Chapter IV. The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old.

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Chapter IV.

The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old.

10. There is, then, a blessedness even in pains and griefs. All which virtue with its sweetness checks and restrains, abounding as it does in natural resources for either soothing conscience or increasing grace. For Moses was blessed in no small degree when, surrounded by the Egyptians and shut in by the sea, he found by his merits a way for himself and the people to go through the waters. ³⁹² When was he ever braver than at the moment when, surrounded by the greatest dangers, he gave not up the hope of safety, but besought a triumph?

11. What of Aaron? When did he ever think himself more blessed than when he stood between the living and the dead, and by his presence stayed death from passing from the bodies of the dead to the lines of the living? ³⁹³ What shall I say of the youth Daniel, who was so wise that, when in the midst of the lions enraged with hunger, he was by no means overcome with terror at the fierceness of the beasts. So free from fear was he, that he could eat, and was not afraid he might by his example excite the animals to feed on him. ³⁹⁴

12. There is, then, in pain a virtue that can display the sweetness of a good conscience, and therefore it serves as a proof that pain does not lessen the pleasure of virtue. As, then, there is no loss of blessedness to virtue through pain, so also the pleasures of the body and the enjoyment that benefits give add nothing to it. On this the Apostle says well: “What things to me were gain, those I counted loss for Christ,” and he added: “Wherefore I count all things but loss, and do count them but dung, that I may win Christ.” ³⁹⁵

p. 46 13. Moses, too, thought the treasures of Egypt to be his loss, and thus showed forth in his life the reproach of the Cross of the Lord. He was not rich when he had abundance of money, nor was he afterwards poor when he was in want of food, unless, perchance, there is any one who thinks he was less happy when daily food was wanting to him and his people in the wilderness. But yet manna, that is, angels’ food, which surely none will dare deny to be a mark of the greatest good and of blessedness, was given him from heaven; also the daily shower of meat was sufficient to feed the whole multitude. ³⁹⁶

14. Bread for food also failed Elijah, that holy man, had he sought for it; but it seemed not to fail him because he sought it not. Thus by the daily service of the ravens bread was brought to him in the morning, meat in the evening. ³⁹⁷ Was he any the less blessed because he was poor to himself? Certainly not. Nay, he was the more blessed, for he was rich toward God. It is better to be rich for others than for oneself. He was so, for in the time of famine he asked a widow for food, intending to repay it, so that the barrel of meal failed not for three years and six months, and the oil jar sufficed and served the needy widow for her daily use all that time also. ³⁹⁸ Rightly did Peter wish to be there where he saw them. Rightly did they appear in the mount with Christ in glory, ³⁹⁹ for He Himself became poor when He was rich.

15. Riches, then, give no assistance to living a blessed life, a fact that the Lord clearly shows in the Gospel, saying: “Blessed are ye poor, for yours is the kingdom of God. Blessed are they that hunger and thirst now, for they shall be filled. Blessed are ye that weep now, for ye shall laugh.” ⁴⁰⁰ Thus it is stated as plainly as possible that poverty, hunger, and pain, which are considered to be evils, not only are not hindrances to a blessed life, but are actually so many helps toward it.