|
1 COR. XIII. 4.
Love suffereth long, and is kind; love envieth
not; love vaunteth not itself, is not puffed
up.
Thus, whereas he had showed, that both faith
and knowledge and prophecy and tongues and gifts
and healing and a perfect life and martyrdom, if
love be absent, are no great advantage; of
necessity he next makes an outline of its
matchless beauty, adorning its image with the
parts of virtue as with a sort of colors, and
putting together all its members with exactness.
But do not thou hastily pass by, beloved, the
things spoken, but examine each one of them with
much care, that thou mayest know both the
treasure which is in the thing and the art of the
painter. Consider, for example, from what
point he at once began, and what he set first,
as the cause of all its excellence. And what is
this? Long-suffering. This is the root of
all self-denial. Wherefore also a certain wise
man said, "A man that is long-suffering is of
great understanding; but he that is hasty of
spirit is mightily foolish."
And comparing it too with a strong city, he
said that it is more secure than that. For it
is both an invincible weapon and a sort of
impregnable tower, easily beating off all
annoyances. And as a spark falling into the
deep doth it no injury, but is itself easily
quenched: so upon a long-suffering soul
whatever unexpected thing falls, this indeed
speedily vanishes, but the soul it disturbs
not: for of a truth there is nothing so
impenetrable as long-suffering. You may talk
of armies, money, horses, walls, arms, or
any thing else whatsoever; you will name nothing
like long-suffering. For he that is
encompassed with those, oftentimes, being
overcome by anger, is upset like a worthless
child, and fills all with confusion and
tempest: but this man, settled as it were in a
harbor, enjoys a profound calm. Though thou
surround him with loss, thou hast not moved the
rock; though thou bring insult upon him, thou
hast not shaken the tower: and though thou
bruise him with stripes, thou hast not wounded
the adamant.
Yea, and therefore is he called
long-suffering, because he hath a kind of long
and great soul. For that which is long is also
called great. But this excellence is born of
love, both to them who possess and to them who
enjoy it contributing no small advantage. For
tell me not of those abandoned wretches, who,
doing evil and suffering none, become worse:
since here, not from his long-suffering, but
from those who abuse it, this result arises.
Tell me not therefore of these, but of those
gentler persons, who gain great benefit
therefrom. For when, having done ill, they
suffer none, admiring the meekness of the
sufferer, they reap thereby a very great lesson
of self command.
But Paul doth not stop here, but adds also the
other high achievements of love, saying, "is
kind." For since there are some who practise
their long-suffering with a view not to their
own self-denial, but to the punishment of those
who have provoked them, to make them burst with
wrath; he saith that neither hath charity this
defect. Wherefore also he added, "is kind."
For not at all with a view to light up the
fire, in those who are inflamed by anger, do
they deal more gently with them, but in order to
appease and extinguish it: and not only by
enduring nobly, but also by soothing and
comforting, do they cure the sore and heal the
wound of passion.
"Envieth not." For it is possible for one to
be both long-suffering and envious, and thereby
that excellency is spoiled. But love avoids
this also.
"Vaunteth not itself;" i.e., is not rash.
For it renders him who loves both considerate,
and grave, and steadfast. In truth, one mark
of those who love unlawfully is a defect in this
point. Whereas he to whom this love is known,
is of all men the most entirely freed from these
evils. For when there is no anger within, both
rashness and insolence are clean taken away.
Love, like some excellent husbandman, taking
her seat inwardly in the soul and not suffering
any of these thorns to spring up.
"Is not puffed up." For so we see many who
think highly of themselves on the score of these
very excellencies; for example, on not being
envious, nor grudging, nor mean-spirited, nor
rash: these evils being incidental not to wealth
and poverty only, but even to things naturally
good. But love perfectly purges out all. And
consider: he that is long-suffering is not of
course also kind. But if he be not kind, the
thing becomes a vice, and he is in danger of
falling into malice. Therefore she supplies a
medicine, I mean kindness, and preserves the
virtue pure. Again, the kind person often
becomes over-complaisant; but this also she
corrects. For "love," saith he, "vaunteth
not itself, is not puffed up:" the kind and
long-suffering is often ostentatious; but 'she
takes away this vice also.
And see how he adorns her not only from what she
hath, but also from what she hath not. For he
saith that she both brings in virtue, and
extirpates vice, nay rather she suffers it not
to spring up at all. Thus he said not, "She
envieth, indeed, but overcometh envy;" nor,
"is arrogant, but chastiseth that passion;"
but, "envieth not, vaunteth not itself, is
not puffed up;" which truly is most to be
admired, that even without toil she accomplishes
her good things, and without war and
battle-array her trophy is set up: she not
permitting him that possesseth her to toil and so
to attain the crown, but without labor conveying
to him her prize. For where there is not
passion to contend against sober reason, what
labor can there be?
"Doth not behave itself unseemly." "Nay,
why," saith he, "do I say, she ' is not
puffed up,' when she is so far from that
feeling, that in suffering the most shameful
things for him whom she loves, she doth not even
count the thing an unseemliness?" Again, he
did not say, "she suffereth unseemliness but
beareth the shame nobly," but, "she doth not
even entertain any sense at all of the shame."
For if the lovers of money endure all manner of
reproaches for the sake of that sordid traffic of
theirs, and far from hiding their faces, do
even exult in it: much more he that hath this
praiseworthy love will refuse nothing whatsoever
for the safety's sake of those whom he loves:
nay, nor will any thing that he can suffer shame
him.
And that we may not fetch our example from any
thing base, let us examine this same statement
in its application to Christ, and then we shall
see the force of what hath been said. For our
Lord Jesus Christ was both spit upon and
beaten with rods by pitiful slaves; and not only
did He not count it an unseemliness, but He
even exulted and called the thing glory; and
bringing in a robber and murderer with Himself
before the rest into paradise, and discoursing
with a harlot, and this when the standers-by
all accused Him, He counted not the thing to
he disgraceful, but both allowed her to kiss
His feet, and to bedew His body with her
tears, and to wipe them away with her hair, and
this amid a company of spectators who were foes
and enemies; "for love doeth nothing
unseemly."
Therefore also fathers, though they be the
first of philosophers and orators, are not
ashamed to lisp with their children; and none of
those who see them find fault with them, but the
thing is esteemed so good and right as to be even
worthy of prayer. And again, should they
become vicious, the parents keep on correcting,
caring for them, abridging the reproaches they
incur, and are not ashamed. For love "cloth
nothing unseemly," but as it were with certain
golden wings covereth up all the offences of the
beloved.
Thus also Jonathan loved David; and hearing
his father say, (1 Sam. xx. 30.)
"Thou son of damsels that have run away from
their homes, thou womanly bred," he was not
ashamed, though the words be full of great
reproach. For what he means is this: "Thou
son of mean harlots who are mad after men, who
run after the passers-by, thou unnerved and
effeminate: wretch, who hast nothing of a man,
but livest to the shame of thyself and the mother
who bare thee." What then? Did he grieve at
these things, and hide his face, and turn away
from his beloved? Nay, quite the contrary; he
displayed hiss fondness as an ornament. And yet
the one was at that time a king, and a king's
son, even Jonathan; the other a fugitive and a
wanderer, I mean, David. But not even thus
was he ashamed of his friendship. "For love
doth not behave itself unseemly. Yea, this is
its wonderful quality that not only it suffers
not the injured to grieve and feel galled, but
even disposes him to rejoice.
Accordingly, he too, of whom we are speaking,
after all these things, just as though he had a
crown put on him, went away and fell on
David's neck. For love knows not what sort of
thing shame may be. Therefore it glories in
those things for which another hides his face.
Since the shame is, not to know how to love;
not, when thou lovest, to incur danger and
endure all for the beloved.
But when I say, "all," do not suppose I
mean things injurious also; for example,
assisting a youth in a love affair, or
whatsoever hurtful thing any one may beseech
another to do for him. For such a person doth
not love, and this I showed you lately from the
Egyptian woman: since in truth he only is the
lover who seeks what is profitable to the
beloved: so that if any pursue not this, even
what is right and good, though he make ten
thousand professions of love, he is more hostile
than any enemies.
So also Rebecca aforetime, because she
exceedingly clung to her son, both perpetrated a
theft, and was not ashamed of detection,
neither was she afraid, though the risk was no
common one; but even when her son raised
scruples to her, "upon me be thy curse, my
son," she said, Dost thou see even in a woman
the soul of the Apostle how, even as Paul
chose, (if one may compare a small thing with a
great,) to be anathema for the Jews' sake,
(Rom. ix. 3.) so also she, that her son;
might be blessed, chose to be no less than
accursed. And the good things she gave up to
him, for she was not, it seems, to be blessed
with him, but the evils she was prepared to
endure herself alone: nevertheless, she
rejoiced, and hasted, and this where so great a
danger lay before her, and she was grieved at
the delay of the business: for she feared lest
Esau might anticipate them and render her wisdom
vain. Wherefore also she cuts short the
conversation and urges on the young man, and
just permitting him to answer what had been
said, states a reason sufficient to persuade
him. For she said not, "thou sayest these
things without reason, and in vain thou
fearest, thy father having grown old and being
deprived of clearness of sight:" but what?
"upon me be thy curse, my son. Only do thou
not mar the plot, nor lose the object of our
chase, nor give up the treasure."
And this very Jacob, served he not for wages
with his kinsmen twice seven years? Was he not
together with the bondage subject to mockery in
respect of that trick? What then? Did he feel
the mockery? Did he count it behaving himself
unseemly, that being a freeman, and free born,
and well brought up, he endured slaves'
treatment among his own kinsmen: a thing which
is wont to be most vexing, when one receives
opprobrious treatment from one's friends? In
no wise. And the cause was his love, which
made the time, though long, appear short.
"For they were," saith he, (Gen. xxix.
20.) "in his sight as a few days." So far
was he from being galled and blushing for this
his bondage.
Justly then said the blessed Paul, "Love
doth not behave itself unseemly."
Ver. 5. "Seeketh not its own, is not
provoked."
Thus having said, "doth not behave itself
unseemly," he showeth also the temper of mind,
on account of which she doth not behave herself
unseemly. And what is that temper? That she
"seeketh not her own." For the beloved she
esteems to be all, and then only "behaveth
herself unseemly," when she cannot free him
from such unseemliness; so that if it be
possible by her own unseemliness to benefit her
beloved, she doth not so much as count the thing
unseemliness; for the other party thereafter is
yourself, when you love: since this is
friendship, that the lover and the beloved
should no longer be two persons divided, but in
a manner one single person; a thing which no how
takes place except from love. Seek not
therefore thine own, that thou mayest find thine
own. For he that seeks his own, finds not his
own. Wherefore also Paul said, "Let no man
seek his own, but each his neighbor's good."
(1 COR. X.
24.) For your own profit lies in the profit
of your neighbor, and his in yours. As
therefore one that had his own gold buried in the
house of his neighbor, should he refuse to go
and there seek and dig it up, will never seek
it; so likewise here, he that will not seek his
own profit in the advantage of his neighbor,
will not attain unto the crowns due to this:
God Himself having therefore so disposed of
it, in order that we should be mutually bound
together: and even as one awakening a slumbering
child to follow his brother, when he is of
himself unwilling, places in the brother's hand
that which he desires and longs for, that
through desire of obtaining it he may pursue
after him that holds it, and accordingly so it
takes place: thus also here, each man's own
profit hath he given to his neighbor, that hence
we may run after one another, and not be torn
asunder.
And if thou wilt, see this also in our case who
address you. For my profit depends on thee,
and thy advantage on me. Thus, on the one hand
it profits thee to be taught the things that
please God, but with this have I been
entrusted, that thou mightest receive it from
me, and therefore mightest be compelled to run
unto me; and on the other hand it profits me
that thou shouldest be made better: for the
reward which I shall receive for this will be
great; but this again lieth in thee; and
therefore am I compelled to follow after thee
that thou mayest be better, and that I may
receive my profit from thee. Wherefore also
Paul saith, "For what is my hope? are not
even ye?" And again, "My hope, and my
joy, and the crown of my rejoicing." (1
Thes. ii. 19.) So that the joy of Paul
was the disciples, and his joy they had.
Therefore he even wept when he saw them
perishing.
Again their profit depended on Paul: wherefore
he said, "For the hope of, Israel I am
bound with this chain. (Acts xxviii. 20.)
And again, "These things I endure for the
elect's sakes that they may obtain eternal
life. (2 Tim. ii. 10.) And this one
may see in worldly things. "For the wife,"
saith he, "hath not power over her own body,
nor yet the husband; but the wife over the
husband's, and the husband over the wife's."
(1 COR. VII. 4.) So likewise we, when
we wish to bind any together, do this. We
leave neither of them in his own power, but
extending a chain between them, we cause the one
to be holden of the other, and the other of the
one. Wilt thou also see this in the case of
governors? He that judges sits not in judgment
for himself, but seeking the profit of his
neighbor. The governed on the other hand, seek
the profit of the governor by their attendance,
by their ministry, by all the other things.
Soldiers take up their arms for us, for on our
account they peril themselves. We for them are
in straits; for from us are their supplies.
But if thou sayest, "each one doth this
seeking his own," this also say I, but I
add, that by the good of another one's own is
won. Thus both the soldier, unless he fight
for them that support him, hath none that
ministers to him for this end: and this same on
the other hand, unless he nourish the soldier,
hath none to arm himself in his behalf. Seest
thou love, how it is everywhere ex tended and
manages all things? But be not weary, until
thou have thoroughly acquainted thyself with this
golden chain. For having said, "seeketh not
her own," he mentions again the good things
produced by this. And what are these?
"Is not easily provoked, thinketh no evil."
See love again not only subduing vice, but not
even suffering it to arise at all. For he said
not, "though provoked, she overcomes," but,
"is not provoked." And he said not,
"worketh no evil," but, "not even
thinketh;" i.e., so far from contriving any
evil, she doth not even suspect it of the
beloved. How then could she work any, or how
be provoked? who doth not even endure to admit
an evil surmise; whence is the fountain of
wrath.
Ver. 6. "Rejoiceth not in
unrighteousness:" i. e., doth not feel
pleasure over those that suffer ill: and not
this only, but also, what is much greater,
"rejoiceth with the truth." "She feels
pleasure," saith he, "with them that are well
spoken of," as Paul saith, "Rejoice with
them that rejoice, and weep with them that
weep." (Rom. xii. 15.)
Hence, she "envieth not," hence she "is not
puffed up:" since in fact she accounts the good
things of others her own.
Seest thou how by degrees love makes her
nursling an angel? For when he is void of
anger, and pure from envy, and free from every
tyrannical passion, consider that even from the
nature of man he is delivered from henceforth,
and hath arrived at the very serenity of angels.
Nevertheless, he is not content with these,
but hath something even more than these to say:
according to his plan of stating the stronger
points later.
Wherefore he saith, "beareth all things."
From her long-suffering, from her goodness;
whether they be burdensome, or grievous, or
insults, or stripes, or death, or whatsoever
else. And this again one may perceive from the
case of blessed David. For what could be more
intolerable than to see a son rising up against
him, and aiming at the usurpation, and
thirsting for a father's blood?
Yet this did that blessed one endure, nor even
so could he bear to throw out one bitter
expression against the parricide; but even when
he left all the rest to his captains, gave a
strong injunction respecting his safety. For
strong was the foundation of his love.
Wherefore also it "beareth all things."
Now its power the Apostle here intimates, but
its goodness, by what follows. For, "it
hopeth all things," saith he, "believeth all
things, endureth all things." What is,
"hopeth all things?" It doth not despair,"
saith he, "of the beloved, but even though he
be worthless, it continues to correct, to
provide, to care for him."
"Believeth all things." "For it doth not
merely hope," saith he, "but also believeth
from its great affection." And even if these
good things should not turn out according to its
hope, but the other person should prove yet more
intolerable, it bears even these. For, saith
he, it "endureth all things." Ver. 8.
"Love never faileth."
Seest thou when he put the crown on the arch,
and what of all things is peculiar to this gift?
For what is, "faileth not?" it is not
severed, is not dissolved by endurance. For it
puts up with everything: since happen what
will, he that loves never can hate. This then
is the greatest of its excellencies.
Such a person was Paul. Wherefore also he
said, "If by any means I may provoke to
emulation them which are my flesh;" (Rom.
xi. 14.) and he continued hoping. And to
Timothy he gave a charge, saying, "And the
Lord's servant must not strive, but be gentle
towards all . . . . in meekness correcting
those that oppose themselves, if God
peradventure may give them the knowledge of the
truth." (2 Tim. ii. 24, 25:)
"What then," saith one, "if they be enemies
and heathens, must one hate them?" One must
hate, not them but their doctrine: not the
man, but the wicked conduct, the corrupt mind.
For the man is God's work, but the deceit is
the devil's work. Do thou not therefore
confound the things of God and the things of the
devil. Since the Jews were both blasphemers,
and persecutors, and injurious, and spake ten
thousand evil things of Christ. Did Paul then
hate them, he who of all men most loved
Christ? In no wise, but he both loved them,
and did everything for their sakes: and at one
time he saith, "My heart's desire and my
supplication to God is for them that they may be
saved :" (Rom. x. 1, ix. 3.) and at
another, "I could wish that myself were
anathema from Christ for their sakes." Thus
also Ezekiel seeing them slain saith, "Alas,
O
Lord, dost Thou blot out the remnant of
Israel?" (Ezek. ix. 8.) And Moses,
"If Thou wilt forgive their sin, forgive."
(Exod. xxxii. 32.)
Why then saith David, "Do not I hate them,
O Lord, that hate Thee, and against Thine
enemies did I not pine away? I hate them with
perfect hatred." (Ps. cxxxix. 21,
22.)
Now, in the first place, not all things spoken
in the Psalms by David, are spoken in the
person of David. For it is he himself who
saith, "I have dwelt in the tents of
Kedar;" (Ps. cxx. 5) and, "By the
waters of Babylon, there we sat down and
wept:" (cxxxvii. 1.) yet he neither saw
Babylon, nor the tents of Kedar.
But besides this, we require now a completer
self-command. Wherefore also when the
disciples besought that fire might come down,
even as in the case of Elias, "Ye know
not," saith Christ, "what manner of spirit
ye are of. (Luke ix. 55.) For at that
time not the ungodliness only, but also the
ungodly themselves, they were commanded to
hate, in order that their friendship might not
prove an occasion of transgression unto them.
Therefore he severed their connections, both by
blood and marriage, and on every side he fenced
them off.
But now because he hath brought us to a more
entire self-command and set us on high above
that mischief, he bids us rather admit and
soothe them. For we get no harm from them, but
they get good by us. What then doth he say? we
must not hate, but pity. Since if thou shall
hate, how wilt thou easily convert him that is
in error? how wilt thou pray for the
unbeliever? for that one ought to pray, hear
what Paul saith: "I exhort therefore, first
of all, that supplications, prayer,
intercessions, thanksgivings be made for all
men." (1 Tim. ii. 1.) But that all
were not then believers, is, I suppose,
evident unto every one. And again, "for kings
and all that are in high place." But that
these were ungodly and transgressors, this also
is equally manifest. Further, mentioning also
the reason for the prayer, he adds, "for this
is good and acceptable in the sight of God our
Saviour; who willeth that all men should be
saved, and come to the knowledge of the
truth." Therefore, if he find a Gentile wife
consorting with a believer, he dissolves not the
marriage. Yet what is more closely joined than
a man to his wife? "For they two shall be one
flesh," (Gen. ii. 24.) and great in
that instance is the charm, and ardent the
desire. But if we are to hate ungodly and
lawless men, we shall go on to hate also
sinners; and thus in regular process thou wilt
be broken off from the most even of thy
brethren, or rather from all: for there is not
one, no, not one, without sin. For if it be
our duty to hate the enemies of God, one must
not hate the ungodly only, but also sinners:
and thus we shall be worse than wild beasts,
shunning all, and puffed up with pride; even as
that Pharisee. But not thus did Paul command
us, but how? "Admonish the disorderly,
encourage the faint-hearted, support the weak,
be long suffering toward all." (1 Thes. v.
14.)
What then doth he mean when he saith, "If any
obeyeth not our word by this epistle, note that
man, that ye have no company with him?" (2
Thes. iii. 14.) In the first place, he
saith this of brethren, however not even so
without limitation, but this too with
gentleness. For do not thou cut off what
follows, but subjoin also the next clause:
how, having said, "keep no company," he
added, "yet count him not as an enemy, but
admonish him as a brother." Seest thou how he
bade us hate the deed that is evil, and not the
man? For indeed it is the work of the devil to
tear us asunder from one another, and he hath
ever used great diligence to take away love that
he may cut off the way of correction, and may
retain him in error and thee in enmity, and thus
block up the way of his salvation. For when
both the physician hates the sick man and flies
from him, and the sick man turns away from the
physician, when will the distempered person be
restored, seeing that neither the one will call
in the other's aid, nor will the other go to
him?
But wherefore, tell me, dost thou at all turn
away from him and avoid him? Because he is
ungodly? Truly for this cause oughtest thou to
welcome and attend him, that thou mayest raise
him up in his sickness. But if he be incurably
sick, still thou hast been bidden to do thy
part. Since Judas also was incurably
diseased, yet God left not off attending upon
him. Wherefore, neither do thou grow weary.
For even if after much labor thou fail to
deliver him from his ungodliness, yet shalt thou
receive the deliverer's reward, and wilt cause
him to wonder at thy gentleness, and so all this
praise will pass on to God. For though thou
shouldest work wonders, and raise the dead, and
whatsoever work thou doest, the Heathen will
never wonder at thee so much, as when they see
thee displaying a meek, gentle, mild
disposition. And this is no small achievement:
since many will even be entirely delivered from
their evil way; there being nothing that hath
such power to allure men as love. For in
respect of the former they will rather be jealous
of thee, I mean the signs and wonders; but for
this they will both admire and love thee: and if
they love, they will also lay hold of the truth
in due course. If however he become not all at
once a believer, wonder not nor hurry on,
neither do thou require all things at once, but
suffer him for the present to praise, and love,
and unto this in due course he will come.
And that thou mayest clearly know how great a
thing this is, hear how even Paul, going
before an unbelieving judge, made his defence.
"I think myself happy," saith he, "That I
am to make my defence before thee." (Acts
xxvi. 2.) And these things he said, not to
flatter him, far from it; but wishing to gain
him by his gentleness. And he did in part gain
him, and he that was till then considered to be
condemned took captive his judge, and the
victory is confessed by the person himself who
was made captive, with a loud voice in the
presence of all, saying, "With but little
persuasion thou wouldst fain make me a
Christian." (Acts xxvi. 28, 29.)
What then saith Paul? He spread his net the
wider, and saith, "I would to God, that not
only thou, but also all that hear me this day,
might become such as I am, except these
bonds." What sayest thou, O Paul? "except
these bonds?" And what confidence remains for
thee, if thou art ashamed of these things, and
fliest from them, and this before so great a
multitude? Dost thou not every where in thy
Epistles boast of this matter, and call thyself
a prisoner? Dost thou not every where carry
about this chain in our sight as a diadem? What
then hath happened now that thou deprecatest
these bonds? "I myself deprecate them not,"
saith he, "nor am I ashamed of them, but I
condescend to their weakness. For they are not
yet able to receive my glorying; and I have
learned from my Lord not to put 'a piece of
undressed cloth upon an old garment :' (S.
Mat. ix. 16.) therefore did I thus
speak. For, in fact, unto this time they have
heard ill reports of our doctrine, and abhor the
cross. If therefore I should add also bonds,
their hatred becometh greater; I removed
these, therefore, that the other might be made
acceptable. So it is, that to them it seems
disgraceful to be bound, because they have not
as yet tasted of the Glory which is with us.
One must therefore condescend: and when they
shall have learned of the true life, then will
they know the beauty also of this iron, and the
lustre which comes of these bonds."
Furthermore, discoursing with others, he even
Calls the thing a free gift, saying, "It
hath been granted in the behalf of Christ, not
only to believe on Him, but also to suffer in
His behalf." (Phil. i. 29.) But for
the time then present, it was a great thing for
the hearers not to be ashamed of the cross: for
which cause he goes on gradually. Thus,
neither doth any one introducing a person to a
palace, before that he beholds the vestibule,
compel him, yet standing without, to survey
what is within: since in that way it will not
even seem admirable, unless one enter in and so
acquaint one's self with all.
So then let us also deal with the heathen sort:
with condecension, with love. For love is a
great teacher, and able both to withdraw men
from error, and to reform the character, and to
lead them by the hand unto self-denial, and out
of stones to make men.
And if thou wouldest learn her power, bring me
a man timid and fearful of every sound, and
trembling at shadows; or passionate, and
harsh, and a wild beast rather than a man; or
wanton and licentious; or wholly given to
wickedness; and deliver him into the hands of
love, and introduce him into this school; and
thou wilt speedily see that cowardly and timid
creature made brave and magnanimous, and
venturing upon all things cheerfully. And what
is wonderful, not from any change in nature do
these things result, but in the coward soul
itself love manifests her peculiar power; and it
is much the same as if one should cause a leaden
sword, not turned into steel but continuing in
the nature of lead, to do the work of steel.
As thus: Jacob was a "plain man, (Gen.
xxv. 27. ) dwelling in a house, and
unpracticed in toils and dangers, living a kind
of remiss and easy life, and like a virgin in
her chamber, so also he was compelled for the
most part to sit within doors and keep the
house; withdrawn from the forum and all tumults
of the forum, and from all such matters, and
even continuing in ease and quietness. What
then? After that the torch of love had set him
on fire, see how it made this plain and
home-keeping man strong to endure and fond of
toil. And of this hear not what I say, but
what the patriarch himself saith: how finding
fault with his kinsman, his words are, "These
twenty years am I with thee." (Gen. xxxi.
36.) And how wert thou these twenty years?
(For this also he adds, ) "Consumed by the
heat in the day time, and with the frost by
night, and sleep departed from mine eyes,"
Thus speaks that "plain man, keeping at
home," and living that easy life.
Again, that he was timid is evident, in that,
expecting to see Esau, he was dead with fear.
But see again, how this timid man became bolder
than a lion under the influence of love. For
putting himself forward like some champion before
the rest, he was ready to be first in receiving
that savage and slaughter-breathing brother as
he supposed him to be, and with his own body to
purchase the safety of his wives: and him whom
he feared and shuddered at, he desired to behold
himself foremost in the array. For this fear
was not so strong as his affection for his
wives. Seest thou how, being timid, he became
suddenly adventurous, not by changing his
character, but being invigorated by love? For
that after this also he was timid, is evident by
his changing from place to place.
But let no man consider what has been said to be
a charge against that righteous man: since being
timid is no reproach, for this is a man's
nature; but the doing any thing unseemly for
timidity's sake. For it is possible for one
that is timid by nature to become courageous
through piety. What did Moses? Did he not,
through fear of a single Egyptian, fly, and go
away into banishment? Nevertheless, this
fugitive who could not endure the menace of a
single man, after that he tasted of the honey of
love, nobly and without compulsion from any
man, was forward to perish together with them
whom he loved. "For if thou wilt forgive their
sin," saith he, "forgive; and if not, blot
me, I pray thee, out of Thy book which thou
hast written. (Exod. xxxii. 32.)
Moreover, that love makes also the fierce
moderate, and the wanton chaste, we have no
longer need of any examples: this being evident
to all men. Though a man be more savage than
any wild beast, no sheep so gentle as he is
rendered by love. Thus, what could be more
savage and frantic than Saul? But when his
daughter let his enemy go, he uttered not
against her even a bitter word. And he that
unsparingly put to the sword all the priests for
David's sake, seeing that his daughter had
sent him away from the house, was not indignant
with her even as far as words; and this when so
great a fraud had been contrived against him:
because he was restrained by the stronger bridle
of love.
Now as moderation, so chastity, is an ordinary
effect of love. If a man love his own wife as
he ought to love, even though he be never so
much inclined to wantoness, he will not endure
to look upon another woman, on account of his
affection for her. "For love," (Cant.
viii. 5.) saith one, "is strong as
death." So that from no other source doth
wanton behavior arise than from want of love.
Since then love is the Artificer of all
virtue, let us with all exactness implant her in
our own souls, that she may produce for us many
blessings, and that we may have her fruit
continually abounding, the fruit which is ever
fresh and never decays. For thus shall we
obtain no less than eternal blessings: which may
we all obtain, through the grace and mercy of
our Lord Jesus Christ, with Whom to the
Father, and also the Holy Ghost, be glory,
power, and honor, now and for ever, and world
without end. Amen.
|
|