew a great
host to pacify the wrath of God. But Peace and Mercy also had their
rights, seeing that less was done than had been decreed at first.
Footnote 304:
_Exodus_, xxxii, 7-14.
This is another instance that shows how God has modified a judgment
already passed. He sent Jonah the prophet to Niniveh with orders to tell
the king and all the people of the city that within thirty days Niniveh
should be destroyed with all that was therein. Jonah did as God
commanded and told these things as true tidings. But when the king
understood that the people were of a truth in danger of divine wrath
(for the nation was full of whoredoms and wickedness of every form) he
descended from his throne, laid aside his royal robes, and did penance
and fasted; and he bade all men in the city do likewise, both young and
old. And when God saw that they repented of their wickedness with sorrow
and penance in many forms, He extended mercy and destroyed neither the
city nor the people within it.[305]
Footnote 305:
_Jonah_, iii.
Here is still another instance that points to the same result. Hezekiah
was the name of a good king in the land of Israel; he fell ill and
meditated deeply about his case, whether God intended to bring him
through this illness or to let him die. Then God sent Isaiah His prophet
to him; and God said to the prophet that Hezekiah should die of this
malady. Isaiah went to the king and said to him: “Take good heed and set
your house in order and all your affairs, for God has said that you
shall die of this illness and not live.” As soon as Isaiah had spoken
these words to the king, he departed; but the king turned his face to
the wall and prayed for deliverance in these words: “Remember, O Lord,
how steadfast I have been in Thy service, for I have always opposed
Thine enemies, and this people that Thou hast given into my keeping have
I turned from much wickedness which many of them practiced before I came
to the kingship. And there are three reasons why I am loath to die so
suddenly now of this illness. The first, which I fear the most, is that
I may not have kept Thy commandments fully, and if I die in a state of
sin I may look for Thy vengeance in my death. The second is that I have
not yet turned all Thy people wholly away from their evil ways; and I
fear, if I die suddenly now, that they will soon return to their old
abominations. The third, which I fear much, is the victory of Thine
enemies over Thy people, seeing that my son is a child; and his power to
defend the people against Thine enemies may prove less than is required.
But if Thou wilt hear my prayer, O Lord, and add a few days to my life,
all these things may be brought into a better state than they are at
present.” God heard Hezekiah’s prayer and said to Isaiah the prophet:
“Return quickly to King Hezekiah and tell him different tidings now from
what thou toldest before; for I have heard his prayer, and I will add
unto the days of his life fifteen years beyond what I had intended for
him, and I will deliver all his realm from the attack of his
adversaries.”[306]
Footnote 306:
_II Kings_, xx; _Isaiah_, xxxviii. The prayer is imaginary.
Here is another instance which belongs to a much later time. In the days
when Jesus Christ was here upon earth among men, one of his friends,
Lazarus by name, fell ill and died of the illness. Bethany was the name
of the town where Lazarus was buried. But when he had lain four days in
the grave, Jesus came to Bethany. Now it would seem in Lazarus’ case, as
in that of all others who have departed from this world, that an
irrevocable sentence had been passed, seeing that he had lain four days
a dead man in the earth, death having even appointed him a place in his
kingdom. Jesus ordered Lazarus’ grave to be opened, and calling him he
commanded him to tear himself away from the hands of his dead
companions. Thereupon Lazarus rose from the dead, and he lived many days
after that. There are many other examples of this kind, but these are
the ones which we have preferred to bring to light; and since our talk
has been quite long, it seems unnecessary to recount others, though they
are plentiful.
------------------------------------------------------------------------
LIV
THE KING’S PRAYER
_Son._ The more examples I hear, the more evident is the truth of what
you stated earlier in your remarks, namely that it is very necessary for
kings and other rulers who are in charge of justice to be widely
informed, if they are to adapt their verdicts to the examples that we
have now heard.
_Father._ You should understand this clearly that, since the king holds
his title from God, it is surely his duty to suit his decisions to
divine examples; and the same is true of all who are appointed to pass
judgment, both clerks and laymen. For we no longer have opportunity to
ask counsel on any point from God’s own lips, as Moses could; wherefore
men should live according to the examples that were set in those days
when it was possible to inquire of God Himself what His will was on any
matter. Therefore, a king ought to keep these examples frequently upon
his lips and before his eyes, and such other examples, too, as may give
insight for his own decisions. The most favorable time for such
meditation is at night or in the early morning when he is sated with
sleep. But when the hour to rise comes and it is time for the king to
hear the hours, it is his duty to go to church and listen attentively to
the mass and to join in the prayers and in chanting the psalms if he
knows them. Like every other Christian man who is at prayers, the king
ought to attend with as much devotion as if he stood in the presence of
God and spoke to God Himself. He should call to mind the words that
David uttered when he spoke in this wise: “I shall ever see the Lord
before my face, for He is always at my right hand.”[307]
Footnote 307:
Probably from _Psalms_, xvi, 8 (_Vulgate_, xv, 8): “I have set the
Lord always before me, because He is at my right hand....”
A king should begin his prayer by showing God that he holds the true
faith. Next he should make clear that he gives thought to his earthly
dominion and the divine power of God. Thereupon he must confess his sins
and misdeeds to God, making clear to Him that he does not consider
himself as having come without guilt or as if defending his cause. Next
he must beg mercy and forgiveness for the transgressions that he has
confessed. He must also show God humbly that he regards himself as
coming before His knees as a thrall or a servant, though God has exalted
him to power among men. He must not fail to remember others besides
himself in prayer: his queen, if he has one, who is appointed to rule
and defend the land with him; his bishops and all other learned men who
are to aid him in maintaining Christianity, and, therefore, owe the duty
to offer prayers for him and for all the other people of the kingdom. He
ought also to remember all his other lords and knights in his prayer and
all the warriors who assist him in the government. Likewise he must
remember the husbandmen, the householders, and all his other subjects
who maintain his kingdom by labor or other gainful effort. He should,
therefore, remember all, men and women, for it is their duty to offer up
holy prayers for him every day. And, if he likes, he may use daily the
following prayer, which is in the form that I have given, but he must
pray as devoutly as if he were speaking to God Himself; and these are
the words of the prayer.