CHAPTER X: BUT it is also just that Thou shouldest punish the wicked; for what is — CHAPTER XI: BUT is it not also just even in respect of Thyself, O Lord, to punish

BUT it is also just that Thou shouldest punish the wicked; for what is more just than that the good should receive good things and the evil evil things? How then is it just for Thee both to punish the wicked and also to spare them? For when Thou dost punish the wicked, it is just, because it is agreeable to their deserts; but when Thou sparest them, it is just also, because though it befitteth not their deserts, yet it befitteth Thy goodness. For in sparing the wicked Thou are just in respect of Thyself, though not in respect of us; just as [23] Thou art pitiful in respect of us and not in respect of Thyself; since in saving us, whom Thou mightest justly destroy, Thou art pitiful; not that Thou art Thyself moved by the feeling of pity, but that we feel the effect of pity; and in the same manner Thou art just, not that Thou hast rendered to us what we have deserved, but that Thou dost what becometh Thee, the supremely Good. Thus dost Thou without contradiction punish justly and justly spare. __________________________________________________________________

[23] Compare chap. viii. above. __________________________________________________________________

BUT is it not also just even in respect of Thyself, O Lord, to punish the wicked? For it is just that Thou shouldest be so just as no man could conceive Thee juster; and this Thou wouldest by no means be, if Thou didst only render good to the good and not evil to the evil. Far juster is he that rewards the good and evil alike according to their deservings and not the good only. And so Thou art just in respect of Thyself, O just and gracious God, both when Thou punishest and when Thou sparest. Verily then all the paths of the Lord are mercy and truth
[24] and yet the Lord is just or righteous in all His ways [25] : and that without contradiction, since those whom Thou dost will to punish, it is not just should be saved: and whom Thou dost will to spare, it is not just should be condemned. For that alone is just, which Thou dost will, and that not just, which Thou wiliest not. Thus then is Thy mercy born of Thy justice, because it is just that Thou shouldest be so good as to be good even in sparing; and this is perchance why the supremely just can will good to the evil. But if it can at all be apprehended why Thou canst will to save the wicked; certainly that can by no means be comprehended why among those alike wicked Thou savest these rather than those by Thy supreme goodness and condemnest those rather than these by Thy supreme justice. Thus then hast Thou indeed perception and omnipotence, art pitiful and yet without passion; as Thou hast life, wisdom, goodness, blessedness, eternity and whatsoever other attributes it is better to have than not to have. __________________________________________________________________

[24] Ps. xxv. 9.

[25] Ps. cxlv. 17. __________________________________________________________________