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COLOSSIANS III. 5-7.
"Mortify your members which are upon the
earth; fornication, uncleanness, passion,
evil desire, and covetousness, which is
idolatry; for which things' sake, cometh the
wrath of God upon the sons of disobedience; in
the which ye also walked aforetime, when ye
lived in these things."
I KNOW that many are offended by the
foregoing discourse, but what can I do? ye
heard what the Master enjoined. Am I to
blame? what shall I do? See ye not the
creditors, when debtors are obstinate, how they
wear collars? Heard ye what Paul proclaimed
today? "Mortify" he saith, "your members
which are upon the earth; fornication,
uncleanness, passion, evil desire, and
covetousness, which is idolatry." What is
worse than such a covetousness? This is worse
than any desire. This is still more grievous
than what I was speaking of, the madness, and
the silly weakness about silver. "And
covetousness," he saith, "which is
idolatry." See in what the evil ends. Do
not, I pray, take what I said amiss, for not
by my own good-will, nor without reason, would
I have enemies; but I was wishful ye should
attain to such virtue, as that I might hear of
you the things I ought. So that I said it not
for authority's sake, nor of imperiousness,
but out of pain and of sorrow. Forgive me,
forgive! I have no wish to violate decency by
discoursing upon such subjects, but I am
compelled to it.
Not for the sake of the sorrows of the poor do
I say these things, but for your salvation;
for they will perish, will perish, that have
not fed Christ. For what, if thou dost feed
some poor man? still so long as thou livest so
voluptuously and luxuriously, all is to no
purpose. For what is required is, not the
giving much, but not too little for the property
thou hast; for this is but playing at it.
"Mortify therefore your members," he saith,
"which are upon the earth." What sayest
thou? Was it not thou that saidst, "Ye are
buried; ye are buried together with Him; ye
are circumcised: we have put off the body of the
sins of the flesh" (c. ii. 11, 12;
Rom. vi. 4); how then again sayest thou,
"Mortify"? Art thou sporting? Dost thou
thus discourse, as though those things were in
us? There is no contradiction; but like as if
one, who has clean Scoured a statue that was
filthy, or rather who has recast it, and
displayed it bright afresh, should say that the
rust was eaten off and destroyed, and yet should
again recommend diligence in clearing away the
rust, he doth not contradict himself, for it is
not that rust which he scoured off that he
recommends should be cleared away, but that
which grew afterwards; so it is not that former
putting to death he speaks of, nor those
fornications, but those which do afterwards
grow.
He said that this is not our life, but
another, that which is in heaven. Tell me
now. When he said, Mortify your members that
are upon the earth, is then the earth also
accused? or does he speak of the things upon the
earth as themselves sins? "Fornication,
uncleanness," he saith. He has passed over
the actions which it is not becoming even to
mention, and by "uncleanness" has expressed
all together.
"Passion," he said, "evil desire."
Lo! he has expressed the whole in the class.
For envy, anger, sorrow, all are "evil
desire."
"And covetousness," he saith, "which is
idolatry. For which things' sake cometh the
wrath of God upon the sons of disobedience."
By many things he had been withdrawing them; by
the benefits which are already given, by the
evils to come from which we had been delivered,
being who, and wherefore; and all those
considerations, as, for instance, who we
were, and in what circumstances, and that we
were delivered therefrom, how, and in what
manner, and on what terms. These were enough
to turn one away, but this one is of greater
force than all; unpleasant indeed to speak of,
not however to disservice, but even
serviceable. "For which things' sake
cometh," he saith, "the wrath of God upon
the sons of disobedience." He said not,
"upon you," but, "upon the sons of
disobedience."
"In the which ye also walked aforetime, when
ye lived in them." In order to shame them, he
saith, "when ye lived in them," and implying
praise, as now no more so living: at that time
they might.
Ver. 8. "But now put ye also away all
these."
He speaks always both universally and
particularly; but this is from earnestness.
Ver. 8, 9. "Anger, wrath, malice,
railing, shameful speaking out of your mouth.
Lie not one to another."
"Shameful speaking," he saith, "out of your
mouth," clearly intimating that it pollutes
it.
Ver. 9, 10. "Seeing that ye have put off
the old man with his doings, and have put on the
new man, which is being renewed unto knowledge
after the image of Him that created him."
It is worth enquiring here, what can be the
reason why he calls the corrupt life,
"members," and "man," and "body," and
again the virtuous life, the same. And if
"the man" means "sins," how is it that he
saith, "with his doings"? For once he said,
"the old man," showing that this is not man,
but the other. The moral choice doth rather
determine one than the substance, and is rather
"man" than the other. For his substance
casteth him not into hell, nor leadeth him into
the kingdom, but men the themselves: and we
neither love nor hate any one so far as he is
man, but so far as he is such or such a man.
If then the substance be the body, and in
either sort cannot be accountable, how doth he
say that it is evil? But what is that he
saith, "with his doings"? He means the
choice, with the acts. And he calleth him
"old," on purpose to show his deformity, and
hideousness, and imbecility; and "new," as
if to say, Do not expect that it will be with
this one even as with the other, but the
reverse: for ever as he farther advances, he
hasteneth not on to old age, but to a
youthfulness greater than the preceding. For
when he hath received a fuller knowledge, he is
both counted worthy of greater things, and is in
more perfect maturity, in higher vigor; and
this, not from youthfulness alone, but from
that "likeness" also, "after" which he is.
Lo! the best life is styled a creation, after
the image of Christ: for this is the meaning
of, "after the image of Him that created
him," for Christ too came not finally to old
age, but was so beautiful as it is not even
possible to tell.
Ver. 11. "Where there cannot be Greek and
Jew, circumcision and uncircumcision,
Barbarian, Scythian, bondman, freeman: but
Christ is all, and in all."
Lo! here is a third encomium of this "man."
With him, there is no difference admitted
either of nation, or of rank, or of ancestry,
seeing he hath nothing of externals, nor needeth
them for all external things are such as these,
"circumcision, and uncircumcision, bondman,
freeman, Greek," that is, proselyte, "and
Jew," from his ancestors. If thou have only
this "man," thou wilt obtain the same things
with the others that have him.
"But Christ," he saith, "is all, and in
all" Christ will be all things to you, both
rank, and descent, "and" Himself "in you
all." Or he says another thing, to wit, that
ye all are become one Christ, being His body.
Ver. 12. "Put on, therefore, as the
elect of God, holy and beloved."
He shows the easiness of virtue, so that they
might both possess it continually, and use it as
the greatest ornament. The exhortation is
accompanied also with praise, for then its force
is greatest. For they had been before holy,
but not elect; but now both "elect, and holy,
and beloved."
"A heart of compassion." He said not
"mercy," but with greater emphasis used the
two words. And he said not, that it should be
as towards brethren, but, as fathers towards
children. For tell me not that he sinned,
therefore he said "a heart." And he said not
"compassion," lest he should place them in
light estimation, but "a heart of compassion,
kindness, humility, meekness, longsuffering;
forbearing one another, and forgiving each
other, if any man have a complaint against any:
even as Christ forgave you, so also do ye."
Again, he speaks after the class, and he
always does it; for from kindness comes
humbleness of mind, and from this,
longsuffering. "Forbearing," he saith,
"one another," that is, passing things over
And see, how he has shown it to be nothing, by
calling it a "complaint," and saying, "even
as Christ forgave you." Great is the
example! and thus he always does; he exhorts
them after Christ. "Complaint," he calls
it. In these words indeed he showed it to be a
petty matter; but when he has set before us the
example, he has persuaded us that even if we had
serious charges to bring, we ought to forgive.
For the expression, "Even as Christ,"
signifies this, and not this only, but also
with all the heart; and not this alone, but
that they ought even to love. For Christ being
brought into the midst, bringeth in all these
things, both that even if the matters be great,
and even if we have not been the first to
injure, even if we be of great, they of small
account, even if they are sure to insult us
afterwards, we ought to lay down our lives for
them, (for the words, "even as," demand
this;) and that not even at death only ought
one to stop, but if possible, to go on even
after death.
Ver. 14. "And above all these things put
on love, which is the bond of perfectness."
Dost thou see that he saith this? For since it
is possible for one who forgives, not to love;
yea, he saith, thou must love him too, and he
points out a way whereby it becomes possible to
forgive. For it is possible for one to be
kind, and meek, and humbleminded, and
longsuffering, and yet not affectionate. And
therefore, he said at the first, "A heart of
compassion," both love and pity. "And above
all these things, love, which is the bond of
perfectness." Now what he wishes to say is
this; that there is no profit in those things,
for all those things fall asunder, except they
be done with love; this it is which clenches
them all together; whatsoever good thing it be
thou mentionest, if love be away, it is
nothing, it melts away. And it is as in a
ship, even though her rigging be large, yet if
there be no girding ropes, it is of no service;
and in an house, if there be no tie beams, it
is the same; and in a body, though the bones be
large, if there be no ligaments, they are of no
service. For whatsoever good deeds any may
have, all do vanish away, if love be not
there. He said not that it is the summit, but
what is greater, "the bond"; this is more
necessary than the other. For "summit" indeed
is an intensity of perfectness, but "bond" is
the holding fast together of those things which
produce the perfectness; it is, as it were,
the root.
Ver. 15. "And let the peace of God rule
in your hearts, to the which also ye were called
in one body; and be ye thankful."
"The peace of God." This is that which is
fixed and steadfast. If on man's account
indeed thou hast peace, it quickly comes to
dissolution, but if on God's account, never.
Although he had spoken of love universally, yet
again he comes to the particular. For there is
a love too which is immoderate; for instance,
when out of much love one makes accusations
without reason, and is engaged in contentions,
and contracts aversions. Not this, saith he,
not this do I desire; not overdoing things,
but as God made peace with you, so do ye also
make it. How made He peace? Of His own
will, not having received anything of you.
What is this? "Let the peace of God rule in
your hearts." If two thoughts are fighting
together, set not anger, set not spitefulness
to hold the prize, but peace; for instance,
suppose one to have been insulted unjustly; of
the insult are born two thoughts, the one
bidding him to revenge, the other to endure;
and these wrestle with one another: if the
Peace of God stand forward as umpire, it
bestows the prize on that which bids endure, and
puts the other to shame. How? by persuading
him that God is Peace, that He hath made
peace with us. Not without reason he shows the
great struggle there is in the matter. Let not
anger, he saith, act as umpire, let not
contentiousness, let not human peace, for human
peace cometh of avenging, of suffering no
dreadful ill. But not this do I intend, he
saith, but that which He Himself left.
He hath represented an arena within, in the
thoughts, and a contest, and a wrestling, and
an umpire. Then again, exhortation, "to the
which ye were called," he saith, that is, for
the which ye were called. He has reminded them
of how many good things peace is the cause; on
account of this He called thee, for this He
called thee, so as to receive a worthy prize.
For wherefore made He us "one body "? Was
it not that she might rule? Was it not that we
might have occasion of being at peace?
Wherefore are we all one body? and now are we
one body? Because of peace we are one body,
and because we are one body, we are at peace.
But why said he not, "Let the peace of God
be victorious," but "be umpire"? He made
her the more honorable. He would not have the
evil thought to come to wrestle with her, but to
stand below. And the very name "prize"
cheered the hearer. For if she have given the
prize to the good thought, however impudently
the other behave, it is thereafter of no use.
And besides, the other being aware that,
perform what feats he might, he should not
receive the prize; however he might puff, and
attempt still more vehement onsets, would desist
as laboring without profit. And he well added,
"And be ye thankful." For this is to be
thankful, and very effectively, to deal with
his fellow-servants as God doth with himself,
to submit himself to the Master, to obey; to
express his gratitude for all things, even
though one insult him, or beat him.
For in truth he that confesses thanks due to
God for what he suffers, will not revenge
himself on him that has done him wrong, since he
at least that takes revenge, acknowledges no
gratitude. But let not us follow him (that
exacted) the hundred pence, lest we hear,
"Thou wicked servant," for nothing is worse
than this ingratitude. So that they who revenge
are ungrateful.
But why did he begin his list with fornication?
For having said, "Mortify your members which
are upon the earth" (c. iii. 5), he
immediately says," fornication"; and so he
does almost everywhere. Because this passion
hath the greatest sway. For even when writing
his Epistle to the Thessalonians he did the
same. (1 Thess. iv. 3.) And what
wonder? since to Timothy even he saith,
"Keep thyself pure" (1 Tim. v. 22);
and again elsewhere, "Follow after peace with
all men, and the sanctification," without
which "no man shall see the Lord." (Heb.
xii. 14.) "Put to death," he says,
"your members." Ye know of what sort that is
which is dead, namely, hated, loathed,
dropping to decay. If thou put anything to
death, it doth not when dead continue dead, but
presently is corrupted, like the body.
Extinguish then the heat; and nothing that is
dead will continue. He shows one having the
same thing in hand, which Christ wrought in the
Layer; therefore also he calleth them
"members," as though introducing some
champion, thus advancing his discourse to
greater emphasis. And he well said, "Which
are upon the earth," for here they continue,
and here they are corrupted, far rather than
these our members. So that not so truly is the
body of the earth, as sin is earthly, for the
former indeed appears even beautiful at times,
but those members never. And those members lust
after all things that are upon the earth. If
the eye be such, it seeth not the things in the
heavens; if the ear, if the hand, if thou
mention any other member whatsoever. The eye
seeth bodies, and beauties, and riches; these
are the things of earth, with these it is
delighted: the ear with soft strains, and
harp, and pipe, and filthy talking; these are
things which are concerned with earth.
When therefore he has placed his hearers above,
near the throne, he then says, "Mortify your
members which are upon the earth." For it is
not possible to stand above with these members;
for there is nothing there for them to work
upon. And this clay is worse than that, for
that clay indeed becometh gold, "for this
corruptible," he saith, "must put on
incorruption" (1 Cor. xv. 53), but this
clay can never be retempered more. So that
these members are rather "upon the earth" than
those. Therefore he said not, "of the
earth," but, "which are upon the earth,"
for it is possible that these should not be upon
the earth. For it is necessary that these
should be "upon the earth," but that those
should, is not necessary. For when the ear
hears nothing of what is here uttered, but only
in the heavens, when the eye sees nothing of
what is here, but only what is above, it is not
"upon the earth"; when the mouth speaketh
nothing of the things here, it is not "upon the
earth"; when the hand doeth no evil
thing--these are not of things "upon the
earth," but of those in the heavens.
So Christ also saith, "If thy right eye
causeth thee to stumble," that is, if thou
lookest unchastely, "cut it out" (Matt. v.
29), that is, thine evil thought. And he
(Paul) seems to me to speak of "fornication,
uncleanness, passion, desire" as the same,
namely fornication: by means of all these
expressions drawing us away from that thing.
For in truth this is "a passion"; and like as
the body is subject to any affection, either to
fever or to wounds, so also is it with this.
And he said not Restrain, but "Mortify"
(put to death), so that they never rise up
more, and "put them away." That which is
dead, we put away; for instance, if there be
callosities in the body, their body is dead,
and we put it away. Now, if thou cut into that
which is quick, it produces pain, but if into
that which is dead, we are not even sensible of
it. So, in truth, is it with the passions;
they make the soul unclean; they make the soul,
which is immortal, passible.
How covetousness is said to be idolatry, we
have oftentimes explained. For the things which
do most of all lord it over the human race, are
these, covetousness, and unchasteness, and
evil desire. "For which things' sake
cometh," he saith, "the wrath of God upon
the sons of disobedience." Sons of
disobedience, he calls them, to deprive them of
excuse, and to show that it was because they
would not be obedient, that they were in that
condition. "In the which ye also," he
saith, "walked aforetime," and (afterward)
became obedient. He points them out as still in
them, and praises them, saying, "But now do
ye also put away all these, anger, wrath,
malice, railing, shameful speaking." But
against others he advanceth his discourse.
Under the head of "passion and railing" he
means revilings, just as under "wrath" he
means wickedness. And in another place, to
shame them, he says, "for we are members one
of another." (Eph. iv. 25.) He makes
them out to be as it were manufacturers of men;
casting away this one, and receiving that. He
spoke of a man's "members" (v. 5); here
he saith, "all." He spoke of his heart,
wrath, mouth, blasphemy, eyes, fornication,
covetousness, hands and feet, lying, the
understanding itself, and the old mind. One
royal form it hath, that, namely, of Christ.
They whom he has in view, appear to me rather
to be of the Gentiles. For like as earth,
being but sand, even though one part be
greater, another less, losing its own previous
form, doth afterwards become gold; and like as
wool, of whatever kind it be, receiveth another
aspect, and hides its former one: so truly is
it also with the faithful. "Forbearing," he
saith, "one another"; he showeth what is
just. Thou for-bearest him, and he thee; and
so he says in the Epistle to the Galatians,
"Bear ye one another's burdens." (Gal.
vi. 2.) "And be ye thankful," he saith.
For this is what he everywhere especially
seeks; the chiefest of good things.
Give we thanks then in all things; whatever may
have happened; for this is thankfulness. For
to do so in prosperity indeed, is no great
thing, for the nature of the circumstances of
itself impels one thereto; but when being in
extremities we give thanks, then it is
admirable. For when, in circumstances under
which others blaspheme, and exclaim
discontentedly, we give thanks, see how great
philosophy is here. First, thou hast rejoiced
God; next, thou hast shamed the devil;
thirdly, thou hast even made that which hath
happened to be nothing; for all at once, thou
both givest thanks, and God cuts short the
pain, and the devil departs. For if thou have
exclaimed discontentedly, he, as having
succeeded to his wish, standeth close by thee,
and God, as being blasphemed, leaveth thee,
and thy calamity is heightened; but if thou have
given thanks, he, as gaining nought, departs;
and God, as being honored, requites thee with
greater honor. And it is not possible, that a
man, who giveth thanks for his evils should be
sensible of them. For his soul rejoiceth, as
doing what is right; forthwith his conscience is
bright, it exults in its own commendation; and
that soul which is bright, cannot possibly be
sad of countenance. But in the other case,
along with the misfortune, conscience also
assails him with her lash; whilst in this she
crowns, and proclaims him.
Nothing is holier than that tongue, which in
evils giveth thanks to God; truly in no respect
doth it fall short of that of martyrs; both are
alike crowned, both this, and they. For over
this one also Stands the executioner to force it
to deny God, by blasphemy; the devil stands
over it, torturing it with executioner
thoughts, darkening it with despondencies. If
then one bear his griefs, and give thanks, he
hath gained a crown of martyrdom. For
instance, is her little child sick, and doth
she give God thanks? this is a crown to her.
What torture so bad that despondency is not
worse? still it doth not force her to vent forth
a bitter word. It dies: again she hath given
thanks. She hath become the daughter of
Abraham. For if she sacrificed not with her
own hand, yet was she pleased with the
sacrifice, which is the same; she felt no
indignation when the gift was taken away.
Again, is her child sick? She hath made no
amulets. It is counted to her as martyrdom,
for she sacrificed her son in her resolve. For
what, even though those things are unavailing,
and a mere cheat and mockery, still there were
nevertheless those who persuaded her that they do
avail: and she chose rather to see her child
dead, than to put up with idolatry. As then
she is a martyr, whether it be in her own case,
or in her son's, that she hath thus acted; or
in her husband's, or in any other's of her
dearest; so is that other one an idolatress.
For it is evident that she would have done
sacrifice, had it been allowed her to do
sacrifice; yea, rather, she hath even now
performed the act of sacrifice. For these
amulets, though they who make money by them are
forever rationalizing about them, and saying,
"we call upon God, and do nothing
extraordinary," and the like; and "the old
woman is a Christian," says he, "and one of
the faithful "; the thing is idolatry. Art
thou one of the faithful? sign the Cross;
say, this I have for my only weapon; this for
my remedy; and other I know none. Tell me,
if a physician should come to one, and,
neglecting the remedies belonging to his art,
should use incantation, should we call that man
a physician? By no means: for we see not the
medicines of the healing art; so neither, in
this case, do we see those of Christianity.
Other women again tie about them the names of
rivers, and venture numberless things of like
nature. Lo, I say, and forewarn you all,
that if any be detected, I will not spare them
again, whether they have made amulet, or
incantation, or any other thing of such an art
as this. What then, saith one, is the child
to die? If he have lived through this means,
he did then die, but if he have died without
this, he then lived. But now, if thou seest
him attaching himself to harlots, thou wishest
him buried, and sayest, "why, what good is it
for him to live?" but when thou seest him in
peril of his salvation, dost thou wish to see
him live? Heardest thou not Christ saying,
"He that loseth his life, shall find it; and
he that findeth it, shall lose it"? (Matt.
xvi. 25.) Believest thou these sayings, or
do they seem to thee fables? Tell me now,
should one say, "Take him away to an idol
temple, and he will live"; wouldest thou
endure it? No! she replies. Why?
"Because," she saith, "he urges me to
commit idolatry; but here, there is no
idolatry, but simple incantation:" this is the
device of Satan, this is that wiliness of the
devil to cloak over the deceit, and to give the
deleterious drug in honey. After he found that
he could not prevail with thee in the other way,
he hath gone this way about, to stitched
charms, and old wives' fables; and the Cross
indeed is dishonored, and these charms preferred
before it. Christ is cast out, and a drunken
and silly old woman is brought in. That mystery
of ours is trodden under foot, and the imposture
of the devil dances.
Wherefore then, saith one, doth not God
reprove the aid from such sources?
He hath many times reproved, and yet hath not
persuaded thee; He now leaveth thee to thine
error, for It saith, "God gave them up unto
a reprobate mind." (Rom. i. 28.) These
things, moreover, not even a Greek who hath
understanding could endure. A certain demagogue
in Athens is reported once to have hung these
things about him: when a philosopher who was his
instructor, on beholding them, rebuked him,
expostulated, satirized, made sport of him.
For in so wretched a plight are we, as even to
believe in these things!
Why, saith one, are there not now those who
raise the dead, and perform cures? Yes,
then, why, I say: why are there not now those
who have a contempt for this present life? Do
we serve God for hire? When man's nature was
weaker, when the Faith had to be planted,
there were even many such; but now he would not
have us to hang upon these signs, but to be
ready for death. Why then clingest thou to the
present life? why lookest thou not on the
future? and for the sake of this indeed canst
bear even to commit idolatry, but for the other
not so much as to restrain sadness? For this
cause it is that there are none such now;
because that (future) life hath seemed to us
honorless, seeing that for its sake we do
nothing, whilst for this there is nothing we
refuse to undergo. And why too that other
farce, ashes, and soot, and salt? and the old
woman again brought in? A farce truly, and a
shame! And then, "an eye," say they,
"hath caught the child."
Where will these satanical doings end? How
will not the Greeks laugh? how will they not
gibe when we say unto them, "Great is the
virtue of the Cross"; how will they be won,
when they see us having recourse to those
things, which themselves laugh to scorn? Was
it for this that God gave physicians and
medicines? What then? Suppose they do not
cure him, but the child depart? Whither will
he depart? tell me, miserable and wretched
one! Will he depart to the demons? Will he
depart to some tyrant? Will he not depart to
heaven? Will he not depart to his own Lord?
Why then grievest thou? why weepest thou? why
mournest thou? why lovest thou thine infant more
than thy Lord? Is it not through Him that
thou hast this also? Why art thou ungrateful?
Dost thou love the gift more than the Giver?
"But I am weak," she replies, "and cannot
bear the fear of God." Well, if in bodily
evils the greater covers the less, much rather
in the soul, fear destroyed fear, and sorrow,
sorrow. Was the child beautiful? But be it
what it may, not more beauteous is he than
Isaac: and he too was an only one. Was it
born in thine old age? So too was he. But is
it fair? Well: however fair it may be, it is
not lovelier than Moses (Acts vii. 20),
who drew even barbarian eyes unto a tender love
of him, and this too at a time of life when
beauty is not yet disclosed; and yet this
beloved thing did the parents cast into the
river. Thou indeed both seest it laid out, and
deliverest it to the burying, and goest to its
monument; but they did not so much as know
whether it would be food for fishes, or for
dogs, or for other beasts that prey in the sea;
and this they did, knowing as yet nothing of the
Kingdom, nor of the Resurrection.
But suppose it is not an only child; but that
after thou hast lost many, this also hath
departed. But not so sudden is thy calamity as
was Job's, and (his was) of sadder aspect?
It is not when a roof has fallen in, it is not
as they are feasting the while, it is not
following on the tidings of other calamities.
But was it beloved by thee? But not more so
than Joseph, the devoured of wild beasts; but
still the father bore the calamity, and that
which followed it, and the next to that. He
wept; but acted not with impiety; he mourned,
but he uttered not discontent, but stayed at
those words, saying, "Joseph is not, Simeon
is not, and will ye take Benjamin away? all
these things are against me." (Gen. xlii.
36.) Seest thou how the constraint of famine
prevailed with him to be regardless of his
children? and doth not the fear of God prevail
with thee as much as famine?
Weep: I do not forbid thee: but aught
blasphemous neither say nor do. Be thy child
what he may, he is not like Abel; and yet
nought of this kind did Adam say; although that
calamity was a sore one, that his brother should
have killed him. But I am reminded of others
also that have killed their brothers; when, for
instance, Absalom killed Amnon the eldest born
(2 Sam. 13), and King David loved his
child, and sat indeed in sackcloth and ashes,
but he neither brought soothsayers, nor
enchanters, (although there were such then, as
Saul shows,) but he made supplication to
God. So do thou likewise: as that just man
did, so do thou also; the same words say thou,
when thy child is dead, "I shall go to him,
but he will not come to me." (2 Sam. xii.
23.) This is true wisdom, this is
affection. However much thou mayst love thy
child, thou wilt not love so much as he did
then. For even though his child were born of
adultery, yet that blessed man's love of the
mother was at its height, and ye know that the
offspring shares the love of the parents. And
so great was his love toward it, that he even
wished it to live, though it would be his own
accuser, but still he gave thanks to God.
What, thinkest thou, did Rebecca suffer,
when his brother threatened Jacob, and she
grieved not her husband, but bade him send her
son away? (Gen. xxvii. 46; xxviii.
1.) When thou hast suffered any calamity,
think on what is worse than it; and thou wilt
have a sufficient consolation; and consider with
thyself, what if he had died in battle? what if
in fire? And whatsoever our sufferings may be,
let us think upon things yet more fearful, and
we shall have comfort sufficient, and let us
ever look around us on those who have undergone
more terrible things, and if we ourselves have
ever suffered heavier calamities. So doth Paul
also exhort us; as when he saith, "Ye have
not yet resisted unto blood, striving against
sin" (Heb. xii. 4): and again, "There
hath no temptation taken you but such as man can
bear." (1 Cor. x. 13.) Be then our
sufferings what they may, let us look round on
what is worse; (for we shall find such,) and
thus shall we be thankful. And above all, let
us give thanks for all things continually; for
so, both these things will be eased, and we
shall live to the glory of God, and obtain the
promised good things, whereunto may all we
attain, through the grace and love toward man,
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