XXXIII.

468

Power of Love to teach Courage,

HOMIL. descension, 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.

Gen. 25.

[8.] 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 endowed with any sort of wickedness, and deliver him into the hands of love, and introduce him to this school; and thou wilt speedily see that cowardly and timid creature, turned into a brave and magnanimous one, and venturing upon all things cheerfully. And what is wonderful, not from any change of nature do these things result, but in the coward soul itself love manifests her peculiar power; and it is much the same kind of result, as if one should cause a leaden sword, not 1 ärλa- turned into steel, but continuing in the nature of lead, to do στις the work of steel. As thus: Jacob was a plain man1, dwell27. ing in a house, and unpractised in toils and dangers, living LXX. a kind of remiss and easy life, and like a virgin in her chamber, rec. vers. so also he was compelled for the most part to sit within doors and keep the house; withdrawn from the forum, and all tumults of the forum, and from all such matters, and ever continuing in ease and quietness.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 apt 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, 3 Gen. These twenty years am I with thee3. And how hast thou been 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.

2 οἰκίαν

"tents.

31. 36.

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

Moderation, Chastity, and all Virtues.

469

whom he feared and shuddered at, he desired to behold him- 1 COR.

self 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.

13.9.

But let no man consider what has been said to be a charge against that just 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 also out of Thy book, which Thou hast written'. Exod. [9.] Moreover, that love makes also the fierce moderate, and the wanton chaste, we have no longer need of any examples in this 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.

32. 32.

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 wantonness, he will not endure to look upon another woman, on account of his affection for her. For love2, saith one, is strong as death. So that from 2 Cant. no other source doth wanton behaviour 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 con

8.5.

XXXIII.

HOMIL. tinually 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 honour, now, and for ever, and world without end.

Amen.

HOMILY XXXIV.

1 COR. xiii. 8.

But whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

HAVING shewn the excellency of charity from its being requisite both to the gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by shewing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he doth, first from a wish to persuade those who seemed to be accounted inferior, that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts, and were lifted up thereby, studying to bring them down, and to signify, that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and reciprocally, loving one another, they would still further banish these passions. For love envieth not, is not puffed up. So that on every side he throws around them an impregnable wall, and a manifold unanimity, first removing all their disorders, and thereby again waxing stronger. Therefore also he put forward innumerable reasons which might comfort their dejection. As thus: both the same Spirit, saith he, is the giver; and He giveth to profit withal; and divideth as he will, and it is a gift which He divideth, not a debt. Though thou receive but a little, thou dost equally contribute to the body, and even thus thou enjoyest much honour. And he that hath the greater, needs thee who hast the less. And, "Charity is the greatest gift, and the more excellent way."

HOMIL.

472 Charity so praised, as to check the Corinthians' Errors.

Now all this he said, doubly to bind them to each other, XXXIV. both by their not considering themselves disparaged, while they had this; and because, after pursuit and attainment of it, they henceforth feel not as might be expected from human infirmity; both as having the root of all gifts, and as no longer capable of contentiousness, even though they had nothing. For he that is once led captive by charity, is freed from contentiousness.

And this is why, pointing out to them how great advantages they shall thence reap, he sketched out its fruits; by his praises of it repressing their disorders: inasmuch as each one of the things mentioned by him was a sufficient medicine to heal their wounds. Wherefore also he said, suffereth long, to them that are at strife one with another; is kind, to them that stand mutually aloof, and bear a secret grudge; envieth not, to them that look grudgingly on their superiors; vaunteth not itself, to them that are separated; is not puffed up, to them that boast themselves against others; doth not count it unseemly, to them that are unwilling to condescend*; seeketh not her own, to them that overlook the rest; is not easily provoked, thinketh no evil, to them that are insolent; rejoiceth not in iniquity, but rejoiceth in the truth, to them again that are envious; beareth all things, to them that are treacherously dealt with; hopeth all things, to the despairing; endureth all things, never faileth, to them that easily separate themselves.

[2.] Now then after that in every way he had shewn her to be very exceedingly great, again he doth so from another most important head, by a fresh comparison elevating her dignity, and saying thus; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease. For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous. But the loving one another shall not cease, rather it shall even advance further, both here, and hereafter, and then more than now. For here there are many things xau- that weaken1 our love; wealth, business, passions of the body, disorders of the soul: but there none of these.

χαι

γούνται

2 So Saville conj. οὐ θέλοντας: the Editions have οὐκ ὀφείλοντας, “ do not think it their duty."