Psalms 36:1

3. “Be not envious because of evil-doers, neither be envious against the workers of iniquity” ( ver. 1 ). “For they shall soon wither like the grass, and shall fade like the herbs of the meadow” ( ver. 2 ). That which to thee seemeth long, is “soon” in the sight of God. Conform thou thyself to God; and it will be “soon” to thee. That which he here calls “grass,” that we understand by the “herbs of the meadow.” They are some worthless things, occupying the surface only of the ground, they have no depth of root. In the winter then they are green; but when the summer sun shall begin to scorch, they will wither away. For now it is the season of winter. Thy glory doth not as yet appear. But if thy love hath but a deep root, like that of many trees during winter, the frost passes away, the summer (that is, the Day of Judgment) will come; then will the greenness of the grass wither away. …

But having a sample in what I have mentioned, ye will have a notion of all the rest besides, the things about Christ, about the resurrection, about the life to come, about the resting, about punishment, about moral matters, all that concerns doctrines, and you will find the book filled with countless blessings. And if you fall into temptations, you will gain much comfort from hence. If you fall into sins even, you will find countless remedies stored up here, or if into poverty or tribulation, you will see many havens. And if thou be righteous thou wilt gain much security hence, and if a sinner much relief. For if thou be just and art ill-treated, thou wilt hear him say, “For Thy sake are we killed all the day long, we are counted as sheep for the slaughter.” ( Ps. xliv. 22 .) “All these things have come upon us, and yet have we not forgotten Thee.” ( ib. …

“How then,” you will say, “is such an one well off, who is wicked?” Nay, it will not be so unto the end. Hear what saith the Prophet; ( Ps. xxxvii. 1, 2 .) “Fret not thyself because of the evil doers, because as grass they shall quickly wither away.” For where, tell me, where is he who wrought rapine, after his departure hence? Where are his bright hopes! Where his august name? Are they not all passed and gone? Is it not a dream and a shadow, all that was his? And this you must expect in the case of every such person, both in his own person while living, and in that of him who shall come after him. But not such is the state of the saints, nor will it be possible for you to say the same things in their case also, that it is shadow and a dream and a tale, what belongs to them.

More then than all other things together, let us attend seriously to this. “I have loved,” saith he,“ those that love thy law.” ( Ps. cxix. 165 , not exact.) This man then let us too emulate, and such let us love. And that the young may further be taught chastity, let them hear the Prophet, saying, “My loins are filled with illusions” ( Ps. xxxviii. 7 , Sept.); and again let them hear him saying, “Thou wilt utterly destroy every one that goeth a whoring from Thee.” ( Ps. lxxiii. 27 , Sept.) And, that one ought to restrain the belly, let them hear again, “And slew,” he saith, “the more part of them while the meat was yet in their mouths.” ( Ps. lxxviii. 30 , Sept.) And that they ought to be above bribes, “If riches become abundant, set [not] your heart upon them” ( Ps. lxii. 10 .); and that they ought to keep glory in subjection, “Nor shall his glory descend together after him.” ( Ps. …

What is this? As the prophet David exhorted, saying, “Be not thou envious against the workers of iniquity” ( Ps. xxxvii. 1 .), so Paul exhorts, “Continue thou in the things which thou hast learned,” and not simply learned, but “hast been assured of,” that is, hast believed. And what have I believed? That this is the Life. And if thou seest things happening contrary to thy belief, be not troubled. The same hap pened to Abraham, yet he was not affected at it. He had heard, “In Isaac shall thy seed be called” ( Gen. xxi. 12 .); and he was commanded to sacrifice Isaac, yet he was not troubled nor dismayed. Let no one be offended because of the wicked. This the Scripture taught from the beginning.

45. “Let him that standeth take heed lest he fall.” He who stands does not give way to detraction, for it is the tales of those at ease in which detraction is spread abroad, and malignity betrayed. So that the prophet says: “I have hated the congregation of the malignant, and will not sit with the ungodly.” And in the thirty-sixth Psalm, which he has filled with moral precepts, he has put at the very beginning: “Be not malignant amongst the malignant, neither be envious of those who do iniquity.” Malignancy is more harmful than malice, because malignancy has neither pure simplicity nor open malice, but a hidden ill-will. And it is more difficult to guard against what is hidden than against what is known. …

83. You perceive what kind of teacher must be found for the preservation or teaching of this gift, and we can find him, if you assist by unanimity, if you forgive one another should any one think himself injured by another. For it is not the only kind of justice, not to injure him who has not injured us, but also to forgive him who has most injured us. We are often injured by the fraud of another, by the guile of a neighbour; do we consider it a mark of virtue, to avenge guile by guile, or to repay fraud by fraud? For if justice is a virtue it should be free from offence, and should not repel wickedness by wickedness. …