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Ethical
[Translated by the Rev. S. Thelwall.]
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I fully confess unto the Lord God that it has been rash enough, if not even impudent, in me to have dared compose a treatise on Patience, for practising which I am all unfit, being a man of no goodness;[9014] whereas it were becoming that such as have addressed themselves to the demonstration and commendation of some particular thing, should themselves first be conspicuous in the practice of that thing, and should regulate the constancy of their commonishing by the authority of their personal conduct, for fear their words blush at the deficiency of their deeds. And would that this “blushing” would bring a remedy, so that shame for not exhibiting that which we go to suggest to others should prove a tutorship into exhibiting it; except that the magnitude of some good things—just as of some ills too—is insupportable, so that only the grace of divine inspiration is effectual for attaining and practising them. For what is most good rests most with God; nor does any other than He who possesses it dispense it, as He deems meet to each. And so to discuss about that which it is not given one to enjoy, will be, as it were, a solace; after the manner of invalids, who since they are without health, know not how to be silent about its blessings. So I, most miserable, ever sick with the heats of impatience, must of necessity sigh after, and invoke, and persistently plead for, that health of patience which I possess not; while I recall to mind, and, in the contemplation of my own weakness, digest, the truth, that the good health of faith, and the soundness of the Lord’s discipline, accrue not easily to any unless patience sit by his side.[9015] So is patience set over the things of God, that one can obey no precept, fulfil no work well-pleasing to the Lord, if estranged from it. The good of it, even they who live outside it,[9016] honour with the name of highest virtue. Philosophers indeed, who are accounted animals of some considerable wisdom, assign it so high a place, that, while they are mutually at discord with the various fancies of their sects and rivalries of their sentiments, yet, having a community of regard for patience alone, to this one of their pursuits they have joined in granting peace: for it they conspire; for it they league; it, in their affectation of[9017] virtue, they unanimously pursue; concerning patience they exhibit all their ostentation of wisdom. Grand testimony this is to it, in that it incites even the vain schools of the world[9018] unto praise and glory! Or is it rather an injury, in that a thing divine is bandied among worldly sciences? But let them look to that, who shall presently be ashamed of their wisdom, destroyed and disgraced together with the world[9019] (it lives in).
To us[9020] no human affectation of canine[9021] equanimity, modelled[9022] by insensibility, furnishes the warrant for exercising patience; but the divine arrangement of a living and celestial discipline, holding up before us God Himself in the very first place as an example of patience; who scatters equally over just and unjust the bloom of this light; who suffers the good offices of the seasons, the services of the elements, the tributes of entire nature, to accrue at once to worthy and unworthy; bearing with the most ungrateful nations, adoring as they do the toys of the arts and the works of their own hands, persecuting His Name together with His family; bearing with luxury, avarice, iniquity, malignity, waxing insolent daily:[9023] so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing[9024] that He is wroth with the world.[9025]
And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among “things too high for us;”[9026] but what is that which, in a certain way, has been grasped by hand[9027] among men openly on the earth? God suffers Himself to be conceived in a mother’s womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being “Lord” He becomes “Master,” teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience.[9028] He did not strive; He did not cry aloud; nor did any hear His voice in the streets. He did not break the bruised reed; the smoking flax He did not quench: for the prophet—nay, the attestation of God Himself, placing His own Spirit, together with patience in its entirety, in His Son—had not falsely spoken. There was none desirous of cleaving to Him whom He did not receive. No one’s table or roof did He despise: indeed, Himself ministered to the washing of the disciples’ feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth,[9029] when even the disciples had wished that the celestial fires should be forthwith hurled on so contumelious a town. He cared for the ungrateful; He yielded to His ensnarers. This were a small matter, if He had not had in His company even His own betrayer, and stedfastly abstained from pointing him out. Moreover, while He is being betrayed, while He is being led up “as a sheep for a victim,” (for “so He no more opens His mouth than a lamb under the power of the shearer,”)He to whom, had He willed it, legions of angels would at one word have presented themselves from the heavens, approved not the avenging sword of even one disciple. The patience of the Lord was wounded in (the wound of) Malchus. And so, too, He cursed for the time to come the works of the sword; and, by the restoration of health, made satisfaction to him whom Himself had not hurt, through Patience, the mother of Mercy. I pass by in silence (the fact) that He is crucified, for this was the end for which He had come; yet had the death which must be undergone need of contumelies likewise?[9030] Nay, but, when about to depart, He wished to be sated with the pleasure of patience. He is spitted on, scourged, derided, clad foully, more foully crowned. Wondrous is the faith of equanimity! He who had set before Him the concealing of Himself in man’s shape, imitated nought of man’s impatience! Hence, even more than from any other trait, ought ye, Pharisees, to have recognised the Lord. Patience of this kind none of men would achieve. Such and so mighty evidences—the very magnitude of which proves to be among the nations indeed a cause for rejection of the faith, but among us its reason and rearing—proves manifestly enough (not by the sermons only, in enjoining, but likewise by the sufferings of the Lord in enduring) to them to whom it is given to believe, that as the effect and excellence of some inherent propriety, patience is God’s nature.
Therefore, if we see all servants of probity and right feeling shaping their conduct suitably to the disposition of their lord; if, that is, the art of deserving favour is obedience,[9031] while the rule of obedience is a compliant subjection: how much more does it behove us to be found with a character in accordance with our Lord,—servants as we are of the living God, whose judgment on His servants turns not on a fetter or a cap of freedom, but on an eternity either of penalty or of salvation; for the shunning of which severity or the courting of which liberality there needs a diligence in obedience[9032] as great as are the comminations themselves which the severity utters, or the promises which the liberality freely makes.[9033] And yet we exact obedience[9034] not from men only, who have the bond of their slavery under their chin,[9035] or in any other legal way are debtors to obedience,[9036] but even from cattle,[9037] even from brutes;[9038] understanding that they have been provided and delivered for our uses by the Lord. Shall, then, creatures which God makes subject to us be better than we in the discipline of obedience?[9039] Finally, (the creatures) which obey, acknowledge their masters. Do we hesitate to listen diligently to Him to whom alone we are subjected—that is, the Lord? But how unjust is it, how ungrateful likewise, not to repay from yourself the same which, through the indulgence of your neighbour, you obtain from others, to him through whom you obtain it! Nor needs there more words on the exhibition of obedience[9040] due from us to the Lord God; for the acknowledgment[9041] of God understands what is incumbent on it. Lest, however, we seem to have inserted remarks on obedience[9042] as something irrelevant, (let us remember) that obedience[9043] itself is drawn from patience. Never does an impatient man render it, or a patient fail to find pleasure[9044] in it. Who, then, could treat largely (enough) of the good of that patience which the Lord God, the Demonstrator and Acceptor of all good things, carried about in His own self?[9045] To whom, again, would it be doubtful that every good thing ought, because it pertains[9046] to God, to be earnestly pursued with the whole mind by such as pertain to God? By means of which (considerations) both commendation and exhortation[9047] on the subject of patience are briefly, and as it were in the compendium of a prescriptive rule, established.[9048]
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