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| Chapter XXIV. There are three things to be noticed in the actions of our life. First, our passions are to be controlled by our reason; next, we ought to observe a suitable moderation in our desires; and, lastly, everything ought to be done at the right time and in the proper order. All these qualities shone forth so conspicuously in the holy men of Old Testament time, that it is evident they were well furnished with what men call the cardinal virtues.
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Chapter XXIV.
There are three things to be noticed in the actions of
our life. First, our passions are to be controlled by our reason;
next, we ought to observe a suitable moderation in our desires; and,
lastly, everything ought to be done at the right time and in the proper
order. All these qualities shone forth so conspicuously in the
holy men of Old Testament time, that it is evident they were well
furnished with what men call the cardinal virtues.
105. I think I have
said enough on the art of speaking. Let us now consider what
beseems an active life. We note that there are three
things156
| 156 Cic. de
Off. I. 39, § 141. | to be regarded in connection with this
subject. One is, that passion should not resist our reason.
In that way only can our duties be brought into line with what is
seemly. For if passion yields to reason we can easily maintain
what is seemly in our duties. Next, we must take care lest,
either by showing greater zeal or less than the matter we take up
demands, we look as though we were taking up a small matter with great
parade or were treating a great matter with but little care.
Thirdly, as regards moderation in our endeavours and works, and also
with regard to order in doing things and in the right timing of things,
I think that everything should be open and straightforward.
106. But first comes that which I may call the
foundation of all, namely, that our passions should obey our
reason. The second
and third
are really the same—moderation in either case. There is
room with us for the survey of a pleasing form, which is accounted
beauty, and the consideration of dignity. Next follows the
consideration of the order and the timing of things. These, then,
are the three points, and we must see whether we can show them in
perfection in any one of the saints.
107. First there is our father
Abraham,157
who was formed and
called for the instruction of generations to come. When bidden to
go forth from his own country and kindred and from his father’s
house, though bound and held back by many ties of relationship, did he
not give proof that in him passion was subject to reason? Who
does not delight in the sweet charms of his native land, his kindred,
and his own home? Their sweetness then delighted him. But
the thought of the heavenly command and of an eternal reward influenced
him more. Did he not reflect that he could not take his wife with
him without the greatest danger, unused as she was to hardships, and so
tender to bear insults, and so beautiful as to be likely to arouse the
lust of profligate men? Yet he decided somewhat deliberately to
undergo all this rather than to escape it by making excuses.
Lastly, when he had gone into Egypt, he advised her to say she was his
sister, not his wife.
108. See here what passions are at work! He
feared for the chastity of his wife, he feared for his own safety, he
had his suspicions about the lust of the Egyptians, and yet the
reasonableness of performing his duty to God prevailed with him.
For he thought that by the favour of God he could be safe everywhere,
but if he offended the Lord he could not abide unharmed even at
home. Thus reason conquered passion, and brought it into
subjection to itself.
109. When his nephew was taken
captive,158
without being
terrified or dismayed at the hordes of so many kings, he resumed the
war. And after the victory was gained he refused his share of the
spoil, which he himself had really won. Also, when a son was
promised him, though he thought of the lost vigour of his body, now as
good as dead, and the barrenness of his wife, and his own great age, he
believed God, though it was against the law of nature.159
110. Note how everything meets together
here. Passion was not wanting, but it was checked. Here was
a mind equable in action, which neither treated great things as
unimportant or little things as great. Here there was moderation
in different affairs, order in things, fitness of occasion, due measure
in words. He was foremost in faith, conspicuous in virtue,
vigorous in battle, in victory not greedy, at home hospitable, and to
his wife attentive.
111. Jacob also, his holy grandson, loved to
pass his time at home free from danger; but his mother wished him to
live in foreign parts, and so give place to his brother’s
anger.160
Sound counsels prevailed over natural
feelings. An exile from home, banished from his parents, yet
everywhere, in all he did, he observed due measure, such as was
fitting, and made use of his opportunities at the right time. So
dear was he to his parents at home, that the one, moved by the
promptness of his compliance, gave him his blessing, the other inclined
towards him with tender love. In the judgment of his brother,
also, he was placed first, when he thought that he ought to give up his
food to his brother.161
| 161 Gen. xxv. 34. St. Ambrose at times gets carried
away by his subject and says more than is warranted by the words of the
Bible. Cf. also II. § 101; II. § 154; III. §
64. | For though
according to his natural inclinations he wished for food, yet when
asked for it he gave it up from a feeling of brotherly affection.
He was a faithful shepherd of the flock for his master, an attentive
son-in-law to his father-in-law; he was active in work, sparing in his
meals, conspicuous in making amends, lavish in repaying. Nay, so
well did he calm his brother’s anger that he received his favour,
though he had feared his enmity.162
112. What shall I say of Joseph?163
He certainly had a longing for
freedom, and yet endured the bonds of servitude. How meek he was
in slavery, how unchanging in virtue, how kindly in prison! Wise,
too, in interpreting, and self-restrained in exercising his
power! In the time of plenty was he not careful? In the
time of famine was he not fair? Did he not praiseworthily do
everything in order, and use opportunities at their season; giving
justice to his people by the restraining guidance of his
office?
113. Job also, both in prosperity and adversity,
was blameless, patient, pleasing, and acceptable to God. He was
harassed with pain, yet could find consolation.
114. David also was brave in war, patient in time
of adversity, peaceful at Jerusalem, in the hour of victory merciful,
on committing sin repentant, in his old age foreseeing. He
preserved due measure in his actions, and
took his opportunities as they came. He
has set them down in the songs of succeeding years; and so it seems to
me that he has by his life no less than by the sweetness of his hymns
poured forth an undying song of his own merits to God.
115. What duty connected with the chief
virtues was wanting in these men?164
In the
first place they showed prudence, which is exercised in the search of
the truth, and which imparts a desire for full knowledge; next,
justice, which assigns each man his own, does not claim
another’s, and disregards its own advantage, so as to guard the
rights of all; thirdly, fortitude, which both in warfare and at home is
conspicuous in greatness of mind and distinguishes itself in the
strength of the body; fourthly, temperance, which preserves the right
method and order in all things that we think should either be done or
said.E.C.F. INDEX & SEARCH
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