Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter VI

Chapter VI.

you perhaps say here, &#8220;Teach me, then, what righteousness is, so that knowing it, I may be able more easily to fully practice it.&#8221; Well, I shall briefly explain it to you, as I am able, and shall use the simplicity of common words, seeing that the subject of which we treat is such as ought by no means to be obscured by attempts at eloquent description, but should be opened up by the simplest forms of expression. For a matter which is necessary to all in common ought to be set forth in a common sort of speech. Righteousness, then, is nothing else than not to commit sin; and not to commit sin is just to keep the precepts of the law. Now, the observance of these precepts is maintained in a two-fold way&#8212;thus, that one do none of those things which are forbidden, and that he strive to fulfill the things which are commanded. This is the meaning of the following statement: &#8220;Depart from evil, and do good.&#8221; For I do not wish you to think that righteousness consists simply in not doing evil, since not to do good is also evil, and a transgression of the law takes place in both, since he who said, &#8220;Depart from evil&#8221; said also, &#8220;and do good.&#8221; If you depart from evil, and do not do good, you are a transgressor of the law, which is fulfilled, not simply by abhorring all evil deeds, but also by the performance of good works. For, indeed, you have not merely received this commandment, that you should not deprive one who is clothed of his garments, but that you should cover with your own the man who has been deprived of his; nor that you should not take away bread of his own from one who has it, but that you should willingly impart of your bread to him who has none; nor that you should not simply not drive away a poor man from a shelter of his own, but that you should receive him when he has been driven out, and has no shelter, into your own. For the precept which has been given us is &#8220;to weep with them that weep.&#8221; But how can we weep with them, if we share in none of their necessities, and afford no help to them in those matters on account of which they lament? For God does not call for the fruitless moisture of our tears; but, because tears are an indication of grief, he wishes you to feel the distresses of another as if they were your own. And just as you would wish aid to be given you if you were in such tribulation, so should you help another in accordance with the statement, &#8220;Whatsoever ye would that men should do unto you, do ye even so to them.&#8221; For to weep with one that weeps, and at the same time to refuse to help, when you can, him that weeps, is a proof of mockery, and not of piety. In short, our Saviour wept with Mary and Martha, the sisters of Lazarus, and proved the feeling of infinite compassion within him by the witness of his tears. But works, as the proofs of true affection soon followed, when Lazarus, for whose sake the tears were shed, was raised up and restored to his sisters. This was sincerely to weep with those who wept, when the occasion of the weeping was removed. But he did it, you will say, as having the power. Well, nothing is demanded of you which it is impossible for you to perform: he has fulfilled his entire duty who has done what he could.