|
PHILIPPIANS ii. 5-11.
"Have this mind in you which was also in Christ Jesus: who, being
in the form of God, counted it not a prize to be on an equality with
God; but emptied Himself, taking upon Him the form of a servant,
being made in the likeness of men: and being found in fashion as a
man, He humbled Himself, becoming obedient unto death, yea, the
death of the cross. Wherefore also God highly exalted Him, and gave
Him the Name which is above every name: that in the Name of Jesus
every knee should bow, of things in heaven, and things on earth, and
things under the earth; and that every tongue should confess that
Jesus Christ is Lord, to the glory of God the Father."
I HAVE stated the views of the heretics. It is befitting that I
now speak of what is our own. They say that the words, "He counted
it not a prize," are of wrongfully seizing. We have proved, that
this is altogether vapid and impertinent, for no man would exhort
another to humility on such grounds, nor in this sort does he praise
God, or even man. What is it then, beloved? Give heed to what I
now say. Since many men think, that, when they are lowly, they are
deprived of their proper right, and debased, Paul, to take away this
fear, and to show that we must not be affected thus, says that God,
the only begotten, who was in the form of God, who was no whit
inferior to the Father, who was equal to Him, "counted it not a
prize to be on an equality with God."
Now learn what this meaneth. Whatsoever a man robs, and takes
contrary to his right, he dares not lay aside, from fear lest it
perish, and fall from his possession, but he keeps hold of it
continually. He who possesses some dignity which is natural to him,
fears not to descend from that dignity, being assured that nothing of
this sort will happen to him. As for example, Absalom usurped the
government, and dared not afterwards to lay it aside. We will go to
another example, but if example cannot present the whole matter to
you, take it not amiss, for this is the nature of examples, they
leave the greater part for the imagination to reason out. A man rebels
against his sovereign, and usurps the kingdom: he dares not lay aside
and hide the matter, for if he once hide it, straightway it is gone.
Let us also take another example; if a man takes anything violently,
he keeps firm hold of it continually, for if he lay it down, he
straightway loses it. And generally speaking, they who have aught by
rapine are afraid to lay it by, or hide it, or not to keep constantly
in that state which they have assumed. Not so they, who have
possessions not procured by rapine, as Man, who possesses the dignity
of being a reasonable being. But here examples fail me, for there is
no natural pre minence amongst us, for no good thing is naturally our
own; but they are inherent in the nature of God. What does one say
then? That the Son of God feared not to descend from His right,
for He thought not Deity a prize seized. He was not afraid that any
would strip Him of that nature or that right, Wherefore He laid it
aside, being confident that He should take it up again. He hid it,
knowing that He was not made inferior by so doing. For this cause,
Paul says not, "He seized not," but," He counted it not a
prize"; He possessed not that estate by seizure, but it was
natural, not conferred, it was enduring and safe. Wherefore he
refused not to take the form of an inferior. The tyrant fears to lay
aside the purple robe in war, while the king does it with much safety.
Why so? because he holds his power not as a matter of seizure. He
did not refuse to lay it aside, as one who had usurped it, but since
He had it as His own by nature, since it could never be parted from
Him, He hid it.
This equality with God He had not by seizure, but as his own by
nature. Wherefore "He emptied Himself." Where be they who
affirm, that He underwent constraint, that He was subjected?
Scripture says, "He emptied Himself, He humbled Himself, and
became obedient unto death." How did He empty Himself? By taking
"the form of a servant, being made in the likeness of men, and being
found in fashion as a man." It is written, "He emptied Himself"
in reference to the text, "each counting other better than himself."
Since had He been subjected, had He not chosen it of His own
accord, and of His own free will, it would not have been an act of
humility. For if He knew not that so it must be, He would have been
imperfect. If, not knowing it, He had waited for the time of
action, then would He not have known the season. But if He both
knew that so it must be, and when it must be, wherefore should He
submit to be subjected? To show, they say, the superiority of the
Father. But this shows not the superiority of the Father, but His
own inferiority. For is not the name of the Father sufficient to show
the priority of the Father? For apart from Him, the son has all the
same things. For this honor is not capable of passing from the Father
to the Son.
What then say the heretics? See, say they, He did not become man.
The Marcionites, I mean. But why? He was "made in the likeness
of man." But how can one be "made in the likeness of men"? by
putting on a shadow? But this is a phantom, and no longer the
likeness of a man, for the likeness of a man is another man. And what
wilt thou answer to John, when he says, "The Word became flesh"?
(John i. 14.) But this same blessed one himself also says in
another place, "in the likeness of sinful flesh." (Rom. viii.
3.)
"And being found in fashion as a man." See, they say, both" in
fashion," and "as a man." To be as a man, and to be a man in
fashion, is not to be a man indeed. To be a man in fashion is not to
be a man by nature. See with what ingenuousness I lay down what our
enemies say, for that is a brilliant victory, and amply gained, when
we do not conceal what seem to be their strong points. For this is
deceit rather than victory. What then do they say? let me repeat
their argument. To be a man in fashion is not to be a man by nature;
and to be as a man, and in the fashion of a man, this is not to be a
man. So then to take the form of a servant, is not to take the form
of a servant. Here then is an inconsistency; and wherefore do you not
first of all solve this difficulty? For as you think that this
contradicts us, so do we say that the other contradicts you. He says
not, "as the form of a servant," nor "in the likeness of the form
of a servant," nor "in the fashion of the form of a servant," but
"He took the form of a servant." What then is this? for there is a
contradiction. There is no contradiction. God forbid! it is a cold
and ridiculous argument of theirs. He took, say they, the form of a
servant, when He girded Himself with a towel, and washed the feet of
His disciples. Is this the form of a servant? Nay, this is not the
form, but the work of a servant. It is one thing that there should be
the work of a servant, and another to take the form of a servant. Why
did he not say, He did the work of a servant, which were clearer?
But nowhere in Scripture is "form" put for "work," for the
difference is great: the one is the result of nature, the other of
action. In common speaking, too, we never use "form" for
"work." Besides, according to them, He did not even take the work
of a servant, nor even gird Himself. For if all was a mere shadow,
there was no reality. If He had not real hands, how did He wash
their feet? If He had not real loins, how did He gird Himself with
a towel? and what kind of garments did he take? for Scripture says,
"He took His garments." (John xiii. 12.) So then not even
the work is found to have really taken place, but it was all a
deception, nor did He even wash the disciples. For if that
incorporeal nature did not appear, it was not in a body. Who then
washed the disciples' feet?
Again, what in opposition to Paul of Samosata? for what did he
affirm? The very same. But it is no emptying of Himself, that one
who is of human nature, and a mere man, should wash his
fellow-servants. For what we said against the Arians, we must
repeat against these too, for they differ not from one another, save
by a little space of time; both the one and the other affirm the Son
of God to be a creature. What then shall we say to them? If He
being a man washed man, He emptied not, He humbled not Himself.
If He being a man seized not on being equal with God, He is not
deserving of praise. That God should become man, is great,
unspeakable, inexpressible humility; but what humility is there in
that one, who was a man should do the works of men? And where is the
work of God ever called "the form of God"? for if he were a mere
man, and was called the form of God by reason of His works, why do
we not do the same of Peter, for he wrought greater deeds than Christ
Himself? Why say you not of Paul, that he had the form of God?
Why did not Paul give an example of himself, for he wrought a
thousand servile works, and did not even refuse to say, "For we
preach not ourselves, but Christ Jesus as Lord, and ourselves as
your servants for Jesus' sake." (2 Cor. iv. 5.) These are
absurdities and trifles! Scripture says, He "emptied Himself."
How did He empty Himself? tell me. What was His emptying? what
His humiliation? was it because He wrought wonders? This both Paul
and Peter did, so that this was not peculiar to the Son. What then
means, "Being made in the likeness of men"? He had many things
belonging to us, and many He had not; for instance, He was not born
of wedlock. He did no sin. These things had He which no man has.
He was not what he seemed only, but He was God also; He seemed to
be a man, but He was not like the mass of men. For He was like them
in flesh. He means then, that He was not a mere man. Wherefore he
says, "in the likeness of men." For we indeed are soul and body,
but He was God, and soul and body, wherefore he says, "in the
likeness." For lest when you hear hat He emptied Himself, you
should think that some change, and degeneracy, and loss is here; he
says, whilst He remained what He was, He took that which He was
not, and being made flesh He remained God, in that He was the
Word. (John i. 14.)
In this then He was like man, and for this cause Paul says, "and
in fashion." Not that His nature degenerated, nor that any
confusion arose, but He became man in fashion. For when He had said
that "He took the form of a servant," he made bold to say this
also, seeing that the first would silence all objectors; since when he
says, "In the likeness of sinful flesh," he says not that He had
not flesh, but that that flesh sinned not, but was like to sinful
flesh. Like in what? in nature, not in sin, therefore was His like
a sinful soul. As then in the former case the term similarity was
used, because He was not equal in everything, so here also there is
similarity, because He is not equal in everything, as His not being
born of wedlock, His being without sin, His being not a mere man.
And he well said "as a man," for He was not one of the many, but
"as" one of the many. The Word who was God did not degenerate into
man, nor was His substance changed, but he appeared as a man; not to
delude us with a phantom, but to instruct us in humility. When
therefore he says, "as a man," this is what He means; since he
calls Him a man elsewhere also, when he says, "there is one God,
one Mediator also between God and men, Himself man, Christ
Jesus." (1 Tim. ii. 5.)
Thus much against these heretics. I must now speak against such as
deny that He took a soul. If "the form of God" is "perfect
God," then the "form of a servant" is "a perfect servant."
Again, against the Arians. Here concerning His divinity, we no
longer find "He became," "He took," but "He emptied Himself,
taking the form of a servant, being made in the likeness of men";
here concerning his humanity we find "He took, He became." He
became the latter, He took the latter; He was the former. Let us
not then confound nor divide the natures. There is one God, there is
one Christ, the Son of God; when I say" One," I mean a
union, not a confusion; the one Nature did not degenerate into the
other, but was united with it.
"He humbled Himself, becoming obedient unto death, yea, the death
of the cross." See, says one, He voluntarily became obedient; he
was not equal to Him whom He obeyed. O ye obstinate ones and
unwise! This cloth not at all lower Him. For we too become obedient
to our friends, yet this has no effect. He became obedient as a Son
to His Father; He fell not thus into a servile state, but by this
very act above all others guarded his wondrous Sonship, by thus
greatly honoring the Father. He honored the Father, not that thou
shouldest dishonor Him, but that thou shouldest the rather admire
Him, and learn from this act, that He is a true Son, in honoring
His Father more than all besides. No one hath thus honored God.
As was His height, such was the correspondent humiliation which He
underwent. As He is greater than all, and no one is equal to Him,
so in honoring His Father, He surpassed all, not by necessity, nor
unwillingly, but this too is part of His excellence; yea, words fail
me. Truly it is a great and unspeakable thing, that He became a
servant; that He underwent death, is far greater; but there is
something still greater, and more strange; why? All deaths are not
alike; His death scented to be the most ignominious of all, to be
full of shame, to be accursed; for it is written, "Cursed is every
one that hangeth on a tree." (Deut. xxi. 23; Gal. iii.
13.) For this cause the Jews also eagerly desired to slay Him in
this manner, to make Him a reproach, that if no one fell away from
Him by reason of His death, yet they might from the manner of His
death. For this cause two robbers were crucified with Him, and He
in the midst, that He might share their ill repute, and that the
Scripture might be fulfilled, "And he was numbered with the
transgressors." (Isa. liii. 12.) Yet so much the more doth
truth shine forth, so much the more doth it become bright; for when
His enemies plot such things against His glory, and it yet shines
forth, so much the greater does the matter seem. Not by slaying
Him, but by slaying Him in such sort did they think to make Him
abominable, to prove Him more abominable than all men, but they
availed nothing. And both the robbers also were such impious ones,
(for it was afterward that the one repented,) that, even when on the
cross, they reviled Him; neither the consciousness of their own
sins, nor their present punishment, nor their suffering the same
things themselves, restrained their madness. Wherefore the one spake
to the other, and silenced him by saying, "Dost thou not even fear
God, seeing thou art in the same condemnation?" (Luke xxiii.
40.) So great was their wickedness. Wherefore it is written,
"God also highly exalted Him, and gave Him the Name which is above
every name." When the blessed Paul hath made mention of the flesh,
he fearlessly speaks of all His humiliation. For until he had
mentioned that He took the form of a servant, and while he was
speaking of His Divinity, behold how loftily he doth it, (loftily,
I say, according to his power; for he speaks not according to His
own worthiness, seeing that he is not able). "Being in the form of
God, He counted it not a prize to be equal with God." But when he
had said, that He became Man, henceforth he fearlessly discourseth
of His low estate, being confident that the mention of His low estate
would not harm His Divinity, since His flesh admitted this.
Ver. 9-11. "Wherefore also God highly exalted Him, and gave
Him the Name which is above every name: that in the Name of Jesus
every knee should bow, of things in heaven, and things in earth, and
things under the earth; and that every tongue should confess that
Jesus Christ is Lord, to the glory of God the Father." Let us
say against the heretics, If this is spoken of one who was not
incarnate, if of God the Word, how did He highly exalt Him? Was
it as if He gave Him something more than He had before? He would
then have been imperfect in this point, and would have been made
perfect for our sakes. For if He had not done good deeds to us, He
would not have obtained that honor! "And gave Him the Name."
See, He had not even a name, as you say! But how, if He received
it as His due, is He found here to have received it by grace, and as
a gift? And that "the Name which is above every name": and of what
kind, let us see, is the Name? "That at the Name of Jesus,"
saith He, "every knee should bow." They (the heretics) explain
name by glory. This glory then is above all glory, and this glory is
in short that all worship Him! But ye hold yourselves far off from
the greatness of God, who think that ye know God, as He knoweth
Himself, and from this it is plain, how far off ye are from right
thoughts of God. And this is plain from hence. Is this, tell me,
glory? Therefore before men were created before the angels or the
archangels, He was not in glory. If this be the glory which is above
every glory, for this is the name that is "above every name,")
though He were in glory before, yet was He in glory inferior to
this. It was for this then that He made the things that are, that
He might be raised to glory, not from His own goodness, but because
He required glory from us! See ye not their folly? see ye not their
impiety?
Now if they had said this of Him that was incarnate, there had been
reason, for God the Word allows that this be said of His flesh. It
touches not His divine nature, but has to do altogether with the
dispensation. What means "of things in heaven, and things in the
earth, and things under the earth "? It means the whole world, and
angels, and men, and demons; or that both the just and the living and
sinners, "And every tongue," should "confess that Jesus Christ
is Lord, to the glory of God the Father." That is, that all
should say so; and this is glory to the Father. Seest thou how
wherever the Son is glorified, the Father is also glorified? Thus
too when the Son is dishonored, the Father is dishonored also. If
this be so with us, where the difference is great between fathers and
sons, much more in respect of God, where there is no difference,
doth honor and insult pass on to Him. If the world be subjected to
the Son, this is glory to the Father. And so when we say that He
is perfect, wanting nothing, and not inferior to the Father, this is
glory to the Father, that he begat such a one.
This is a great proof of His power also, and goodness, and wisdom,
that He begat one no whit inferior, neither in wisdom nor in
goodness. When I say that He is wise as the Father, and no whit
inferior, this is a proof of the great wisdom of the Father; when I
say that He is powerful as the Father, this is a proof of the
Father's power. When I say that He is good as the Father, this
is the greatest evidence of His goodness, that He begat such (a
Son), in no whir less or inferior to Himself. When I say that He
begat Him not inferior in substance but equal, and not of another
substance, in this I again wonder at God, His power, and
goodness, and wisdom, that He hath manifested to us another, of
Himself, such as Himself, except in His not being the Father.
Thus whatsoever great things I say of the Son, pass on to the
Father. Now if this small and light matter (for it is but a light
thing to God's glory that the world should worship Him) is to the
glory of God, how much more so are all those other things?
Let us then believe to His glory, let us live to His glory, for one
is no use without the other; when we glorify Him rightly, but live
not rightly, then do we especially insult Him, because we are
enrolled under Him as a Master and Teacher, and yet despise Him,
and stand in no dread of that fearful judgment seat. It is no wonder
that the heathen live impurely; this merits not such condemnation.
But that Christians, who partake in such great mysteries, who enjoy
so great glory, that they should live thus impurely, this is worst of
all, and unbearable. For tell me; He was obedient to the
uttermost, wherefore He received the honor which is on high. He
became a servant, wherefore He is Lord of all, both of Angels, and
of all other. Let us too not suppose then that we descend from what is
our due, when we humble ourselves. For thus may we be more highly
exalted; and with reason; then do we especially become admirable.
For that the lofty man is really low, and that the lowly man is
exalted, the sentence of Christ sufficiently declares. Let us
however examine the matter itself. What is it to be humbled? Is it
not to be blamed, to be accused, and calumniated? What is it to be
exalted? It is to be honored, to be praised, to be glorified.
Well. Let us see how the matter is. Satan was an angel, he exalted
himself. What then? was he not humbled beyond all other? has he not
the earth as his place? is he not condemned and accused by all? Paul
was a man, and humbled himself. What then? is he not admired? is he
not praised? is he not lauded? is he not the friend of Christ?
Wrought he not greater things than Christ? did he not ofttimes
command the devil as a captive slave? did he not carry him about as an
executioner? did he not hold him up to scorn? held he not his head
bruised under his feet? did he not with much boldness beg of God that
others too might do the same? Why am I saying? Absalom exalted
himself, David humbled himself; which of the twain was raised up,
which became glorious? For what could be a more evident proof of
humility than these words which that blessed Prophet spoke of Shimei,
"Let him curse, for the Lord hath bidden him." (2 Sam. xvi.
11.) And if you please, we will examine the very cases
themselves. The Publican humbled himself, although the case can
hardly be called humility; but how? He answered in a right-minded
manner. The Pharisee exalted himself. What then? let us also
examine the matters. Let there be two men, both rich, and highly
honored, and elevated by wisdom and power, and other worldly
advantages; then let one of them seek honor from all, let him be angry
if he receive it not, let him require more than is due and exalt
himself; let the other despise the whole matter, bear himself unkindly
towards no one on this account, and evade honor when offered to him.
For it is not possible to obtain glory any other way than by fleeing
from glory, for as long as we pursue it, it flies from us, but when
we flee from it, then it pursues us. If thou wouldest be glorious,
do not desire glory. If thou wouldest be lofty, do not make thyself
lofty. And further, all honor him who does not grasp at honor, but
spurn him who seeks it. For the human race somehow or other is fond of
contention, and leans to contrary feeling. Let us therefore despise
glory, for thus we shall be enabled to become lowly, or rather to
become exalted. Exalt not thyself, that thou mayest be exalted by
another; he that is exalted by himself is not exalted by others, he
who is humbled by himself is not humbled by others. Haughtiness is a
great evil, it is better to be a fool than haughty; for in the one
case, the folly is only a perversion of intellect, but in the other
case it is still worse, and is folly joined with madness: the fool is
an evil to himself; but the haughty man is a plague to others too.
This misery comes of senselessness. One cannot be haughty-minded
without being a fool; and he that is brimfull of folly is haughty.
Listen to the Wise Man, who says, "I saw a man wise in his own
conceit; there is more hope of a fool than of him." (Prov. xxvi.
12.) Seest thou how it was not without reason I said that the evil
of which I am speaking is worse than that of folly, for it is
written, "There is more hope of a fool than of him"? Wherefore,
Paul too said, "Be not wise in your own conceits." (Rom. xii.
16.) Tell me what description of bodies do we say are in good
health, those which are much inflated, and are inwardly full of much
air and water, or those which are kept low, and have their surface
such as marks restraint? It is manifest that we should choose the
latter. So, too with the soul, that which is puffed up has a worse
disease than dropsy, whilst that which is under restraint is freed from
all evil. How great then are the good things which lowliness of mind
bringeth to us! What wouldest thou have? Forbearance? freedom from
anger? love to our fellow-men? soberness? attentiveness? All these
good things spring from lowly-mindedness, and their contraries from
haughtiness: the haughty man must needs be also insolent, a brawler,
wrathful, bitter, sullen, a beast rather than a man. Art thou
strong, and proud thereat? Thou shouldest rather be humble on this
account. Why art thou proud for a thing of nought? For even a lion
is bolder than thou, a wild boar is stronger, and thou art not even as
a fly in comparison with them. Robbers too, and violaters of tombs,
and gladiators, and even thine own slaves, and those perchance who are
more stupid still, are stronger than thou. Is this then a fit subject
for praise? Art thou proud of such a matter? Bury thyself for
shame!
But art thou handsome and beautiful? This is the boast of crows!
Thou art not fairer than the peacock, as regards either its color or
its plumage; the bird beats thee in plumage, it far surpasseth thee in
its feathers and in its color. The swan too is passing fair, and many
other birds, with whom if thou art compared thou wilt see that thou art
nought. Often too worthless boys, and unmarried girls, and harlots,
and effeminate men have had this boast; is this then a cause for
haughtiness? But art thou rich? Whence so? what hast thou? Gold,
silver, precious stones! This is the boast of robbers also, of
man-slayers, of those who work in the mines. That which is the labor
of criminals becomes to thee a boast! But dost thou adorn and deck
thyself out? Well, we may see horses also decked out, and among the
Persians camels too, and as for men, all those who are about the
stage. Art thou not ashamed to boast thyself of these things, if
unreasoning animals, and slaves, and man-slayers, and effeminate,
and robbers, and violaters of tombs, share with thee? Dost thou
build splendid palaces? and what of this? Many jackdaws dwell in more
splendid houses, and have more noble retreats. Dost thou not see how
many, who were mad after money, have built houses in fields and desert
places, that are retreats for jackdaws? But art thou proud on account
of thy voice. Thou canst by no means sing with clearer and sweeter
tones than the swan or the nightingale. Is it for thy varied knowledge
of arts? But what is wiser than the bee in this; what embroiderer,
what painter, what geometrician, can imitate her works? Is it for
the fineness of thy apparel? But here the spiders beat thee. Is it
for the swiftness of thy feet? Again the first prize is with
unreasoning animals, the hare, and the gazelle, and all the beasts
which are not wanting in swiftness of foot. Hast thou traveled much?
Not more than the birds; their transit is more easily made, they have
no need of provisions for the way, nor beasts of burden, for their
wings are all-sufficient for them; this is their vessel, this their
beast of burden, this their car, this is even their wind, in short,
all that a man can name. But art thou clear sighted? Not as the
gazelle; not as the eagle. Art thou quick of hearing? the ass is
more so. Of scent? the hound suffers thee not to surpass him. Art
thou a good provider? yet thou art inferior to the ant. Dost thou
gather gold? Yet not as the Indian ants. Art thou proud because of
thy health? Unreasoning creatures are far better than we both in habit
of body, and in independence; they fear no poverty. "Behold the
birds of the heaven, that they sow not, neither do they reap, nor
gather into barns." (Matt. vi. 26.) "And surely," He
means, "God has not created the irrational animals superior to
ourselves." Dost thou mark what want of consideration is here? Dost
thou observe the lack of all investigation? Dost thou observe the
great advantage which we derive from an investigation of the points?
He, whose mind is lifted up above all men, is found to be even lower
than the irrational creatures.
But we will have pity upon him, and not follow his example; nor
because the limits of our mortal nature are too narrow for his conceit
of himself, will we proceed to lower him to the level of the beasts
that are without reason, but will lift him up from thence, not for his
own sake, for he deserves no better fate, but that we may set forth
the lovingkindness of God, and the honor which. He has vouchsafed
us. For there are things, yes, there are things wherein the
irrational animals have no participation with us. And of what sort are
these? Piety, and a life based on virtue. Here thou canst never
speak of fornicators, nor of effeminate persons, nor of murderers,
for from them we have been severed. And what then is this which is
found here? We know God, His Providence we acknowledge, and are
embued with true philosophy concerning immortality. Here let the
irrational animals give place. They cannot contend with us in these
points. We live in self-command. Here the irrational animals have
nothing in common with us. For, while coming behind all of them, we
exercise dominion over them; for herein lies the superiority of our
dominion, that, while coming behind them, we yet reign over them:
that thou mightest be instructed that the cause of these things is, not
thyself, but God who made thee, and gave thee reason. We set nets
and toils for them, we drive them in, and they are at our mercy.
Self-command, a compliant temper, mildness, contempt of money, are
prerogatives of our race; but since thou who art one o those blinded by
presumption hast none of these, thou doest well in entertaining notions
either above the level of mankind, or beneath the very irrational
creatures. For this is the nature of folly and of audacity; it is
either unduly elevated, or on the other hand it is equally depressed,
never observing a proper proportion. We are equal to angels in this
respect, that we have a Kingdom pledged to us, the choir, unto which
Christ is joined. He that is a man may be scourged, yet does he not
succumb. A man laughs at death, is a stranger to fear and trembling,
he does not covet more than he has. So that they all who are not like
this are beneath the irrational animals. For when in the things of the
body thou wouldest have the advantage, but hast no advantage in the
things that concern the soul, how art thou aught else than inferior to
the irrational animals? For bring forward one of the vicious and
unthinking, of those that are living in excess and to self. The horse
surpasses him in warlike spirit, the boar in strength, the hare in
swiftness, the peacock in grace, the swan in fineness of voice, the
elephant in size, the eagle in keenness of sight, all birds in
wealth. Whence then dost thou derive thy title to rule the irrational
creatures? from reason? But thou hast it not? For whosoever ceases
to make a due use of it, is again inferior to them; for when though
possessing reason he is more irrational than they, it had been better
if he had never from the first become capable of exercising reason.
For it is not the same thing after having received dominion to betray
the trust, as to let pass the season to receive it. That sovereign,
who is below the level of his guards, had better never have had on the
purple. And it is the very self-same thing in this case. Knowing
then that without virtue we are inferior to the very irrational
animals, let us exercise ourselves therein, that we may become men,
yea rather angels, and that we may enjoy the promised blessings,
through the grace and lovingkindness of our Lord Jesus Christ, with
whom,
|
|