The Prosperous and Those in Adversity

Admonition 27. Those who prosper in what they desire in the things of this present time, and those who do indeed desire the things of this world but are worn down by the toil of adversity, are to be admonished differently. Those who prosper in what they desire in the things of time are to be admonished, when everything answers to their wishes, not to fix their heart on what is given and so neglect to seek the giver; not to love their pilgrimage instead of their homeland; not to turn the supplies for their journey into hindrances to reaching its end; and not to be so delighted with the light of the moon by night that they shrink from looking on the brightness of the sun. They are therefore to be admonished to regard whatever they gain in this world as comforts in their misfortune, not as the reward of repayment; and, on the other hand, to lift up their minds against the favors of the world, so that they do not give way in the middle of them with the whole delight of their heart. For whoever does not, in the judgment of his heart, keep down the prosperity he enjoys by love of a better life turns the favors of this passing life into an occasion of everlasting death. That is why, under the figure of the Edomites, who let themselves be conquered by their own prosperity, those who rejoice in the successes of this world are rebuked, when it is said, “They have given my land to themselves as an inheritance with joy, and with their whole heart and mind.” In these words we should notice that they are struck with severe rebuke not merely because they rejoice, but because they rejoice with their whole heart and mind. That is why Solomon says, “The turning away of the simple will kill them, and the prosperity of fools will destroy them.” That is why Paul admonishes, saying, “Those who buy, as though they did not possess; and those who use this world, as though they did not use it.” [a]

So may the things supplied to us serve us outwardly only so far as not to turn our minds away from desire for the delight that is above. Then the things that help us in our exile will not lessen the mourning of our soul’s pilgrimage, and we who see ourselves wretched in being cut off from the things that are eternal will not rejoice as though we were happy in the things that pass away. That is why the church says, in the voice of the elect, “His left hand is under my head, and his right hand will embrace me.” She has put the left hand of God, that is, prosperity in the present life, under her head, because she presses it down in the intent devotion of her highest love. But the right hand of God embraces her, because in her whole devotion she is surrounded by his eternal blessedness. That is why it is said again through Solomon, “Length of days is in her right hand, but in her left hand riches and glory.” In speaking, then, of riches and glory as placed in her left hand, he showed how they are to be valued. That is why the psalmist says, “Save me with your right hand.” He does not say “with your hand,” but “with your right hand,” to show, by saying right hand, that it was eternal salvation he was seeking. That is why it is written again, “Your right hand, O Lord, has dashed the enemies in pieces.” For the enemies of God, though they prosper in his left hand, are dashed in pieces by his right; since for the most part the present life lifts up the wicked, but the coming of eternal blessedness condemns them.

Those who prosper in this world are to be admonished to consider wisely that prosperity in the present life is sometimes given to stir people up to a better life, but sometimes to condemn them more fully forever. That is why the land of Canaan is promised to the people of Israel: so that they might be stirred at some time or other to hope for eternal things. For that untaught nation would not have believed God’s promises far off unless they had also received something near at hand from the one who promised. So, to be the more surely strengthened in faith in eternal things, they are drawn on not only by hope to realities but also by realities to hope. The psalmist plainly testifies to this, saying, “He gave them the lands of the nations, and they took possession of the labors of the peoples, so that they might keep his statutes and seek after his law.” But when the human mind does not follow God in his generous gifts with an answer of good deeds, it is the more justly condemned for having been kindly nourished. That is why it is said again by the psalmist, “You cast them down when they were lifted up.” For in truth, when the reprobate do not give back righteous deeds in return for divine gifts, when they give themselves up entirely here and sink into their abundant prosperity, then by the very thing in which they profit outwardly they fall from what is inmost. That is why it is said to the rich man tormented in hell, “In your lifetime you received your good things.” For this is why, though an evil man, he received good things here: so that there he might receive evil things more fully, because here not even good things had converted him. [e]

But, on the other hand, those who do indeed desire the things of the world but are worn down by the toil of adversity are to be admonished to consider carefully with how great a favor the Creator and Governor of all things watches over those whom he does not hand over to their own desires. For a sick man whom the physician has given up hope of, he allows to take whatever he longs for; but one who is thought able to be cured is forbidden many things he wants. And we keep money away from boys, while at the same time we reserve our whole inheritance for them as our heirs. So let those whom adversity in the things of time humbles take joy from the hope of an eternal inheritance, since divine Providence would not rein them in to train them under the rule of discipline unless it meant them to be saved forever. Those, therefore, who are worn down by the toil of adversity in the things of time that they desire are to be admonished to consider carefully how, for the most part, even the righteous, when power in this world lifts them up, are caught by sin as in a snare. For, as we have already said in the first part of this book, David, beloved of God, was more upright as a servant than when he came to the kingdom. When he was a servant, in his love of righteousness he was afraid to strike his adversary when he had him in his hands; but when he was a king, through the persuasion of lust, he put to death by a treacherous plan even a devoted soldier. Who, then, can seek wealth, or power, or glory without harm, if these proved harmful even to the man who had them without seeking them? Who will be saved in the middle of these things without the toil of a great struggle, if the man who had been prepared for them by God’s own choice was thrown into confusion among them when sin came in? They are to be admonished to consider that Solomon, who after such great wisdom is described as falling even into idolatry, is not said to have had any adversity in this world before his fall; but the wisdom that had been given him left his heart entirely, because not even the least discipline of trouble had guarded it. [f]