First Sermon for the Feast of the Annunciation

‘* Mercy and truth have met each other, justice and peace have kissed.”’—Ps. Ixxxiv. I.

“That glory may dwell in our land, mercy and truth have met each other, justice and peace have kissed.” “‘ Our glory,” says the great Apostle, “ is this, the testimony of our conscience ” (2 Cor. ii. 12). Not such testimony as the proud Pharisee obtained, for although his deceived and deceiving conscience gave testimony to him, we know that testimony was not true (Luke xviii. Ir, 12, John xix. 35); but the testimony which “ the Spirit Himself giveth to our spirit” (Rom. viii. 16)—it is in this testimony we place our glory. Now it seems to me that this divine testimony consists in three convictions. For we ought to believe, in the first place, that we cannot obtain the pardon of our sins otherwise than through the mercy of God; secondly, that we are powerless to do any good work whatever except by His grace; thirdly, that by no works of ours can we merit eternal life, unless it is His good pleasure to bestow upon us this also as a free gift.* “ Who can make him clean that is conceived of unclean seed ” save only Him Who alone is clean? - (Job xiv. 4). Undoubtedly, that which has been done can never be undone: yet if God wills not to impute it, it shall be as if it had not been. The Prophet had this in mind when he- exclaimed, ‘‘ Blessed is the man to whom the Lord hath not imputed sin ” (Ps. xxxi. 2). With regard to good works, it is absolutely certain that no one can perform them of himself. For if human nature was unable to stand, even whilst still in its integrity, how much less shall it be able, corrupted as it now is, to rise from its fall? It is manifest that all things tend of themselves to return to their origin, and are always more easily moved in that direction. So it is even with us. From nothingness we have been created, and you know, my brethren, that if left to ourselves we are constantly tending to sin, that is to say, to nothingness.*

Now, as to eternal life, we know “ that the sufferings of this time are not worthy to be compared with the glory to come” (Rom. viii. 18), no, not even if one man were to endure them all. For human merits are not of such great worth as that therefore God is obliged in strict justice to reward them with eternal life, so that He would do us a wrong if He refused to bestow it.* Leaving aside the fact that all our merits are themselves only the gifts of God, so that even on their account man is more indebted to God than God to man: what, I ask, is all that man can merit in comparison with the glory of paradise, immense and eternal ? Where shall we find a holier man than the Royal Prophet, to whom the Lord Himself rendered such excellent testimony, when He said, “ I have found David, a man according to My own heart” (Acts xiii. 22) ? Nevertheless, even he was obliged to say to God, “Enter not into judgment with Thy servant” (Ps. cxlii. 2). Therefore, “Let no man deceive himself” (x Cor. iii. 18), for if one only takes the trouble to examine the matter as he ought he shall certainly find that not even “ with ten thousand will he be able to meet Him That with twenty thousand cometh against him” (Luke xiv. 31).

But, my brethren, these truths of which I have just been speaking are by no means sufficient : they ought tather to be considered as the beginning and, as it were, the foundation of faith. If, then, thou believest that thy sins can be blotted out by Him alone against Whom alone thou hast offended (Ps. 1. 6) and to Whom alone sin has no access, “thou dost well” (James ii. 19) : but advance a step further and believe this likewise, that He has in effect forgiven thee thy transgressions. Such is the testimony which the Holy Spirit renders in thy heart, saying, “ Thy sins are forgiven thee ” (Matt. ix. 5). And so St. Paul “ accounts a man to be justified freely by faith’’ (Rom. iii. 28). With respect to merits also, it is not enough to believe that they cannot be acquired except through the grace of God, unless the Spirit of truth testifies to thee that thou hast thus actually acquired them. Similarly, as regards eternal life, thou must have the testimony of the Spirit that thou shalt certainly attain to it by the divine assistance. For it is the Spirit Himself Who pardons our sins, it is He Who gives us our merits, and it is He also Who renders to us the reward of our merits.

My brethren, these “ testimonies are become exceedingly credible” (Ps. xcii. 5). In the first place, I have in the Lord’s passion the most conclusive ‘evidence as to the pardon of my sins. For the voice of His Blood, Which has far greater force than that of the blood of Abel (Heb. xii. 24), proclaims aloud in the hearts of the elect the remission of all their offences. “ He was delivered up for our sins,” says the Apostle

(Rom. iv. 25), and we cannot doubt that His death has been more powerful and efficacious unto good for us than our sins have been unto evil. Next, as to good works, I possess an equally strong proof in the fact of the Lord’s resurrection, for ‘‘He rose again for our justification’”’ (ibid.). And concerning the hope of reward, I have the testimony of His ascension, because He ascended for our glorification (John xiv. 2). We find reference in the psalms to this threefold effect of divine mercy. In one place the Prophet sings, “‘ Blessed is the man to whom the Lord hath not imputed sin” (Ps. xxxi. 2), in another, “‘ Blessed is the man whose help is from Thee” (Ps. lxxxiii. 6), and elsewhere, “ Blessed is the man whom Thou hast chosen and taken to Thee: he shall dwell in Thy courts” (Ps. lxiv. 5). Here, my brethren, you have true glory, a glory that dwells within us, because it is a glory given by Him Who “ dwelleth by faith in our hearts” (Ephes. iii. 17). But the children of Adam, “ seeking glory one from another,” had no desire for “‘ the glory which is from God alone” (John v. 44). And thus, pursuing the glory which comes from without, they possessed glory indeed, yet not so much in themselves as in the mouths of others.

Do you desire me to tell you, brethren, whence man has this indwelling glory ? I will endeavour to satisfy you in a few words, because I am anxious to proceed without further delay to a discussion of the mystical sense of my text. For it was this alone I purposed to investigate carefully in the words of the Prophet ; but that apostolic utterance regarding internal glory and the testimony of conscience suggested itself at once to my mind and turned my thoughts to the consideration of the moral sense.* I say, then, that this. indwelling glory is found even here on this earth of ours wherever “ mercy and truth have met each other, and justice and peace have kissed.” For it is necessary that the preventing mercy of God be met by the truth of our confession and that thenceforth we should ‘“ follow peace and holiness, that is, justice, without which no man shall see God” (Heb. xii. 14). Whena man begins to feel compunction for his sins, that is an effect of the divine mercy by which he is already prevented. But it does not enter his heart until it is met by the truth of his confession. “ I have sinned against the Lord,” said David to the Prophet Nathan, when rebuked by the latter for his double crime of adultery and homicide. And the Prophet replied, “The Lord also hath taken away thy sin” (2 Kings xii. 13). Yes, because “ mercy and truth had now met each other.” So much is necessary that we may “decline from evil” (Ps. xxxvi. 27), but to “do good ”?” (ibid.) we must “ praise the Lord in timbrel and in choir ” (Ps. cl. 4), that is to say, we must have

“Litera gesta docet, quid credas allegoria, Moralis quid agas, quo tendas anagogia.” — (Translator)

unity and concord in bodily mortifications, in the fruits of penance, and in the works of justice—for “ unity of spirit’? (Ephes. iv. 3) is “ the bond of perfection ” (Col. iii. 14)—and must not turn aside either to the right hand or to the left. For there are some whose “right hand is the right hand of iniquity ” (Ps. cxliii. 8). Such was that proud Pharisee of whom I have made mention, and who boasted that he was not as the rest of men: but, as before remarked, “ he gave testimony of himself, so his testimony is not true” (John viii. 13). But securely may he glory in whomsoever “mercy and truth have met each other and justice and peace have kissed’’: only let him glory not in himself but in the “ Spirit of truth (John xiv. 17) Who renders testimony to him (2 Cor. x. 17).

“That glory may dwell in our land, mercy and truth have met each other, justice and peace have kissed.” My brethren, if “ a wise son is the glory of his father ” (Prov. x. I), since no one can be wiser than the Son of God, Who is Wisdom Itself, it evidently follows that the glory of the Eternal Father is Christ, the Power of God and the Wisdom of God”’ (x Cor. i. 24). Therefore, inasmuch as “at sundry times and in divers manners’”’ (Heb. i. 1) it was predicted of Him by the prophets that He would beseen upon earth and would converse with men (Bar. iii. 38) : the Psalmist indicates in these words how that has been fulfilled, and how, all things being accomplished which were foretold of Him in the Scriptures, “Glory has dwelt in our land.” It is as if he said in clear terms: ‘“ In order that the Word might be made flesh and dwell among us (John i. 14) mercy and truth have met each other, justice and peace have kissed.” We have come, my brethren, to a most profound mystery, a mystery worthy to be investigated with all diligence; but, alas ! we have neither minds powerful enough to fathom it, nor, given a true understanding thereof, have we words capable of communicating our thought. However, I will offer you my own humble sentiments, such ‘as they are, in the hope that they may at least “ give an occasion to a wise man ” (Prov. ix. 9). It seems to me, then, most dearly beloved, that I behold the first man, fresh from the hand of his Creator, adorned in particular with four virtues and, in the words of the Prophet, “ clothed with the garments of salvation” (Is. lxi. 10). For in these four the whole of salvation consists nor can it be had without the united presence of them all: especially as they cease to be virtues if they are separated from each other. The first man, therefore, received from God the virtue of mercy as a guardian and attendant which should at once go before and follow after him, watch over and protect him everywhere. You perceive what kind of foster-parent the Lord found for His little one, what a valet He provided for newly-created man. But man, as being a noble and rational creature, had also need of a tutor, to the end that he might not be cared simply as a brute beast, but brought up as a well-beloved child, Now for this office no better master could be found than truth itself, which would sometime lead its pupil to a knowledge of the Supreme Truth. But, in the meantime, ‘lest he should be found “ wise to do evils” (Jer. iv. 22) and as “knowing to do good and not doing it, it should besin to him” (James iv. 17), he was given justice to guide his steps. Furthermore, he received from the hand of his most beneficent Creator the additional endowment of peace for his solace and delight, a twofold peace, preventing both “ combats within and fears without’’* (2 Cor. vii. 5), so that neither the flesh could “lust against the spirit” (Gal. v. 17) nor could any external creature inspire him with alarm. For we are told that it was Adam who as their lord imposed what names he pleased upon all the animals Gen. ii. 19), and even the serpent itself did not dare to attack him with violence, but had recourse to cunning instead. What, then, was wanting to him who had mercy to guard him, truth to instruct him, justice to guide him, peace to console him ?

But, alas! this creature so highly favoured “ went down from Jerusalem to Jericho” (Luke x. 30), “ unto ‘his folly” (Ps. xxi. 3) and utter ruin. For he “ fell among robbers” (ibid.) by whom, as we are told, he was first of all stripped of his clothes. Is it not manifest that he had been stripped indeed who at the coming of the Lord complained of his nakedness (Gen. iii. 10) ? Neither could he be reclothed nor recover the garments of which he had been despoiled except on condition that Christ lost His own garments. For just as he was not able to regain the spiritual life of his soul save through the corporal death of Christ, in the same way he could not recover the garments taken from him until Christ was stripped of His own. And consider if it be not on account of these four virtues which made up, as its four parts, the mystical vesture lost by the first and old Adam, that the vesture of the second and new Adam was also divided into four parts (John xix. 23). Perhaps you desire me to tell you now

« Intus pugnae, foris timores ‘‘ : whereas the Apostle writes : ‘‘ foris pugnae, intus timores.“ what in the Old Adam was typified by the “ seamless coat ” (ibid.) of the New, which was not divided but disposed of by lot? I am of opinion that it was the divine image: for this is nothing sewed on, but is rather implanted and impressed on our very nature, and is incapable of being either parted or rent. Man was made to God’s image and likeness (Gen. i. 26), to the image of God in his powers of understanding and free-choice, to the likeness of God in his endowment of virtues. The likeness was lost by sin, ‘“ nevertheless man continueth as an image ” (Ps. xxxviii. 7). For not even the fire of hell shall be able to consume, although it shall certainly cauterise this image ; it shall burn yet not efface it. The image, therefore, is not divided but has its destiny decided by lot. And wherever the lot of the soul may be cast, there shall the image be too. The same is not true of the likeness: this abides in the good, but when the soul becomes guilty of sin, she at once undergoes a miserable change, losing her resemblance to her Creator and “ made like to the senseless beasts ” (Ps. xlviii. 13).

But as I have stated that man was despoiled of all his four virtues, it will be well to explain in what manner he was despoiled of each. Justice was lost to him when Eve hearkened to the serpent’s voice and Adam to Eve’s rather than to the voice of God. There was still, however, one resource left to them which they might have availed of; and the Lord Himself suggested it to them by the examination He put them through. But they refused to take advantage of it, rather ““ inclining their hearts to evil words, to make excuses in

• On this subject, cf. Sermons LXXX., LXXXI., LXXXII., on the Canticle of Canticles.

sins” (Ps. xl. 4). For it is the first requirement of justice that we should abstain from sin, and the second that we should atone for sin committed by adequate penance. Mercy, also was lost by both our first parents : by Eve, when she began to burn with so fierce a fire of concupiscence that she spared neither herself, nor her husband, nor her offspring to be, but doomed all alike to the chastisement of a terrible curse and inevitable death ; and by Adam, when he exposed to the divine anger the woman for whose sake he had sinned, as if hoping to escape the arrow of justice by hiding behind her back. “The woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold ” (Gen. iii. 6); besides, she was told by the serpent that by eating they, to wit, she and her husband, should be as gods (ibid. 5). Here we have a threefold cord of curiosity, pleasure, and vanity: and “a threefold cord is not easily broken ” (Eccles. iv. 12). Such things alone the world has to offer: “ the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life” (x John ii. 16). It was by these our cruel mother was “ drawn away and allured”’ (James i. 14) so as to renounce every instinct of mercy. Thus also Adam, who had felt for the woman such a vicious compassion as to be willing to sin with her, refused her afterwards such a virtuous compassion as to be willing to endure the penalty for her.

The woman again was despoiled of truth, first by culpably distorting the divine words of warning, “ Thou shalt die the death ” (Gen. ii. 17) to this, “ Lest perhaps we die ” (Gen. iii. 3) ; secondly by giving credit to the serpent, which flatly contradicted what she had been told by God, saying, “ No, you shall not die the death ”

(ibid. 4). Adam, in his turn, was also despoiled of truth when he was ashamed to confess it, and resorted to the shelter of sewed fig-leaves, that is, to the covert of - vain excuses. For Truth has said, “ He that shall be ashamed of Me before men, I will also be ashamed of him before My Father Who is in heaven ” (Luke ix. 26, Matt. x. 33). Peace, finally, was lost, because “ there is no peace to the wicked, saith the Lord” (Is. xlviii. 22). For is it not manifest that they who began now to blush for their nakedness had found, like St. Paul, “ an opposing law in their members ” (Rom. vii. 23)? “I was afraid,” said Adam, “ because I was naked ” (Gen. iii. 10). Thou hadst no such fear, O wretched one, thou hadst no such fear heretofore ; neither didst thou require any sewed fig-leaves, although thy body was as naked then as it is now.

It was then—to pursue the parable of the Prophet, who represents Mercy and Truth as meeting each other and Justice and Peace as embracing—it was then, I say, that there appears to have arisen a violent contention between these virtues. For whereas Justice and Truth began to punish miserable man, Peace and Mercy, not having so much zeal for the law as their sister virtues, judged that he ought rather to be spared : as you know, the latter two virtues are bound together in a specially intimate relation, as are also indeed the two former. Hence it happened that, as the one pair continued to wreak vengeance and to scourge the unfortunate transgressor on every side, adding to present afflictions the threat of future chastisement ; the other withdrew into the heart of the Heavenly Father, “ returning to God Who gave them ” (Eccles. xii. 7). For He alone was thinking “ thoughts of peace” (Jer.

TII EE xxix. II) when all beside seemed to be full of affliction. Peace gave Him no rest and Mercy “ gave Him no silence”’ (Is. lxii. 7), but with their pious murmurs they both kept knocking at His heart of a Father, whispering, ‘‘ Will God then cast off for ever? Or will He never be more favourable again? Or will God forget to shew mercy? Or will He in anger shut up His mercies ? ” (Ps. Ixxvi. 8-10). And although the “Father of mercies ” (2 Cor. i. 3) seemed to dissemble for long, inorder to satisfy the zeal of Justice and Truth, not in vain nevertheless was the importunity of the supplicants, for their prayer was heard “ in a seasonable tine (Ps. xxxk 6).

Perhaps we may suppose their petition to have received some such answer as follows: “ How long will you continue to importune Me thus? Know you not that ‘I am a debtor’ (Rom. i. 14) to your sisters also, whom you behold ready girded ‘to execute vengeance upon the nations’ (Ps. cxlix. 7)? Let them becalled, let Truth and Justice come, so that We may consult together about this matter.” The heavenly envoys, accordingly, set out in haste; but when they saw the misery of men and the cruel affliction under which they groaned, as the Prophet says, “ the angels of peace wept bitterly’’ (Is. xxxiii. 7). For who ever either sought or “ prayed for the things that are for peace’’ (Ps. cxxi. 6) more faithfully than “ the angels of peace ” ? Well, let us suppose that after conferring with her sister Justice, Truth ascended on the appointed day, ascended even to the clouds, not yet with her native brightness fully restored, but looking still somewhat dimmed and darkened, the effect of her indignant zeal. Then was fulfilled what we read in the Prophet :

“O Lord, Thy mercy is in heaven, and Thy truth mounteth even to the clouds”’ (Ps. xxxv. 6). Between the litigantssat “ the Father of lights ” (Jamesi. 17), and each proceeded to support her claim with the strongest arguments she could discover. My brethren, do you think there is anyone who deserved to witness that debate and who would be willing to tell us all that happened? Is there anyone who heard what words were spoken and will consent at our request to repeat them? But perhaps they were ‘unspeakable words”’ (Ecclus. xxxvi. 16) “ which it is not granted to man to utter ” (2 Cor. xii. 4). I will suppose, however, that the controversy, in effect, was something like this: “Thy rational creature,’ began Mercy, “is in sore need of compassion, because he is overwhelmed with misery and his state very pitiful. ‘It is time to have mercy on him, for the time is come’ (Ps. ci. 14), yea, the time is already past.” To which Truth responded, “ Rather is it necessary that Thou, O Lord, shouldst fulfil the word Thou hast spoken. It is necessary that the whole of Adam should die, with all those contained in him on the day when in his disobedience he tasted the forbidden fruit.” ‘‘ But wherefore, then, O my Father,” cried Mercy, “ wherefore hast Thou begotten me if I am destined to perish so soon? For, as Truth herself knows well, Thy mercy has died and is no more if Thou refusest ever to show compassion.” “ And who does not know,” argued Truth in her turn, “that if this transgressor escapes the sentence of death pronounced against him, Thy truth, O Lord, will have perished, instead of enduring for ever (Ps. exvi. 2)?”

But hereupon one of the cherubim suggested that the disputants be referred to King Solomon,* “ since,” as he said, ‘‘ all judgment hath been given to the Son”’ (John v. 22). Accordingly, “‘ Mercy and Truth met each other ” in the sight of Solomon, with the same demands and arguments as I have just rehearsed for you. “I acknowledge,” said Truth, “ that Mercy has good zeal but I could wish it were more ‘ according to knowledge ° (Rom. x. 2). For why does she judge now that a rebel ought to be spared rather than her own sister? ” “ But thou thyself wouldst spare neither the rebel nor thy sister,” answered Mercy, “ for thou burnest with such indignation against him that thou wouldst involve me in his destruction. What evil have I done to deserve this? If thou hast any grievance against me, let me know what it is, but if thou hast not, wherefore am I so persecuted ? ”

A most momentous controversy this, my brethren, and one extremely difficult to decide. Who, witnessing it, would not have cried out, “ It were better for us if this man had not been born” (Matt. xxvi. 24) ? Yes, most dearly beloved, such was the impasse arrived at. It seemed impossible to find any way of satisfying the clashing claims of Mercy and Truth with regard to man. But when Truth added that any injury done to her own interests would redound upon the Judge Himself, and that it was necessary at all hazards to safeguard the honour of the Father’s word, lest any circumstance should prevent the accomplishment of that word “ living and effectual ” (Heb. iv. 12) : “‘ Desist, I pray thee,” interposed Peace, “‘ desist from such language: disputing like this is not becoming in us: there ought to be no discord amongst the virtues.” At this, the Judge, “ bowing Himself down, wrote with His finger on the earth” (John viii. 6). And the words of His writing—which Peace who sat next Him read in the hearing of all—were these: “ The one says: I am undone if Adam does not die; the other: I am undone unless he obtains mercy. Therefore, let him die a blissful death arid each will have her desire.” All are filled with wonder at these words of wisdom and at the manner in which the dispute has been composed and decided. For it is manifest that there is no longer cause for complaint, since the demands of both litigants can now be fully satisfied, the one having an assurance that the sinner shall die, and the other that he shall obtain mercy. “ But how shall this be done (Luke i. 34) ?”’ they asked. “Death is most cruel and bitter, death is terrible: its very name is enough to inspire one with horror. How then can there be such a thing as a blissful death?’’ To which the Judge replied: “ It is indeed true that ‘ the death of the wicked is very evil’ (Ps. xxxiii. 22), but ‘the death of the saints’ can become ‘ precious in the sight of the Lord’ (Ps. cxv. 6). Will death not appear precious if it becomes the portal of life, the gate of glory?” “ Yes, undoubtedly.” they at once agreed, “but how shall this be done?” “Only in one way is it possible,” He answered, “ and that is : if someone on whom death has no claim will consent to die, out of charity. For death shall not have power to detain the innocent, but, as it is written, a hole shall be bored through the jaw of Leviathan (Job xl. 21), and the middle-wall of partition shall be broken down’ (Ephes.

14), and ‘ the great chaos that is fixed ’ (Luke xvi. 26) between life and death shall be bridged over. I mean, if charity, which is ‘strong as death’ (Cant. viii. 6), yea, stronger than death, shall ‘ enter into the house of that strong man,’ she shall ‘ bind’ him and ‘rob him of his goods’ (Mark iii. 27), and not only that, but by her very passage she shall make a way through the depths of the sea by which the captives may pass forth to freedom.”

This verdict seemed good and right “ and worthy of all acceptation’’ (1 Tim. i. 15). But where was to be found that innocent one who should be willing to suffer death, not from any kind of necessity, but from choice, not because he deserved to die, but because he chose to die? Truth “ went round about the earth” (Job i. 7), but her search was vain : for no man is free from stain, not even the infant that has lived one day upon the earth (Job xiv. 4, 5, juxta LXX). Mercy in her turn searched through the whole of heaven, yet found even in the angels—I do not say wickedness (Job iv. 18) —but not enough of charity. For this triumph of charity was of right reserved to Him than Whom no one could have greater charity (John xv. 13): that He might lay down His life for His unworthy and “ unprofitable servants ” (Luke xvii. 10). He does not indeed call us His servants now but His friends (John xv. 15); that, however, is because of His unspeakable love and amazing condescension. As for ourselves, even though we had “done all the things that are commanded us,” what else ought we to say but that “ we are unprofitable servants ” ? But who would venture to ask of Him so great a sacrifice? Accordingly, on the appointed day, Truth and Mercy returned, both exceedingly anxious, because they had failed to find what they had been seeking.

Then Peace, addressing the disappointed sisters, as it were apart, consoled them with the words: ‘‘‘ You know nothing, neither do you consider ’ (John xi. 49, 50). that ‘there is none—amongst creatures—that can do us this good turn, no, not one’ (Ps. xiii. 1). Let Him Who gave the counsel assist us now to carry it out.” The King understood what was insinuated and said: “Tt repenteth Me that I have made man.’ That is, the penalty belongs to Me,* it is necesssary for Me to suffer the penalty, to do penance for man because it is I Who have created him.” Then He added: “‘ Behold I come’ (Ps. xxxix. 8), for ‘ this chalice cannot pass away but I must drink it’ (Matt. xxvi. 42).’° So, summoning Gabriel, He gave him the command: “ Go, say to the “daughter of Sion: behold thy King cometh’ (Zach. ix. g).” Away sped the Archangel, and, arriving on earth, announced the glad tidings, saying, “ Adorn thy marriage-couch, O Sion, and prepare to receive thy King” Before the King came Truth and Mercy, according to what is written, “ Mercy and Truth shall go before Thy face” (Ps. lxxxviii. 15). It belonged to Justice to make ready the throne, as is said in the Psalm, “ Justice and judgment are the preparation of Thy throne ” (ibid.). As for Peace, she came down in company with the King, “ that His prophets might be found faithful’ (Ecclus. xxxvi. 18), who had predicted that there would be peace on our earth at His coming. Hence, at the birth of the Lord the choir of angels sang, “ Peace on earth to men of good will” (Luke ii. 14). It was then also that Justice and Peace, hitherto, as it seemed, not a little at variance, lovingly embraced each other. For “ the justice which was of the law ” (Rom. x. 5)—if indeed it deserved the name of justice —was more accustomed to condemn than to caress, rather urging by fear than leading by love. Neither did it ever reconcile itself to peace as has now been done by “ the justice which is of faith”’ (ibid. 6). For how was it that neither Abraham, nor Moses, nor the other just men of the Old Dispensation were able after death to attain to the peace of eternal beatitude, or to enter the kingdom of peace, if not because Justice and Peace had not yet embraced? For ourselves, dearest brethren, we ought henceforth to pursue justice with more ardent zeal, since now “ Justice and Peace have kissed” and have formed an alliance of everlasting friendship; so that whoever bears with him from this life the testimony of ustic e shall bewelcomed by Peace with smiling face and open arms, and “in the self-same shall sleep and rest” (Ps. iv. 9). Amen.