Logical seu^ BR 60 .L52 v.5 John Chrysostom, d. 407. The homilies of S. John Chrysostom, Archbishop of V, 5- THE HOMILIES S. J OHN C II R YSOSTO M, ARcnnisiior of Constantinople. BAXTER, PRINTER, OXFORD, THE HOMILIES y S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, FIRST EPISTLE OF ST. PAUL THE APOSTLE TO THE CORINTHIANS, TRANSLATED, WITH NOTES AND INDICES. PART II. HOM. XXV. XLIV. OXFORD, ?JOHN HENRY PARKER *, J. G. F. AND J. RIVINGTON, LONDON. MDOCCXXXIX. PROPERTY 0p * r HOMILY XXV. 1 Cor. x. 25. Whatsoever is sold in the shambles, eat, asking no question for conscience sake. Having said that they could not drink the cup of the Lord, and the cup of devils, and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols a ; and having filled them with great fear ; that he might not by this fear drive them again to another extreme, and they be forced, exercising a greater scrupulosity than was neces- sary, to feel alarm, lest possibly even without their knowledge there might come in some such thing, either from the market, or from some other quarter ; to release them from this strait, he saith, Whatsoever is sold in the shambles, that eat, asking no question. " For," saith he, " if thou eat in ignorance, and not knowingly, thou art not subject to the punishment: it being thenceforth a matter, not of greediness, but of igno- rance." Nor doth he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he doth not even suffer them to question ; i.e. to search and enquire, whether it be an idol-sacrifice, or no such thing : but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is set before us. So that even he that eateth, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, * Savile conj. ttiuXtiois, " in the idol Temples:" but ttiiXut is the actual reading. Z 338 Double Caution of St. Paul about Idol-sacrifices. HoMiL.but through the man's intention make him unclean. Where- XXV . — - — -fore he saith, asking no question. Ver. 26. For to the Lord belongetli the earth, and the ful- ness thereof. Not to the devils. Now if the eaTth, and the fruits, and the beasts be all His, nothing is unclean : but it becomes unclean otherwise, from our intention and our dis- obedience. Wherefore he not only gave permission, but also, Ver. 27. If any of them that believe not bid you, saith he, to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. See again his moderation. For he did not command, and make a law, that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this ? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry, doth so as being in dread : but he who, on hearing the fact, abstains, abstains as out of contempt, and hatred, and aversion. Wherefore Paul, purposing to establish both points, saith, Whatsoever is set before you, eat. Ver. 28. But if any man say unto you, This is offered in sacrifice unto idols ; eat not, for his sake that shelved it. Thus it is not at all for any power that they have, but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength ;) nor yet, because they have no strength, indifferently partake : for it is the table of beings hostile and degraded. Wherefore he said, eat not for his sake that shewed it, and for conscience sake. For the earth is the Lord's, and the fulness thereof. Seest thou how both when he bids them eat, and when they must abstain, he brings forward the same testimony ? " For I do not forbid," saith he, " for this cause, as though they belonged to others: (for the earth is the Lord's:) but for the reason I mentioned, for conscience sake ; i. e. that it may not be injured." Ought one therefore to inquire scru- pulously ? " Nay," saith he : " for I said not thy conscience, but his. For I have already said, for his sake that shewed it." And again, v. 29. Conscience, I say, not thine own, but of the others. How the Greeks might be guarded against all offence. .'339 [2.] But perhaps some one may say, " The brethren indeed, l Cor. as is natural, thou sparest, and dost not suffer us to taste for 10 " 29, their sakes, lest their conscience being weak, might be drawn in b to eat the idol sacrifices. But if it be some heathen, what is this man to thee ? Was it not thine own word, Wliat have I to do to judge them also that are without 1 ? Where- ] 1 Cor. fore then dost thou on the contrary care for them?" " Not for 5- 12 ' him is my care," he replies, " but in this case also for thee." To which effect also he adds, For why is my liberty judged of another marts conscience? meaning by liberty, that which is left without caution or pro- hibition. For this is liberty, freed from Jewish bondage. And what he means is this : " God hath made me free, and above all reach of injury, but the Gentile knoweth not how to judge of this high morality of mine, nor to see into the liberality of my Master, but will condemn and say to himself, ' Christianity is a fable ; they abstain from the idols, they shun daemons, and yet cleave to the things offered to them : great is their gluttony.' " " And what then ?" it may be said. " What harm is it to us, should he judge us unfairly ?" But how much better to give him no room to judge at all ! For if thou abstain, he will not even say this. " How," say you, " will he not say it ? For when he seeth me not making these enquiries, neither in the shambles, nor in the banquet ; what should hinder him from using this language, and condemning me, as one who partakes without discrimination ?" It is not so at all. For thou partakest, not as of idol-sacrifices, but as of things clean. And if thou makest no nice enquiry, it is that thou mayest signify, that thou fearest not the things set before thee : this being the reason why, whether thou enterest a house of Gentiles, or goest into the market, I suffer thee not to ask questions; viz. lest thou become a startler at sounds 2 , v ^^„. and entangled 3 , and shouldest occasion thyself needless l ihs - ,' "3 Xito- trouble. «*»£. Ver. 30. If I by grace be a partaker, why am I yet evil spoken of for that for which 1 give thanks ? " Of what art thou by grace a partaker? tell me." Of the gifts of God. b olxtvop»0ri. qu. ajxaSo^xfl?, '' might boldened." cf. e. viii. 10. be edified," 'or " instructed," or " em- z 2 340 Scandal to be especially avoided on Occasions of Thanksgiving. Homil. For His grace is so great, as to render my soul unstained, * and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure ; so likewise we, and much more than so, having our con- versation in the midst of the world, remain pure, if we will, by how much the power we have is even greater than his. (2.) "Why then abstain?" say you. Not as though I should become unclean, far from it ; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience, and the friendship with devils, which maketh me unclean, and the purpose of heart worketh the pollution. But what is, why am I yet evil spoken of for that for which I give thanks ? " I, for my part," saith he, " give thanks to God, that He hath thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles, not knowing my high rule of life, will suspect the contrary, and will say, ' Here are Christians indulging a taste for our customs ; they are a kind of hypocrites, abusing the daemons, and loathing them, yet running to their tables; than which what can be more senseless? We conclude, that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be, that in respect of those things whereby I have been so benefited, as even to give solemn thanks, in respect of these I should become the cause of evil-speaking ?" " But these things, even as it is," say you, " will the Gentile allege, when he seeth me not making enquiry." In no wise. For all things are not full of idol-sacrifices, so that he should suspect this : nor dost thou thyself taste of them as idol-sacrifices. Be not then scrupulous overmuch, nor again, on the other hand, when any remark on its being an idol-sacrifice, do thou partake. For Christ gave thee grace, and set thee on high, and above all injury from that quarter, not that thou mightest be evil spoken of, nor that the circumstance, which hath been such a gain to thee as to be matter of special thanksgiving, should be a mean of thy so injuring others, that they should even blaspheme. " Nay, why," saith he, " do I not say to the Gentile, ' I eat, I am no wise injured, and I do not this as Duty of Christians to Unbelievers. 34 1 one in friendship with the daemons' ?" Because thou canst not l Cor. persuade him, even though thou shouldest say it ten thousand 10 " 32- times : weak as he is, and hostile. For if thy brother hath not yet been persuaded by thee, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble? " What then ? whereas we have known Christ, and give thanks, while they blaspheme, shall we therefore abandon this custom also ?" Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the re- proach ; but in the other, there will be no advantage. Where- fore also he said before, for neither if we eat, are we the better ; nor if we eat not, are we the worse 1 . And besides 1 c.8. ( this too, he shewed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only, but also for the other reasons which he hath assigned. [3.] Ver. 31. Whether therefore ye eat, or drink, or whatso- ever ye do, do all to the glory of God. Perceivest thou how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all rules, that God in all things should be glorified ? Ver. 32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God : i. e. give no handle to any one: since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite. Not only, however, should the brethren receive no hurt from us, but to the utmost of our power, not even those that are without. For if we are light, and leaven, and luminaries, and salt, we ought to enlighten, not to darken ; to bind, not to loosen ; to draw to ourselves the unbelievers, not to drive them away. Why then puttest thou to flight those whom thou oughtest to draw to thee ? Since even some Gentiles are hurt, when they see us shaping our course back to such things ; for they know not our mind, nor that our soul hath 342 How St. Paul yleased all Men in all Things. HoMit.come to be above all pollution of sense. And the Jews too, — — - and the weaker brethren, will have the same feelings. Seest thou how many reasons he hath assigned, for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother*, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with devils, because the thing is a kind of idolatry. Further, because he had said, give none offence, and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself for- ward, and saying, Ver. 33. Even as I also please all men in all things, not seeking mine own profit, but the profit of many, that they 7nay be saved. Chap. 11. ver. 1. Be ye folloicers of me, even as I also am of Christ. This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this the point which stands highest of all ; viz. the seeking those things which are for the common profit : which also Paul himself declared, by adding, even as I also am of Christ. For nothing can so make a man a follower of Christ, as caring for his neighbours. Nay, though thou shouldest fast, though thou shouldest lie upon the ground, and even strangle thyself, but take no thought for thy neighbour ; thou hast wrought nothing great ; yet far from this Image is thy station, while thou art so doing. However, in the case before us, even the very thing itself is naturally useful, viz. the abstaining from idol-sacrifices. But " I," saith he, " have done many things among those which were unprofitable also : e. g. when I used circumcision, when I offered sacrifice ; for these, were any one to examine them in themselves, rather destroy those that follow after them, and cause them to fall from salvation : nevertheless I sub- mitted even to these, on account of the advantage therefrom : but here is no such thing. For in that case, except there accrue a certain benefit, and except they be done for others' Disinterestedness, a Condition of high Moral Goodness. 343 sake, then the thing becomes injurious: but in this, though 1 Cor. there be none offended, even so ought one to abstain from the "' '" things forbidden. But not only to things hurtful have I submitted, but also to things toilsome. For " / robbed other Churches, saith he, taking wages of them l , and when it was lawful to eat, and ' 2 Cor. not to work, I sought not this, but chose to perish of hunger, rather than offend another." This is why he says, / please all men in all things. " Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. I may say then, that being above all in perfection, I have become 2 beneath all in* Sav. condescension." yjL M . [4.] For no virtuous action can be very exalted, when it doth " he be- not distribute its benefit to others also : as is shewn by him who brought the one talent safe, and was cut in sunder, because he had not made more of it. And thou then, brother, though thou shouldest remain without food, though thou shouldest sleep upon the ground, though thou shouldest eat ashes, and be ever wailing, and do good to no other ; thou wilt do no great work. For so also those great and noble persons who were in the beginning made this their chiefest care : examine accurately their life, and thou wilt see clearly, that none of them ever looked to his own things, but each one to the things of his neighbour, whence also they shone the brighter. For so Moses (to mention him first) wrought many and great wonders and signs ; but nothing made him so great, as that blessed voice which he uttered unto God, say- ing, If Thou wilt forgive their sin, forgive ; but if not, blot me also out 3 . Such too was David: wherefore also he said, 3 Exod. / the shepherd have sinned, and I have done wickedly, but 32 - 32 - these, the flock, what have they done? Let Thine hand be upon me, and upon my father's house 4 . So likewise Abraham 4 2 Sam. sought not his own profit, but the profit of many. Where- 24 - 17 - fore he both exposed himself to dangers, and besought God for those who in no wise belonged to him. Well: these indeed so became glorious. But as for those who sought their own, consider what harm too they received. The nephew, for instance, of the last mentioned, because he listened to the saying, If thou wilt go to the right, I will 344 Ancient Examples of Disinterestedness. Homil. q j? 0} . ne ither teas the man created for the woman, titcu. "■ ' " the but the woman for the man. imTo^of This is again a second superiority, nay, rather also a third, h im-" and a fourth, the first being, that Christ is the head of us, and we of the woman ; a second, that we are the glory of God, but the woman of us ; a third, that we are not of the woman, but she of us ; a fourth, that we are not for her, but she for us. Ver. 1-0. For this cause ought the woman to have power on her head. For this cause : what cause, tell me r " For all these which have been mentioned," saith he ; or rather not for these only, but also because of the angels. " For although thou despise thine husband," saith he, " yet reverence the angels." Appeal to Men's natural Feelings on the Subject. 359 It follows, that being covered is a mark of subjection and l Cor. of power. For it induces her to look down, and be ashamed, I 1-13 ' and preserve entire her proper virtue. For the virtue and * ' honour of the governed is to abide in his obedience. Again : the man is not compelled to do this ; for he is the image of his Lord: but the woman is; and that reasonably. Consider then the excess of the transgression, when being honoured with so high a prerogative, thou puttest thyself to shame, seizing the woman's dress. And thou doest the same, as if having received a diadem, thou shouldest cast the diadem from thy head, and instead of it take a slave's garment. Ver. 11. Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord. Thus, because he had given great superiority to the man, having said that the woman is of him, and for him, and under him ; that he might neither lift up the men more than was due, nor depress the women, see how he brings in the cor- rection, saying, Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. " Examine not, I pray," saith he, " the first things only, and that creation. Since, if thou enquire into what comes after, each one of the two is the cause of the other ; or rather not even thus each of the other, but God of all." Wherefore he saith, neither the man without the woman, neither the woman without the man, in the Lord. Ver. 12. For as the woman is of the man, so also is the man by the woman. He said not, of the woman, but he repeats the expression 1 , ' from of the man. For still this particular prerogative remains entire v " ' with the man. Yet are not these excellencies the property of the man, but of God. Wherefore also he adds, but all things of God. If therefore all things belong to God, and he commands these things, do thou obey, and gainsay not. Ver. 13. Judge in yourselves: is it comely that a woman pray unto God uncovered? Again he places them as judges of the things said, which also he did respecting the idol- sacrifices. For as there he saith, judge ye what L say 2 : so 2 c. 10. here, judge in yourselves : and he hints something more awful here. For he says, that the affront here passes on unto God: although thus indeed he doth not express himself, 360 Nature sometimes anticipates God's Law. Homil. but in something of a milder and more enigmatical form of x speech : is it comely that a woman pray unto God un- covered ? Ver. 14. Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him ? Ver. 15. But if a woman have long hair, it is a glory to her; for her hair is given her for a covering. His constant practice of stating commonly received reasons, he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men's ordinary practice they might have learned. For such things are not unknown even to Barbarians: and see how he every where deals in piercing expressions : every man praying having his head covered dishonour eth his head; and again, but if it be a shame for a woman to be shorn or shaven, let her be covered: and here again, if a man have long hair, it is a shame unto him ; but if a woman have long hair, it is a glory to her, for her hair is given her for a covering. " And if it be given her for a covering," say you, " where- fore need she add another covering ?" That not nature only, but also her own will may have part in her acknowledg- ment of subjection. For that thou oughtest to be covered, nature herself by anticipation enacted a law. Add now, I pray, thine own part also, that thou mayest not seem to subvert the very laws of nature : a proof of most insolent i ira/ii- rashness 1 , to buffet not only with us, but with nature also. ""v."' k This is why God accusing the Jews said, 2 Thou hast slain 16. 21, tliy sons and thy daughters: this is beyond all thy abomina- 3 0$, Xl 5. tions 3 . And again, Paul rebuking the unclean among the y/iccra. Romans, thus aggravates the accusation, saying, that their text, usage was not only against the law of God, but even against irogvt/av. na t U re. For they changed the natural use into that which is 1 Rom. against nature*. For this cause then here also he works on l. 26. thjg argument, partly to signify this which hath been said, and partly that he is not enacting any strange law, and that among Gentiles, their inventions would all be reckoned as a kind of novelty against nature*. So also Christ, implying the a to, rris xKivors/xias uxavra rns vrx(>a. (Qvaiv. Perhaps the text is mutilated. We must enquire about our own Duties, not other Men's. 361 same, said; whatsoever ye would that men should do to you,i Cok. do ye also so to them x : shewing that He is not introducing any _L S.Mat. thing new. 7. 12. Ver. 16. But if any man seem to he contentious, we have no such custom, neither the Churches 0/ God. It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach ; which in truth rendered his saying the more severe. For ice, saith he, have no such custom, so as to contend, and to strive, and to oppose ourselves. And he stopped not even here, but also added, neither the Churches of God; signifying that they resist and oppose themselves to the whole world, by not yielding. However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept this law. So great is the power of the Crucified. [6.] But I fear lest having assumed the dress, yet in their (6.) deeds some of our women should be found immodest, and in other ways uncovered. For therefore also writing to Timothy Paul was not content with these things, but added others, saying, that they adorn themselves in modest apparel, with shamefacedncss and sobriety; not with broidered hair, or gold*. For if one ought not to have the head bare, but every 2 1 Tim. where to cany about the token of subjection, much more is it becoming to exhibit the same in our deeds. Thus at any rate the former women also used both to call their husbands lords, and to yield the precedence to them. " Because they for their part, you say, used to love their own wives." I know that as well as you : I am not ignorant of it. But when we are exhorting thee concerning thine own duties, let not theirs take all thine attention. For so, when we exhort children to be obedient to parents, saying, that it is written, honour thy father and thy mother, they reply to us, " mention also what follows, and ye fathers, provoke not your children to wrath 5 ." And servants when we tell them, that it 3 Eph.6. is written, that they should obey their masters, and not serve ~ with cyc-scrvice, they also again demand of us what follows, bidding us also give the same advice to masters. For Paul 36*2 Wives encouraged to patient Obedience, Homil. bade thein also, they say, to forbear threatening. But let us not do thus, nor enquire into the things enjoined on others, when we are charged with regard to our own : for neither will thy obtaining a partner in the charges free thee from the blame : but look to one thing only, how thou mayest rid thy- self of those charges which lie against thyself. Since Adam also laid the blame on the woman, and she again on the serpent, but this did in no wise deliver them. Do not thou, therefore, for thy part, say this to me now, but be careful with all cheerfulness to render what thou owest to thy husband : since also when I am discoursing with thy hus- band, advising him to love and cherish thee, I suffer him not to bring forward the law that is appointed for the woman, but I require of him that which is written for his own use. And do thou therefore busy thyself with those things only which belong to thee, and shew thyself tractable to thy consort. And accordingly, if it be really for God's sake that thou obeyest thy husband, tell me not of the things which ought to be done by him, but for what things thou hast been made responsible by the lawgiver, those do thou perform with exactness. For this is especially to obey God, not to transgress the law even when suffering things contrary to it. And by the same rule, he that being beloved, loves, is not reckoned to do any great thing. But he that waits upon a person who hateth him, this above all is the man to receive a crown. In the same manner then do thou also reckon, that if thy husband give thee disgust, and thou endure it, thou shalt receive a glorious crown : but if he be gentle and mild, what will there be for God to reward in thee ? And these things I say, not bidding the husbands be harsh ; but per- suading the wives to bear even with harshness in their husbands. Since, when each is careful to fulfil his own duty, his neighbours' part also will quickly follow : as when the wife is prepared to bear even with rough behaviour in the husband, and the husband refrains from abusing her in her angry mood ; then all is a calm, and a harbour free from waves. [7.] So also was it with those of old time. Each was em- ployed in fulfilling his own duty, not in exacting that of his especially by the Example of Sarah. 363 neighbour. Thus, if you mark it, Abraham took his brother's 1 Cob. son : his wife found no fault with him. He commanded her u ' 16- to travel a long journey; she spake not even against this, but followed. Again, after those many miseries, and labours, and toils, having become lord of all, he yielded the precedency to Lot. And so far from Sarah being offended at this, she did not even open her mouth, nor uttered any such thing, as many of the women of these days utter, when they see their own husbands coming off inferior in such appointments, and especially in dealing with inferiors ; reproaching them, and calling them fools, and senseless, and unmanly, and traitors, and stupid. But no such thing did she say, or think, but was pleased with all things that were done by him. And another thing, and that a greater: after that Lot had the choice put in his power, and had thrown the inferior part upon his uncle, a great danger fell upon him. Whereof the patriarch hearing, armed all his people, and set himself against the whole army of the Persians with his own domes- tics only, and not even then did she detain him, nor say, as was likely, " O man, whither goest thou, thrusting thyself down precipices, and exposing thyself to so great hazards ? for one who wronged thee, and seized on all that was thine, shedding thy blood ? Yea, and even if thou make light of thyself, yet have pity on me, which have left house, and country, and friends, and kindred, and have followed thee in so long a pilgrimage ; and expose me not to widowhood, and to the miseries of widowhood." None of these things she said : she thought not of them, but bore all in silence. After this, her womb continuing barren, she herself suffers not the grief of women, nor laments : but he complains, though not to his wife, but to God. And see how each preserves his own appropriate part: for he neither despised Sarah as childless, nor reproached her with any such thing : and she again was anxious to devise some consolation to him for her childless- ness by means of the handmaid. For these things had not yet been forbidden then as now. For now neither is it lawful for women to indulge their husbands in such things, nor for the men, with or without the wife's knowledge, to form such connexions, even though the grief of their childlessness 364 Atrociousness of conjugal Tyranny: Homil. should infinitely harass them : since they also shall hear the — : sentence, their worm shall not die, neither shall their jire he quenched. For now it is not pennitted, but then it had not been forbidden. Wherefore both his wife commanded this, and he obeyed, yet not even thus for pleasure's sake. But " behold," it will be said, " how he cast Hagar out again at her bidding." Well, this is what I want to point out, that (7.) both he obeyed her in all things, and she him. But do not thou give heed to these things only, but examine, thou who urgest this plea, into what had gone before also, Hagar's insult- ing her, her boasting herself against her mistress; than which what can be more vexatious to a free and honourable woman ? [8.] Let not then the wife tarry for the virtue of the husband, and then shew her own, for this is nothing great ; nor, on the other hand, the husband, for the obedience of the wife, and then exercise self-command ; for neither would this any more be his own well-doing ; but let each, as I said, furnish his own share first. For if to the Gentiles, smiting us on the right, we must turn the other cheek; much more ought one to bear with harsh behaviour in a husband. And I say not this for the wife to be beaten ; far from it ; for this is the extremest affront, not to her that is beaten, but to him who beateth. But even if by some circumstance thou have such a yoke-fellow allotted thee, take it not ill, O woman, considering the reward which is laid up for such things, and their praise too in this present life. And to you husbands also this I say; make it a rule, that there can be no such offence, as to bring you under the necessity of striking a wife. And why say I a wife ? since not even upon his handmaiden could a free man endure to inflict blows, and lay violent hands. But if the shame be great for a man to beat a maidservant, much more to stretch forth the right hand against her that is free. And this one might see even from heathen legislators, who no longer compel her that hath been so treated to live with him that beat her, as being unworthy of her fellowship. For surely it comes of extreme lawlessness, when thy partner of life, she who in the most intimate relations, and that on the highest autho- Considerations and Cautions against it. 365 rity, is united with thee ; when she, like a base slave, is' i Cor. dishonoured by thee. Wherefore also such a man, if in '■ — - deed one must call him a man, and not rather a wild beast, I should say, was like a parricide and a murderer of his mother. For if for a wife's sake, we were commanded to leave even father and mother, not wronging them, but fulfilling a divine law ; and a law so grateful to our parents themselves, that even they, the very persons whom we are leaving, are thankful, and bring it about with great eager- ness ; what but extreme frenzy can it be to insult her, for whose sake God bade us leave even our parents ? But we may well ask, Is it only madness ? There is the shame too: I would fain know who can endure it. And what description can set it before us ; when shrieks and wailings are borne along the alleys, and there is a running to the house of him that is so disgracing himself, both of the neighbours and the passers by, as though some wild beast were ravaging within ? Better were it that the earth should gape asunder for one so frantic, than that he should be seen at all in the forum after it. " But the woman is insolent," saith he. Consider never- theless that she is a woman, the weaker vessel, whereas thou art a man. For therefore wert thou ordained* to be ruler : ' ' l x*'V and wert assigned to her in place of a head, that thou mightest™ bear with the weakness of her that is set under thee. Make then thy rule glorious. And glorious it will be, when the subject of it meets with no dishonour from thee. And as the monarch will appear so much the more dignified, as he manifests more dignity in the officer under him : but if he dishonour and depreciate the greatness of that rank, he is indirectly cutting off no small portion of his own glory like- wise : so also thou, if thou dishonour her who governs next to thyself, wilt in no common degree mar the honour of thy governance. Considering therefore all these things, command thyself: and withal think also of that evening, on which the father having called thee, delivered thee his daughter as a kind of deposit, and having separated her from all, from her mother, from himself, from the family, intrusted her entire 366 Rules for dealing with an unworthy Consort. Homil. guardianship to thy right hand. Consider that (under God) ■ through her thou hast children, and hast become a father, and be thou also on that account gentle towards her. (8.) Seest thou not the husbandmen, how the earth which hath once received the seed, they tend with all various methods of culture, though it have ten thousand disadvantages ; e. g. though it be an unkindly soil, or bear ill weeds, or though it be vexed with excessive rain through the nature of its situa- tion ? This also do thou. For thus shalt thou be first to enjoy both the fruit and the calm. Since thy wife is to thee both a harbour, and a potent healing charm, to rejoice thy heart. Well then : if thou shalt free thy harbour from winds and waves, thou shalt enjoy much tranquillity on thy return from the market-place : but if thou fill it with clamour and tumult, thou dost but prepare for thyself a more grievous shipwreck. In order then to prevent this, let what I advise be done : When any thing uncomfortable happens in the household, if she be in the wrong, console her, and do not aggravate the discomfort. For even if thou shouldest lose all, nothing is more grievous than to have a wife without good- will sharing thine abode. And whatever offence thou canst mention, thou wilt tell me of nothing so very painful, as being at strife with her. So that if it were only for such reasons as these, let her love be more precious than all things. For if one another's burdens are to be borne, much more our own wife's. Though she be poor, do not upbraid her : though she be foolish, do not trample on her, but correct her rather: because she is a member of thee, and ye are become one flesh. " But she is trifling, and drunken, and passionate." Thou oughtest then to grieve over these things, not to be angry ; and to beseech God, and exhort her, and give her advice, and do every thing to cut away the evil. But if thou strike her, and keep on fretting her, the disease is not healed : for fierceness is removed by moderation, not by rival fierceness. With these things bear in mind also the reward from God : that when it is permitted thee to cut her off, and thou doest not so for the fear of God, but bearest with so great defects, fearing the law appointed in such matters, which forbids to put away a wife Example of Socrates. Importance of the. Subject. 367 whatsoever disease she may have : thou shalt receive an l Cera, unspeakable reward. Yea, and before the reward thou shalt - ■ 16 - be a very great gainer, both rendering her more obedient, and becoming thyself more gentle thereby. It is said, for instance, that one of the heathen philosophers 1 , who had a bad wife, a 1 So- trifler and a drunkard, when some asked, " Why, having such cr:ltes ' an one, he endured her ;" he made reply, " That he might have in his house a school and training-place of philosophy. For I shall be to all the rest meeker," saith he, " being here dis- ciplined every day." Did you utter a great shout ? Why, I at this moment am greatly mourning, when heathens prove better lovers of wisdom than we ; we who are commanded to imitate angels, nay rather who are commanded to follow God Himself in respect of gentleness. But to proceed : it is said, that for this reason the philo- sopher having a bad wife, cast her not out ; and some say, that this very thing was the reason of his marrying her. But I, because many men have dispositions not exactly reasonable, advise that at first they do all they can, and be careful that they take a suitable partner, and one full of all virtue. Should it happen, however, that they miss their end, and she whom they have brought into the house prove no good or tolerable bride, then I would have them at any rate try to be like this philosopher, and be always putting her in tune, and add not wilfully any of these things. Since neither will a merchant, until he have made a compact with his partner capable of procuring peace, launch the vessel into the deep, nor apply himself to the rest of the transaction. And let us then use every effort, that she who is partner with us in the business of life, and in this our vessel, may be kept in all peace within. For thus shall our other affairs too be all in calm, and with tranquillity shall we run our course through the ocean of the present life. Compared with this, let house, and slaves, and money, and lands, and the business itself of the state, be less in our account. And let it be more valuable than all in our eyes, that she who with us sits ruling over the house, should not be in mutiny and disunion with us. For so shall our other matters proceed with a favouring tide, and in spiritual things also we shall find ourselves much the freer from hindrance, drawing this yoke with one accord ; and having 368 Conjugal Peace may be an earnest of Eternal. Homil. done all things well, we shall obtain the blessings laid up 'in store; unto which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honour, now and ever, and world without end. Amen. HOMILY XXVII. 1 Cor. xi. 17. Noiv in this that T declare unto you, I praise you not, that ye come together not for the letter, but for the worse. It is necessary in considering the present charge, to state also first the occasion of it. For thus again will our dis- course be more intelligible. What then is this occasion ? As in the case of the three thousand who believed in the beginning, all had eaten their meals in common, and had all things common ; such also was the practice at the time when the Apostle wrote this: not such indeed exactly; but as it were a certain outflowing of that communion abiding among them, descended also to them that came after. And because of course some were poor, but others rich, they laid not down all their goods in the midst, but made the tables open on stated days, as it should seem; and when the solemn service 11 ^ «■">- was completed, after the communion of the mysteries, they all" "*' went to a common entertainment, the rich bringing their provisions with them, and the poor and destitute being invited by them, and all feasting in common. But afterward this custom also became corrupt. And the reason was, their being divided, and addicting themselves, some to this party, and others to that, and saying, " I am of such a one," and " I of such a one ;" which thing also to correct he said, in the beginning of the Epistle, For it hath been declared to me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul ; and I of Apollos; and I of Cephas. Not that Paul was the person to whom they Bb 370 St. Paul's Complaint about the Feasts of Charity. Homil. were attaching themselves: for he would not have borne it: but wishing, by doing more than was required, to tear up this custom from the root, he introduced himself, indicating that if any one had inscribed upon himself even his name, when breaking off from the common body, even so the thing done was profane, and extreme wickedness. And if in his case it were wickedness, much more in the case of those others, inferior to him. [2.] Since therefore this custom was broken through, a cus- tom most excellent, and most useful ; (for it was a, foundation of love, and a comfort to poverty, and a corrective of riches, and an occasion of the highest philosophy, and an instruction of humility:) since however he saw so great advantages in a way to be destroyed, he naturally addresses them with severity, thus saying: Now in this that I declare unto you, I praise you not. For in the former charge, as there were many who kept (the ordinances), he began otherwise, saying thus: Now I praise you, that ye remember me in all things: but here contrariwise, Now in this that I declare unto you, I praise you not. And here is the reason why he placed it not after the rebuke of them that eat the idol-sacrifices. But because that was unusually harsh, he inserts by the way the discourse about wearing of long hair, that he might not have to pass from one set of vehement reproofs to others again of an invidious kind, and so appear too harsh : and then he returns to the more vehement tone, and says, Now in this that I declare unto you, I praise you not. What is this? That which I am about to tell you of. What is, declaring unto you, T praise you not? " I do not approve you," saith he, " because ye have reduced me to the necessity of giving advice: I do not praise you, because ye have required instruction in regard to this, because ye have need of an admonition from me." Dost thou perceive how from his beginning he signifieth that what was done was very profane? For when he that errs ought not to require so much as a hint to prevent his erring, the error would seem to be unpar- donable. And why dost thou not praise ? Because ye come together, saith he, not for the better, but for the worse; i. e. because ye do not go forward unto virtue. For it were meet that Prophecies about Heresy leave the will free. 371 your liberality x should increase and become manifold, but ye i Con- have taken rather from the custom which already prevailed, - ' ] para.. rec. vers. and have so taken from it, as even to need warning from me >/K ;«,. in order that ye may return to the former order. Further, that he might not seem to say these things on account of the poor only, he doth not at once strike in to the discourse concerning the tables, lest he render his rebuke such as they might easily come to think slightly of, but he searches for an expression most confounding, and very fearful. For what saith he ? Ver. 18. For Jirst of all, when ye come together in the Church, I hear that there he schisms 2 among~you. " ^V- And he saith not, " For I hear that you do not sup together in common ;" " for I hear that you feast in private, " divi and not with the poor:" but what was most calculated thoroughly to shake their minds, that he set down, the name of schism, which was the cause of this mischief also: and so he reminded them again of that which was said in the beginning of the Epistle, and was declared by them of the house of Chloe 5 . s c. i. 1 1. And I partly believe it. Thus, lest they should say, " But what if the accusers speak falsely ?" he neither saith, " I believe it," lest he should rather make them reckless ; nor again, on the other hand, " I disbelieve it," lest he should seem to reprove with- out cause, but, I partly believe it, saith he, i. e. " I believe it in a small part;" making them anxious, and inviting them to return to correction. [3.] Ver. 19. For there must be also heresies among you, that they which are approved may be made manifest among you. By heresies, here, he means those which concern not the (2.) great doctrines, but these present divisions. But even if he had spoken of the doctrinal heresies, not even thus did he give them any handle. For Christ Himself said, it must needs be that offences come*, not destroying the liberty of the 4 Mat. will, nor appointing any necessity and compulsion over man's ' life, but foretelling what would certainly ensue from the evil mind of men ; which would take place, not because of his prediction, but because the incurably disposed are so minded. For not because he foretold them did these things happen : Bb 2 372 Doctrinal Heresy worse than mere Schism. HoMiL.but because they were certainly about to happen, therefore '- he foretold them. Since, if the offences were of necessity, and not of the mind of them that bring them in, it was superfluous His saying, Woe to that man by whom the offence cometh. But these things we discussed more at 1 vid. s. length when we were upon the passage itself 1 ; now we must oil's" 5 ' proceed to what is before us. Matth. Now that he said these things of these heresies relating to om ' 59 'the tables, and that contention and division, he made manifest also from what follows. For having said, / hear that there are schisms among you, he stopped not here, but signifying what schisms he means, he goes on to say, every one taketh before other his own supper, and again, What? have ye not houses to eat and to drink in? or despise ye the Church of God? However, that of these he was speaking, is evident. And if he call them schisms, marvel not. For, as I said, he wishes to touch them by the expression: whereas, had they been schisms of doctrine, he would not have discoursed with them thus mildly. Hear him, for instance, when he speaks of any such thing, how vehement he is, both in assertion, and in reproof: in assertion, as when he says, If even an angel preach any other gospel unto you than that ye have received, tGzXA.let him be accursed*; but in reproof, as when he says, Whosoever of you are justified by the law, ye are fallen from * Gal. 5. grace 3 . And at one time he calls the corrupters dogs, saying, 4 Phil 3 Beware of dogs*: at another, having their consciences seared 2 - with a hot iron 5 . And again, angels of Satan e : but here he 4. 2. ' said no such thing, but spake in a gentle and subdued tone. 62 Cor - But what is, that they which are approved may be made 15. ' manifest among you ? That they may shine the more. And what he intends to say is this, that those who are unchange- able and firm are so far from being at all injured hereby, but even shews them the more, and declares them more glorious. 7 'iycc. For the word, that 1 , is not every where indicative of the cause, but frequently also of the event, of things. Thus Christ Himself uses it, when He saith, For judgment I am come into this world ; that they which see not might see, and that s John they which see might be made blind 8 . So likewise Paul in another place, when discoursing of the law, he writes, 9 Rom. Moreover, the Lata entered, that the offence might abound 9 . 5.20. The Result sometimes spoken of as a Purpose. 373 But neither was the law given to this end, that the offences l Cob. of the Jews might be increased : (though this did ensue :) l .~' 20 '- nor did Christ come for this end, that they which see might be made blind, but for the contrary ; but the result was such. Thus then also here must one understand the expression, that they which are approved may he made manifest. For not at all with this view came heresies into being, that they which are approved may be made manifest, but on these heresies taking place such was the result. Now these things he said to console the poor, those of them who nobly bore that sort of contempt. Wherefore he said not, " that they may become approved," but, that they which are approved may be made manifest ; shewing, that before this also they were such, but they were mixed up with the multitude, and while enjoying such relief as was afforded them by the rich, they were not very conspicuous : but now this strife and contentiousness hath made them manifest, even as the storm shews the pilot. And he said not, " that ye may appear approved, 1 ' but, " that they which are approved may be made manifest, those among you who are such." For neither when he is accusing doth he lay them open, that he may not render them more reckless ; nor when praising, that he may not make them more boastful ; but he leaves both this expression and that in suspense 1 , allowing each man's own conscience J tUpi- to make the application of what he saith. 17%", Nor doth he here seem to me to be comforting the poor "sends only, but those also who were not violating the custom. j nto the For it was likely that there were among them also those that air> " observed it. And this is why he said, / partly believe it. Justly then doth he call these approved, who not only with the rest observed the custom, but even without them kept this good law undisturbed. And he doth this, studying by such praises to render both others and these persons them- selves more forward. [4.] Then at last he adds the very form of the offence. And what is it ? Ver. 20. When ye come together into one place, saith he, this is not to eat the Lord^s Supper. Seest thou how effectually appealing to their shame, even 374 The Lord's Supper, which tcascommon, must not be madeprivate. Homil. already, by way of narrative, he contrives to give them ~ : his counsel ? " For the appearance of your assembly," saith he, " is different. It is one of love, and brotherly affection. At least one place receives you all, and ye are together in one flock. But the Banquet, when you come to that, bears no resemblance to the Assembly of worshippers." And he said not, " When ye come together, this is not to eat in common," " this is not to feast with one another ;" but otherwise again and much more fearfully he reprimands them, saying, this is not to eat the Lord's Supper, sending them away now from this point to that evening, on which Christ delivered the awful mysteries. Therefore also he called the early meal a supper. For that supper too had them all re- clining at meat together: yet surely not so great was the distance between the rich and the poor, as between the Teacher and the disciples. For that is infinite. And why say I the Teacher and the disciples ? Think of the interval between the Teacher and the traitor : nevertheless the Lord Himself both sat at meat with them, and did not even cast him out, but both gave him his portion of salt, and made him partaker of the mysteries. (3.) Next he explains how this is not to eat the Lord's Supper. i U ru Ver. 21. For in your eating 1 , every one taketh before other "'» thou wilt hardly say, that among those men he numbers also et h." the Spirit, though thou shouldest be ever so manifold in thy doting and madness. Yea, because he had said, by the Spirit, that thou mightest not suppose this word, by, to denote inferiority, or the being actuated, he adds, that the Spirit worketh, not " is worked 4 ," and worketh as he trill, 4 }"??''> OVK tVtff- not as he is bidden. For as concerning the Father, the Son yt : rai4 saith, that He raiseth up the dead, and quickeneth; in like manner also, concerning Himself, that He quickeneth whom He will 5 : thus also of the Spirit, in another place, that He* ^J° hn doeth all things with authority, and that there is nothing that hinders Him ; (for the expression, bio wet h where it listeth 6 , bS ^ ohn though it be spoken of the wind, is yet apt to establish this ;) but here, that He worketh all things as He will. And from another place too learn that He is not one of the things actuated, but of those that actuate. For who knoweth, says he, the things of a man, but the spirit of the man ? even so the things of God knoweth no man, but the Spirit of God 1 J l Cor. Now that the spirit of a man, i. e. the soul, requires not to be actuated, that it may know the things of itself, is, I suppose, evident to every one. Therefore neither doth the Holy Ghost, a In this and other places of this with the Macedonians, who denied the Homily, S. Chrysostom seems to have Divinity of the Holy Spirit, had in view the controversy, then recent, 406 Application of the Rule about Gifts to Rich and Poor : HoMiL.that he may know the things of God. For his meaning is — -like this, " the secret things of God are known to the Holy Spirit, as to the soul of man the secret things of herself." But if this be not actuated for that end, much less would That which knoweth the depths of God, and needs no actuation for that knowledge, require any actuating Power in order to the giving gifts to the Apostles. But besides these things, that also, which 1 before spake of, I will mention again now. What then is this ? That if the Spirit were inferior, and of another substance, there would have been no avail in his consolation, nor in our hearing the words, of the same Spirit. For he who hath received from the king, I grant, may find it a very soothing circumstance, that he himself gave to him; but if it be from the slave, he«is then rather vexed, when one offers the favour to him. So that even hence is it evident, that the Holy Spirit is not of the substance of the servant, but of the King. [7.] Wherefore as he comforted them, when he said, that there are differences of administrations, bid the same Lord; and diversities of operations, but the same God ; so also when he said above, there are diversities of gifts, but the same Spirit; and after this again when he said, But all these uorketh that one and the self -same Spirit, dividing to every man severally as he will. " Let us not, I pray you, bewilder ourselves," saith he; " neither let us grieve, saying, ' Why have I received this, and not received that ?' neither let us demand an account of the Holy Spirit. For if thou knowest that he vouchsafed it from providential care, consider that from the same care he hath given also the measure of it, and be content, and rejoice in what thou hast received: but murmur not at what thou hast not received; yea rather, confess God's favour, that thou hast not received things beyond thy power. ik \ And if in spiritual things one ought not to be over- curious, much more in temporal things ; but to be quiet, and not nicely enquire why one is rich and another poor. For, first of all, not every single rich man is rich from God, but many even of unrighteousness, and rapine, and avarice. F,or he that forbad to be rich, how can he have granted that which he forbad to receive ? Examples from the Old Testament. 407 But that I may, far above what the case requires, stop the l Cor. mouths of those who concerning these things gainsay us, iHlIil come, let us carry our discourse higher up, to the time when riches used to be given by God ; and answer me. Wherefore was Abraham rich, whereas Jacob wanted even bread? Were not both the one and the other righteous? Doth he not say concerning the three alike, 1 am the God of Abraham, and of Isaac, and of Jacob 1 ? Wherefore then was the one'Exod. a rich man, and the other a hired servant ? Or rather why 3 ' 6 " was Esau rich, who was unrighteous, and a murderer of his brother, while Jacob was in bondage for so long a time ? Wherefore again did Isaac live in ease all his time, but Jacob in toils and miseries ? For which cause also he said, Few and evil are my days 2 . 2 Gen. Wherefore did David, who was both a prophet and a 47 ' 9 " king, himself also live all his time in toils; whereas Solo- mon his son spent forty years in security above all men, in the enjoyment of profound peace, glory, and honour, and going through every kind of deliciousness ? What again could be the reason that among the prophets also one was afflicted more, and another less ? Because so it was expe- dient for each. Wherefore upon each our remark must be, Thy judgments are a great deep 3 . For if those great 3 Ps. 36, and wonderful men were not alike exercised by God, but ' one by poverty, and another by riches ; one by ease, and another by trouble ; much more ought we now to bear these things in mind. [8.] But besides this, it becomes one to consider also, that many of the things which happen, do not take place according to His mind, but arise from our wickedness. Say not then, " Why is one man rich who is wicked, and another poor who is righteous ?" For first of all, one may give an account of these things also, and say, that neither doth the righteous receive any harm from his poverty, nay, even a greater addition of honour; and that the bad man in his riches possesseth but a store of punishment on his future road, unless he be changed : and, even before punishment, often- times his riches become to him the cause of many evils, and lead him into ten thousand pitfalls. But God permits it, at 408 Misery of a bad Man's Riches. xxTx ^ e Same time to signi fy tne free clloice of foe will, and also to teach all others not to be mad nor rave after money. " How is it then, when a man being wicked is rich, and suffers nothing dreadful ?" say you. " Since if being good he hath wealth, he hath it justly: but if bad, what shall we say ?" That even therein he is to be pitied. For wealth added to wickedness aggravates the mischief. But is he a good man, and poor? Yet is he nothing injured. Is he then a bad man, and poor? Then is he so justly and by desert, or rather even with advantage to himself. " But such an one," say you, received his riches from his ancestors, and lavishes it upon harlots and parasites, and suffers no evil." What sayest thou ? Doth he commit whoredom, and sayest thou, " he suffers no evil ?" Is he drunken, and thinkest thou that he is in luxury ? Doth he spend for no good, and judgest thou that he is to be envied? Nay what can be worse than this wealth which destroys the very soul ? But thou, if the body were distorted and maimed, wouldest say that his was a case for great lamentation ; and seest thou his whole soul mutilated, yet countest him even happy ? " But he doth not perceive it," say you. Well then, for this very reason again is he to be pitied, as all frantic persons are. For he that knows he is sick, will of course both seek the physician, and submit to remedies ; but he that is ignorant of it will have no chance at all of deliverance. Dost thou call such an one happy, tell me? But it is no marvel : for the more part are ignorant of the true love of wisdom. Therefore do we suffer the extremest penalty, being chastised, and not even withdrawing ourselves from the punishment. For this cause are angers, dejections, and continual tumults ; because when God hath shewn us a life without sorrow, the life of virtue, we leave this, and mark out another way, the way of riches and money, full of infinite evils. And we do the same, as if one, not knowing how to discern the beauty of men's bodies, but attributing the whole to the clothes and the ornaments worn, when he saw a hand- some woman, and possessed of natural beauty, should pass quickly by her, but when he beheld one ugly, illshaped, and deformed, but clothed in beautiful garments, should take her Most Men ignorant of the Chief Good. 409 for his wife. Now also in some such way are the multitude i Con. affected about virtue and vice. They admit the one that is U ' llm deformed by nature on account of her external ornaments, but turn away from her that is fair and lovely, on account of her unadorned beauty, for which cause they ought especially to choose her. [9.] Therefore am I ashamed, that among the foolish heathen /q \ there are those that practise this philosophy, if not in deeds, yet so far at least as judgment goes ; and who know the perishable nature of things present: whereas amongst us some do not even understand these things, but have their very judgment corrupted : and this while the Scripture is ever and anon sounding in our ears, and saying, In his sight the vile person is contemned, but he honoureth them that fear the Lord 1 : the fear of the Lord excelleth every thing* ; fear 4. God, and keep his commandments; for this is the whole of' T 0r< . J * ^ Love of man 5 : be not thou envious of evil men*; all jiesh is grass, the Lord. and all the glory of man as thejioiver of grass 5 . For these and 25*14 such-like things though we hear every day, we are yet nailed to 3 Eccles. earth. And as ignorant children, who leam their letters on e]p i; ? 9 after another, if they be examined after they are disarranged 16. concerning their order, naming one instead of another, make 7> sa ' ' much laughter: so also ye, when here we recount them in order, follow us in a manner ; but when we ask you out of doors, and in no set order, what we ought to place first and what next among things, and which after which; not knowing how to answer, ye become ridiculous. Is it not a matter of great laughter, tell me, that they who expect immortality, and the good things which eye hath not seen, nor ear heard, neither have entered into the heart of man, should strive about things which linger here, and count them enviable ? For if thou hast need yet to learn these things, that riches are no great thing, that things present are a shadow and a dream, that like smoke they are dissolved and fly away: stand for the present without the sanctuary : abide in the vestibule : since thou art not yet worthy of the entrance to the palace-courts on high. For if thou knowest not to discern their nature, which is unstable and continually passing away, when wilt thou be able to despise them ? But if thou say, thou knowest, cease curiously to inquire and 410 Why most Men know not true Happiness. HoMiL.busy thyself, what can be the reason why such an one is rich, and such an one poor : for thou doest the same, when thou askest these questions, as if thou didst go round and enquire, why one is fair and another black, or one hook-nosed and another flat-nosed. For as these things make no difference to us, whether it be thus, or thus ; so neither poverty and riches, and much less than they. But the whole ensues from the way in which we use them. Whether thou art poor, thou mayest live cheerfully denying thyself; or rich, thou art most miserable of all men if thou fliest from virtue. For these are what really concern us, the things of virtue. And if these things be not added, the rest are useless. For this cause also are those continual questions, because the most think that indifferent things are of importance to them, but of the important things they make no account : since that which is of importance to us, is virtue and love of wisdom. Because then ye stand I know not where, at some far distance from her, therefore is there confusion of thoughts, therefore the many waves, therefore the tempest. For when men have fallen from heavenly glory and the love of heaven, they desire present glory, and become slaves and captives. " And how is it that we desire this," say you ? From the not greatly desiring that. And this very thing, whence happens it? From negligence. And whence the negligence ? From contempt. And whence the contempt ? From folly, and cleaving to things present, and unwillingness to investigate accurately the nature of things. And whence again doth this latter arise ? From the neither giving heed to the reading of the Scriptures, nor conversing with holy men, and from following the assemblies of the wicked. That this therefore may not always be so, and lest wave after wave receiving us should carry us out into the deep of miseries, and altogether drown and destroy us ; while there is time, let us bear up, and standing upon the rock, I mean of the divine doctrines and words, let us look down upon the surge of this present life. For thus shall we both ourselves escape the same, and having drawn up others who are making shipwreck, we shall obtain the blessings which are to come, through the grace and mercy, &c. HOMILY XXX. 1 Cor. xii. 12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body ; so also is Christ. After soothing them from the considerations, that the thing given was of free favour; that they received all from one and the self-same Spirit ; that it was given to profit withal, that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: {for all these, saith he, worketh that one and the self-same Spirit, dividing to each man severally as he will; wherefore it is not right so much as to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do. For so when he was discoursing about the hair of the men and the women, after all the rest, he drew matter thence also to correct them, saying, Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her 1 ? And wheni 1 Cor. he spake concerning the idol-sacrifices, forbidding to touch H' 14 ' them, he took up the discourse from the examples also of them that are without, both making mention of the Olym- pic games, where he saith, they which run in a race run all, but one receiveth the prize 2 : and confirming these views* l Cor. from shepherds, and soldiers, and husbandmen : on just the ' ' same ground he brings forward here also a common example, by which he presses on and fights hard to prove that no one was really put in a worse condition : a thing which was mar- 412 How the Church is both One and Many. Homil. vellous and surprising to be able to shew, and calculated to re- ' fresh the weaker sort, 1 mean the example of the body. For nothing so consoles the person of too tender spirit, and of inferior gifts, or so persuades him not to grieve, as the being convinced that he is not left with less than his share. Wherefore also Paul making out this point, thus expresses himself: for as the body is one, and hath many members. Seest thou his exact consideration ? He is pointing out the same thing to be both one and many. Wherefore also he adds, pressing more vigorously on his proposed subject, and all the members of that one body, being many, are one body. He said not, " being many, are of one body," but " the one body itself is many :" and those so many members, are this one thing. If therefore one is many, and many are one, where is the difference ? where the superiority ? where the disadvantage ? For all, saith he, are one : and not simply one, but being strictly considered in respect of that even which is most principal, i. e. their being a body, they are found all to be .one : but when considered as to their particular natures, then the difference comes out, and the difference is in all alike. For none of them by itself can make a body, but each is alike deficient in the making a body, and there is need of our being regularly assembled : since, when the many become one, then and not till then is there one body. Wherefore also covertly intimating this very thing, he said, But all the members of that one body, being many, are one body. And he said not, " the superior, and the inferior," but being many, which is common to all. And how is it possible that they should be one ? When, throwing out the difference of the members, thou considerest the body. For the same thing which the eye is, this also is the foot, in regard of its being a member, and constituting a body. For there is no difference in this respect. Nor canst thou say, that one of the members makes a body of itself, but another does not. For they are all equal in this, for this very reason, that they are all one body. But having said this, and having shewn it clearly from the common judgment of all, he added, so also is Christ. And when he should have said, " so also is the Church," for this came next in order, this he doth not say, but instead of it he places the The regenerating Spirit is given alike to all. 413 name of Christ, carrying the discourse up on high, and appeal- 1 Cor. ing more and more to the hearer's reverence. But his meaning 12 " 12 ' is this : " So also is the body of Christ, which is the Church." For as the body and the head are one man, so he said that the Church and Christ are one. Wherefore also he placed Christ instead of the Church, giving that name to His body. " As then," saith he, " our body is one thing, though it be composed of many: so also in the Church we all are one thing. For though the Church be composed of many mem- bers, yet these many form one body." [2.] Thus having, you see, recovered and raised up by this common example him who thought himself depreciated, again he leaves the topic of common experience, and comes to another, a mysterious one, bringing greater consolation, and indicative of great equality of honour. What then is this ? Ver. 13. For by one Spirit, saith he, are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free. Now his meaning is this : that which hath established us to become one body, and hath regenerated us, is one Spirit : for not by one Spirit was one baptized, and by another another. And not only is that which hath baptized us one, but also that unto which 1 He baptized us, i. e. for which 1 He i s ; ; 2— baptized us, is one. For we were baptized, not that so many l

Bingham, iv. 4. 1. " At the redounds to their King . . . That human entrance "of the interior Narthex," or things are nought, thou art excellently Choir, " the Poor of the Church placed instructed by the very Porch of the themselves both before and after Divine Church : that God delights not in u ealth, Service, to ask alms of such as came from thou art taught by those who sit before the Altar." S. Chrys. on 1 Thess. Him." For the custom of the Church Horn. 11. near the end. " In the of Rome, see the account of St. Law- Churches, and in the Chapels of the rence's martyrdom in Prudentius, as Martyrs, the poor sit in front of the quoted by Hooker, E. P. v. 79. 14. e e2 420 Office of the destitute ; to intercede in the Church ; Homil. should be widows: and so great care did they use about _ l the matter, as also to set over them seven deacons. For as bishops, and presbyters, and deacons, and virgins, and continent persons, enter into my enumeration, when I am reckoning up the members of the Church, so also do widows. Yea, and it is no mean oflice which they fill. For thou in- deed comest here when thou wilt : but these both day and night sing psalms, and attend : not for alms only doing this ; since if that were their object, they might walk in the market place, and beg in the alleys : but there is in them piety also in no small degree. At least, behold in what a furnace of poverty they are ; yet never shalt thou hear a blasphemous word from them, nor a desponding one, after the manner of many rich men's wives. Yet some of them often lie down to their rest in hunger, and others continue constantly frozen by the cold; nevertheless they pass their time in thanks- giving and giving glory. Though you give but a penny, they give thanks, and implore ten thousand blessings on the giver ; and if you give nothing, they do not complain, but even so they bless, and think themselves happy to enjoy their daily food. " Yes," it is replied, " since, whether they will or no, they must bear it." Why, tell me ? Wherefore hast thou uttered this bitter expression ? Are there not shameful arts, which bring gain to the aged, both men and women ? Had they not power to support themselves by those means in great abundance, provided they had chosen to cast off all care of good living ? Seest thou not how many persons of that age, by becoming pimps and panders, and by other such minis- i rA- trations, both live, and live in luxury 1 ? Not so these, but t>s. en j yj n g greater honour, but from the very nature of the things. Wherefore when he calls them tceak and less honourable, he uses the expression which seem : but when he calls them neces- sary, he no longer adds which seem, but himself gives his judg- ment, saying, they are necessary ; and very properly. For they are useful to procreation of children and the succession of our race. Wherefore also the Roman legislators punish them that mutilate these members, and make men eunuchs, as persons who do injury to our common stock, and affront nature herself. But woe to the intemperate, who bring reproach on the handy-works of God. For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste : so also they account these members base by reason of those that use them not as they ought. But im- properly. For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it. But some suppose that the expressions, the feeble mem- bers, and less honourable, and necessary, and which enjoy more abundant honour, are used by Paul of eyes and feet, and that he speaks of the eyes as more feeble, and necessary, because though deficient in strength, they have the advantage in utility : but of the feet as the less honourable : for these also receive from us great consideration. [3.] Next, not to work out yet another amplification, he says, Ver. 24. But our comely parts have no need: That is, lest any should say, " Why what kind of speech is Compensation, the Bond of Union among the Members. 427 this, to despise the honourable, and minister to the less l Cob. honoured ?" " we do not this in contempt," saith he, " but I2, 25, because they have no need.'''' And see how large a mea- sure of praise he thus sets down in brief, and so hastens on: a thing most conveniently and usefully done. And neither is he content with this, but adds also the cause, saying, But God hath tempered the body together, having given more abundant honour unto that part which lacked: Ver. 25. TJi at there should be no schism in the body ; Now if He hath tempered it together, He hath not suffered that which is more uncomely to appear. For that which is mingled becomes one thing, and it doth not appear what it was before : since otherwise we could not say that it was tempered. And see how he continually hastens by the defects, saying, that which lacked. He said not, " to that which is dishonourable," " to that which is unseemly," but to that which lacked {that which lacked; how? by nature,) having given more abundant honour. And wherefore? That there should be no schism in the body. Thus because, though they enjoyed an endless store of consolation, they never- theless indulged grief, as if they had received less than others, he signifies that they were rather honoured. For his phrase is, Having given more abundant honour to that which lacked. Next he also adds the reason, shewing that with a view- to their profit he both caused it to lack, and more abun- dantly honoured it. And what is the reason? Tliat there should be no schism, saith he, in the body. (And he said not " in the members," but in the body.) For there would indeed be a great and unfair advantage, if some members were cared for both by nature and by our forethought, others not even by either one of these. Then would they be cut off from one another, from inability to endure the connexion. And when these were cut off, there would be harm done also to the rest. Seest thou how he points out, that of necessity greater honour is given to that which lackeih f " For had not this been so, the injury would have become common to all," saith he. And the reason is, that unless these received great consideration on our part, they would have been rudely treated, as not having the help of nature : and this rude treatment would have been their ruin: their 428 Honouring the Weak, a Law of God's Government. HoMiL.ruin would have divided the body; and the body having 9 trample not on the less, lest, instead of them, ye injure youv-i Cor. selves. For when they are cut off, the whole body is destroyed. 12 ' 2o " Since what else is a body, than the existence of many members? As also Paul himself saith, that the body is not one member, but many. If therefore this be the essence of a body, let us take care that the many continue many. Since, unless this be entirely preserved, the stroke is in the vital parts ; which is the reason also why the Apostle doth not require this only, their not being separated, but also their being closely united. For instance, having said, that there be no schism in the body, he was not content with this, but added, that the members should have the same care one for another. Adding this other cause also of the less enjoying more honour. For not only lest they should be separated one from another, hath God so contrived it, but also that there may be abundant love and concord. For if each man's being depends on his neighbour's safety, tell me not of the less and the more : in this case there is no more and less. While the body continues, you may see the difference too, but when it perishes, no longer. And perish it will, unless the lesser parts also continue. If now even the greater members will perish, when the less (3.) are broken off, these ought to care in like manner for the less, and so as for themselves, inasmuch as in the safety of these the greater likewise remain. So then, shouldst thou say ten thousand times, " such a member is dishonoured and in- ferior," still if thou provide not for it in like manner, as for thyself, if thou neglect it as inferior, the injury will pass on to thyself. Wherefore he said not only, that the members should care one for another, but he added, that they should have the same care one for another, i. e. the small should enjoy the like and the same providential care with the great. Say not then, that such an one is an ordinary person, but consider that he is a member of that body which holds together the whole : and as the eye, so also doth he cause the body to be a body. For where the body is being builded up, there none hath any thing more than his neighbour : since neither doth this make a body, there being one part greater, and another less, but their being many and diverse. For even as thou, because thou art greater, didst help to make up the 430 The Members of the Body indispensable to each other: Homii,. body, so also he, because he is less. So that his comparative deficiency, when the body is to be builded up, turns out of equal 1 Sf^avav. value with thee unto this noble contribution 1 : yea, he avails as much as thyself. And it is evident from hence. Let there be no member greater and less, nor more and less honourable: but let all be eye, or all head : will not the body perish ? Every one sees it. Again, if all be inferior, the same thing will happen. So that in this respect also the less are proved equal. Yea, and if one must say something more, the purpose of the less being less, is that the body may remain. So that for thy sake he is less, in order that thou mayest con- tinue to be great. And here is the cause of his demanding the same care from all. And having said, that the members may have the same care one for another, he explains this same thing again, saying, [5.] Ver. 26. And tchether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. " Yea, with no other view," saith he, " did He make the care He requires common, establishing unity in so great diversity, but that of all events there might be complete communion. Because, if our care for our neighbour be the common safety, it follows also that our glory and our sadness must be common." Three things therefore he here demands : the not being divided, but united in perfection : the having like care one for another: and the considering all that happens, common. And as above he saith, He hath given more abundant honour to that part which lacked, because it needeth it; signifying that the very inferiority was become an introduction to greater honour : so here he equalizes them in respect of the care also which takes place mutually among them. For " therefore did he cause them to partake of greater honour," saith he, " that they might not meet with less care." And not from hence only, but also by all that befalls them, good and painful, are the members bound to one another. Thus often, when a thorn is fixed in the heel, the whole body feels it, and cares for it : both the back is bent, and the belly and thighs are contracted, and the hands coming forth as guards and servants, draw out what was so fixed, and the head stoops over it, and the eyes observe it Their mutual Care and Sympathy. 431 with much care. So that even if the foot hath inferiority l Cob. from its inability to ascend, yet by its bringing down the U ' 26 ' - head it hath an equality, and is favoured with the same honour; and especially whenever the feet are the cause of the head's coming down, not by favour, but by their claim on it. And thus, if by being the more honourable it hath an advantage ; yet in that, being so, it owes such honour and care to the lesser, and likewise equal sympathy : by this it indicates great equality. Since what is meaner than the heel ? what more honourable than the head ? Yet this member moves toward that, and moves them all together with itself. Again, if any thing is the matter with the eyes, all complain, and all are idle : and neither do the feet walk, nor the hands work, nor doth the stomach enjoy its accustomed food; and yet the affection is of the eyes. Why dost thou cause the stomach to pine ? why keep thy feet still ? why bind thy hands ? Because they are tied to "the feet, and in an unspeakable manner the whole body suffers. For if it shared not in the suffering, it would not endure to partake of the care. Wherefore having said, that the members may hare the same care one for another, he added, whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. " And how do they rejoice with it ?" say you, The head is crowned, and the whole man is honoured. The mouth speaks, and the eyes laugh, and are delighted. Yet the credit given is not of the beauty of the eyes, but it belongs to the tongue. Again, if the eyes appear beautiful, the whole woman is beautified : as indeed these also, when a straight nose, and upright neck, and other members are praised, rejoice and appear cheerful: and shed tears again in great abundance over their griefs and mis- fortunes, though themselves continue uninjured. [6.] Let us all then, considering these things, imitate the love of these members ; let us not in any wise do the contrary, trampling on the miseries of our neighbour, and envying his good things. For this is the part of madmen, and persons beside themselves. Just as he that digs out his own eye, hath displayed a very great proof of senselessness ; and he that devours his own hand, exhibits a clear evidence of down- right madness. 432 The Praise qf one Christian, is tlie Praise of the Church. Homil. Now if this be the case with regard to the members, so XXXI ' ]i1s'ewisp ) when it happeneth among the brethren, it fastens on us the reputation of foil}', and brings on no common mischief. For as long as he shines, thy comeliness also is apparent, and the whole body is beautified. For not at all doth he confine the beauty to himself alone, but permits thee also to glory. But if thou extinguish him, thou bringest a common darkness upon the whole body, and the misfortune thou causest is common to all the members : as indeed if thou preservest him in brightness, thou preserves! the bloom of the entire body. For no man saith, " the eye is beautiful :" but what? " such a woman is beautiful." And if it also be praised, it comes after the common encomium. So likewise it happens in the Church. I mean, if there be any celebrated persons, the community reaps the good report of it. For the enemies are not apt to divide the praises, but connect them together. And if any be brilliant in speech, they do' not praise him alone, but likewise the whole Church. For they do not say only, " such a one is a wonderful man," but what ? " the Christians have a wonderful teacher :" and so they make the possession common. [7.] And now let me ask, do heathens bind together, and dost thou divide, and war with thine own body, and withstand thine own members ? Knowest thou not that this overturns all? For even a kingdom, saith he, divided against itself i S,M*t. shall not stand 1 . 12 25 But nothing so divides and separates, as envy and jealousy, that grievous disease, and exempt from all pardon, and 3 1 Tim. in some respect worse than the root of all evils % . For the 6 - 12, covetous is then pleased, when himself hath received: but the envious is then pleased, when another hath failed to receive, not when himself hath received. For he thinks the misfortunes of others a benefit to himself, rather than pros- perity; going about a kind of common enemy of mankind, and smiting the members of Christ, than which what can be more akin to madness ? The devil is envious, but of men, not of any devil : but thou being a man, enviest men, and withstandest what is of thine own tribe and family, which not even the devil doth. And what pardon shalt thou obtain, what excuse ? trembling and turning pale, at sight of a Emulation contrasted with Envy. 133 brother in prosperity, when thou oughtest to crown thyself, l Cor. and to rejoice and exult. —1—1- If indeed thou wishest to emulate him, I forbid not that: emulate, but with a view to be like him who is approved : not in order to depress him, but that thou raayest reach the same lofty point, that thou mayest display the same excellence. This is wholesome rivalry, imitation without contention : not to grieve at the good things of others, but to be vexed at our own evils: the contrary to which is the result of envy. For neglecting its own evils, it pines away at the good fortune of other men. And thus the poor is not so vexed by his own poverty, as by the plenty of his neighbour; than which what can be more grievous ? Yea, in this respect the envious, as 1 before said, is worse even than ihe covetous: the one rejoicing at some acquisition of his own, while the other fin 7 s his delight in some one else failing to receive. Wherefore I beseech you, leaving this evil way, to change to a proper emulation, (for it is a violent thing, this kind of zeal, and hotter than any fire,) and to win thereby mighty blessings. Thus also Paul used to guide those of Jewish origin unto the faith, saying, If by any means F might provoke to emulation them which are my flesh, and might save some of them 1 . For he whose emulation is like what 1 Rom. Paul wished for, doth not pine when he sees the other in reputation, but when he sees himself left behind: the envious not so, but at the sight of another's prosperity. And he is a kind of drone, injuring other men's labours; and himself never anxious to rise, but weeping when he sees another rising, and doing every thing to throw him down. To what then might one compare this passion ? It seems to me to be like as if a sluggish ass, and heavy with abun- dance of flesh, being yoked with a winged courser, should neither himself be willing to rise, and should attempt to drag the other down by the weight of his carcase. For so this man takes no thought nor anxiety to be himself rid of this deep slumber, but doth every thing to supplant and throw down him that is flying towards heaven, having become an exact emulator of the devil: since he too, seeing man in paradise, sought not to change his own condition, but to cast him out of paradise. And again, seeing him seated in heaven, and the Ff 134 Examples of tlte unenwous Temper, cad Homii,. others hastening thither, he holds to the same plan, supplant- — — -ing them who are hastening thither, and thereby heaping up the furnace more abundantly for himself. For in every in- stance this happens : both he that is envied, if he be vigilant, becoming more eminent; and he that is envious, accumulat- ing to himself more evils. Thus also Joseph became eminent, thus Aaron the priest : the conspiracy of the envious caused God once and again to give His suffrage for him, and was the occasion of the rod's budding. Thus Jacob attained his abun- dant wealth, and all those other blessings. Thus the envious pierce themselves through with ten thousand evils. Knowing as we do all these things, let us flee such emulation. For wherefore, tell me, enviest thou ? Because thy brother hath received spiritual grace ? And from whom did he receive it ? answer me. Was it not from God ? Clearly then He is the object of the enmity to which thou art committing thyself, He the bestower of the gift. Seest thou which way the evil is tending, and with what sort of a point it is crowning the heap of thy sins ; and how deep the pit of vengeance which it is digging for thee ? Let us flee it, then, beloved, and neither envy others, nor fail to pray for our enviers, and do all we can to extinguish their passion : neither let us feel as the unthinking do, who being minded to exact punishment of them, do all in their power to light up their flame. But let not us do so; rather let us weep for them and lament. For they are the injured persons, having a continual worm gnawing through their heart, and collecting a fountain of poison more bitter than any gall. Come now, let us beseech the merciful God, both to change their state of feeling, and that we may never fall into that disease : since heaven is indeed inaccessible to him that hath this wasting sore, and before heaven too, even this present life is not worth living in. For not so thoroughly are timber and wool wont to be eaten through by moth and worm abiding therein, as doth the fever of envy devour the very bones of the envious, and destroy all self-command in their soul. In order then that we may deliver both ourselves and others from these innumerable woes, let us expel from within us this evil fever, this that is more grievous than any miserable Condition qf the envious. 185 gangrene : that having regained spiritual strength, we may l CoR - both finish the present course, and obtain the future crowns ; — ■ — - unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with whom to the Father, with the Holy Ghost, be glory, power, honour, now and ever, and world without end. Amen. Ff2 HOMILY XXXII. 1 Cor. xii. 27. Now ye are the body of Christ, and members in particular. For lest any should say, " What is the example of the body to us ? since the body is a slave to nature, but our good deeds are of choice;" he applies it to our own concerns; and to signify that we ought to have the same concord of design, as they have from nature, he saith, Now ye arc the body of Christ. But if our body ought not to be divided, much less the body of Christ, and so much less, as 'grace is more powerful than nature. And members in particular. That is, " not only," saith he, " are we a body, but members also." For of both these he had before discoursed, bringing the many together into one, and implying that all become some one thing after the image of the body, and that this one thing is made up of the many, and is in the many, and that the many by this are held together, and are capable of being many. But what is the expression, in particular ? " So far at least as appertaineth to you; and so far as naturally should receive edification from you." For because he had said, the body, whereas the whole body was not the Corinthian Church, but the Church in every part of the world, therefore he said, in particular : i. e. the Church amongst you is a part of the Church existing every where, and of the body which is made up of all the Churches : so that not only with yourselves alone, but also with the whole Church throughout the world, ye ought to be at peace, if at least ye be members of the whole bodv. Order of the Gifts : Apostles, Prophets, Teachers. 437 [2.] Ver. 28. And God hath set some in the Church; first, l Cor. apostles; secondarily, prophets; thirdly, teachers ; after that, 12 ' 28, miracles; then gifts of healings, helps, governments, diversities of tongues. Thus what I spake of before, this also he now doth. Because they thought highly of themselves in respect of the tongues, he sets it last every where. For the terms, " first" and " second" are not used by him here at random, but in order to set first the more honourable, and to point out the inferior. Wherefore also he set the apostles first, who had all the gifts in themselves. And he said not, " God hath set certain in the Church, apostles" simply, " or prophets," but he employs first, second, and third, signifying that same thing which I told you of. Secondarily, prophets. For they used to prophesy, as the daughters of Philip, as Agabus, as these very persons among the Corinthians, of whom he saith, Let the prophets speak, two or three 1 . And writing also to Timothy, he said, 1 c. 14. Neglect not tit e gift that is i/i thee, which teas giren thee by prophecy' 2 . And they were much more numerous then, than 21 Tim. under the old covenant: the gift not having devolved on some ten, and twenty, and fifty, and an hundred, but this grace was poured out abundantly, and every Church had many that prophesied. And if Christ saith, The Law and the Prophets prophesied until John 3 , he saith it of those prophets who 'S.Mat, before proclaimed his coming. Thirdly, teachers. For he that prophesieth, speaks all things from the Spirit; but he that teacheth, sometimes discourses also out of his own mind. Wherefore also he said, Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine*: whereas he that speaks all things by the Spirit, 4 l Tim. doth not labour. This accordingly is the reason why he set him after the prophet, because the one is wholly a gift, but the other is also man's labour. For he speaks many things of his own mind, agreeing however with the sacred Scrip- tures also. [3.] After that, miracles; then, gifts of healings. Seest thou how he again divides the healings from the power, which also he did before. For the power is more 438 Miracles inferior to Prophecy and Teaching. Homil. than the healing: since he that hath power, both punishes L and heals, but he that hath the gift of healings, doeth cures only. And observe how excellent the order he made use of, when he set the prophecy before the miracles and the heal- ings. For above, when he said, To one is given by the Spirit the word of wisdom, and to another the word of knowledge, he spake, not setting them in order, but indifferently. Here on the other hand he sets a first, and a second rank. Where- fore then doth he set prophecy first? Because even in the old covenant the matter hath this order. For example, when Esaias was discoursing with the Jews, and exhibiting a demonstration of the power of God, and bringing forward the evidence of the worthlessness of the demons, he stated this also as the greatest evidence of his divinity, his foretelling 1 Is. 41. things to come 1 . And Christ Himself, after working so many ' * signs, saith, that this was no small sign of His divinity: and continually adds, But these things have I told you, that when 2 S.John it is come to pass, ye may believe that I am He 2 . 14.29;' " Well then; the gifts of healings are justly inferior to 16.4. prophecy. But why likewise to teaching? 1 ' Because it is not the same thing, to declare the word of preaching, and sow piety in the hearts of the hearers, as it is to work miracles: (2.) since these are done merely for the sake of that. When there- fore any one teaches both by word and life, he is greater than all. For those he calls emphatically teachers, who both teach by deeds, and instruct in word. For instance: this made the Apostles themselves to become Apostles. And those gifts cer- tain others also, of no great worth, received in the beginning, as those who said, Lord, have we not prophesied in Thy Name, and done many wonderful works ? and after this were told, •^ S.Mat. J never knew you ; depart from Me, ye that work iniquity 5 . But this twofold word of doctrine, I mean that by deeds and by words, no bad man would ever undertake. As to his setting the prophets first, marvel not at it. For he is not speaking of prophets simply, but of those who by prophecy do also teach, and say every thing to the common benefit: which in proceeding he makes more clear to us. Helps, governments. What is, helps? To help the weak. ! * zt Is this then a gift, tell me ? In the first place, this too is of the Gift of God, aptness for a patron's office 4 ; the dispensing CTKTIXdl Collection of Topics to content Men in lower Stations. 439 spiritual things; besides which he calls many even of our l Cor. own good deeds, " gifts," not meaning us to be dispirited, but — ! — - intimating that in every case we need God's help, and preparing them to be thankful, and thereby making them more forward, and stirring up their minds. Diversities of tongues. Seest thou where he hath set this gift, and how he every where assigns it the last rank ? [4.] Further, since again by this catalogue he had pointed out a great difference, and stirred up the afore-mentioned distemper of those that had lesser gifts, he darts upon them in what follows with great vehemence, because he had already given them those many proofs of their not being left much inferior. What I mean' is; because it was likely that on hearing these things they would say, " And why were we not all made Apostles ?" — whereas above he had made use of a more soothing tone of discourse, proving at length the necessity of this result, both from the image of the body; for the body, saith he, is not one member; and again, but if all were one member, where were the body? and from the fact of their being given as was expedient; for the manifestation of the Spirit is given, saith he, to every man, to profit withal: and from all being watered from the same Spirit : and from what is bestowed being a free gift, and not a debt; for there are, saith he, diversities of gifts, but the same Spirit: and from the manifestation of the Spirit being made alike through all; for to every man, saith he, is given his own manifestation through the Spirit: and from the fact that these things were moulded according to the pleasure of the Spirit and of God ; for all these, saith he, worketh that one and the self-same Spirit, dividing to every man severally as lie will; and, God hath set the members every one of them in the body, as it hath pleased him: and from the inferior members also being necessary; for those which seem, saith he, to be more feeble, are necessary: from their being alike necessary, in that they constitute the body equally with the greater; for the body, saith he, is not one member, but many: from the greater too needing the less; for the head, saith he, cannot say to the feet, I have no need of you: from these latter enjoying even more honour; for to that which lacketh, saith he, He hath given more abundant honour: from the care of them being common and equal; for all the members have 440 God's Economy extends lo the least Gifts as to the greatest. Homii,. the same care one for another: and from there being one .\.\xr honour and one grief of them all ; for whether, saith he, one member suffer, all the members suffer with it, or one member be honoured, all the members rejoice with it: — whereas, I say, he had above exhorted them by these topics, here and hence- forth he uses language so as to bear them down and rebuke them. For, as I said, it behoves us neither always to exhort people, nor always to silence them. Therefore also Paul him- self, because he at length exhorted them, doth henceforth vehemently attack them, saying, Ver. 29. Are all apostles ? are all prophets ? have all the gifts of healing ? And he doth not stop at the first and the second gift, but proceeds to the last, either meaning this, that all cannot be all things, (even as he there saith, if (dl were one member , where were the body?) or establishing some other point also along with these, which may tell in the way of consolation again. What then is this ? His signifying that even the lesser gifts are objects of contention, contended for equally with the greatei', from the circumstance, that not even these were given abso- lutely to all ? For " why," saith he, " dost thou grieve, that thou hast not gifts of healing ? consider that what thou hast, even though it be less, is oftentimes not possessed by him that hath the greater." Wherefore he saith, Ver. 30. Do all speak with tongues- ? do all interpret? For even as the great gifts God hath not vouchsafed all to all men, but to some this, and to others that, so also did He in respect of the less, not setting these either before all. And this he did, building up thereby great abundance of harmony and love, that each one standing in need of the other might be brought close to his brother. This economy He established also in the arts, this also in the elements, this also in the plants, and in our members, and absolutely in all things. (3.) [5.] Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this ? Ver. 31. Covet earnestly, saith he, the best gifts, and yet shew I unto you a more excellent way. Now by saying this, he gently hinted that they were the causes of their own receiving the lesser gifts, and had it in their Charity, the Way of Gifts. 441 power, if they would, to have received the greater. For when 1 Cok. he saith, covet earnestly, he demands from them all diligence, 12- 31, and desire for spiritual things. And he said not, the greatest gifts, but the best, i. e. the more useful, those which would profit. And what he says is this : " continue to desire gifts ; and I point out to you a way of gifts." For neither did he say, " a gift," but a way, that he might the more extol that which he intends to mention. As if he said, It is not one, or two, or three gifts that I point out to you, but one way which leadeth to all these : and not merely a way, but both a more excellent way, and one that is open in common to all. For not as the gifts are vouchsafed, to some these, to others those, but not all to all ; so also in this case : but it is an universal gift. Wherefore also he invites all to it. Covet earnestly, saith he, the best gifts; and yet shew I unto you a more excellent way; meaning charity towards our neighbour. Then intending to proceed to the discourse concerning it, and the encomium of this virtue, he first lowereth these by compari- son with it, intimating that they are nothing without it ; very considerately. For if he had at once discoursed of charity, and having said, / shew unto you a nay, had added, " but this is charity," and had not conducted his discourse by way of com- parison ; some might possibly have scoffed at what was said, not understanding clearly the force of the thing spoken of, but still gaping after these. Wherefore he doth not at once unfold it, but first excites the hearer by the promise, and saith, I shew unto you a more excellent way, and so having led him to desire it, he doth not even thus straightway pro- ceed upon it, but augmenting still further and extending their desire, he discourses first of these very things, and signifies, that without it they are nothing ; reducing them to the greatest necessity of loving one another; seeing also, that from neglect of it sprang that which caused all their evils. So that in this respect also it might justly appear great, if the gifts not only brought them not together, but divided them even after union : but this, when many were so divided, is to reunite them by a virtue of its own, and make them one body. This however he doth not say at once, but what they chiefly longed for, that he sets down ; as that the thing was a gift, and a way to all the gifts with excellency. So that even 14*2 Charity compared with Tongues : Homil. if thou wilt not love thy brother on the score of duty, yet for -'the sake of obtaining a better sign, and an abundant gift, make charity welcome. [6.] And see whence he first begins ; from that which was marvellous in their eyes and great, the gift of tongues. And in bringing forward that gift, he mentions it not just in the degree they had it in, but far more. For he did not say, " if I speak with tongues," but, Chap. 13. ver. 1. If I speak with the tongues of men, — What is, of men ? Of all nations in every part of the world. And neither was he content with this amplification, but he likewise uses another much greater, adding the words, and of angels, — and have not charity, I am become as sounding brass, or a tinkling cymbal. Dost thou see to what point he first exalted the gift, and to what afterwards he lowered and cast it down ? For neither did he simply say, " I am nothing," but, I am become sounding brass, a thing senseless and inanimate. But how sounding brass ? Emitting a sound indeed, but at random and in vain, and for no good end. Since besides my profiting nothing, I am counted by most men as one giving impertinent trouble, an annoying and wearisome kind of person. Seest thou how one void of charity is like to things inanimate and senseless? Now he here speaks of the tongue of angels, not investing angels with a body, but what he means is this : " should I even so speak, as angels are wont to discourse unto each other, without this I am nothing, nay rather a burden and an annoyance." Thus (to mention one other example,) where he saith, 7b Him every knee shall bow, of tilings in heaven, l Y\iH.2.and things on earth, and things under the earth 1 , he doth not say these things as if he invested angels with knees and bones, far from it, but it is their intense adoration, which he intends to shadow out by the fashion amongst us : so also here he calls it a tongue, not meaning an instrument of flesh, but intending to shadow out their converse with each other by the manner which is known amongst us. [7.] Then, in order that his discourse may be acceptable, he stops not at the gift of tongues, but proceeds also to the re- maining gifts ; and having depreciated all in the absence of Charity, he then depicts her image. And because he pre- with Prophecy and Faith, and so with all Gifts. 443 ferred to conduct his argument by amplification, he begins l Cor. from the less and ascends to the greater. For whereas, when 13,2, he indicated their order, he placed the gift of tongues last, this he now numbers first ; by degrees, as I said, ascending to the greater gifts. Thus having spoken of tongues, he pro- ceeds immediately to prophecy ; and saith, Ver. 2. And though I have the gift of prophecy. And this gift again with an excellency. For as in that case he mentioned not tongues, but the tongues of all man- kind, and as he proceeded, those of angels, and then signified that the gift was nothing without charity : so also here he mentions not prophecy alone, but the very highest prophecy: in that having said, Though I have prophecy, he added, and understand all mysteries, and all knowledge ; expressing this gift also with intensity. Then after this also he proceeds to the other gifts. And (4.) again, that he might not seem to weary them, naming each one of the gifts, he sets down the mother and fountain of all, and this again with an excellency, thus saying : And though I have all faith. Neither was he content with this, but even that which Christ spake of as greatest, this also he added, saying, so that I could remove mountains, and have not charity, I am nothing. And consider how again here also he lowers the dignity of the tongues. For whereas in regard of prophecy he signifies the great advantage arising from it, the understanding mysteries, and having all knowledge; and in regard of faith, no trifling work, even the removing moun- tains : in respect of tongues, on the other hand, having named the gift itself only, he quits it. But do thou, I pray, consider this also, how in brief he comprehended all gifts, when he named prophecy and faith : for miracles are either in words or deeds. And how doth Christ say, that the least part of faith is the being able to remove a mountain ? For as though He were speaking of something very small, did He express Himself when He said, //' ye have faith as a grain of mustard-seed, ye shall say to this mountain, Be thou removed, and it shall remove 1 ; whereas » S.Mat. Paul saith, that this is all faith. What then must one say ? ' °' Since this were a great thing, the removing a mountain, therefore also he mentioned it, not as though all faith were 444 Charity more than Alms and Martyrdom. Homil. only able to do this, but since this seemed to be great to the - — - — ~ grosser sort because of the bulk of the outward mass, from this also he extols his subject. And what he saith is this: Though I have all faith, and though* lean remove mountains, and have not charity, I am nothing. [8.] Ver. 3. And though T give all my goods to feed the poor, and though I give my body to he burned, and have not charity, it profit eth me nothing. Wonderful amplification ! For even these things too he states with another addition : in that he said not, " if I give to the poor the half of my goods," or " two or three parts," but though I give all my goods. And he said not, " give," J ^u/ti- but distribute in morsels 1 , so that to the expense may be ""' added^the ministering also with all care. And though I give my body to be burned. He said not, " if I die," but this too with an excellency. For he names the most terrible of all deaths, the being burnt alive, and saith that even this without charity is no great thing. Accordingly he subjoins, it profit eth me nothing. But not even yet have I pointed out the whole of her ex- cellency, until I bring forward the testimonies of Christ which were spoken concerning almsgiving and death. What then are His testimonies? To the rich man He saith, If thou icilt be perfect, sell thy goods, and give to the poor, and come sS.Mztfollow Me 2 . And discoursing likewise of love to one's neigh - 19. 21. b ourj h e sa ith, Greater love hath no man than this, that a man a s.John lay down his life for his friends 3 . Whence it is evident, that to God also this is greatest of all. But " I declare," saith Paul, " that even if we should lay down life for God's sake, and nc t merely lay it dc wn, but so as even to be burned, (for this is the meaning of, if I give my body to be burned,) we shall have no great advantage, if we love not our neighbour." Well then, the saying that the gifts are of no great profit without charity, is no marvel : since our gifts are a secondary consideration to our way of life. At any rate, many have displayed gifts, and yet on becoming vicious have been punished : as those who prophesied in His name, and cast out many devils, and icrought many wonderful works; as Judas the traitor: while others, exhibiting, as believers, a pure life, have needed nothing- else in order to their salva- How one distributing all, may want Charity. 445 tion. Wherefore, that the gifts should, as I said, require this, i Co*, is no marvel : but that an exact life even should avail nothing — '— - without it, this is what brings the intensity of expression strongly out, and causes great perplexity : especially too when Christ appears to adjudge His great rewards to both these, I mean to the giving up our possessions, and to the perils of martyrdom. For both to the rich man He saith, as I before observed, If thou wilt be perfect, sell thy goods, and give to the poor, and come follow Me: and discoursing with the disciples, of martyrdom He saith, Whosoever shall lose his life for My sake, shall find it ; and, Whosoever shall confess Me before men, him will I also confess before My Father which is in heaven. For great indeed is the labour of this achievement, and well nigh surpassing nature itself, and this is known to such as have had these crowns vouchsafed to them ; and known full well. For no language can set it before us : so noble a soul doth the deed belong to, and so exceedingly wonderful is it. [9.] But nevertheless this so wonderful thing Paul said was of (5.) no great profit without charity, even though it have the giving up of one's goods joined with it. Wherefore then hath he thus spoken ? This will I now endeavour to explain, first having enquired of this, How is it possible that one who gives all his goods to feed the poor can be wanting in charity ? I grant, indeed, he that is ready to be burned, and hath the gifts, may perhaps possibly not have charity : but he who not only gives his goods, but even distributes them in morsels: how hath not he charity? What then are we to say ? Either that he supposed an unreal case as real; which kind of thing he is ever wont to do, when he intends to set before us something in excess; as when writing to the Galatians he saith, //* we or an angel from heaven preach any other gospel unto you than that ye have received, let him be accursed 1 . And yet neither was himself nor an angel l Gal. l. about to do so ; but to signify that he meant to carry the matter as far as possible, he set down even that which could never by any means happen. And again, when he writes to the Romans, and saith, Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God ; for neither was this about to be done by any angels : but here 4 40 St. Paul's Praise of Charity confirmed by Christ. HoMiL.too he supposes a thing which was not; as indeed also in what comes next, saying, nor any other creature, whereas there is no other creature, for he had comprehended the whole creation, having spoken of all things both above and below. Nevertheless here also he mentions that which was not, by way of hypothesis, so as to shew his exceeding great desire. Now the same thing he doth here also, saying, Though a man give all, and have not charity, it profit eth him nothing. Either then we may say this, or that his meaning is for those who give to be also joined closely to those who receive, and not merely to give without sympathy, but in pity and condescension, bowing down, and grieving with the needy. For therefore also hath almsgiving been enacted by God : since God might have nourished the poor as well without this, but that he might bind us together unto charity, and that we might be throughly fervent towards each other, he commanded them to be nourished by us. Therefore one saith in another place also ; a good word is better than a 1 Ecclus. gift 1 ; and, behold, a word is beyond a good gift 1 . And He 17 " ' Himself saith, / will have mercy, and not sacrifice'. For 2 S.Mat, since it is usual, both for men to love those who are benefited 9 30 ■ Hos. 6.6. by them, and for those who receive benefits to be more kindly affected towards their benefactors ; he made this law, constituting it a bond of friendship. [10.] But the point proposed for enquiry above is, How, after Christ had said that both these belong to perfection, Paul affirms, that these without charity are imperfect ? Not con- tradicting Him, God forbid : but harmonizing with Him, and that exactly. For so in the case of the rich man, He said not merely, sell thy goods, and give to the poor, but He added, and come, follow Me. Now not even the following Him proves any man a disciple of Christ so completely as the loving one another. For by this shall all men know, saith He, that 5 S.John ye are My disciples, if ye have love one to another 5 . And 13 " 35, also when He saith, Whosoever loseth his life for My sake, i^"|L at * shall find it*; and whosoever shall confess Me before men, and 35. him will I also confess before My Father which is in heaven; he means not this, that it is for any other motive than charity, but he declares the reward which is laid up for these labours. Since that along with martyrdom he requires also this, is llesillls of Charity, if it Were universal. 447 what He elsewhere strongly intimates, thus saying, Ye shall i Cor. indeed drink of My cup, and be baptized with the baptism that I am baptized with 1 ; i. e. ye shall be martyrs, ye shall 1 S.Mat. be slain for My sake ; but to sit on My right hand, and on ' ' My left, (not as though any sit on the right hand and the left, but meaning the highest precedency and honour,) is not mine to give, saith He, but to those for whom it is prepared. Then signifying for whom it is prepared, He calls them and saith, whosoever among you will be chief let him be slave to you all-; setting forth humility and charity. And the* S.Mat, charity which He requires is intense ; wherefore He stopped not even at this, but added, even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many ; pointing out that we ought so love, as even to be slain for our beloved. For this above all is to love Him. Wherefore also He saith to Peter, If thou lovest Me, feed My sheep 3 . 3 S.John [11.] And that ye may learn how great a work of virtue it is, let us sketch it out in word, since in deeds we see it no where appearing; and let us consider, if it were every where in abundance, how great benefits would ensue : how there were no need then of laws, or tribunals, or punishments, or avenging, or any other such thing : since if all loved, and were beloved, no man would injure another. Yea, murders, and strifes, and wars, and divisions, and rapines, and frauds, and all evils would be removed, and vice be unknown even in name. Miracles, however, would not have effected this ; they rather puff' up such as are not on their guard, unto vain-glory and wilfulness. Again: what is indeed the marvellous part of charity; all the (6.) other good things have their evils yoked with them : as he that gives up his possessions is oftentimes puffed up on this account: the eloquent, is affected with a wild passion for glory ; the humble-minded, on this very ground, not seldom thinks highly of himself in his conscience. But charity is free from every such mischief. For none could ever be lifted up against the person whom he loves. And do not, I pray, suppose one person only loving, but all alike ; and then wilt thou see its virtue. Or rather, if thou wilt, first suppose one single person beloved, and one loving ; loving, however, as it is meet to love, J48 Love to Men the (/real Sign of Love to God. Homil. Why, he will so live on earth as if it were heaven, every where ~ enjoying a calm, and weaving for himself innumerable crowns. For both from envy, and wrath, and jealousy, and pride, and vain glory, and evil concupiscence, and every profane love, and every distemper, such a man will keep his own soul pure. Yea, even as no one would do himself an injury, so neither would this man, his neighbours. And being such, he shall stand with Gabriel himself, even while he walks on the earth. Such then is he that hath charity. But he that works miracles, and hath perfect knowledge, without this, though he raise ten thousand from the dead, will not be much profited, broken off as he is from all, and not enduring to mix himself up with any of his fellow-servants. For no other cause than this did Christ say that the sign of perfect love towai'ds Him, is the loving one's neighbour. For if thou lorest me, saith ■ S.John h ei Q Peter, more than these, feed my sheep 1 . Dost thou see how hence also He again covertly intimates, in what case this is greater than martyrdom ? For so, if any one had a beloved child, in whose behalf he would even give up his life, and some one were to love the father, but pay no regard whatever to the son, he would greatly incense the father, nor would he feel the love for himself because of the overlooking his son. Now if this ensue in the case of father and son, much more in the case of God and men : since surely God is more loving than any parents. Wherefore, having said, The first and great command- ment is, Thou shalt love the Lord thy God, he added, and the second — (He leaves it not in silence, but sets it down also) — is like unto it, Thou shalt love thy neighbour as thyself. And see how with nearly the same excellency He demands also this. For as concerning God, He saith, with all thy heart: so concerning thy neighbour, as thyself, which is tantamount to, with all thy heart. Yea, and if this were duly observed, there would be neither slave nor free, neither ruler nor ruled, neither rich nor poor, neither small nor great ; nor would any devil then ever have been known : I say not, Satan only, but whatever other such spirit there be, nay, rather were there a hundred, or ten thou- sand such, they would have no power, while charity existed. For sooner would grass endure the application of fire, than Peculiar Delightfubwss of Charily. 449 the devil the flame of charity. She is stronger than any i Cor. wall, she is firmer than any adamant; or if thou canst name — - — - any material stronger than this, the firmness of love transcends them all. Her, neither wealth nor poverty overcometh : nay rather there would be no poverty, no unbounded wealth, if there were love, but the good parts only from each estate. For from the one we should reap its abundance ; from the other its freedom from care : and should neither have to undergo the anxieties of riches, nor the dread of poverty. [12.] And why do I mention the advantages arising from it? Yea, rather consider how great a blessing it is of itself, to exer- cise love; what cheerfulness it produces, in how great grace it establishes the soul ; a thing which above all is a choice quality of it. For the other parts of virtue have each their trouble yoked with them; as fasting, temperance, watching, have envy, concupiscence, and contempt. But love along with the gain hath great pleasure too, and no trouble, and like an industrious bee, gathering the sweets from every flower, deposits them in the soul of him who loveth. Though any one be a slave, it renders slavery sweeter than liberty. For he who loveth, rejoices not so much in commanding, as in being commanded, although to command is sweet: but love changes the nature of the things, and presents herself with all blessings in her hands, gentler than any mother, wealthier than any queen, and makes difficulties light and easy, making out virtue to be facile, but vice very bitter to us. As thus: to expend seems grievous, yet love makes it pleasant: to receive other men's goods, pleasant, but love suffers it not to appear pleasant, but frames our minds to avoid it as evil. Again, to speak evil, seems to be pleasant to all; but love while she makes this out to be bitter, causeth speaking well to be pleasant : for nothing is so sweet to us, as to be praising- one whom we love. Again, anger hath a kind of pleasure; but in this case no longer, rather all its sinews are taken away. Though he that is beloved should grieve him who loves him, anger no where shews itself: but tears and ex- hortations, and supplications ; so far is love from being exasperated: and should she behold one in error, she mourns and is in pain; yet even this pain itself brings pleasure. For the very tears and the grief of love, are sweeter than any Gg 450 Charity illustrated in the History of Joseph : Homil. mirth and joy. For instance: they that laugh are not so re- ~~ "~ — ~ freshed, as they that weep for their friends. And if thou doubt it, stop their tears ; and they repine at it no otherwise than as persons intolerably ill-used. " But there is," saith one, " a profane pleasure in love." Avaunt and hold thy peace, who- ever thou art. For nothing is so pure from such pleasure, as genuine love. (7.) For tell me not of this ordinary sort, the vulgar and low- minded, and a disease rather than love, but of this which Paid seeks after, which considers the profit of them that are loved; and thou shalt see that no fathers are so affec- tionate as persons of this stamp. And even as they who love money cannot endure to spend money, but would with more pleasure be in straits, than see their wealth diminishing : so too, he that is kindly affected towards any one, would choose to suffer ten thousand evils, than see his beloved one injured. [13.] " How then," saith one, " did the Egyptian woman who loved Joseph, wish to injure him ?" Because she loved with this diabolical love. Joseph however not with this, but with that which Paul requires. Consider then how great a love his words were tokens of, and the action which she was speaking of. " Insult me, and make me an adulteress, and wrong my husband, and overthrow all my house, and cast thyself out from thy confidence towards God:" which were expressions of one who so far from loving him, did not even love herself. But because he truly loved, he sought to avert her from all these. And to convince you that it was in anxiety for her, learn the nature of it from his advice. For he not only thrust her away, but also introduced an exhorta- tion capable of quenching every flame : namely, if on my account, my master, saith he, knoweth not any thing which is in his house. He at once reminds her of her husband, that he might put her to shame. And he said not, " thy husband," l>ut my master, which was more apt to restrain her, and induce her to consider who she was, and of whom she was enamoured, — a mistress, of a slave. " For if he be lord, then art thou mistress. Be ashamed then of familiarity with a servant, and consider whose wife thou art, and with whom thou wovddest be connected, and towards whom thou art hisCowsideratitm and Forbearance towards Potiphar's Wife. 45 1 becoming thankless and inconsiderate, and that I repay him l Cor, greater good-will." And see how he extols his benefits. - 12 ' 20 ' For since that barbarous and abandoned woman could enter- tain no lofty sentiment, he shames her from human consider- ations, saying, He knoweth nothing through me, i. e. " he is a great benefactor to me, and I cannot wound my patron in the tenderest part. He hath made me a second lord of his house, and no one l hath been kept back from me, but thee." Here i B i^ ( , he endeavours to raise her mind, that so at any rate he might ^XX. persuade her to be ashamed, and might signify the greatness of her honour. Nor did he stop even here, but likewise added a name sufficient to restrain her, saying," Because thou art his wife ; and how shall I do this icicked)iess? But what sayest thou ? That thy husband is not present, nor knoweth that he is wronged ? But God will behold it." She however profited nothing by his advice, but still sought to attract him. For desiring to satiate her own frenzy, not through love of Joseph, she did these things ; and this is evident from what she did afterwards. As that she institutes a trial, and brings in an accusation, and bears false witness, and exposes to a wild beast him that had done no wrong, and casts him into prison ; or rather, for her part, she even slew him, in such a manner did she arm the judge against him. What then ? Was then Joseph too such as she was ? Nay, altogether the contrary, for he neither contradicted, nor accused the woman. " Yes," it may be said : " for he would have been dis- believed." x-Vnd yet, he was greatly beloved; and this is evident, not only from the beginning, but also from the end. For had not his barbarian master loved him greatly, he would even have slain him in his silence, making no defence : being as he was an Egyptian, and a ruler, and wronged in his marriage- bed as he supposed, and by a servant, and a servant to whom he had been so great a benefactor. But all these things gave way to his regard for him, and the grace which God poured down upon him. And together with this grace and love he had also other no small proofs, had he been minded to justify himself; the garments themselves. For if it were she to whom violence was done, her own vest should have been torn, her face lacerated, instead of her retaining his garments. But he heard, saith she, that I lifted up my voice, and Gg2 452 Joseph, a Pattern qf charitable Forbearance. HbMiL. left his garments, and went out. And wherefore then didst thou take them from him ? since unto one suffering violence what was the one thing desirable ? To be rid of the intruder. But not from hence alone, but also from the subsequent events, shall I be able to point out his good-will and his love. Yea even when he fell into a necessity of mentioning the cause of his imprisonment, and remaining there, he did not even then declare the whole course of the story. But what saith he ? / too have done nothing : but indeed I teas stolen out of the land of the Hebrews; and he no where mentioned the adulteress, nor doth he plume himself on the matter, which would have been any one's feeling, if not for vain glory, yet so as not to appear to have been cast into that cell for an evil cause. For if men in the act of doing wrong by no means abstain even so from blaming the same things, although to do so brings reproach ; of what admiration is not he worthy, because, pure as he was, he did not mention the woman's passion, nor make a show of her sin, nor when he ascended the thi-one, and became ruler of all Egypt, remem- ber the wrong done by the woman, nor exact any punish- ment ? Seest thou how he cared for her, but her's was not love but madness ? For it was not Joseph that she loved, but she sought to fulfil her own lust. And the very words too, if one would examine them accurately, were accompanied with wrath and great blood-thirstiness. For what saith she ? Thou hast brought in a Hebrew servant to mock us: up- braiding her husband for the kindness ; and she exhibited the garments, having become herself more savage than any wild beast : but not so he. And why speak I of his good- will to her, when he was such, we know, towards his brethren who would slay him ; and never said one harsh thing of them, either within doors or without ? [14.] Therefore Paul saith, that the love which we are speak- ing of is the mother of all good things, and prefers it to miracles and all other gifts. For as where there are vests and sandals of gold, we require also some other garment whereby to dis- tinguish the king : but if we see the purple and the diadem, we require not to see any other sign of his royalty: just so here likewise, when the diadem of love is upon our head, it is (8.) >SY. Paul's Charily more wonderful than his Mircu Irs. 453 enough to point out the genuine disciple of Christ, not to J C '° R - ourselves only, but also to the unbelievers. For by this, — '■ — - saith He, shall all men know that ye are my disciples, if ye have love one to another 1 . So that this sign is greater i s. John surely than all signs, in that the disciple is recognized by it. ' • For though any should work ten thousand signs, but be at strife one with another, they will be a scorn to the unbelievers. Just as if they do no sign, but love one another exactly, they will continue both reverenced and inviolable by all men. Since Paul himself we admire on this account, not for the dead whom he raised, nor for the lepers whom he cleansed, but because he said, who is weak, and I am not weak ? who is offended, and I burn not 2 ? For shouldest thou have ten 2 1 Cor. thousand miracles to compare with this, thou wilt have nothing equal to it to say. Since Paul also himself said, that a great reward was laid up for him, not because he wrought miracles, but because to the weak he became as weak. For what is my reward, saith he? That, when I preach the Gospel, I may make the Gospel without charge 3 . And when 3 1 c r. he puts himself before the Apostles, he saith not, " I have 9 - 18 - wrought miracles more abundant than they," but, / have laboured more abundantly than they*. And even by famine* 1 Cor, was he willing to perish for the salvation of the disciples. ' * For it were better for me to die, saith he, than that any man should make my glorying void 5 : not because he was glorying, 5 i Cor. but that he might not seem to reproach them. For he no " where is wont to glory in his own achievements, when the season doth not call to it ; but even if he be compelled so to do, he calleth himself a fool. But if he ever glory, it is in infirmities, in wrongs, in greatly sympathizing with those who are injured : even as here also he saith, ivho is weak, and I am not weak? These words are greater even than perils. Wherefore also he sets them last, amplifying his discourse. Of what then must we be worthy compared with him, who neither contemn wealth for our own sake, nor give up the superfluities of our goods ? But not so Paul ; rather both soul and body did he use to give up, that they who stoned and beat him with rods, might obtain the kingdom. " For thus," saith he, '-hath Christ taught me to love;" who left behind Him the new commandment concerning love, which also Himself 454 Our Lord the perfect Pattern of Charity. Homil. fulfilled in deed. For being Lord of all, and of that — — -Blessed Nature ; from men, whom He created out of nothing, and on whom He had bestowed innumerable benefits, from these, insulting and spitting on Him, He turned not away, but even became man for their sakes, and conversed with harlots and publicans, and healed the demoniacs, and promised heaven. And after all these things they apprehended and beat Him with rods, bound, scourged, mocked, and at last crucified Him. And not even so did He turn away, but even when He was on high upon the cross, He saith, Father, forgive them their sin. But the thief who before this reviled Him, He translated into very paradise; and made the per- secutor Paul, an Apostle ; and gave up His own disciples, who were His intimates and wholly devoted to Him, unto death for the Jews' sake who crucified Him. Recollecting therefore in our minds all these things, both those of God, and of men, let us emulate these high deeds, and possess ourselves of that which is above all gifts, charity, that we may obtain both the present and the future blessings : the which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honour, now, and ever, and world without end. Amen. HOMILY XXXIII. 1 Cor. xiii. 4. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not pvffecl up. Thus, whereas he had shewed, that both faith, and know- ledge, and prophecy, and tongues, and gifts, and healing, and a perfect life, and martyrdom, if love be absent, are no great advantage; of necessity he next makes an outline of its match- less beauty, adorning its image with the parts of virtue, as with a sort of colours, and putting together all its members with ex- actness. But do not thou hastily pass by, beloved, the things spoken, but examine each one of them with much care, that thou mayest know both the treasure which is in the thing, and the art of the painter. Consider, for example, from what point he at once began, and what he set first, as the cause of all its ex- cellencies. And what is this ? Long-suffering. This is the root of all self-denial. Wherefore also a certain wise man said, A man that is long-suffering 1 is abundant in understanding: \ He that but he that is liasty of spirit is mightily foolish 2 . is slow to And comparing it too with a strong city, he said that it is Engl. more secure than that. For it is both an invincible weapon, p*™' H and a sort of impregnable tower, easily beating off all annoy- 31. ances. And as a spark falling into the deep doth it no injury, Afjt, e but is itself easily quenched : so upon a long-suffering soul E r n S- whatever unexpected thing falls, this indeed speedily vanishes, but the soul it disturbs not: for of a truth there is nothing so impenetrable as long-suffering. You may talk of armies, money, horses, walls, arms, or any thing else whatsoever; you will name nothing like long-suffering. For he that is clad with those, oftentimes, being overcome by anger, is upset, like a worthless child, and fills all with confusion and 450' Qualities of true Charity: Homil. tempest : but this man, settled as it were in a harbour, enjoys a profound calm. Though thou surround him with loss, thou hast not moved the rock ; though thou bring insult upon him, thou hast not shaken the tower ; and though thou bruise him with stripes, thou hast not wounded the adamant. Yea, and therefore is he called long-suffering, because he hath a kind of long and great soul. For that which is long, is also called great. But this excellence is born of love, both to them who possess and to them who enjoy it contributing no small advantage. For tell me not of those abandoned wretches, who, doing evil, and suffering none, become worse: since here, not from his long-suffering, but from those who abuse it, this result arises. Tell me not therefore of these, but of those gentler persons, who gain great benefit therefrom. For when, having done ill, they suffer none, admiring the meekness of the sufferer, they reap thereby a very great lesson of self- command. "But Paul doth not stop here, but adds also the other high achievements of charity, saying, is kind. For since there are some, who practise their long-suffering not to their own self-denial, but to the punishment of those who have provoked them, to make them burst asunder; he saith that neither hath charity this defect. Wherefore also he added, is kind. For not at all with a view to light up the fire, in those who are inflamed by anger, do they deal more 1 iihxd- mannerly 1 with them, but in order to appease and extin- ' r ' i ° v ' guish it: and not only by enduring nobly, but also by soothing and comforting, do they cure the sore, and heal the wound of passion. Envieth not. For it is possible for one to be both long- suffering and envious, and thereby that excellency is spoiled. But love avoids this also. Vaunt eth not itself; i. e. is not rash a . For it renders him who loves both considerate, and grave, and steady in his movements. In truth, one mark of those who love unlawfully is a defect in this point. Whereas he to whom this love is a oh vgoiririvirui. Theod. in loc. of the Divine Substance, nor asks ques- gives the word the same turn. " She tions in His dispensations, as some use inquires not into matters which con- to do. He that loveth, cannot endure cern her not, (for that is ro ngjrtfiutrfai,) to do any thing ra,sb." phe feels not about for the measures How she keeps them all in due Proportion. 457 known, is of all men the most entirely freed from these evils. 1 Cor. For when there is no anger within, both rashness and insolence 18 ' 4 ' are clean taken away. Charity, like some excellent husband- man, taking her seat inwardly in the soul, and not suffering any of these thorns to spring up. Is not puffed up. For so we see many who think highly of themselves on the score of these very excellencies ; for example, on not being envious, nor grudging, nor mean- spirited, nor rash : these evils being incidental not to wealth and poverty only, but even to things naturally good. But love perfectly purges out all. And consider: He that is long- suffering is not of course also kind. But if he be not kind, the thing becomes a vice, and he is in danger of falling into malice. Therefore she supplies a medicine, I mean kindness, and preserves the virtue pure. Again, the kind person often becomes over-complaisant ; but this also she corrects. For " love, saith he, vaunteth not itself, is not puffed vp: the kind and long-suffering is often ostentatious ; but she takes away this vice also." And see how he adorns her not only from what she hath, (2.) but also from what she hath not. For he saith that she both brings in virtue, and extirpates vice, nay rather she suffers it not to spring up at all 1 . Thus he said not, " She envieth, ' *■»» indeed, but overcometh envy ;" nor, " is arrogant, but chas- si*n e . tiseth that passion ;" but, envieth not, vaunteth not itself, is not ™ *e«- puffed up; which truly is most to be admired, that even with- Bened. out toil she accomplishes her good things, and without war and battle-array her trophy is set up : she not permitting him that possesseth h r to toil, and so to attain the crown, but without labour conveying to him her prize. For where there is not passion to contend against sober reason, what labour can there be ? [2.] Doth not behave herself unseemly h . " Nay, why," saith he, " do I say, she is not puffed up, when she is so far from that feeling, that in suffering the very worst for Him whom she loves, .she doth not even count the thing an unseemliness?" Again, he did not say, " she suffereth unseemliness, but b Or, duth not think herself treated brethren's sake she refuses to do, under unseemly. Theod. in loc. " There is no the notion that to do so would he an mean or lowly thing which for the unseemly thing." 458 How Charity doeth nothing unseemly : Homil. beareth the shame nobly." but, " she doth not even entertain any \ Will ' sense at all of the shame." For if the lovers of money endure all manner of reproaches for the sake of that sordid traffic of theirs, and far from hiding their faces, do even exult in it: much more he that hath this approved charity will count nothing whatso- ever to be refused for the safety's sake of those whom he loves: nay, nor will any thing that he can suffer shame him. And that we may not fetch our example from any thing base, let us examine this same statement in its application to Christ, and then we shall see the force of what hath been said. For our Lord Jesus Christ was both spit upon, and beaten with rods by pitiful slaves ; and not only did He not count it an unseemliness, but He even exulted, and called the thing glory ; and bringing in a robber and murderer with Himself before the rest into paradise, and discoursing with a harlot, and this when the standers-by all accused him, he counted not the thing to be disgraceful, but both allowed her to kiss, his feet, and to bedew his body with her tears, and to wipe them away with her hair, and this amid a company of spectators who were foes and enemies ; for love doeth nothing unseemly. Therefore also fathers, though they be the first of philoso- phers and orators, are not ashamed to lisp with their children ; and none of those who see them find fault with them, but the thing is esteemed so good and right, as to be even worth a prayer. And again, should they become vicious, the parents keep on correcting, caring for them, abridging the reproaches they incur, and are not ashamed. For love doth nothing unseemly, but as it were with certain golden wings covereth up all the offences of the beloved. Thus also Jonathan loved David, and hearing his father »l Sam. say 1 , Thou son of damsels that have run away from their 20, 30. j wmes 2 } thou womanly bred 5 , he was not ashamed, though the glut words be full of great reproval. For what he means is this : avrepo- « xhou son of mean harlots who are mad after men, who run Kng." of after the passers-by, thou unnerved and effeminate wretch, who verse"" h ast nothing of a man, but livest to the shame of thyself and rebel- ^g mo ther who bare thee." What then ? Did he grieve at man." these things, and hide his face, and turn away from his be- 3 LXX. i ove( j p Nay q U ite the contrary ; he displayed his fondness as Ktryt- an ornament. And yet the one was at that time a king, and a instanced in Jonathan and Rebecca. 151) king's son, even Jonathan; the other a fugitive and a wanderer, l Cor. I mean, David. But not even thus was he ashamed of his — — - friendship. For love doth not behave itself unseemly. Yea, this is its wonderful quality, that not only it suffers not the injured to grieve and feel galled, but even disposes him to rejoice. Accordingly, he too, of whom we are speaking, after all these things, just as though he had a crown put on him, went away and fell on David's neck. For love knows not what sort of thing shame may be. Therefore it glories in those things, for which another hides his face. Since the shame is, not to know how to love; not, when thou lovest, to peril thyself, and endure all for thy beloved ones. But when I say, " all," do not suppose that I mean things injurious also ; for example, assisting a youth in a love affair, or whatsoever hurtful thing any one may beseech another to do for him. For such a person cloth not love, and this I shewed you lately from the Egyptian woman: since in truth he only is the lover, who seeks what is profitable to the beloved: so that if any pursue not this, even what is right and good, though he make ten thousand professions of love, he is more hostile than any enemies. So also Rebecca aforetime, because she exceedingly clung i^^ a . to her son, both perpetrated a theft, and was not ashamed of ^y^'" detection, neither was she afraid, though the risk was no "made common one; but even when her son carefully debated 1 the^|^ t matter with her, upon me be thy curse, my son, she said, objec- ,«? tion. Dost thou see even in a woman the soul of an Apostle* .- /o \ c This view of Rebecca's conduct is mean, that in consecrating Jacob to be generally sanctioned by the Fathers : so the first-born, she knowingly separated St. Augustine: "That which Jacob him from herself, and so made a greater did by direction of his mother so as to sacrifice. S. Chrys. himself says, " Re- appear to deceive his father, if you becca did this not of her own mind, but consider it diligently and faithfully, non in obedience to the divine oracle." (on est mendacium sed mysterium. And if Gen. Horn. 53. 1. 414.) And he pro- we term that sort of thing a lie, by the ceeds to point out God's hand in certain same rule we must also account as lies minute details of the transaction. It all parables and figures whatsoever." appears from St. Jerome, (1. 169.) that contr. Mendac. ad Consentium, c. 24. Hippolytus, Irenseus' disciple, early in St. Ambrose, (de Jacob et vita beata, the third century, took the same view, ii. 6.) " In the mind of that pious St. Gregory Nazianzen seems to be the mother the mystery overweighed the only writer who has left a contrary tie of affection. She was not so much judgment on record: saying, " he pur- preferring Jacob to his brother, as sued a noble object by ignoble means." offering him to the Lord, who, she The general result of the reflections of knew, had power to preserve the gift the Fathers on the subject seems to be, presented unto Him." This seems to that a* where we have God's express 460 Instances of Love overcoming Shame. Homil. how, even as Paul chose, (if one may compare a small thing t — xx " -- with a great,) to be anathema for the Jews' sake 1 , so also she, 9. 3. that her son might be blessed, chose to be no less than accursed. And the good things she gave up to him, for she was not, it seems, to be blessed with him, but the evils she was prepared to endure herself alone: nevertheless she rejoiced, and hasted, and this where so great a danger lay before her, and she was grieved at the delay of the business : having besides a fear, lest Esau might anticipate them, and render her wisdom vain. Wherefore also she cuts short the conversation, and urges on the young man, and just per- mitting him to answer what had been said, states a reason sufficient to persuade him. For she said not, " thou sayest these things without reason, and in vain thou fearest, thy father having grown old, and being deprived of clearness of sight:" but what? " upon me be thy curse, my son. Only do thou not mar the plot, nor lose the object of our chace, nor give up the treasure." And this very Jacob, served he not for wages with his kinsman twice seven years ? Was he not together with the bondage subject to mockery in respect of that trick ? What then ? Did he feel of the mockery ? Did he count it behaving himself unseemly, that being a freeman, and free born, and well brought up, he endured slaves' treatment among his own kinsmen : a thing which is wont to be most vexing, when one receives opprobrious treatment from one's friends ? In no wise. And the cause was, his love, which made the time, though long, appear short. For they were, Gen. saith he, *in his sight as a few days. So far was he from being galled and blushing for this his bondage. Justly then said the blessed Paul, Love doth not behave itself unseemly. [3.] Ver. 5. Seeketh not her own, is not easily provoked. Thus having said, doth not behave itself unseemly, he sheweth also the temper of mind, on account of which she doth not behave herself unseemly. And what is that temper ? That she seeketh not her own. For the beloved she esteems command or approbation, we are sure of least to stay us from censure: and that the rectitude of what would otherwise be marked providential interference, and wrong, so there may be circumstances mysterious allusion, throughout, are to rendering such command or approbation be considered as such circumstances, more or less probabte, which ought at 29.20 True Self Love, and L 'hariiy, prompt to the same Conduct. 46 1 to be all, and then only behaveth herself unseemly, when she * CoR - cannot free him from such unseemliness ; so that if it be — '-^- possible by her own unseemliness to benefit her beloved, she doth not so much as count the thing unseemliness ; for the other party thereafter is yourself, when you love ! : since this ' »*e7»« is friendship, that the lover and the beloved should no longer *"/j"^ be two persons divided, but in a manner one single person ; *«'«•«»• a thing which no how takes place, except from love. Seek not therefore thine own, that thou mayest find thine own. For he that seeks his own, finds not his own. Where- fore also Paul said, Let no man seek his own, but every man another's 2 . For your own profit lies in the profit of your 2 1 Cor. neighbour, and his in yours. As therefore one that had his l0 - 24, own gold buried in the house of his neighbour, should he refuse to go and there seek and dig it up, will never see it; so likewise here, he that will not seek his own profit in the advantage of his neighbour, will not attain unto the crowns due to this : God Himself having therefore so disposed of it, in order that we should be mutually bound together: and even as one awakening a slumbering child to follow his brother, when he is of himself unwilling, places in the brother's hand that which he desires and longs for, that through desire of obtaining it he may pursue after him that holds it, and accordingly so it takes place : thus also here, each man's own profit hath he given to his neighbour, that hence we may run after one another, and not be torn asunder. And if thou wilt, see this also in our case who address you. For my profit depends on thee, and thy advantage on me. Thus, on the one hand it profits thee to be taught the things that please God, but with this have I been entrusted, that thou mightest receive it from me, and therefore mightest be compelled to run unto me; and on the other hand it profits me, that thou shouldest be made better: for the reward which I shall receive for this will be great ; but this again lieth in thee ; and therefore am I compelled to follow after thee, that thou mayest be better, and that I may receive my profit from thee. Wherefore also Paul saith, For what is my hope ? are not even ye ? And again, My hope, and my joy, and the crown of my rejoicing 5 . So that the joy of Paul 31Thess - 7.4 462 Charity prevents even unkind Thoughts : HoMiL.was the disciples, and his joy they had. Therefore he even wept, when he saw them perishing. Again, their profit depended on Paul : wherefore he said, 'Acts For the hope of Israel I am bound with this chain 1 . And ' ' again, These things I endure for the elects sakes, that they 9 2 Tim. may obtain eternal life' 1 . And this one may see in worldly ' °* things. For the wife, saith he, hath not power of her own body, nor yet the husband; but the rvife of the husband's, Cor. and the husband of the wife's*. So likewise we, when we wish to bind any together, do this. We leave neither of them in his own power, but extending a chain between them, we cause the one to be holden of the other, and the other of the one. Wilt thou also see this in the case of governors ? He that judges sits not in judgment for himself, but seeking the profit of his neighbour. The governed, on the other hand, seek the profit of the governor by their attendance, by their ministry, by all the other things. Soldiers take up their stations for us, for on our account they peril themselves. We for them are in straits ; for from us are their supplies. (4.) But if thou sayest, " each one doth this seeking his own," this also say I, but I add, that by the good of another one's own is won. Thus both the soldier, unless he fight for them that support him, hath none that ministers to him for this end : and this same on the other hand, unless he nourish the soldier, hath none to arm himself in his behalf. [4.] Seest thou charity, how it is every where extended, and manages all things ? But be not weary, until thou have thoroughly acquainted thyself with this golden chain. For having said, seeketh not her own, he mentions again the good things produced by this. And what are these ? Is not easily provoked, thinketh no evil. See charity again not only subduing vice, but not even suffering her to take any ground at all. For he said not, " though provoked, she over- comes," but, is not even provoked. And he said not, " worketh no evil," but," not even thinketh:'" i. e. so far from contriving any evil, she doth not even suspect it of the beloved. How then could she work any, or how be provoked ? who doth not even endure to admit an evil surmise ; with whom is the fountain of all affection. makes Men like Angels: Example of David. 463 Ver. 6. Rejoicelh not in iniquity, i. e. doth not feel l Cor. pleasure over those that suffer ill ; and not this only, but — — - also, what is much greater, rejoiceth in the truth. " She feels pleasure," saith he, " with them that are well spoken of," as Paul saith, Rejoice icith them that do rejoice, and weep with them that weep*. ' Rom. . 12 15 Hence, she envieth not, hence she is not puffed up : since in fact she accounts the good things' 1 of others her own. Seest thou how by degrees charity makes her nursling an angel ? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived in a port, at the very serenity of the angels. Nevei-theless he is not content with these, but he hath some- thing even more than these to say : according to his plan of stating the stronger points later. Wherefore he saith, beareth all things. From her long-suffering, from her goodness; whether they be insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at usurpation, and thirsting for a father's blood ? Yet this did he, that blessed one, endure, nor even so could he bear to throw out one bitter expression against the parricide ; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong w T as the foundation of his love. Wherefore also it beareth all tilings. Now its power the Apostle here intimates, but its good- ness, by what follows. For, it hopeth all things, saith he, believeth all things, endureth all things. What is, hopeth all things? " It doth not despair," saith he, " of any good thing in the beloved, but even though he be worthless, it continues to correct, to provide, to care for him." Believeth all things. " For it doth not merely hope," saith he, " but also believeth from its great affection." And even if these good things should not turn out according to its hope, but the other should prove yet more intolerable, it bears even these. For, saith he, it endureth all things. [5.] Ver. 8. Charity never faileth. d Fronto Ducseus reads xxx*. 4()4 Charily towards Heathens and Blasphemers. Homil. Seest thou when he put the crown on the arch, and what of all things is peculiar to this gilt? For what is,faileth not ? it is not severed, is not dissolved by endurance. For it puts up with every thing: since happen what will, he that loves never can hate. This then is the greatest of its excellencies. Such a person was Paul. Wherefore also he said, If by any means I may provoke to emulation them which are my 1 Rom. flesh* ; and he continued hoping. And to Timothy he gave a charge, saying, And the servant of the Lord must not strive, but be gentle unto all men, .... in meekness instructing those that oppose themselves, if God peradventure will give 2 2 Tim. them the knowledge of the truth' 1 . 2.24,25. . * "fliTa'- ' " What then," saith one, " if they be enemies and heathens, tow us mus t not one hate them ?" One must hate, not them, but their doctrine ; not the man, but the wicked conduct, the coiTiipt mind. For the man is God's work, but the deceit is the devil's work. Do thou not therefore confound the things of God, and the things of the devil. Since the Jews were both blas- phemers, and persecutors, and injurious, and spake ten thousand evil things of Christ. Did Paul then hate them, he who of all men most loved Christ ? In no wise, but he both loved them, and did every thing for their sakes : and at one time he saith, My hearts desire and prayer to God for them 3 Rom. is, that they may be saved 3 : and at another, / could wish 93' that myself were accursed from Christ for their sakes. Thus also Ezekiel seeing them slain saith, Alas, O Lord, dost thou 4 Ezek. blot out the remnant of Israel*? And Moses, If thou wilt 5 Exod. f or 9^ ve their sin, forgive 5 . 32. 32.' Why then saith David, Do not I hate them, O Lord, that hate thee, and against thy enemies did I not pine away ? I 6 Ps. hated them with perfect hatred 6 ? 139 21 Now, in the first place, not all things spoken in the Psalms by David, are spoken in the person of David. For it is he 7 Ps. himself who saith, / have dwelt in the tents of Kedar 1 ; and, 137 1 ' ty ^ ie wa i ers of Babylon, there we sat down, and wept : yet, he neither saw Babylon, nor the tents of Kedar. But besides this, we require now a completer self-command. Wherefore' also when the disciples besought that fire might come down, even as in the case of Elias, Ye know not, saith 8 Luke Christ, what manner of spirit ye are qf s . For at that time Charity to the Wicked and Unbelieving. 465 not the ungodliness only, but also the ungodly themselves, 1 Cor. they were commanded to hate, in order that their friendship 13 ' 9 ' might not prove an occasion of transgression unto them. Therefore he severed their connexions, both by blood and marriage, and on every side he fenced them off. But now because he hath brought us to a more entire self- (5.) command, and set us on high above that mischief, he bids us rather admit and soothe them. For we get no harm from them, but they get good by us. What then doth he say ? we must not hate, but pity. Since if thou shalt hate, how wilt thou easily convert him that is in error ? how wilt thou pray for the unbeliever ? for that one ought to pray, hear what Paul saith : 7" exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men l . But that all were not then believers, is, I suppose, l l Tim. evident unto every one. And again, for kings, and all that 2 ' 1 ' are in authority. But that these were ungodly and trans- gressors, this also is equally manifest. Further, mentioning also the reason for the prayer, he adds, for this is good and acceptable in the sight of God our Saviour ; who will have all men to be saved, and to come unto the knowledge of the truth. Therefore, if he find a Gentile wife consorting with a believer, he dissolves not the marriage. Yet what is more closely joined than a man to his wife? For they two shall be onejiesh 2 , and 2Ge n- 2 » great in that instance is the charm, and ardent the desire. But if we are to hate ungodly and lawless men, we shall go on to hate also sinners ; and thus in regular process thou wilt be broken off from the most even of thy brethren, or rather from all : for there is not one, no, not one, without sin. For if it be our duty to hate the enemies of God, one must not hate the ungodly only, but also sinners : and thus we shall be worse than wild beasts, estranged from all, and puffed up with pride; even as that Pharisee. But not thus did Paul command us, but how ? Warn the unruly, comfort the feeble- minded, support the weak, be patient toward all men 3 . 3 ] Thes - [6.] What then doth he mean, when he saith, If any obey not our word by this epistle, mark that man, and keep no com- pany with him 4 ? In the first place, he saith this of brethren, ■* 2Thes. however not even so without limitation, but this too with gentleness. For do not thou cut off what follows, but sub- Hll 466 Attractive Poioer of Charity to the Wicked : HoMiL.join also the next clause : how, having said, keep no company, -he added, yet count him not as an enemy, but admonish him as a brother. Seest thou how he bade us hate the deed that is evil, and not the man ? For indeed it is the work of the devil to tear us asunder from one another, and he hath ever used great diligence to take away love, that he may cut off the way of correction, and may retain him in error, and thee in enmity, and thus block up the way of his salvation. For when both the physician hates the sick man and flies from him, and the sick man turns away from the physician, when will the distempered person be restored, seeing that neither the one will call in the other's aid, nor will the other go to him ? But wherefore, tell me, dost thou at all turn away from him and avoid him ? Because he is ungodly ? Truly for this cause oughtest thou to welcome and attend him, that thou mayest raise him up in his sickness. But if he be incurably sick, still thou hast been bidden to do thy part. Since Judas also was incurably diseased, yet God left not off attending upon him. Wherefore, neither do thou grow weary. For even if after much labour thon fail to deliver him from his ungodliness, yet shalt thou receive the deliverer's reward, and wilt cause him to wonder at thy gentleness, and so all this praise will pass on to God. For though thou shouldest work wonders, and raise the dead, and whatsoever work thou doest, the Heathen will never wonder at thee so much, as when they see thee display- ing a meek, gentle, mild disposition. And this is no small achievement: since many will even be entirely delivered from their evil way; there being nothing that hath such power to allure men as love. For in respect of the former they will rather be jealous of thee, I mean the signs and wonders ; but for this they will both admire and love thee : and if they love, they will also lay hold of the truth in due course.. If however he become not all at once a believer, wonder not, nor hurry on, neither do thou require all things at once, but suffer him for the present to praise, and love, and unto this in due course he will come. [7.] And that thou mayest clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence. / think myself happy, saith 1 Acts he, having to answer for myself before thee 1 . And these Example of St. Paul before Agrippa. 467 things he said, not to flatter him, far from it; but wishing to l Cor. gain him by his gentleness. And he did in part gain him, — — and he that was till then considered to be condemned took captive his judge, and the victory is confessed by the person himself who was made captive, with a loud voice in the presence of all, saying, Almost thou persuadest me to be a 26. 28. Christian 1 . What then saith Paul? He spreads his net the (6.) wider, and saith, / would to God that not only thou, but also all present were that which I am, except these bonds. What sayest thou, O Paul ? except these bonds ? And what con- fidence remains for thee, if thou art ashamed of these things, and fliest from them, and this before so great a multitude ? Dost thou not every where in thy Epistles boast of this matter, and call thyself a prisoner ? Dost thou not every where carry about this chain in our sight as a diadem ? What then hath happened now, that thou deprecatest these bonds ? " I deprecate them not," saith he, " nor am I ashamed of them, but I condescend to their weakness. For they are not yet able to receive my glorying; and I have learned from my Lord not to put a piece of a new cloth upon an old garment 2 : therefore did I thus speak. For in fact, unto this * S. Mat. time are they ill-affected to our doctrine, and abhor the ci'oss. If therefore I should add also bonds, their hatred becometh greater ; I removed these, therefore, that the other might be made acceptable. So it is, that to them it seems disgraceful to be bound, because they have not as yet tasted of the Glory which is with us. One must therefore condescend: and when they shall have learned self-denial, then will they know the beauty also of this iron, and the lustre which comes of these bonds." Furthermore, discoursing with others, he even calls the thing a free gift, saying, It is given to us by God, not only to believe on Him, but also to suffer for His sake 3 . But 3 Phil. l. for the time then present, it was a great thing for the hearers not to be ashamed of the cross : for which cause he goes on gradually. Thus, neither doth any one introducing a person to a palace, before that he beholds the vestibule, compel him, yet standing without, to survey what is within : since in that way it will not even seem admirable, unless one enter in, and so acquaint one's self with all. So then let us also deal with the heathen sort : with con- h h 2 468 Power of Love to teach Courage, HoMiL.descension, with love. For love is a great teacher, and able xxxiii. ' ° ' 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. [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 &*■*.*- turned into steel, but continuing in the nature of lead, to do GeD.25.tb e work of steel. As thus: Jacob was a plain man 1 , dwell- 27; t ing in a house 2 , 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 a ] g0 ij e was compelled for the most part to sit within doors "tents. 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 him- self saith: how finding fault with his kinsman, his words are, 3 Gen. These twenty years am I with thee 3 . And how hast thou been these twenty years ? (For this also he adds,) Consumed by the heat in the day time, and loith the frost by night, and sleep departed from mine eyes. Thus speaks that plain man, keeping at home, and living that easy life. 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- i 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. 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 1 . • Exod. 32 3° [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 : be- cause he was restrained by the stronger bridle of love. 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 love 2 , 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- 470 Exhortation to Charity. Homil. tinually abounding, the fruit which is ever fresh, and never "decays. For thus shall we obtain no less than eternal bless- ings; 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 know- ledge, 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 uay." 472 Charity so praised, as to check the Corinthians' 1 Errors. Homil. Now all this he said, doubly to bind them to each other, — - — - 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 advan- tages 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 a ; 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 tilings, 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 ' x,*"- that weaken 1 our love ; wealth, business, passions of the body, disorders of the soul : but there none of these. a So Saville conj. eh tikevrtts : the Editions have ivk iipilXiyrai, " do not think it their duty." In what Sense Knowledge is to he done away. 473 But although it be no marvel that prophecies and tongues l Cob. should fail, that knowledge should be done away, this is what 13 - 12 ; may cause some perplexity. For this also he added, and said, Whether there be knowledge, it shall vanish away. What then ? are we then to live in ignorance ? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, Then shall I know, even as also I am known. For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, Whether there he knowledge, it shall vanish away, he was not silent, but added also the manner of its vanishing - away, immediately subjoin- ing the saying, Ver. 9. 10. We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. It is not therefore knowledge that is done away, but this circumstance, that our knowledge is in part. For we shall not only know as much, but even a great deal more. But that I may also make it plain by example; now we know that God is every where, but how, we know not. That He made out of things that are not the things that are, we know; but of the manner we are ignorant. That He was born of a virgin, we know, but how, we know not yet. But then shall we know somewhat more and more clearly concerning these things. Next he points out also how great is the distance of the two, and that our deficiency is no small one, saying, Ver. 11. When I was a child, I spake as a child, I under- stood as a child, 1 thought as a child; but when I became a man, I put away childish things. ^, And by another example too he manifests the same thing l