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 hope, charity, these three;
but the greatest of these is charity.
(3.) For faith indeed and hope, when the good things believed
and hoped for are come, cease. And to shew this Paul said,
For hope that is seen, is not hope ; for what a man seeth,
why doth he yet hope for ? Again, Now faith is the substance
• Rom. of tilings hoped for, the evidence of things not seen 1 . So that
lie! ii these cease when those appear; but charity is then most
i. elevated, and becomes more vehement. Another praise again
for charity. For neither is he content with those before
mentioned, but he strives to discover again yet another. And
observe : he hath said that it is a great gift, and a way to
these in a more eminent manner. He hath said, that without
it there is no great profit in our gifts ; he hath shadowed out
its image at length ; he intends again and in another manner
to exalt it, and to shew that it is great from its abiding.
Wherefore also he said, But now abideth faith, hope, charity,
these three; but the greatest of these is charity. How then
is charity the greater ? In that those pass away.
If now so great is the virtue of charity, with good reason
doth he add and say, Follow after charity. For there is
surely need of following, and of a kind of vehement running
after her : in such sort doth she fly from us, and so many are
the things which subvert our course in that direction. Where-
fore we have ever need of great earnestness in order to over-
take her. And to point out this, Paul said not, follow charity,
2 $<«*!«. but, pursue 2 her; stirring us up, and inflaming us to lay
hold on her.
For so God from the beginning contrived ten thousand
ways for implanting her in us. Thus, first, He granted
one head to all, Adam. For why do we not all spring
out of the earth? Why not full grown, as he was? In
order that both the births and the bringing up of children,
Charity, the final Cause of the Relation of the Sexes. 477
and the being born one of another, might bind us mutually l Cor.
together. For this cause neither made He the woman out of — : — -
the earth : and because the being of the same substance was
not equally sufficient to shame us into unanimity, unless we
had also the same progenitor, He provided also for this: since,
if now, being separated only by place, we consider ourselves
alien from one another; much more would this have happened,
if our race had had two originals. For this cause therefore,
as it were from some one head, he bound together the whole
body of the human race. And because from the beginning
they seemed to be in a manner two, see how he fastens them
together again, and gathers them into one, by marriage.
For, for this cause, saith He, shall a man leave his
father and his mother, and he joined unto his wife; and they
two shall he for one Jlesh 1 . And he said not, " the woman," 1 Gen.2,
but, the man, because the desire too is stronger in him. Yea, „•/„' a
and for this cause He made it also stronger, that it might i"'"'-
cause the superior party to bend to the absolute sway of this
passion, and might subjugate it to the weaker. And since
marriage also must needs be introduced, him from whom she
sprang He made husband to the woman. For all things in the
eye of God are second to charity. And if, when things had
thus begun, the first man straightway became so frantic, and
the devil sowed among them so great warfare and envy; what
would he not have done, had they not sprung from one root ?
Further, in order that the one might be subject, and the
other rule; (for equality is wont oftentimes to bring in strife;)
he suffered it not to be a democracy, but a monarchy ; and as
in an army, this order one may see in every family. In the
rank of monarch, for instance, there is the husband; but in the
rank of lieutenant and general, the wife; and the children too
are allotted a third station in command. Then after these a
fourth order, that of the servants. For these also bear rule
over their inferiors, and some one of them is oftentimes set
over the whole, keeping ever the post of the master, but still as
a servant. And together with this again another command,
and among the children themselves again another, according
to their age, and according to their sex; since among the
children the female doth not possess equal sway. And every
where hath God made governments at small distances, and
478 Consanguinity and Affinity, manifold Grounds of Charity.
Homil. thick together, that all might abide in concord and much
— good order. Therefore even before the race was increased to
a multitude, when the first two only were in being, He bade
him govern, and her obey. And in order again that He might
not despise her as inferior, and separate from her, see how He
honoured her, and made them one, even before her creation.
For, Let us make for man, saith He, a help-meet, implying
that she was made for his need, and thereby drawing him unto
her who was made for his sake : since to all those things are
we more kindly disposed, which are done for our sakes. But
that she, on the other hand, might not be elated, as being
granted him for help, nor might burst this bond, He makes
her out of his side, signifying that she is a part of the whole
body. And that neither might the man be elated therefore,
He no longer permits that to belong to him alone, which
before was his alone, but effected the contrary to this, by
bringing in procreation of children, and herein too giving the
chief honour unto the man, not however allowing the whole
to be his.
(4.) Seest thou how many bonds of love God hath wrought ?
And these indeed by force of nature He hath lodged in us as
pledges of concord. For both our being of the same substance
leads to this; (for every animal loves its like;) and the woman
being of the man, and again the children of both. Whence
also many kinds of affection are produced. For one we love
as a father, another as a grandfather ; one as a mother,
another as a nurse ; and one as a son, and grandson, and
great-grandson again, and another as a daughter, and grand-
daughter : and one as a brother, another as a nephew : and
one as a sister, another as a niece. And why need one recount
all the names of consanguinity ?
And He devised also another foundation of affection. For
having forbidden the marriages of kindred, he led us out unto
strangers, and drew them again unto us. For since by this
natural kindred it was not possible that they should be con-
nected with us, he connected us anew by marriage, uniting
together whole families by the single person of the bride, and
mingling entire races with races.
> Lev. For, marry not, saith the Lord 1 , thy sister, nor thy father's
' ' sister, nor any damsel which hath such consanguinity with
Society, Commerce, Language, Occasions of Charity. 479
thee, as utterly hinders the marriage ;" naming the degrees of l Cok.
such relationship. It is enough for thine affection towards 13 ' 13 '
them that ye were the fruit of the same birth-pangs, and that
the others are in such relation as they are to thee. Why dost
thou narrow the breadth of love ? Why dost thou idly throw
away a ground of affection towards her, such as that thou
mi gh test thereby provide thyself with a distinct source for af-
fection to spring from ; I mean, by taking a wife from another
family, and through her a chain of kinsmen, both mother, and
father, and brethren, and their connexions ?
[7.] Seest thou by how many ways He hath bound us together?
Nevertheless not even this sufficed Him, but He likewise
made us to stand in need of one another, that thus also He
might bring us together, because necessities above all create
friendships. For no other reason neither suffered He all
things to be produced in every place, that hence also He
might compel us to mix with one another. But having set
us in need of one another, He on the other hand made the
intercourse easy. Since if this were not so, the matter would
have turned out painful and difficult in another way. For if
one that wanted a physician, or a carpenter, or any other
workman, had need to set off on a long foreign sojourn,
the whole had come to nought. Here then is why He
founded cities also, and brought all into one place. And
accordingly that we might easily keep up intercourse with
distant countries, He spread the level of the sea between us,
and gave us the swiftness of winds, thereby making our
voyages easy. And at the beginning He even gathered all
men together in one spot, and did not disperse them until
they who first received the gift, abused their concord unto
sin. However, He hath drawn us together in every way ;
both by nature, and by consanguinity, and by language, and
by place; and as He willed not that we should fall from
Paradise ; (for had He willed it, he would not have placed
there at all the man whom he had formed, but he that
disobeyed was the cause ;) so neither was it His will that
men should have divers tongues ; since otherwise He would
have made it so from the beginning. But now the whole
earth teas of one language, and all had one speech 1 . ' Gen.
Here is the reason why, when it was needful that
480 Men's mutual Needs ordained with an Eye to Charity.
Homil. the earth should be destroyed, not even then did he make us
of other matter, nor did he translate the righteous man, but
leaving him in the midst of the deluge, like a kind of spark of
the world, he rekindled our race from thence, even by the
blessed Noah. And from the beginning he made one sove-
reignty only, setting the man over the woman. But after
that our race became wrecked in extreme disorder, he ap-
pointed other sovereignties also, those of Masters, and those
of Governors, and this too for love's sake. That is, since vice
was a thing apt to dissolve and subvert our race, he set those
who administer justice in the midst of our cities as a kind of
physicians, that driving away vice, as it were a plague to
love, they might gather together all in one.
And that not only in cities, but also in each family there might
be great unanimity, He honoured the man with rule and supe-
riority; the woman on the other hand He armed with desire:
and the gift also of procreation of children, He committed in
common to both, and withal He furnished also other things apt
to conciliate love: neither entrusting all to the man, nor all to
the woman; but dividing these things also severally to each;
to her entrusting the house, and to him the market ; to him
the work of feeding, for he tills the ground ; to her that of
clothing, for the loom and the distaff are the woman's. For
it is God Himself who gave to woman-kind skill in woven
work. Woe be to covetousness, which suffers not this differ-
1 0x*- ence to appear ! For men's general effeminacy 1 hath gone so
far as to introduce our men to the looms, and put shuttles
into their hands, and the woof, and threads. Nevertheless
even thus the forethought of the divine ceconomy shines out.
For we still greatly need the woman in other more necessary
things, and we require the help of our inferiors in those things
which keep our life together.
[8.] And so strong is the compulsion of this need, that though
one be richer than all men, not even thus is he rid of this close
conjunction, and of his want of that which is inferior to himself.
For it is not, we see, the poor only who need the rich, but the
rich also the poor ; and these require those more than the others
(5.) them. And that thou mayest see it more clearly, let us suppose,
if it seem good, two cities, the one of rich only, but the other
of poor; and neither in that of the rich let there be any poor
Ktia.
Comparison of the mutual Need of Rich and Poor. 481
man, nor in that of the poor any rich ; but let us purge out l Cor.
both of the two thoroughly, and see which will be the more — : — :
able to support itself. For if we find that of the poor able,
it is evident that the rich will more stand in need of them.
Now then, in that city of the affluent there will be no
manufacturer^ no builder, no carpenter, no shoe-maker, no
baker, no husbandman, no brazier, no rope-maker, nor any
other such trade. For who among the rich would ever choose
to follow these crafts, seeing that the very men who take them in
hand, when they become rich, endure no longer the discomfort
caused by these works ? How then shall this our city stand?
" The rich," it is replied, " giving money, will buy these
things of the poor." Well then, they will not be sufficient
for themselves, their needing the others proves that. But
how will they build houses ? Will they purchase this too ?
But the nature of things cannot admit this. Therefore they
must needs invite the artificers thither, and destroy the law,
which we made at first, when we were founding the city.
For you remember, that we said, " let there be no poor man
within it." But, lo, necessity, even against our will, hath
invited and brought them in. Whence it is evident, that it is
impossible without poor for a city to subsist: since if the
city were to continue refusing to admit any of these, it will
be no longer a city, but will perish. Plainly then it will not
support itself, unless it shall collect the poor as a kind of
preservers, to be within itself.
But let us look also upon the city of the poor, whether this
too will be in a like needy condition, on being deprived of
the rich. And first let us in our discourse throughly clear
the nature of riches, and point them out plainly. What then
may riches be ? Gold, and silver, and precious stones, and
garments silken, purple, and embroidered with gold. Now
then that we have seen what riches are, let us drive them
away from our city of the poor: and if we are to make it
purely a city of poor persons, let not any gold appear there,
no not in a dream, nor garments of such quality ; and if you
will, neither silver, nor vessels of silver. What then ? Because
of this will that city and its concerns live in want, tell me ?
Not at all. For suppose first there should be need to build ;
one does not want gold and silver and pearls, but skill, and
i i
482 Popular Misquotation of a Verse in Haggai.
Homil. hands, and hands not of any kind, but such as are become
XXXIV
— — — '- callous, and fingers hardened, and great strength, and wood,
and stones : suppose again one would weave a garment,
neither here have we need of gold, and silver, but, as before,
of hands, and skill, and women to work. And what if one
require husbandry, and digging the ground ? Is it rich men
who are wanted, or poor ? It is evident to every one, poor.
And when iron too is to be wrought, or any such thing to be
done, this is the race of men whereof we most stand in
need.
What respect then remains wherein we may stand in need
of the rich ? except the thing required be, to pull down this
city. For should that sort of people make an entrance, and
these philosophers, (for I call them philosophers, who seek
after nothing superfluous,) should fall to desiring gold and
jewels, giving themselves up to idleness and luxury; they
will ruin every thing from that day forward.
[9.] " But unless wealth be useful," saith one, " wherefore
hath it been given by God ?" And whence is it evident, that
being rich is from God ? " The Scripture saith, The silver is
Mine, and the gold is Mine, and to whomsoever I will, I will
1 Hag.2. give it 1 ." Here, if I were not doing an unseemly thing, I
8 - could at this moment laugh loudly, in derision of those who
say these things : because as little children, admitted to a
King's table, together with that food thrust into their mouth
every thing that comes to hand; so also do these together
with the divine Scriptures privily bring in their own notions.
For this, the silver is Mine, and the gold is Mine, I know to
have been spoken by the Prophet; but that, " to whomsoever
I will, I will give it," is not added, but is brought in by these
2 outfi- offscourings 2 of the people. And as to the former, why
rm% it was said, I will explain. The Prophet Haggai, because
he was continually promising to the Jews after their return
from Babylon, that he would shew the temple in its former
appearance, and some doubted of the thing spoken, and
considered it to be well nigh impossible, that after being
reduced to dust and ashes the house should appear again
such as it was ; — he, to remove their unbelief, in the person
of God saith these things; as if he said, "why are ye afraid?
and why do ye refuse to believe ? The silver is Mine, and
What Riches and Poverty are not of God. 483
the gold is Mine, and I need not to borrow from others, and l Cor.
so to beautify the house." And to shew that this is the I3 ' 28,
meaning, He adds, and the glory of this house, the latter
glory, shall be greater than the glory of the former. Let
us not then bring in spiders' webs upon the royal robe.
For if any person, detected in weaving a counterfeit thread in
a purple vest, is to suffer the severest punishment, much
more in spiritual things ; since neither is it an ordinary sin,
which is hereby committed. And why say I, by adding and
taking away ? By a mere point, and by a mere circumstance
of delivery in the reading, many impious thoughts have not
seldom been brought into being.
" Whence then the rich," saith one ? " for it hath been
said, Riches and poverty are from the Lord." Let us then ask
those who object these things against us, whether all riches
and all poverty are from the Lord ? Nay, who would say
this ? For we see that both by rapine, and by wickedly
breaking open of tombs, and by witchcraft, and by other
such devices, great wealth is gathered by many, and the
possessors not worthy to live. What then, tell me, do we
say that this wealth is from God? Far from it. Whence
then? From sin. For so the harlot by doing indignity to
her own body grows rich, and a handsome youth oftentimes
selling his bloom with disgrace brings himself gold, and the
tomb-spoiler by breaking open men's sepulchres gathers
together unjust wealth, and the robber by digging through their
partition walls. Is then all this wealth from God ?
" What then," saith one, " shall we say to this expression ?"
Acquaint thyself first with a kind of poverty which proceeds
not from God, and then we will proceed to the saying
itself. I mean, that when any dissolute youth spends his
wealth either on harlots, or on conjurors, or on any other
such evil desires, and becomes poor, is it not very evident,
that this hath not come from God, but from his own pro-
fligacy ? Again, if any through idleness become poor ; if
any through folly be brought down to beggary, if any,
by taking in hand perilous and unlawful practices ; is it
not quite evident, that neither hath any one of these and
other such persons been brought down to this their poverty
by God ?
i i2
484 What Riches and Poverty are of God.
Homil. " Doth then the Scripture speak falsely ?" God forbid !
— '- but they do foolishly, who neglect to examine all things
written with due exactness. For if this on the one hand be
acknowledged, that the Scripture cannot lie ; and this on the
other hand proved, that not all wealth is from God; the weak-
ness of inconsiderate readers is the cause of the difficulty.
[10.] Now it were right for us to dismiss you, having
herein exculpated the Scripture, that ye may suffer this
punishment at our hands for your negligence concerning
the Scriptures : but because I greatly spare you, and cannot
any longer bear to look on you confused and disturbed, let
us also add the solution, having first mentioned the speaker,
and when it was spoken, and to whom. For not alike to all
doth God speak, as neither do we deal alike with children
and men. When then was it spoken, and by whom, and to
whom? By Solomon in the Old Testament, to the Jews,
who knew no other than things of sense, and by these
proved the powder of God. For these are they who say,
Can he give bread also f and, What sign she west thou unto
us? our fathers did eat manna in the desert : — whose God is
1 Ps. 77. their belly*. Since then they were proving Him by these things,
m t 12 ne S{ntn to them, " this also is possible with God, to make
30. both rich and poor;" not that it is of course He Himself who
3° hn ' maketh them, but that He can, when He will. Just as when
Phil. 3. h e S aith, Who threateneth the sea, and maketh it dry, and
2 is. 44. maketh all the rivers a desert 2 , and yet this was never done.
27 - How then doth the prophet say so ? Not as though it were
a-doing always, but as a thing that was possible for Him to do.
What kind of poverty then doth He give, and what
kind of wealth ? Remember the patriarch, and thou shalt
know the kind of wealth that is given by God. For He made
both Abraham rich, and after him Job, even as Job himself
saith; If we have received good from the Lord, shall we not
zjohU.also endure evil 3 ? And the wealth of Jacob thence had its
10 ' beginning. There is also a poverty which cometh from
Him, that which is commended, such as He once would
have introduced to the knowledge of that well-known
rich man, saying, If thou be perfect, sell thy goods,
4 Mat. and give to the poor, and come, follow me*. And to the
19. 21. (Ji sc ipi es again, making a law and saying, Provide neither
Examples of holy and unholy Riches. 485
gold, nor silver, nor two coats 1 . Say not then that all wealth l Cor.
is His gift: seeing that cases have been pointed out of its
being collected both by murders, and by rapine, and by ten 10. 9.
thousand other devices.
But again the discourse reverts to our former question: viz.
" if the rich are no way useful to us, wherefore are they made
rich?" What then must we say? That these are not useful,
who so make themselves rich ; whereas those surely who are
made so by God, are in the highest degi'ee useful. And do thou
leara this from the very things done by those whom we just now
mentioned. Thus Abraham possessed wealth for all strangers,
and for all in need. For he, who on the approach of three men,
as he supposed, sacrificed a calf, and kneaded three measures
of fine flour, and that while sitting in his door in the heat of the
day ; consider with what liberality and readiness he used to
spend his substance on all, together with his goods giving also
the service of his body, and this at such an advanced age ;
being a harbour to strangers, to all who had come to any kind
of want, and possessing nothing as his own, not even his son:
since at God's command, he actually delivered up even him ;
and along with his son he gave up also himself, and all his
house, when he hastened to snatch his brother's son out of
danger ; and this he did not for lucre's sake, but of mere
humanity. When, for instance, they who were saved by him
would put the spoils at his disposal, he rejected all, even to
a thread and a shoe-latchet"*. - Gen.
Such also was the blessed Job. For my door, saith he, 14, 23-
was open to every one who came z : I teas eyes to the blind, 3 Job 31.
and feet to the lame; I ivas a father of the helpless: the* 2 -
stranger lodged not without, anclthe helpless, ichatever need they
had,failednot of it , neither suffered I one helplessman to go out
of my door with an empty bosom. And much more too than
these, that we may not now recount all, he continued to do,
spending all his wealth on the needy.
Wilt thou also look upon those who have become rich but
not of God, that thou mayest leam how they employed their
wealth ? Behold him in the parable of Lazarus, how he im-
parted not so much as a share of his crumbs. Behold Ahab,
how not even the vineyard is free from his extortion : behold
Gehazi: behold all such. Thus they on the one hand who
4S0 God's Long-suffering with wicked Rich Men.
Homil. make just acquisitions, as having received from God, spend
. : on the commands of God : but they who in the act of
acquiring offend God, in the expending also do the same:
consuming it on harlots and parasites, or burying and shutting
it up, but laying out nothing* upon the poor.
" And wherefore," saith one, " doth God suffer such men
to be rich ?" Because He is long-suffering; because He would
bring us to repentance ; because He hath prepared hell ;
because He hath appointed a day, in which He is to judge the
1 Acts world 1 . Whereas, did He use at once to punish them that are
17 31 .
rich and not virtuously, Zaccheus would not have had an
' 2 v^hr- appointed time 2 for repentance, so as even to restore fourfold
/t " ay ' whatever he had unjustly taken, and to add half of his goods ;
nor Matthew, to be converted and become an Apostle, taken off
as he would have been before the due season ; nor yet many
other such. Therefore doth He bear with them, calling all to
repentance. But if they will not, but continue in the same, they
shall hear Paul saying, that after their hardness and impenitent
heart they treasure up unto themselves wrath against the day
3 Rom. qfurath, and revelation, and righteous judgment of God 5 :
which wrath that we may escape, let us become rich with the
riches of heaven, and follow after the laudable sort of poverty.
For thus shall we obtain also the good things to come : 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, and honour, now, and for ever, and
world without end. Amen.
2. 5.
HOMILY XXXV.
1 Cor. xiv. 1.
Folloio after charity, and desire spiritual gifts ; but rather that ye
may prophesy.
Thus, inasmuch as he had with exactness rehearsed unto
them all the excellence of charity, he exhorts them in what
follows, with alacrity to lay hold of it. Wherefore also
he said, Follow after : for he that is in chace, beholds that
only which is chased, and towards that he strains himself,
and leaves not off until he lay hold of it. He that is in
chace, when by himself he cannot, by those that are before
him he doth overtake the fugitive, beseeching those who are
near with much eagerness to seize and keep it so seized for
him, until he shall come up. This then let us also do.
When of ourselves we do not reach unto charity, let us bid
them that are near to her hold her, till we come up with her,
and when we have apprehended, no more let her go, that she
may not again escape us. For continually she springs away
from us, because we use her not as we ought, but prefer all
things unto her. Therefore we ought to make every effort,
so as perfectly to retain her. For if this be done, we require
not henceforth much labour, nay rather scarce any; but
taking our ease, and keeping holiday 1 , we shall march on in ' «»>i-
the narrow path of virtue. Wherefore he saith, Folloio after*"*'*" 1
her.
Then that they might not suppose, that for no other end
he brought in the discourse of charity, except that he might
extinguish the gifts, he subjoins as follows;
488 Comparison of Gifts: why Tongues were preferred:
HoMiL. Ver. 1. And desire spiritual gifts ; hut rather that ye may
prophesy.
Ver. 2. For he that speaketh in an unknown tongue,
speaketh not unto men, but unto God: for no man under -
siandeth him ; howbeit in the Spirit he speaketh mysteries.
Ver. 3. But he that prophesieth, speaketh unto men to
edification, and exhortation, and comfort.
At this point he proceeds to make a comparison between
the gifts, and lowers that of the tongues, neither signifying it
to be altogether useless, nor very profitable by itself. For in
fact they were greatly puffed up on account of this, because
the gift was considered to be a great one. And it was thought
great, because the Apostles received it first, and with so great
display; it was not however therefore to be esteemed above
all the others. Wherefore then did the Apostles receive it
before the rest ? Because they were to go abroad every
where. And as in the time of building the tower the one
tongue was divided into many; so then the many tongues
frequently met in one man, and the same person used to
discourse both in the Persian, and Roman, and Indian, and
many other tongues, the Spirit sounding within him : and the
gift was called the gift of tongues, because he could all at
once speak divers languages. See accordingly how he both
depresses and elevates it. Thus by saying, He that speaketh
with tongues, speaketh not unto men, but unto God, for no
man understandeth him, he depressed it, implying that the
profit of it was not great; but by adding, howbeit in the Spirit
lie speaketh mysteries, he again elevated it, that it might not
seem to be superfluous, and useless, and given in vain.
But he that prophesieth, speaketh unto men to edification,
and exhortation, and comfort.
Seest thou by what he signifies the choice nature of this
gift ? i. e. by the common benefit ? and how every where he
gives the higher honour to that which tends to the profit
of the many ? For do not the former speak unto men also ?
tell me. But not so much to edification, and exhortation,
and comfort. So that the being possessed by the Spirit, is
common to both, as well to him that prormesieth, as to him
that speaketh with tongues ; but in this, the one, (he, I mean,
who prophesieth,) hath the advantage, in that he is also pro-
why Prophecy preferable : yet Tongues not disparaged. 489
fitable unto the hearers. For they who spake with tongues l Cor.
were not understood by them that had not the gift. h— 6.
What then ? Did they edify no man ? " Yes," saith he,
" themselves alone :" wherefore also he adds,
Ver. 4. He that speaketh in an unknown tongue, edifieth
himself.
And how, if he know not what, he saith? Why, for the
present, he is speaking of them who understand what they'
say; — understand it themselves, but know not how to render
it unto others.
But he that prophesieth, edifieth the Church. Now as
great as is the difference between a single person and the
Church, so great is the interval between these two. Seest
thou his wisdom, how he doth not thrust out the gift and
make nothing of it, but signifies it to have some advantage,
small though it be, and such as to suffice the possessor only ?
[2.] Next, lest they should suppose that in envy to them
he depresses the tongues (for the more part had this gift)
to correct their suspicion he saith,
Ver. 5. / would that ye all spake with tongues, but rather
that ye prophesied : for greater is he that prophesieth than
he that speaketh with tongues, except he interpret, that the
Church may receive edifying.
But rather and greater, do not mark opposition, but supe- (2.)
riority. So that hence also it is evident, that he is not
disparaging the gift, but leading them to better things,
displaying both his carefulness on their behalf, and his spirit
free from all envy. For neither did he say, " I would that
two, or three," but that ye all spake with tongues; and not
this only, but, also, that ye prophesied; and this rather than
that; for greater is he that prophesieth. For since he hath
established and proved it, he next proceeds also to assert it ; not
however simply, but with a qualification. Accordingly he adds,
except he interpret; since if he be able to do this, I mean
the interpreting, " he hath become equal unto the prophet," so
he speaks, " because then there are many who reap the
advantage of it ;" a thing to be especially observed, how this
throughout, before all else, is his object.
Ver. 6. But note, brethren, if I come unto you speaking
with tongues, what shall I profit you, except I shall speak to
490 Illustration from Musical Instruments.
Homuyou either by revelation, or by knowledge, or by prophesying,
- — ■ — - or by doctrine ?
" And why speak I," saith he, " of the rest ? Nay, let the
person who speaketh with tongues be Paul : yea even so will
no good come of it to the hearers." And these things he
saith, to signify that he is seeking their profit, not bearing any
grudge against them that have the gift; since not even in his
own person doth he shrink from pointing out their unprofit-
ableness. And indeed it is his constant way to work out the
disagreeable topics in his own person : as in the beginning
of the Epistle he said," Who then is Paul ? and who is Apollos ?
and who is Cephas?" The same then he doth also here, say-
ing, Not even I shall profit you, except I shall speak to you
either by revelation, or by prophesying, or by knowledge, or
by doctrine. And what he means is, " if I say not somewhat
that can be made intelligible to you, and that may be clear,
but merely make display of my having the gift of tongues ; —
tongues which when ye have heard, ye will go away with no
sort of profit. For how should you profit, by a voice which ye
understand not ?"
[3.] Ver. 7. Yet even the things without life giving sound,
whether pipe or harp, except they give a distinction in the
sounds, how shall it be known what is piped or harped ?
" And why do I say," saith he, " that in our case this is
unprofitable, and that only useful, which is clear and easy to
be apprehended by the hearers ? Since even in musical
instruments without life one may see this : for whether it be
pipe or harp, yet if it be struck or blown confusedly and
unskilfully, without proper cadence or harmony, it will
captivate none of the hearers. For even in these inarticulate
sounds there is need of some distinctness : and if thou strike
not or breathe into the pipe according to art, thou hast done
nothing. Now if from things without life we require so much
distinctness, and harmony, and appropriateness, and into
those inarticulate sounds we strive and contend to infuse so
much meaning, much more in men, endued with life and
reason, and in spiritual gifts, ought one to make significancy
an object.
Ver. 8. For if the trumpet give an uncertain sound, who
shall prepare himself to the battle?
The Gift of Tongues supposes an Interpreter. 491
Thus, from things merely ornamental he carries on his 1 Cor.
argument to those which are more necessary and useful ; and — '■ — -
saith, that not in the harp alone, but in the trumpet also one
may see this effect produced. For in that also there are
certain measures ; and they give out at one time a warlike
note, and at another one that is not so ; and again sometimes
it leads out to line of battle : and unless one know this, there
is danger to all that is most important. Which is just what
he means, and the mischief of it what he is manifesting, when
he saith, who shall prepare himself to the battle f So then,
if it have not this quality, it is the ruin of all. " And what is
this to us," saith one? Truly it concerns you very especially;
wherefore also he adds,
Ver. 9. So likeivise ye, except ye utter by the tongue
words easy to be understood, how shall it be known what
is spoken ? for ye shall speak into the air : i. e. calling to
nobody, speaking unto no man. Thus every where he shews
its unprofitableness.
[4.] " But if it be unprofitable, why was it given ?"
saith one. So as to be useful to him that hath received
it. But if it is to be so to others also, there must be
added interpretation. Now this he saith, bringing them
near to one another; that if a person himself have not the
gift of interpretation, he may take unto him another that
hath it, and make his own gift useful through him. Where-
fore he every where points out its imperfection, that so if it
might be, he may bind them together. Any how, he that
accounts it to be sufficient for itself, doth not so commend it,
as disparage it, not suffering it to shine brightly by the interpre-
tation. For excellent indeed, and necessary is the gift, but it is
so, when it hath one to explain what is spoken. Since the finger
too is a necessary thing, but when you separate it from the other
members, it will not be equally useful : and the trumpet is neces-
sary, but when it sounds at random, it is rather an annoyance.
Yea, neither shall any art come to light, without matter
subject to it ; nor is matter put into shape, if no form be
assigned to it. Suppose then the voice to be as the subject-
matter, but the distinctness as that form, which not being
present, there will be no use in the material.
Ver. 10. There are, it may be, so many kinds of voices
in the world, and none of them without signification:
492 The Fault not in the Gift, bat in the Receivers.
Homil. i. e. so many tongues, so many voices of Scythians, Thracians,
'- Romans, Persians, Moors, Indians, Egyptians, innumerable
other nations.
Ver. 11. Therefore if I know not the meaning of the voice,
(3.) I shall be unto him that speaketh a barbarian. " For sup-
pose not," saith he, " that this happens only in our case;
rather in all one may see this taking place : so that I do not
say this to disparage the voice, but to signify, that to me it is
useless, as long as it is not intelligible." Next that he may
not render the accusation unpalatable, he makes his charge
alike for the two, saying, He shall be unto me a barbarian,
and I to him. Not from the nature of the voice, but from
our ignorance. Seest thou how by little and little he draws
men to that which is akin to the subject. Which is his use
to do, to fetch his examples from afar, and to end with what
more properly belongs to the matter. For having spoken of
a pipe and harp, wherein is much that is wanting, and that is
unprofitable, he comes to the trumpet, a thing more useful ;
next, from that he proceeds to the veiy voice itself. So also
before, when he was discoursing to shew that it was not
forbidden the Apostles to receive, beginning first with
husbandmen, and shepherds, and soldiers, then he brought
the discourse on to that which is nearer to the subject, the
priests in the old covenant.
But do thou, I pray, consider, how every where he hath
given diligence to free the gift from censure, and to bring
round the charge to the receivers of it. For he said not,
" I shall be a barbarian," but, unto him that speaketh, a
barbarian. And again, he did not say, " he that speaketh
shall be a barbarian," but, he that speaketh shall be a
1 » '£"- barbarian unto me 1 .
he that [A] " What then must be done ?" saith he. Why, so far from
speaketh disparaging, one ought to recommend and to teach it; as indeed
unto me. . ~ .
himself also doth. Since after he had accused and rebuked it,
and shewn its unprofitableness, he proceeds to counsel them ;
saying,
Ver. 12. Even so ye, forasmuch as ye are zealous of
spiritual gifts, seek that ye may excel to the edifying of
the Church.
Seest thou his aim every where, how he looks to one thing
continually and in all cases, the general utility, the profiting
Tongues and Interpretation both to be prayed for. 493
the Church ; laying this down as a kind of rule ? And he l Cor.
did not say, " that ye may obtain the gifts," but, that ye may ■' — -
excel, i. e. that ye may even possess them in great abundance.
Thus, so far am I from wishing you not to possess them, that
I even wish you to abound in them, only so that ye handle
them with a view to the common advantage. And how this
same purpose may be answered, he declares, and saith by
way of inference,
Ver. 13. Wherefore let him that speaketh in an unknown
tongue, pray that he may interpret.
Ver. 14. For if I pray in an unknown tongue, my spirit
prayeth, but my understanding is unfruitful.
Ver. 15. What is it then? I will pray with the spirit, and
I will pray with the understanding also : I tvill sing with
the spirit, and I will sing with the understanding also.
Here he intimates that it is in their own power to obtain
the gift. For let him pray, saith he, i. e. "let him contribute
his own part," since if thou ask diligently, thou wilt surely
receive. Ask accordingly not to have a gift of an unknown
tongue only, but also of interpi-etation, that thou may est
become useful unto all, and not shut up the gift in thyself
alone. For if I pray in an unknown tongue, saith he, my spirit
prayeth, but my understanding is unfruitful. Seest thou
how by degrees bringing his argument to a point, he signifies,
that not to others only is such an one useless, but also to
himself; if at* least his understanding is unfruitful ? For if
a man should speak only in the Persian, or any other foreign
tongue, and not understand what he saith, then of course to
himself also will he be thenceforth a barbarian, not to another
only, from not knowing the meaning of the sound. For there
were of old many who had also a gift of prayer, together with
some unknown tongue; and they prayed, and the tongue spake,
either in the Persian or Latin language, uttering a prayer: but
their understanding knew not what was spoken. Wherefore
also he said, If I pray in an unknown tongue, my spirit
prayeth, i.e. the gift which is given me, and which moves
my tongue, but my understanding is unfruitful.
What then may that be which is best in itself, and doth
good ? And how ought one to act, or what request of God ?
To pray, both with the spirit, i. e. the gift, and with the
understanding 1 . Wherefore also he said, / will pray with 1 &*»*?■
494 Inconvenience of the Eucharist in an unknown Tongue.
Houi-L.the spirit, and I will pray with the understanding also:
'- 1 will sing with the spirit, and I will sing with the under-
standing cdso.
[6.] He signifieth the same thing again here also, that both
the tongue may speak, and the understanding may not be
ignorant of the things spoken. For except this be so, there
will also be another confusion.
Ver. 1G. For besides, saith he, when thou shall bless with
the spirit, how shall he that occupieth the room of the
unlearned, say the Amen at thy giving of thanks? seeing
he understandeth not what thou sayest ?
Ver. 17. For thou verily givest thanks well, but the other is
not edified.
Observe how again here he brings his stone to the plumb-
i «$ s line 1 , every where seeking the edification of the Church.
rn ', _ v Now by the unlearned 2 he means the layman, and signifies
tov x/Vov that he also endures no little loss, when he is unable to say
"]££_, the Amen. And what he saith is this : " if thou shalt bless
in a barbarian tongue, not knowing what thou sayest, nor
able to interpret, the layman camiot respond the Amen. For
not hearing the words, for ever and ever, which are at the
end a , he doth not say the Amen." Then again, comforting him
concerning this, that he might not seem to hold the gift too
cheap ; the same kind of remark as he made above, that he
speaketh mysteries, and speaketh unto God, and edifieth
himself, and prayeth with the spirit, intending no little
comfort from these things, this also he utters here, saying,
"for thou indeed givest thanks well, since thou speakest being
moved by the Spirit; but the other hearing nothing, nor
knowing what is said, stands there, receiving no great
advantage by it."
(4.) [7.] Further, because he had attacked the possessors of this
gift, as though they had no such great thing ; that he might
not seem to hold them cheap, as being himself destitute of it,
see what he saith :
3 xu\Zv. Ver. 18. I thankGod, speaking 3 with tongues more than yeall.
<< f r And this he doth also in another place; intending, namely,
speak." to take away the advantages of Judaism, and to shew that
a i. e. at the end of the Long Thanks- Anaphora. Vid. Brett's Liturgies, 1838,
giving in that part of the Service for the p. 9, 16, 37, &c.
Holy Eucharist, which is called the
St. Paul, a Pattern of the Right Use of Tongues. 495
henceforth they are nothing, he begins by intimating that him- l Cor.
self had been endowed with them, yea, and that in very great 14, * ' ■
excess; and then he calls them loss, thus saying, If any man
thinketh that he hath confidence in the flesh, I more: cir-
cumcised the eighth dag, of the stock of Israel, of the tribe of
Benjamin, an Hebrew of the Hebrews; as touching the law,
a Pharisee; concerning zeal, persecuting the Church; touch-
ing the righteousness which is in the law, blameless 1 . And ' Philip.
then, having signified himself to have the advantage of all, ' —
he saith, But what things were gain to me, those I counted
loss for Christ. So also he doth here, saying, / speak with
tongues more than ye all. Do not ye therefore glory, as
though ye only had the gift. For I also possess it, yea more
than ye.
Ver. 19. Yet in the Church I had rather speak five words
with my understanding, that I might teach others also.
What is that, speak with my understanding, that I might
teach others also? " Understanding what I say,' 1 and "words
which I can both interpret to others, and speak intelligently,
and teach the hearers." Than ten thousand words in an un-
known tongue. Wherefore? Thai I may teach others, saith he.
For the one hath but display only; the other, great utility: this
being what he every where seeks, I mean the common profit.
And yet the gift of tongues was strange, but that of pro ; hecy
familiar, and ancient, and heretofore given to many; this on the
contrary then first given : howbeit it was not much cared for
by him. Wherefore neither did he employ it; not because he
had it not, but because he always sought the more profitable
things: being as he was free from all vain-glory, and con-
sidering one thing only, how he might render the hearers better.
[8.] And here is the account of the faculty he had of seeing
the expedient both to himself and to all others : viz. because
he was free from vain-glory. Since he assuredly that is
enslaved by it, so far from discerning what is good to others,
will not even know his own.
Such was Simon, who, because he looked to vain-glory,
did not even see his own advantage. Such also were the
Jews, who because of this 2 , pledged their own salvation to 2 *■£<>«-
the devil. Hence also did idols spring, and by this madness*'*"'
did the heathen philosophers excite themselves, and make
shipwreck in their false doctrines. And observe the per-
496 The Apostles contrasted with the Philosophers.
Homil. verseness of this passion : how because of it some of them also
— — — '■ made themselves poor, others were eager about wealth. So
potent is its tyranny, that it prevails even in direct contraries.
Thus one man is vain of chastity, and contrariwise another of
adultery ; and this man of justice, and another of injustice :
so of luxury and fasting, modesty and rashness, riches
and poverty. I say poverty : since some of them that were
without, when it was in their power to receive, for admira-
tion's sake forbore to receive. But not so the apostles : that
they were pure from vain-glory, they shewed by their doings :
in that, when some were calling them Gods, and were ready
to sacrifice unto them oxen with garlands, they did not
merely just forbid what was doing, but they even rent their
i Acts clothes 1 . And after they had set the lame man upright, when
j^' ' all Avith open mouths were beholding them, they said, Why
look ye so earnestly on us, as though by our own poiver ice
2 Acts3./irt^ made this man to walk*? And those, among men who
„«,; " admired poverty, chose to themselves a state of poverty : but
om. these among persons who despised poverty, and gave praise
to wealth. And these, if they received aught, ministered to
the needy. Thus, not vain-glory, but benevolence, was the
motive of all they did. But those quite the reverse; as
enemies and pests of our common nature, and no other-
wise, did they such things. Thus one sunk all his goods in b
the sea for no good purpose, imitating fools and madmen :
and another let all his land go to sheep common . Thus they
did every thing for vain-glory. But not so the Apostles ;
rather they both received what was given them, and dis-
tributed to the needy with so great liberality, that they even
lived in continual hunger. But if they had been enamoured
of glory, they would not have practised this, the receiving and
distributing, for fear of some suspicion arising against them.
For he who throws away his own for glory, will much more
refuse to receive the things of others, that he may not be
accounted to stand in need of others, nor incur any suspicion.
But these thou seest both ministering to the poor, and them-
selves begging for them. So truly were they more loving
than any fathers.
[9.] And observe also their laws, how moderate, and freed from
b Aristippus. See Hor.Sat. ii.3. 100; c Democritus. See Hor. Ep. i. 12.
Cic, de Invent, ii. 58. 12.
Abraham, a Pattern of one free from Vain-glory. 497
all vain-glory. Thus : Having, saith he, food and raiment, l Con.
let us be therewith content 1 . Not like him of Sinope' 1 , who,
clothed in rags, and living in a cask to no good end, 6. 8.
astonished many, but profited none : whereas Paul did none
of these things ; (for neither had he an eye to ostentation ;)
but was both clothed in ordinary apparel with all decency,
and lived in a house continually, and displayed all exactness
in the practice of all other virtue ; which the Cynic despised,
living impurely, and publicly disgracing himself, and dragged
away by his mad passion for glory. For if any one ask the
reason of his living in a cask, he will find no other, but vain-
glory alone. But Paul also paid rent for the house wherein (5.)
he abode at Rome. Although he who was able to do things
far severer, could much more have had strength for this.
But he looked not to glory, that savage monster, that fearful
demon, that pest of the world, that poisonous viper. Since,
as that animal tears through the womb of her parent with her
teeth, so also this passion tears in pieces him that begets it.
[10.] By what means then may one find a remedy for this
manifold distemper ? By bringing forward those that have
trodden it under foot, and with an eye to their image, so
ordering one's own life. For so the patriarch Abraham : — nay,
let none accuse me of tautology, if I often make mention of
him, and on all occasions : this being that which most of all
shews him wonderful, and deprives them that refuse to imitate
him of all excuse. For, if we exhibit one doing well in this
particular, and another in that, some one might say that
virtue is hardly to be attained ; for that it is scarcely possible
to succeed in all those things together, whereof each one of
the saints hath only performed a part. But when one and
the same person is found to possess all, what excuse will
they have, who after the law and grace are not able to attain
unto the same measure with them that were before the law
and grace? How then did this Patriarch overcome and
subdue this monster, when he had a dispute with his nephew 2 ? - Gen.
For so it was, that coming off worst, and losing the first share,
he was not vexed. But ye know that in such matters the
shame is worse than the loss to the vulgar-minded, and
particularly when a person having all in his own power,
d Diogenes the Cynic.
Kk
498 Examples of Christians against Vain-glory.
HoMiL.as he had then, and having been the first to give honour, was
L not honoured in return. Nevertheless none of these things
vexed him, but he was content to receive the second place,
and when wronged by the young man, himself old, an uncle
by a nephew, he was not indignant, nor took it ill, but loved
him equally, and ministered to him. Again, having been
victorious in that great and terrible fight, and having mightily
1 Gen. put to flight the Barbarians 1 , he doth not add show to victory,
• nor erect a trophy. For he wished to save only, not to ex-
hibit himself. Again, he entertained strangers, yet did he
not here act vaingloriously, but himself both ran to them,
and paid them worship, not as though he were giving, but
receiving a benefit, and he calleth them lords, without know-
ing who they are who are come to him, and presents his wife
2 Gen. in the place of a handmaiden 3 . And in Egypt too before this,
when he had appeared so extraordinary a person, and had
received back this very woman, his wife, and had enjoyed so
1 Gen. great honour 3 , he sheweth it to no man. And though the
inhabitants of the place called him prince, he himself even
4 Gen. laid down the price of the sepulchre 4 . And when he sent to
betroth a wife for his son, he gave no command to speak in
5 Gen. high ail d dignified terms of him 5 , but merely to bring the
bride.
[11.] Wilt thou examine also the conduct of those under
grace, when from every side great was the glory of the doc-
trine flowing round them, and wilt thou see then also this
passion cast out? Consider, I pray, this same apostle, who
speaks these things, how he ever ascribes the whole to God,
how of his sins he makes mention continually, but of his good
deeds never, unless perchance it should be needful to correct
the disciples ; and even if he be compelled to do this, he calls
the matter folly, and yields the first place to Peter, and is not
ashamed to labour with Priscilla and Aquila, and every where
he is eager to shew himself lowly, not in the market place,
nor stately walking, carrying crowds with him, but setting
himself down among the obscure. Wherefore also he said,
fi ' 2 Cor - but his bodily presence is weak 6 , i. e. easy to be despised,
and in not being accompanied with display. And again, I pray
that ye do not evil,nol that we may appear approved. And what
marvel, if he despise this glory? seeing that he despises
The Christian's Care is altogether within. U)0
the glory of heaven, and the kingdom, and hell, for that which i Cor.
was pleasing unto Christ : for he wishes himself to be 14 ' I9 '
accursed from Christ, for the glory of Christ. For if he saith
that he is willing to suffer this for the Jews' sake, he saith it
on this account, that none of those without understanding
might think to take to himself the promises, made to them.
If therefore he were ready to pass by those things, what marvel
is it, if he despise human things ?
[12.] But the men of our time are overwhelmed by all things,
not by desire of glory only, but also on the other hand, by
insult, and fear of dishonour. Thus, should any one praise, it
would puff thee up, and if he blame, it would cast thee down.
And as weak bodies are by common accidents injured, so also
souls which grovel on earth. For such not poverty alone, but
even wealth destroys, not grief only, but likewise joy, and pros-
perity more than adversity. For poverty compels to be wise,
but wealth leads on oftentimes into some great evil. And as
men in a fever are hard to be pleased in any thing, so also
they that are depraved in mind on every side receive hurt.
Knowing therefore these things, let us not shun poverty,
let us not admire riches : but prepare our soul to be sufficient
for all estates. For so any' one building an house, doth not
consider how neither rain may descend, nor sun-beam light
on it, (for this were impossible,) but how it may be made
capable of enduring all. And he again that builds a ship,
doth not fashion and design any thing to keep waves from
breaking against it, or any tempest from rising in the sea:
(for this too were impossible :) but that the sides of the ship
may be ready to meet all. And again, he that cares for the
body doth not look to this, that there may be no inequality
in the temperature, but that the body may easily endure all
these things. So accordingly let us act in respect of the soul,
and neither be anxious to fly poverty, nor to become rich,
but to regulate each of them for our own safety.
Wherefore letting alone these things, let us render our soul
meet both for wealth and poverty. For although no calamity,
such as man is subject to, befall, which is for the most part im-
possible, even thus, better is he that seeks not wealth, but knows
how to bear all things easily, than he that is always rich. And
why? First, such an one hath his safety from within, but the
Kk2
500 Riches endanger a 3fan, living and dead:
Homil. other from without. And as he is a better soldier, who trusts
'■ to his bodily powers and skill in fighting, than he that hath
his strength in his armour only; so he that relies on his
wealth, compared with him that is fenced in by his virtue,
is inferior. Secondly, because even if he do not fall into
poverty, it is impossible that he should be without trouble.
For wealth hath many storms and troubles ; but not so virtue,
but pleasure only and safety. Yea, and it puts a man out of
the reach of them that lay snares for him, but wealth quite
the contrary, rendering him easy to be attacked and taken.
And as among animals, stags and hares are of all most easily
taken through their natural timidity, but the wild boar, and
the bull, and the lion, would not lightly throw themselves in
the way of the liers-in-wait ; just so one may see in the case
of the rich, and of them that live voluntarily in poverty.
The one is like the lion and the bull, the other like the stag
and the hare. For whom doth not the rich man fear ? Are
there not robbers, potentates, enviers, informers ? And why
speak I of robbers and informers, in a case where a man
suspects his very domestics ?
[18.] And why say I, " when he is alive?" Not even when
dead is he freed from the villainy of the robbers, nor hath death
power to set him in safety, but the evil doers spoil him even
when dead, so dangerous a thing is wealth. For we see that not
only do they dig into houses, but they even burst open tombs,
and coffins. What then can be more wretched than this man,
since not even death can furnish him with this security, but that
wretched body, even when deprived of life, is not freed from the
evils of life, those that commit such wickedness hastening to
war even with dust and ashes, and much more grievously than
when it was alive ? For then, it might be, entering his store-
house, they would remove his chests, but abstain from his
person, and would not take so much as to strip the body itself;
but now the accursed hands of the tomb-breakers do not even
abstain from these, but move and turn it about, and with
much cruelty insult it. For after it hath been committed to
the ground, having stripped it both of its covering of earth
and of that which its grave-clothes constitute, they leave it
thus to be cast out.
What foe then so deadly as wealth, which destroys both the
Violators of Graves, an Instance of the Tyranny of Wealth. 501
very soul of the living, and insults the very body of the dead, 1 Cor.
and suffers it not even to lie, buried in the ground, which _Lli2£i-
is common even to the condemned, and to them that
have been taken in the vilest crimes ? For of them the
legislators having exacted the punishment of death, inquire
no further; but of these, wealth even after death exacts a
most bitter punishment, exposing them naked and unburied,
a dreadful and pitiable spectacle: since even those who suffer
this after sentence, and by the anger of their judges, do not
suffer so grievously as these. For they indeed remain unburied
the first and second day, and so are committed to the ground ;
but these, when they have been committed to the ground, are
then stripped naked and insulted. And if the robbers depart
without taking the coffin too, there is still no thanks to their
wealth, but in this case also to their poverty. For she it is that
guards it. Whereas most assuredly, had we intrusted wealth
with even so much as this, and leaving off to form it of stone,
had forged it of gold, we should have lost this also.
So faithless a thing is wealth ; which belongs not so
much to them that have it, as to them that endeavour to
seize it. So that it is but a superfluous argument which
aims to shew that wealth is an irresistible sort of evil, seeing
that not even on the day of their death do its possessors
obtain security. And yet who is not reconciled with the
departed, whether it be wild beast, or demon, or whatever
else ? The very sight being enough to bend even one who is
altogether iron, and quite past feeling. Wherefore, you
know, when one sees a corpse, though it be an enemy public
or private whom he sees, yet he weeps for him as one of his
dearest friends ; and his wrath is extinguished with life, and
pity is brought in. And it would be impossible, in time of
mourning and carrying out to burial, to distinguish an enemy
from him who is not such. So greatly do all men revere
their common nature, and the customs which have been
introduced respecting it. But wealth not even on obtaining
this, remits her anger against her possessors ; nay, it renders
them that have been no way wronged enemies of the dead ;
if at least to strip the dead body, be an act of persons very
bitter and hostile. And nature for her part reconciles even
his enemies to him then : but wealth makes foes of them that
502 How the Sting of Wealth may be taken out ;
HoMiL.have nothing to accuse him of, and cruelly intreats the body
— — — -in its utter desolation. And yet in that case there are many
things which might lead one to pity, the fact of its being a
corpse, its inability to move, and tending to earth and cor-
ruption, the absence of any one to help : but none of these
things soften those accursed wretches, because of the tyranny
they are under from their base cupidity. For the passion of
covetousness, like some ruthless tyrant, is at hand, injoining
on them those inhuman commands, and having made wild
beasts of them, so brings them to the tombs. Yea, like wild
beasts, attacking the dead, they would not even abstain from
their flesh, if their limbs were any way useful uuto them.
Such is our enjoyment of wealth ; to be insulted even after
death, and deprived of sepulture, whereof even the most
desperate criminals partake.
[14.] Are we still then, tell me, to be fond of so grievous an
enemy ? Nay, I beseech you, nay, my brethren ! but let us
fly from it without turning to look : and if it come into our
hands, let us not keep it within, but bind it fast by the hands
of the poor. For these are the bonds which have more
power to hold it, and from those treasures it will never more
escape ; and so this faithless one abides for the time to come
faithful, tractable, tame, the right hand of Mercy producing
this effect on it.
As 1 have said then, if it ever come to us, let us hand it
over to her : but if it come not, let us not seek after it, nor
fret ourselves, nor count its possessors happy; for what sort of
a notion of happiness is this ? Unless thou wouldest also say
that those who fight with beasts are to be envied, because
those high-priced animals are shut up and reserved by the
proposers of such contests for themselves : not daring however
themselves to approach, or to touch them, but fearing and
trembling because of them. Something like this, I say, is
the case of the wealthy, when they have shut up their wealth
in their treasuries as it were some savage beast, and day by
day receive from it innumerable wounds ; in this latter unlike
to the beasts : since they, when thou leadest them out, then,
and not till then, hurt such as meet them: but this, when it
is shut up and preserved, then destroys its possessors and
hoarders.
double Blessing on a right Management of it. 503
But let us make this beast tame. And it will be tame, if l Cor.
we do not shut it up, but give it into the hands of all who are — - — -
in need. So shall we reap from this quarter the greatest
blessings, both living in the present life with safety and a
good hope, and in the day that is to come standing with
boldness : to which may we all attain, through the grace and
mercy, &c. &c.
HOMILY XXXVL
1 Cor. xiv. 20.
Brethren, be not children in understanding ; howbeit in malice
be ye children, but in understanding be men.
AS might be expected, after his long argument and demon-
stration he adopts a more vehement style, and abundance of
rebuke; and mentions an example suited to the subject. For
children too are wont to gape after trifles, and to be fluttered,
but of things very great they have not so much admiration.
Since then these also having the gift of tongues, which was
the lowest of all, thought they had the whole ; therefore he
saith, Be not children, i. e. be not without understanding
where ye ought to be considerate, but there be ye childlike
and simple, where unrighteousness is, where vainglory, where
pride. For he that is a babe in wickedness, ought also to
be wise. Since as wisdom with wickedness would not be
wisdom, so also simplicity with folly would not be simplicity,
it being requisite both in simplicity to avoid folly, and in
wisdom wickedness. For as neither bitter nor sweet medi-
cines in excess do good, so neither doth simplicity by itself,
nor wisdom : and this is why Christ injoining us to mix both
1 Mat. said, Be ye wise as serpents, and harmless as doves 1 .
' But what is it to be a babe in wickedness ? Not even to
know what Avickedness is : yea, such he willed them to be.
Wherefore also he said, Fornication, is positively heard of
2 l Cor. among you 9 . He said not, " is done," but is heard of: as if he
5 * *' said, " ye are not without knowledge of the thing ; ye have
heard of it some time." I say, he would have them both to be men
and children ; the one however in wickedness, but the other
in wisdom. For so even the man may become a man, if he
Wisdom and Simplicity. Mode of quoting the Bible. 505
be also a child : but as long as he is not a child in wickedness, l Cor.
neither will he be a man. For the crafty, instead of perfect — in-
growth, will be but a fool.
Ver. 21. For in the law it is written, With men of other
tongues and other lips will I speak unto this people, and get
for all that will they not hear me, saith the Lord.
Yet surely it is no where written in the Law, but as I said
before, he calls always the whole of the Old Testament, the
Law : both the prophets, and the historical books. And he
brings forward his testimony from Esaias the prophet, again
covertly detracting from the glory of the gift, for their profit;
nevertheless even thus he states it with a signification of honour.
For the expression, not for all that, hath force to point out,
that the miracle was enough to astonish them; and if they did
not believe, the fault was theirs. And wherefore did God
work it, if they were not to believe ? That He might in every
case appear to do His part.
[2.] Having shewn then even from the prophecy, that the
sign in question is not of great use, he adds,
Ver. 22. Wherefore tongues are for a sign, not to them that
believe, but to them that believe not : but prophesying serveth
not for them that believe not, but for them which believe.
Ver. 23. If therefore the whole Church be come together
into one place, and all speak with tongues, and there come in
those that are unlearned, or unbelievers, will they not say that
ye are mad ?
Ver. 24. But if all prophesy, and there come in one that
believeth not, or one unlearned, he is convinced of all, he is
judged of all :
Ver. 25. And thus are the secrets of his heart made mani-
fest ; and so, falling down on his face, he will worship God,
and report that God is in you of a truth.
Great in this place is the difficulty which one seems to find
arising from what is said. For if tongues are for a sign to
them that believe not, how saith he, if they that believe not
should see you speaking with tongues, they will say that ye are
mad? And if prophecy be not for them that believe not, but for
them that believe, how shall also the unbelievers gain thereby?
For if there come in, saith he, when ye are prophesying,
one that believeth not, he is convinced of all, and judged.
500 Prophecy and Tongues compared as Signs.
Homil. And not only this, but also after this another question hence
xxxvi. . . . .„ n ,
springs up : since the tongue will appear on the contrary
greater than the prophecy. For if the tongues are for a sign
to them that believe not, but prophecy to them that believe,
that which draws in aliens, and makes them of the household,
is greater than that which regulates those of the household.
What then is the meaning of that expression ? Nothing-
difficult, nor obscure, nor contrary to what went before, but
rather very agreeable to it, if we give heed: viz. that prophecy
is suitable to both, but the foreign tongue not so. Wherefore
having said of the unknown tongue, it is for a sign, he adds,
not to them that believe, but to them that believe not, and
to them for a sign, i. e. for astonishment, not so much for
instruction.
" But in the case of prophecy too," saith some one, " he
did the very same thing, saying, but prophesying serveth not
for them that believe not, but for them which believe. For
the believer hath no need to see a sign, but requires only
teaching and catechizing. " How then sayest thou," saith he,
" that prophecy is of use to both, when Paul saith, not to
them that believe not, but to them which believe V If thou
wilt accurately examine, thou wilt understand what is said.
For he said not, " prophecy is not useful to them that believe
not," but, " is not for a sign, as the unknown tongue," i. e. it
is unprofitable: nor is the tongue anyway useful to them that
believe not; for its only work is, to astonish, and to confound;
the word sign being one of those which may be taken two
i Ps. 86. ways : as when he saith, shew me a sign 1 , he adds,jfor good;
11 ' and again, I am become as it were a monster unto many 2 ,
2 Ps.7l.i- e. a sign.
7 * /n x And to shew thee that he introduced the term sign here,
not as a thing which of course did some good, he added that
which resulted from it. And what was this ? They will say,
saith he, that ye are mad. This however not from the nature
of the sign, but from their folly. But when thou hearest of
unbelievers, do not suppose that the same persons are in every
case intended, but at one time they which are incurably
diseased, and abide uncorrected, and at another they which
may be changed ; such as were they who in the times of the
Apostles admire the mighty things of God which they hear
(2.)
Case in which Tongues might be an Offence. 507
of; such as in the case of Cornelius. His meaning accord- l Cor.
ingly is this; that prophecy avails both among thein that — — —
believe not, and among them that believe: as to the unknown
tongue, when heard by the unbelieving and inconsiderate,
instead of profiting by it, they rather deride the utterers, as
madmen. For, in fact, it is to them but for a sign, i. e. in order to
astonish them merely ; whereas they who had understanding
used also to profit by it : with a view to which the sign was
given. Even as then there were not only certain who accused
them of drunkenness, but many also admired them, as relating
the wonderful works of God. It appears then that the mockers
were those without understanding. Wherefore also Paul did
not simply say, they will say that ye are mad, but added,
unlearned and unbelievers.
But prophecy is not for a sign merely, but is also suitable
and useful for faith, and for profit unto both. And this, if
not directly, yet in the sequel he more clearly explained,
saying, he is convinced of all. For if all prophesy, saith he,
and there come in one that believeth not, or unlearned, lie is
convinced of all, he in judged of all; and thus are the secrets
of his heart made manifest; and so, falling down on his face,
he will worship God, and report that God is in you of a truth.
So that not in this only is prophecy greater, in its availing
with each class l , but also in its attracting the more shameless J i. e.
of the unbelievers. For it was not the same wonder, when " T "J' xa j
Peter convicted 2 Sapphira, which was a work of prophecy, *'**•*.
and when he spake with tongues : but in the fonner case all £,„.
shrank into themselves; whereas, when he spake with tongues,
he got the credit of being even beside himself.
[3.] Having said then, that the unknown tongue profited not,
and having again qualified 3 this statement by turning the 3 ?*■<""-
charge upon the Jews, he proceeds to signify that it even a ^
doth injury. " And wherefore was it given ?" That it might re " re -
go forth with interpretation : since without this, it hath even
the contrary effect among them that are without under-
standing. For if saith he, all speak uith tongues, and there
come in unbelievers or unlearned, they will say that ye are
mad; as indeed even the Apostles incurred the suspicion of
being drunken: for these men, it saith, are full of new wine' 1 : 4 Acts
but it is not the fault of the sign, but of their unskilfulness ;
508 St. Paul's Way of giving Things a contrary Turn:
**omil. therefore he added, unlearned and unbelievers, to shew that
the notion belongs to their ignorance and want of faith; for,
as I before said, his object is to rank that gift not among
things that are disparaged, but among those which do not
greatly profit, and this, in order to repress them, and bring
them to a necessity of seeking for an interpreter. For since
the greater part looked not to this, but made use of it for
display and rivalry, this is what he especially withdraws
them from, intimating that their credit is injured, they bringing
on themselves a suspicion of madness. And this especially is
what Paul continually attempts to establish, when he wants
to lead men away from any thing: he shews that the
person suffers loss in respect of those very things which he
desires.
And do thou accordingly likewise : if thou wouldest lead
men away from pleasure, shew that the thing is bitter: if
thou wouldest withdraw them from vain-glory, shew that the
thing is full of dishonour: thus also was Paul used to do.
When he would tear away the rich from their love of money,
he said not merely that wealth is a hurtful thing, but also
that it casts into temptations. For they that will be rich,
1 1 Tim. saith he, fall into temptation 1 . Thus, since it seems to
deliver from temptations, he attributes to it the contrary of
that which the rich supposed. Others again held fast by the
wisdom that is without, as though by it establishing Christ's
doctrine; he signifies that not only it gives no aid to the
cross, but even makes it void. They held to going to law
before strangers, thinking it unmeet to be judged by their
own, as if those without were wiser : he points out that going
to law before them that are without, is shameful. They
clave to things offered in sacrifice to idols, as displaying
perfect knowledge: he intimates that this is a mark of
imperfect knowledge, not to know what economy to practise
in the things which concern our neighbours. So also here,
2 «*ro- because they were wild 2 about this gift of tongues, through
their love of glory, he signifies that this on the other hand
more than any thing brings shame upon them, not only
depriving them of glory, but also involving them in a sus-
picion of madness. But he did not at once say this, but
having spoken very many things before, when he had made
tivro.
in Marriage and Celibacy; in Tongues and Prophecy. 509
his discourse acceptable, then he brings in that topic so very l Cob.
contrary to their opinion. And this in fact is no more than 14 ■ 25 '
the common rule; that he who intends thoroughly to shake a
deep-rooted opinion, and to turn men round to its contrary,
must not at once state the opposites: otherwise he will be
ridiculous in the eyes of them that are preoccupied by the
contrary conviction. Since that which is very much beside
expectation, cannot be from the beginning, easily received,
but you must first well undermine by other arguments, and
then give it the contrary turn.
Thus for example he did, when discoursing of marriage : (3.)
I mean, since many turned their minds to it as a thing which
brings rest, and he wished to intimate that the abstaining
from marriage was rest ; if he had said this at once, he would
not so easily have made it acceptable : whereas now, having
stated it after much other matter, and timing its introduction
exactly, he strongly touched the hearers. This also he did
in respect of virginity. For before this having said much,
and after this again, at last he saith, i" spare you, and, /
would have you without care 1 . » l Cor.
This then he doth in respect of the tongues, shewing that they 7 - 28 > 32 -
not only deprive of glory, but also bring shame upon those who
have them in the eyes of the unbelievers. But prophecy, on
the contrary, is both free from reproach among the unbelievers,
and hath very great credit and usefulness. For none will say
in regard to prophesying, they are mad; nor will any one de-
ride them that prophesy ; but, on the contrary, will be astonished
at, and admire them. For he is convinced of all, i. e. the things
which he hath in his heart, are brought forward, and shewn
unto all : now it is not the same thing for any one to come in
and see one speaking in Persian, and another in Syriac, and
to come in and hear the secrets of his own mind ; as whether
he cometh in as a tempter, and with evil mind, or sincerely ;
or that such and such a thing hath been done by him, and
such another designed. For this is much more awful, and
more profitable than the other. For this cause therefore,
whereas of the tongues he saith, ye are mad; not however
affirming this of himself, but of their judgment: i.e. they will
say, saith he, that ye are mad; here, on the contrary, he
510 The Common Good, the Measure of all Gifts.
Homil. makes use both of the verdict of the facts", and that of those
— '- — '- who are the objects of the benefit. For he is convinced of
all, saith he, he is judged of all: and thus are the secrets of
his heart made manifest, and so falling down on his face he
ivill worship God, reporting that God is in you of a truth.
Seest thou that this is not capable of two interpretations:
how in the former case what is done may be doubted of, and
here and there an unbeliever might ascribe it to madness?
whereas here there will be no such thing, but he will both
wonder and worship, first making a confession by his deeds,
and then by his words also. Thus also Nebuchadnezzar
worshipped God, saying, Of a truth, your God, He is the
God that revealcth secrets, seeing thou couldest reveal this
i Dan.2. secret 1 . Seest thou the might of prophecy, how it changed
47 • that savage one, and brought him under instruction, and
introduced him to faith ?
[4.] Ver. 26. How is it then, brethren? When ye come
together, every one of you hath a psalm, hath a doctrine,
hath a tongue, hath a revelation, hath an interpretation.
Let all things be done unto edifying.
Seest thou the foundation and the rule of Christianity ?
how, as it is the artificer's work to build, so it is the Chris-
tian's to profit his neighbours in all things.
But since he had vehemently run down the gift; lest it
might seem to be superfluous, for with a view to pull down
their pride and no more, he did this : — again he reckons it
with the other gifts, saying, hath a psalm, hath a doctrine,
hath a tongue. For of old they used also to make psalms by
a gift, and to teach by a gift. Nevertheless, " let all these
look to one thing," saith he, " the correction of their neigh-
bour: let nothing be done at random. For if thou comest
not to edify thy brother, why dost thou come here at all? In
fact, I do not make much account of the difference of the
gifts. One thing concerns me, one thing is my desire, to do
all things unto edifying T Thus also he that hath the lesser
gift, will outrun him that hath the greater, if this be not
wanting. Yea, therefore are the gifts bestowed, that each
a i. e. the actions of the man's life, and his conscience, which answers to the
prophecy.
Permission sometimes equivalent to Prohibition. 511
might be edified ; since unless this take place, the gift will l Cor.
rather turn to the condemnation of the receiver. For what, I4 ' 25,
tell me, is the use of prophesying? What is the use of
raising the dead, when there is none who profits by it ? But
if this be the end of the gifts, and if it be possible to effect it
in another way without gifts, boast not thyself on the score
of the signs, nor do thou bewail thyself, to whom the gifts
are denied.
[5.] Ver. 27. And if any man speak in an unknown tongue,
let it be by two, or at the most by three, and that by course ;
and let one interpret.
Ver. 28. But if there be no interpreter, let him keep
silence in the Church; and let him speak to himself, and to
God.
What sayest thou, tell me ? Having spoken so much of
tongues, that the gift is a thing unprofitable, a thing
superfluous, if it have no interpreter, dost thou command
again to speak with tongues ? I do not command, saith he,
neither do I forbid ; as when he saith, if any of them that
believe not bid you to a feast, and ye be disposed to go, he
saith it not laying down a law for them to go, but not
hindering them: so likewise here. And let him speak to
himself and to God. If he endure not to be silent, saith he,
but is so ambitious and vain-glorious, let him speak by
himself 1 . And thus, by the very fact of so permitting, he ' xaf
greatly checked and put them to shame. Which he doth ,avr< "'
also elsewhere, discoursing of converse with a wife, and
saying, But this I say through your incontinency. But not
so did he speak, when he was discoursing of prophecy.
How then ? In a tone of command and legislation : Let the
prophets speak, two, or three. And he no where here seeks
the interpreter, nor doth he stop the mouth of him that
prophesies, as under the former head, saying, If there be no
interpreter, let him keep silence: because in fact he who
speaks in a tongue, hath not the command of himself.
Wherefore if any hath both gifts, let him speak. But if he
have not, yet wish to speak, let him do so with the inter-
preter's aid. For the prophet is an interpreter, but of God ;
whereas thou art of man. But if there be no interpreter, let
him keep silence: for nothing ought to be done superfluously,
512 Checks on abusing of Gifls.
Homu. nothing for ambition. Only let him speak to himself, and to
'• God; i. e. mentally, or quietly, and without noise : at least,
if he will speak. For this is not surely the tone of one
making a law, but it may be of one who shames them more
even by his permission; as when he saith, but if any hunger,
let him eat at home: and seeming to give permission, he
touches them hereby the more sharply. " For ye come not
together for this purpose," saith he, " that ye may shew that
ye have a gift, but that ye may edify the hearers;"" which
also he before said, Let all things be done unto edifying.
[6.] Ver. 29. Let the prophets speak, tivo, or three, and let
the other judge.
No where hath he added, for the most part, as in the case of
the tongues. And what is this that he saith? intimating that
neither is prophecy sufficient in itself, if at least he permitteth
the judgment to others. Nay, surely it is quite sufficient:
and this is why he did not stop the mouth of the prophet, as
of the other, when there is no interpreter; nor, as in his case
he said, if there be no interpreter, let him keep silence, so
also in the case of the prophet, " if there be none to judge,
let him not prophesy;" but he only secured the hearer;
since for the satisfaction of the hearers he said this, that no
diviner might throw himself in among them. For of this
also at the beginning he bad them beware, when he intro-
duced a distinction between divination and prophecy, and
now he bids them discriminate and spy out the matter, so that
nothing Satanic might privily enter.
Ver. 30. If any thing be revealed to another that sitteth
by, let the first hold his peace.
Ver. 31. For ye may all prophesy one by one, that all may
learn, and all may be comforted.
What may this be which is spoken ? " If when thou
prophesiest," saith he, " and art speaking, the spirit of
another stir him up, be silent thenceforth." For that which
he said in the case of the tongues, this also here he requires,
that it should be done " by course," only in a diviner way
here. For he made not use of the very expression, by
1 «v« course 1 , but, if it be revealed to another. Since what need
y 1 *"' was there further, that when the second was moved to
prophesy, the first should speak ? Ought they then both ?
Four Reasons against disorderly Use of Gifts. 513
Nay, this were profane, and would produce confusion. 1 Cor.
Ought the first? This too were out of place. For to *hi« 14 - 32 -
end when the one was speaking, the Spirit moved the other,
in order that he too might say somewhat.
So then, comforting him that had been silenced, he saith,
For ye may all prophesy one by one, that all may learn, and
all may he comforted. Seest thou how again he states the
reason wherefore he doeth all things? For if him that speaks
with tongues he altogether forbid to speak, when he hath
not an interpreter, because of the unprofitableness ; reason-
ably also he bids restrain prophecy, if it have not this
quality, but createth confusion and disturbance and unseason-
able tumult.
Ver. 32. And the spirits of the prophets are subject to the
prophets.
Seest thou how he put him to shame earnestly and fear-
fully ? For that the man might not strive, nor be factious,
be signifies that the gift itself is under subjection. For by
spirit here, he means its actual working. But if the spirit
be subject, much more thou its possessor canst not justly
be contentious.
[7.] Then he signifies that this is pleasing also unto God,
subjoining and saying,
Ver. 33. For God is not the author of confusion, but of
peace, as I teach in all the Churches of the saints.
Seest thou by how many reasons he leads him to silence,
and soothes him, in the act of giving way to the other ? By
one, and that the chief, that his part was not made null and
void by such a proceeding; for ye may all prophesy, saith he,
one by one. By a second, that this seems good to the Spirit
Himself; for the spirits of the prophets are subject to the
prophets. Besides these, that this is according to the mind of
God; for God, saith he, is not of confusion, but of peace:
and by a fourth, that in every part of the world this custom
prevails, and no strange thing is injoined upon them. For
thus, saith he, / teach in all the Churches of the saints.
What now can be more awful than these things ? For in
truth the Church was a heaven then, the Spirit leading the
people in all things, and moving each one of the rulers, and
making him inspired. But now we retain only the symbols
l!
514 Decay of the Church as to Virgins and Widows ;
Homil. of those gifts. For now also we speak two or three, and by
'■ course, and when one is silent, another begins. But these
are only signs and memorials of those things. Wherefore
when we begin to speak, the people respond, with thy Spirit*,
indicating that of old they thus used to speak, not of their own
wisdom, but moved by the Spirit. But not so now: (I speak of
(5.) mine own case so far.) But the present Church is like a
woman who hath fallen from her former prosperous days, and
in many respects retains the symbols only of that ancient
prosperity; displaying indeed the repositories and caskets of
her golden ornaments, but bereft of her wealth : such an
one doth the present Church resemble. And I say not
this in respect of gifts: for this were nothing marvellous,
if it were this only : but in respect also of life and virtue.
Thus the list of her widows, and the choir of her virgins, then
gave great ornament to the churches : but now she is made
desolate, and void, and the tokens only remain. There are
indeed widows now, there are also virgins ; but they retain
not that adornment which women should have who prepare
themselves for such wrestlings. For both the special distinction
of the virgin is, the caring for the things of God alone, and
the waiting on Him without distraction : and the widow's
mark too should be not so much the not engaging in a second
marriage, as the other things, charity to the poor, hospitality,
continuing instant in prayers, all those other things, which
Paul writing to Timothy requires with great exactness. One
may see also the married women exhibiting among us great
seemliness. But this is not the only thing required, but
rather that sedulous attention to the needy, through which
those women of old shone out most brightly. Not as the
generality now-a-days. For then instead of gold they were
clothed with the fair array of almsgiving: but now, having
left off this, they are decked out on every side with cords of
gold woven of the chain of their sins.
Shall I speak of another repository too, emptied of its
hereditary splendour ? They all met together in old time,
and sang psalms' in common. This we do also now: but
a The Anaphora, or more solemn in the Clementine Liturgy, and in those
part of the Liturgy, begins with the of St. Mark, St. Chrysostom, St. Basil,
Versicle and Response here alluded to, and the Roman Missal.
as to Concord; and Reverence in Divine Service. 515
then among all was there one soul and one heart: but now l Cor.
not in one single soul can one see that unanimity, rather great 14 ' 33,
is the warfare every where.
" Peace," even now, " to all b ," he that presides in the Church
prays for, entering as it were into his Father's house : but of
this peace the name is frequent, but the reality no where.
[8.] Then the very houses were churches: but now
the Church itself is a house, or rather worse than any
house. For in a house one may see much good order:
since both the mistress of the house is seated on her chair
with all seemliness, and the maidens weave in silence, and
each of the domestics hath his appointed task in hand. But
here great is the tumult, great the confusion, and our assem-
blies differ in nothing from a vintner's shop, so loud is
the laughter, so great the disturbance; as in baths, as in
markets, the cry and tumult is universal. And these things
are here only: since elsewhere it is not permitted even to
address one's neighbour in the Church, not even if one have
received back a long absent friend, but these things are done
without ; and very properly. For the Church is no barber's
or perfumer's shop, nor any other merchant's warehouse in
the market-place, but a place of angels, a place of arch-
angels, a palace of God, heaven itself. As therefore if one
had rent the heaven and had brought thee in thither, though
thou shouldest see thy father, or thy brother, thou wouldest
not venture to speak, so neither here ought one to utter
any other sound but those which are spiritual. For in truth
the things in this place are also a heaven.
And if thou believest not, look to this table, call to mind
for Whose sake it is set, and why : consider Who it is that is
coming forth here ; tremble with awe even before the time.
For so, when one sees the throne only of a king, in heart he
rises up, expecting the king's coming forth. And do thou
accordingly thrill with awe even before that thrilling moment:
raise up thyself, and before thou seest the veils drawn aside,
and the choir of angels marching forth, ascend thou to the
very heaven.
But the uninitiated knows not these things. Well then,
it is necessary with a view to him also to introduce other
>> See Bingham, xiii. 8. 13; S. Chrys. 3 Horn, in Coloss. t. iv. 106. Ed. Savile.
l12
516 Men's common Irreverence in Church;
HoMit. topics. For neither towards him shall we want reasons
xxxvi. 1 ... . . , . . .
— ■ — of power to stir him up throughly, and cause him to soar.
Thou then who knowest not these things, when thou shalt
hear the prophet saying, Thus saith the Lord, quit the earth,
ascend thou also unto heaven, consider who it is that by him
discourses with thee.
But as things are, for a buffoon who is moving laughter, or
for a whorish and abandoned woman, so vast an assemblage
of spectators is set, listening in entire quietness to what is
spoken, and this w r hen none commands silence d ; and there
is neither tumult, nor cry, nor any the least noise : but when
God is speaking from heaven on subjects so awful, we behave
ourselves more impudently than dogs, and even to the harlot
women we pay greater respect than to God.
(7.) Doth it make your flesh creep to be told of these things ?
Nay then, much rather let it creep when ye do them.
[&.] That which Paul said of them that despised the poor,
and feasted alone, What, have ye not houses to eat and to drink
in ? or despise ye the Church of God, and shame them that
1 l Cor. have wo/ 1 ?— the same allow me also to say of those who
n.22. ma ]- e a disturbance and hold conversations in this place.
" What ? have ye not houses to trifle in ? or despise ye the
Church of God,and corrupt those even who would be modest and
quiet ?" " But it is sweet and pleasant for 3^011 to converse with
your friends." I do not forbid this, but let it be done in the
house, in the market, in the baths. For the church is not a
place of conversation, but of teaching. But now it differs
not from the market; nay, if it be not too bold a word, haply
not even from the stage ; in such sort do the women who
assemble here adorn themselves more wantonly than the
unchaste who are to be found there. Accordingly we see
that even hither many profligates are enticed by them ; and
c Becausethe Catechumens and others, wards in the time of the offering, " Let
as it seems, were allowed to hear the Les- some of the Deacons observe the people,
sons read, though not to be present at and make silence among them." Chrys.
what was strictly called the Communion Horn. 24. on Acts, says, " Prayer is
Service. See Bingham, xiv. iii, 1. going on, and here are young persons
l Cor. such custom 6 . But he doth not this every where, but only
Examples of his way of embracing many subjects in one. 523
where the offences are not very great, and then chiefly as to 1 Cor.
shaming them. Since when he discourses of other sin?, 14, 40,
he speaks not thus. But how ? Be not deceived: neither
fornicators, nor effeminate, shall inherit the kingdom of God 1 . ' Cor. 6.
And again, Behold, I Paul say unto you, that, if ye be cir- '
cumcised, Christ shall profit you nothing 2 . But here, since 2 Gal. 5.
his discourse was of silence, he doth not very keenly inveigh
against them, by this very thing attracting them the more.
Then, as he is ever wont to do, unto the former subject,
whence he digressed to say these things, he brings back his
discourse as follows :
Ver. 39. Wherefore, brethren, covet to prophesy, and forbid
not to speak with tongues!
For this too is his wont, not only to work out what is
before him, but also starting from that, to set right whatever
seems to him in any way akin to it, and again to return to
the former, so as not to appear to wander from the subject.
For so when he was discoursing of their concord in their
banquets, he digressed to their Communion in the Mysteries,
and having thence put them to shame, he returns again to the
former, saying, Wlierefore, when ye come together to eat,
tarry one for another 3 . 3 1 Cor.
1 1 33
And here, accordingly, having discoursed of good order in
their gifts, and of its being a duty neither to faint in the lesser,
nor to be puffed up on account of the greater ; then having
made an excursion from thence to the sobriety becoming
women, and having established it, he returns again to his
subject, saying, TVJierefore, brethren, covet to prophesy, and
forbid not to speak icith tongues. Seest thou how to the end
he preserved the difference of these ? And how he signifies
that the one is very necessary, the other not so ? Wherefore
of the one he saith, covet 4 , but of the other, forbid not. 4 ?>*.»?-
[4.] Then, as in brief summary, setting all things right, he ""
adds the words,
Ver. 40. Let all things be done decently, and in order.
Again giving a blow to them who chose to behave them-
selves unseemly without cause, and to incur the imputation
of madness ; and who keep not their proper rank. For
nothing doth so build up, as good order, as peace, as love ;
even as their contraries tend to pull down. And not only in .
524 Indecency of Lttst, and of Covetousness.
Homil. things spiritual, but also in all others one may observe this.
* XXY "' Thus whether it be in a dance, or a ship, or in a chariot, or
a camp, if thou shouldest confound the order, and casting the
greater out of their proper place, shouldest bring in the
lesser into their rank, thou destroyest all, and thus things are
turned upside down. Neither let us then destroy our order,
nor place the head below, and the feet above: now this
is done, when we cast down right reason, and set our lusts,
passion, and anger, and pleasure, over the rational part:
whence violent are the billows, and great the confusion,
and intolerable the tempest, all things being wrapt in
darkness.
And, if thou wilt, let us first examine the unseemliness
which arises herefrom, and then the loss. How then may
this be clear to us, and thoroughly known ? Let us bring
forward a man in that frame of mind; enamoured of a
harlot, and overcome by a dishonourable passion ; and then
we shall see the mockery which this comes to. For what
can be baser than a man watching the doors before the
harlots' chambers, and beaten by a whorish woman, and
weeping, and lamenting, and turning his glory into shame ?
And if thou wilt also see the loss, call to mind, I pray, the
expenditure of money, the extreme risks, the contests with
the rival lovers, the wounds, the stripes received in such
affrays.
Such also are they who are holden by the lust of wealth ;
or rather they behave themselves more unseemly. For
whereas these are wholly occupied about one person ; the
covetous busy themselves about all men's substance alike,
both poor, and rich, and long for things that are not; a thing
which above all denotes the wildness of their passion. For
they say not, " I would fain have the substance of such a
person, or of such another," only, but they want the very
mountains to be gold, and the houses and all that they see ;
and they go forth into another world, and this passion they
feel without bounds, and at no point cease from their lusting.
What discourse can set before us the tempest of those
thoughts, the waves, the darkness ? And where the waves
and tempest are so great, what can the pleasure be ? There
is not any; but tumult, and anguish, and black clouds
Present Pleasures of Chastity more than of Uncleanness. 525
instead of rain bringing with them great sorrow of heart: the l Cor.
kind of thing which is wont to happen in the case of those 14 ' 40,
who are enamoured of beauty not their own. See then if
they who have no passionate love at all are not in more
pleasure than any lovers.
[5.] This however no man would gainsay. But to
me even he who loves, but restrains his passion, seems
to live more pleasurably than he who continually enjoys
his unlawful love. For though the proof be rather difficult,
nevertheless even at that disadvantage the argument must be
ventured on: the cause of the increased difficulty, not being the
nature of the thing, but because of the want of meet hearers for
this high morality. Thus: whether is it pleasanter, tell me, (3.)
to the lover, to be despised by his beloved, or to be valued,
and to look down upon her ? Evidently the latter. Whom
then, tell me, will the harlot value more ? Him that is a slave
to her, and is already led captive at her will, or him that is
above her nets, and soareth higher than her arrows ? Every
one must see, the latter. And about whom will she take more
thought, the fallen, or him that is not yet so ? Him that is
not yet so, of course. And which will be more an object of
desire, he who is subdued, or he who is not yet taken ? He
who up to this time is not yet taken. And if ye disbelieve it,
I will produce my proof from what takes place within your-
selves. As thus : of which woman would a man be more
enamoured ; one that easily submits herself, and gives herself
up to him, or one that denies him, and gives him trouble ?
Evidently of this last : since hereby the longing is more
vehemently kindled. Of course then in the woman's case also
exactly the same thing will happen. And him will they
honour and admire moi'e who looks down upon them. But
if this be a true saying, so likewise is that other, that he
enjoys greater pleasure who is more honoured and beloved.
Since the general too lets alone the city that hath been once
taken, but that which stands out and maintains the struggle
he besets with all diligence: and the hunter, when the animal
is caught, keeps it shut up in darkness, as the harlot doth her
lover, but pursues that which flies from him.
But I shall be told, "the one enjoys his desire, the other
not so." But freedom from disgrace, and from being a slave
526 Chastity and XJncleanness compared as to Pleasure.
Homil. under her tyrannical commands, the not being led and dragged
xxxvir - about by her as a drudge, beaten, spit upon, smitten on the
head ; dost thou consider this to be a small pleasure, tell me ?
Nay, if one would accurately examine these things, and were
able to gather into one their insults, complaints, everlasting
quarrels, some arising from their tempers, some from their
self-indulgence, their enmities, and all the rest, such as they
only that feel them know ; — he will find that there is no war
but hath more truces than this wretched life of theirs. What
pleasure then meanest thou, tell me? The temporary and
brief enjoyment of lust ? But this speedily doth strife over-
take, and storms, and rage, and the same madness again.
[6.] And these things have been said by us, as one would
speak discoursing with licentious youths, who do not very pa-
tiently submit to hear our discourses of the kingdom and of hell.
And now that we are bringing forward these topics also,
it is not even possible to say how great is the pleasure of the
continent ; if one frame in one's own mind his crowns, his
rewards, his converse with the angels, the proclaiming of him
before the world, his boldness, those blessed and immortal
hopes of his.
" But lust hath a certain pleasure :" for this they are con-
tinually repeating: " neither can the continent continually
go on contending with the tyranny of nature." Nay, but one
shall find just the contrary result. For this violence and
tumult is present with the unchaste rather : there being in his
body a violent tempest, and no sea in a storm so grievously
vexed as he ; never withstanding his passion, but ever
receiving blows from it ; as the possessed, and they that are
continually rent in the midst by evil spirits. Whereas the
temperate, like a noble champion continually giving blows to
it, reaps the best of pleasures, and sweeter than ten thousand
of that kind ; and this victory and his good conscience, and
those illustrious trophies, are ornaments for him continually
to deck himself withal.
As to the other, if after his lust he hath a little respite, it
must be counted nothing. For again the storm comes on,
and again there are waves. But he that commands himself
doth not suffer this tumult to lay hold of him at all, nor the
sea to arise, nor the wild beast to roar. And even if he
Self-command more pleasurable than Incontinence. 527
endure some violence in the restraint of such an impulse, yet l Cor.
so doth the other also, continually receiving blows and stabs, — ' — -
and unable to endure the sting : and it is like as if there were
a wild horse furious and struggling, and one should check
with the bridle, and hold him in with all skill : while another
giving him the rein to escape the trouble, were dragged along
by him, and carried hither and thither.
If I have spoken these tilings more plainly than is becom-
ing, let no man blame me. For I desire not to make a brave
shew by gravity of words, but to make my hearers grave.
Therefore also the prophets spare no such words, wishing (4.)
to extbrpate the licentiousness of the Jews, but do even more
nakedly inveigh against them, than we do now in the things
we have spoken. For so a physician wishing to remove an
ulcer, doth not consider how he may keep his hands clean,
but how he may rid the patient of the ulcer ; and he who
would raise on high the lowly, first makes himself lowly; and
he who seeks to slay the conspirator stains himself also with
blood as well as the other, and this makes him the more
brilliant. Since if one were to see a soldier returning from
the war, stained with gore, and blood, and brains, he will
not loathe him, nor turn from him on this account, but will
even admire him the more. So then let us do, when we see
any one returning, covered with blood after the slaughter of
his evil desire, let us the more admire him, and become
partakers of his battle and victory, and say to those who
indulge this wild love, " shew us the pleasure you derive
from lust ; for the continent hath that which comes of his
victory, but thou, none from any quarter. But if ye should
mention that which is connected with the criminal act, yet
the other is more manifest, and satisfactory. For thou hast
from the enjoyment something brief and hardly apparent;
but he from his conscience, hath both a greater, and enduring,
and a sweeter joy. The company of a woman hath surely no
such power as self-command, to preserve the soul undis-
turbed, and give it wings."
Well then: the continent man, as I said, thus evidently
makes his pleasure out to us: but in thy case I see the
dejection arising from defeat, but the pleasure, desiring
to see, I find not. For what dost thou consider the
528 Praise of Chastity.
Homil. moment of pleasure? That before the criminal action!
xxvu - Nay, it is not so, for it is a time of madness and delirium
and frenzy: to grind the teeth and be beside one's self, not
being any pleasure : and if it were pleasure, it would not
produce the same effects on you, which they who are in pain
endure. For they who strike with their fists and are stricken,
grind their teeth, and women in travail distracted with pains,
do the same. So that this is no pleasure, but frenzy rather,
and confusion, and tumult. Shall we say then, the time after
this ? Nay, neither is this. For neither could we say that a
woman just delivered is in pleasure, but in release from
certain pains. But this is not of course pleasure, but weak-
ness rather and falling away: and there is a great interval
between these two. What then is the time of pleasure, tell
me ? There is none. But if there be any, it is so brief, as
not even to be apparent. At least, having zealously sought
in a great many ways to detect and apprehend it, we have
not been able. But the time of the chaste man's pleasure is
not such, rather it is wide, and evident to all. Or rather, all
his life is in pleasure, his conscience crowned, the waves
laid, no disturbance from any quarter arising within him.
Since then this man's life is more in pleasure, while the
life spent in love of pleasure is in dejection and disquiets; let
us flee from licentiousness, let us keep hold on chastity, that
we may also obtain the good things to come, through the
grace and mercy, &c. &c.
HOMILY XXXVIII.
1 Cok. XV. 1, 2.
Moreover, brethren, I declare unto you concerning the gospel
which I preached unto you, which also ye received, and
wherein ye stand; by which also ye are saved 1 : by what\ T ; w
discourse I preached it unto you. ^ yv
Having finished the discourse of spiritual gifts, he passes ^"f '
to that which is of all most necessary, the argument of the
resurrection. For in this too, they were greatly unsound.
And as in men's bodies, when the fever lays actual hold of
their solid parts, I mean the nerves and the veins and the
primary elements, the mischief becomes incurable, unless it
receive much attention ; just so at that time also it was like
to happen. Since to the very elements of godliness the
mischief was proceeding. Wherefore also Paul uses great
earnestness. For not of morals was his discourse hence-
forth, nor about one man's being a fornicator, another covet-
ous, and another having his head covered; but about the
very sum of all good things. For touching the resurrection
itself they were at variance. Because, this being all our hope,
against this point did the devil make a vehement stand, and
at one time he was wholly subverting it, at another his word
was that it was past already: which also Paul writing to
Timothy, called a gangrene, I mean, this wicked doctrine, and
those that brought it in he branded, saying, Of whom is
HymeiKBiis and Philetus, who concerning the faith have
erred, saying, that the resurrection is past already, and over-
throw the faith of some*. At one time then they said thus, 2 2 Tim.
• -2 17
but at another that the body rises not again, but the purifica-
tion of the soul is the resurrection.
M HI
530 St, Paul's Course of Argument on the Resurrection:
Homil. But these things that wicked daemon persuaded them to say,
XXXVIII. ... , . , , , .
not wishing to overturn the resurrection only, but also to shew
that all the things done for our sakes are a fable. For if they
were persuaded that there is no resurrection of bodies, after a
little w r hile he would have persuaded them that neither was
Christ raised. And thereupon he would introduce also this
in due course, that He had not come, nor had done what He
did. For such is the craft of the devil. Wherefore also Paul
i pifo- calls it cunning craftiness 1 , because he doth not straight-
Eoh 4 wa y s i§ n ^fy w ^at he intends to effect, for fear of being
14. detected, but dressing himself up in a mask of one kind, he
fabricates arts of another kind: and, like a crafty enemy
attacking a city with walls, he secretly undermines it from
below : so as thereby to be hardly guarded against, and to
succeed in his endeavours. Therefore such snares on his
part being continually detected, and these his crafty ambushes
hunted out by this admirable and mighty man, he said, For
2 2 Cor. we are not ignorant of his devices 3 . So also here he unfolds
2 11 • •
his whole guile, and points out all his stratagems, and what-
soever he would fain effect, Paul puts before us, with much
exactness going over all. Yea, and therefore he put this
head after the rest, both because it was very extremely
necessary, and because it involves the whole of our condition.
And observe his consideration : how first having secured his
own, he then proceeds even beyond in his discourse, and
them that are without he doth over and above reduce to
silence. Now he secures his own, not by reasonings, but by
things which had already happeried, and which themselves
had received, and believed to have taken place : a thing
which was most of all apt to shame them, and capable of
laying hold on them. Since if they were unwilling to believe
after this, it was no longer Paul, but themselves they would
disbelieve : which thing was a censure on those who had
once for all received it, and changed their minds. For this
cause then he begins also from hence, implying that he needs
no other witnesses to prove his speaking truth, but those
very persons who were deceived.
[2.] But that what I say may become clearer, we must needs
in what follows attend to the very words. What then are
these ? / declare unto you, brethren, saith he, the gospel
he appeals to Facts known to the Corinthians. 531
which I preached unto you. Seest thou with what modesty i Cor.
he commences ? Seest thou how from the beginning he points l0, *> 2l
out, that he is bringing in no new nor strange thing? For
he who declareth that which is already known, but afterwards
had fallen into oblivion, declareth by recalling it into memory.
And when he called them brethren, even from hence he
laid the foundation of no mean part of the proof of his
assertions. For by no other cause became we brethren, but
by the dispensation of Christ according to the flesh. And
this is just the reason why he thus called them, at the same
time soothing and courting them, and likewise reminding
them of their innumerable blessings.
And what comes next again is demonstrative of the same.
What then is this ? The gospel. For the sum of the gospels
hath its original hence, from God having become man, and
having been crucified, and having risen again. This gospel
also Gabriel preached to the Virgin, this also the prophets to
the world, this also the apostles all of them.
Which I preached unto you, which also ye received, and
wherein ye stand. By which also ye are saved, if ye keep in
memory by what word I preached unto you ; unless ye have
believed in vain.
Seest thou how he calls themselves to be witnesses of the
things spoken ? And he saith not, " which ye have heard,' 1
but, which ye have received, demanding it of them as a kind
of deposit, and shewing that not in word only, but also
by deeds and signs and wonders, they received it, and that
they should hold it safe.
Next, because he was speaking of the things long past, he (2.)
sets before them also the present time, saying, and wherein ye
stand, taking the vantage ground of them, that disavowal
might be out of their power, though they wished it never
so much. And this is why at the beginning he said not,
" I teach you," but, " i" declare unto you what hath already
been made manifest."
And how saith he that they, who were so tossed with
waves, stand? He feigns ignorance, to profit them; which
also he doth in the case of the Galatians, but not in like
manner. For inasmuch as he could not in that case affect
ignorance, he frames his address in another way, saying,
m m 2
532 St. Paul's Appeal to his own former Teaching.
Homil.7 have confidence in you through the Lord, that ye will he
\ Gal 5 none otherwise minded*. He said not, " that ye were none
10. otherwise minded" because their fault was acknowledged
and evident, but he answers for the future; and yet this too
was uncertain ; but it was to draw them to him more effec-
tually. Here however he doth feign ignorance, saying, and
wherein ye stand.
Then comes the advantage ; whereby also ye are saved, by
what ivord I have preached it unto you. " So then, this present
exposition is for clearness, and interpretation. For the doctrine
itself ye need not," saith he, " to learn, but to be reminded of,
and corrected." And these things he saith, leaving them no
room to plunge into recklessness once for all.
But what is, by what ivord I preached it unto you? "After
what manner did I say," saith he, " that the resurrection takes
place ? For that there is a resurrection, I would not say that
ye doubt: but ye seek perhaps to obtain a clearer knowledge
of that saying. This then will I provide for you : for indeed
I am well assured, that ye hold the doctrine." Next, because
he was directly affirming, wherein also ye stand; that he
might not thereby make them more remiss, he alarms them
again, saying, If ye keep in memory, unless ye have believed
in vain; intimating that the stroke is on the chief head, and
the contest for no common things, but in behalf of the whole
of the faith. And for the present he saith it with reserve,
but as he goes on and waxes warm, he throws off the veil,
1 yv^rt and proceeds to cry out 2 , and say, But if Christ be not risen,
*~™0 a fhen is our preaching vain, and your faith is also vain:
x? (iou. ye are yet in your sins : but in the beginning not so : for
thus it was expedient to proceed, gently and by degrees.
Ver. 3. For I delivered unto you first of all, that which I
also received.
Neither here doth he say, " I said unto you," nor " I
taught you," but uses the same expression again, saying,
/ delivered unto you thai which I also received: nor again here
doth he say " I was taught," but, / received: establishing
these two things, first, that one ought to introduce nothing
from one's self; next, that by demonstration from his deeds they
were fully persuaded, not by bare words: and by degrees,
while he is rendering his argument credible, he refers the
Manichcean Notion of a merely figurative Resurrection. 533
whole to Christ, and signifies that nothing was of man in l Cor.
these doctrines. - 15 ' 3 '
But what is this, For I delivered unto you first of all 1 ? for ' i» ^i-
that is his word. " In the beginning, not now." And thus™"'
saying, he brings the time for a witness, and that it were the
greatest disgrace for those who had so long time been
persuaded now to change their minds : and not this only,
but also that the doctrine is necessary. Wherefore also it
was delivered among the first, and from the beginning
straightway. And what didst thou so deliver ? tell me.
But this he doth not say straightway, but first, / received.
And what didst thou receive ? TJiat Christ died for our
sins. He said not immediately, that there is a resur-
rection of our bodies, yet this very thing in truth he
doth establish, but afar off, and by other topics, saying
that Christ died, and laying before a kind of strong base
and irrefragable foundation of the doctrine concerning
the resurrection. For neither did he simply say, that
Christ died; although even this were sufficient to declare
the resurrection, but with an addition, Christ died for our
sins.
[3.] But first it is worth while to hear what those who are
infected with the Manichaean doctrines say here, who are
both enemies to the truth, and war against their own
salvation. What then do these allege ? By death here, they
say, Paul means nothing else than our being in sin; and
by resurrection, our being delivered from our sins. Seest
thou how nothing is weaker than error ? And how it is
taken by its own wings, and needs not the warfare from
without, but by itself it is pierced through ? Consider, for
instance, these men, how they too have pierced themselves
through by their own statements. Since if this be death,
and Christ did not take a body, as ye suppose, and yet died,
He was in sin, according to you. For I indeed say that He
took unto Himself a body, and His death, I say, was that of
the flesh ; but thou, denying this, wilt be compelled to affirm
the other. But if He was in sin, how saith He, Which of you
convinceth Me of sin ? And, The prince of this world cometh, J John 8.
and hath nothing in Me 2 . And again, Thus it becometh Us^o! 14 '
to fulfil all righteousness 5 . Nay, how did He at all die for 3 Mat. 3.
15.
534 Christ's real Death, implies His Resurrection real.
Homil. sinners, if Himself were in sins ? For he who dies for
sinners, ought himself to be without sin. Since if he himself
also sin, how shall he die for other sinners ? But if for
others' sins He died, He died being without sin: and if being
without sin He died, He died — not the death of sin : for how
could He, being without sin ? — but the death of the body.
Wherefore also Paul did not simply say, He died, but added,
for our sins: both forcing those heretics against their will to
the confession of His bodily death, and signifying by this
also, that before death He was without sin: for he that dies
for others' sins, it followeth must himself be without sin.
Neither was he content with this, but added, according to
(3.) the Scriptures: hereby both again making his argument
credible, and intimating what kind of death he was speaking
of: since it is the death of the body which the Scriptures
every where proclaim. For, they pierced My hands and My
1 Ps.21./*?^ 1 , saith He, and they shall look on Him Wham they
]j , pierced*. And many other instances too, not to name all
19. 37. one by one, partly in words, and partly in types, one may
12^ 10. see m them stored up, setting forth His slaughter in the
flesh, and that He was slain for our sins. For, for the
3 *xu. sins of my people, saith one, is He come 3 to death: and,
^*, X ' the Lord hath delivered Him up for our sins: and, He was
4 Is. 53. wounded for our transgressions*. But if thou 5 dost not
Man ;* endure the Old Testament, hear John crying out, and
chffian. declaring both, as well His slaughter in the body, as the
cause of it: thus, Behold, saith he, the Lamb of God, Who
6 Jolin taketh away the sin of the world 6 : and Paul saying, For Him
Who knew no sin, He hath made sin for us, that we might be
7 2 Cor. made the righteousness of God in Him 1 : and again, Christ
hath redeemed us from the curse of the law, being made
8 Gal. 3. a curse for us*: and again, having spoiled principalities and
powers, He made a show of them openly, triumphing over
Col. 2. them 9 ; and ten thousand other sayings, to shew what hap-
m John pened at His death in the body, and because of our sins.
17. 19. Yea, and Christ Himself saith, for your sakes 1 sanctify
a'vrwv. Myself™: and, now is the prince of this world condemned 11 ;
ib'u snewm £ tnat having no sin, He was slain.
xa.ro.- [4.] Ver. 4. And that He was buried.
rec 6 text ^ n< ^ tn * s a ^ so * s confirmative of the former topics, for that
x ixgirxi.
Old Testament Evidence of the same. 535
which is buried, is doubtless a body. And here he no longer l Cor.
adds, according to the Scriptures. He had wherewithal, 15 ' 4 '
nevertheless he adds it not. For what cause ? Is it either
because the burial was evident unto all, both then and now ?
or that the expression, according to the Scriptures, is set
down of both in common ? Wherefore then doth he add,
according to the Scriptures, in this place, and that He rose
on the third day according to the Scriptures, and is not
content with the former clause, so spoken in common ?
Because this also was to most men obscure : wherefore here
again he brings in the Scriptures by inspiration, having so
conceived this thought, so wise and divine.
How is it then that he doth the same in regard of His
death*? Because in that case too, although the cross was
evident unto all, and in the sight of all He was stretched upon
it ; yet the cause was no longer equally so. The fact indeed
of His death all knew, but that He suffered this for the sins
of the world, this was no longer equally known to the mul-
titude. Wherefore he brings in the testimony from the
Scriptures.
This however hath been sufficiently proved by what we
have said. But where have the Scriptures said that He was
buried, and on the third day shall rise again ? By the type
of Jonah, which also Himself alleges, saying, As Jonah
was three days and three nights in the whale's belly, so shall
also the Son of man be three days and three nights in the
heart of the earth 1 . By the bush in the desert. For even ' Mat.
as that burned, yet was not consumed 2 , so also that body 2 g xo j*
died indeed, but was not holden of death continually b . And 3. 2.
the dragon also in Daniel shadows out this. For as the
a The Benedictines insert a negative are proclaimed by the circumstance,
here, which contradicts the sense, and that the bush being mere brushwood
is not in Savile. was not consumed by the unquenchable
*> This sign is variously yet with- fire: I think however that other inti-
out contradiction interpreted by the mations are conveyed by this circum-
Fathers. St. Augustine considers it a stance: as that Israel, plotted against
type of the glory of God, inhabiting by the Egyptians, should not be con-
the Jewish people, yet not consuming sumed, but overcome his enemies ; and
the thorny hardness of their heart, t. v. that the Only-begotten, being made in-
p. 25. St. Cyril (in Exod. t. i. p. 263.) carnate and dwelling in the Virgin's
of the Divine Nature inhabiting the womb, shall keep that virginity invio-
Human, yet not consuming it, in the late." Tertull. (adv. Gnost. c. 1.) al-
Person of our Lord. Theodoret (in loc.) ludes to it, as representing the Church
says, " The power and mercy of God in the fire of persecution.
536 Evidence of the Resurrection by Eye Witnesses :
Homil. dragon having taken the food which the prophet gave, burst
1-=--: — 'asunder in the midst 1 ; even so hell 2 having swallowed down
and the that Body, was rent asunder, the Body of itself cutting
v/s^ 00 ' asunder its womb, and rising again.
-a a A,h{- Now if thou desirest to hear also in words those things
which thou hast seen in types, listen to Isaiah, saying, His
3 lsa.53. life is taken from the earth 3 , and, it pleaseth the Lord to
Lxx' 11 'deanse Him from His wound . . . to shew unto Him light" 2 :
in our and David before him, Thou wilt not leave My soul in hell,
pleased nor suffer Thy Holy One to see corruption*.
the Lord Therefore Paul also sends thee on to the Scriptures, that
to bruise
Him thou mayest leam that not without cause nor at random were
He shall ^ ese things done. For how could they, when so many pro-
and be phets are describing them beforehand, and proclaiming, that
< a p's 16! no where doth the Scripture mean the death of sin, when it
10 « makes mention of our Lord's death, but that of the body, and
a burial and resurrection of the same kind ?
[5.] Ver. 5. And that He was seen of Cephas: he names
immediately the most credible of all. Then of the twelve.
Ver. 6. After that, He was seen of above five hundred
brethren at once ; of whom the greater part remain unto this
present, but some are fallen asleep.
Ver. 7. After that, He was seen of James ; then of all the
Apostles.
Ver. 8. And last of all He was seen of me also, as of one
born out of due time.
Thus, since he had mentioned the proof from the Scriptures,
he adds also that by the events, producing as witnesses of the
resurrection, after the prophets, the apostles, and other faithful
men. Whereas if he meant that other resurrection, the de-
liverance from sin, it were idle for him to say, He was seen
of such and such an one; for this is the argument of one who
is establishing the resurrection of the body, not of one ob-
(4.) scurely teaching deliverance from sins. Wherefore neither
said he once for all, He was seen, although it were sufficient
for him to do so, setting down the expression in common :
but now both twice and thrice and almost in each several
case of them that had seen Him he employs it. For He was
seen, saith he, of Cephas, He was seen of above five hundred
brethren, He was seen of me also. Yet surely the Gospel
Explanation of the gradual Completion of it. 537
saith the contrary, that He was seen of Mary first 1 . But 1 Cor.
among men He was seen of him first, who did most of all U
» Mark
long to see Him. 16. 9.
But of what twelve apostles doth he here speak? For after
He was received up, Matthias was taken into the number, not
after the resurrection immediately. But it is likely that He
appeared even after He was received up. At any rate this our
apostle himself after His ascension was both called, and
saw Him. Therefore neither doth he set down the time, but
simply and without defining, he recounts the appearances.
For indeed it is probable that many took place ; wherefore
also John said, This third time He shewed Himself 1 . 2 John
After that He was seen of above Jive hundred brethren. 21 ' 14#
Some say that above 3 , is above from heaven: that is, " not 3 **^*.
walking upon earth, but above, and overhead, He was seen of
them :" adding, that it was Paul's purpose to confirm, not the
resurrection only, but also the ascension. Others say that
the expression, above five hundred, means, more than five
hundred.
Of whom the greater part remain unto this present. Thus,
" though I relate events of old," saith he, " yet have I living
witnesses." But some are fallen asleep. He said not, " are
dead," but are fallen asleep, by this expression also agahi con-
firming the resurrection. After that, He was seen of James.
I suppose, His brother. For the Lord is said to have Himself
ordained him, and made him Bishop in Jerusalem first. Then,
of all the apostles. For there were also other apostles, as the
seventy.
And last of all, He was seen of me also, as of one born out
of due time. This is rather an expression of modesty than
any thing else. For not because he was the least, therefore
was He seen of him after the rest. Since even if He did call
him last, yet he appeared more illustrious than many which
were before him, yea rather than all. And the five hundred
brethren too were not surely better than James, because He
was seen of them before him.
Why was He not seen of all at the same time ? That He
might first sow the seeds of faith. For he that saw Him first,
and was exactly and fully assured, told it unto the residue :
then their report coming first, placed the hearer in expectation
538 St. Peter, why favoured as a Witness of the Resurrection.
Homil. of this great wonder, and made way before for the faith of
XXXVIII
■ ' sight. Therefore neither was He seen by all together, nor in
the beginning by more in number, but by one alone first, and
him the leader of the whole company, and the most faithful:
since indeed there was great need of a most faithful soul to
be first to receive this sight. For those who, after others had
seen and heard, got a sight by their means, had in their testi-
mony what contributed in no small degree to their own faith,
and tended to prepare their mind beforehand ; but he who was
first counted worthy to see Him, had need, as I before said, of
great faith, not to be confounded by a sight so contrary to ex-
pectation. Therefore he shews Himself to Peter first. For he
that first confessed Him to be Christ, was justly also counted
worthy first to behold His resurrectipn. And not on this account
alone doth He appear to him first, but also because he had
denied Him, more abundantly to comfort him, and to signify
that he is not abandoned, before the rest He vouchsafed him
even this sight, and to him first entrusted His sheep. There-
fore also He appeared to the women first. Because this sex
was made inferior, therefore both in His birth and in His
resurrection this first tastes of His grace.
But after Peter, He is seen also of each dispersedly, and at
one time of fewer, at another of more, hereby making them wit-
nesses and teachers of each other, and rendering His apostles
trustworthy in all that they said.
[6.] And last of all He was seen of me also, as of one born oat
of due time. What mean here his expressions of humility, or
wherein are they seasonable ? For if he wishes to shew him-
self worthy of credit, and to enrol himself among the witnesses
of the resurrection, he is doing the contrary of what he wishes:
since it were meet that he exalt himself and intimate that he
was great, which in many places he doth, the occasion calling
for it. Well, the very reason why he here also speaks modestly,
is his being about to do this. Not straightway, however, but
with his own peculiar good sense: in that having first spoken
modestly, and heaped up against himself many charges,
he then magnifies the things concerning himself. What
may the reason be ? That, when he comes to utter that great
and lofty expression concerning himself, / laboured more
abundantly than all, his discourse may be rendered more
St. Paul's way of speaking of his own Witness. 539
acceptable, both hereby, and by its being spoken as a con- i Cor.
sequence of what went "before, and not as a leading topic. — — -
Therefore also writing to Timothy, and intending to say great
things concerning himself, he first sets down his charges
against himself. For so all persons, when speaking in high
terms of others, speak out freely and with boldness : but he
that is compelled to praise himself, and especially when he
also calls himself to witness, is disconcerted and blushes.
Therefore also this blessed man first declares his own misery,
and then utters that lofty expression. This then he doth,
partly to abate the offensiveness of speaking about himself,
and partly that he might hereby recommend to their belief what
he had to say afterwards. For he that truly states what things
are discreditable to him, and conceals none of them, such as,
that he persecuted the Church, that he laid waste the faith,
doth hereby cause the things that are honoured in him also
to be above suspicion.
And consider the exceeding greatness of his humility. For (5.)
having said, and last of all, He was seen of me also, he was not
content with this: For many that are last shall be first, saith
He, and the first last 1 . Therefore he added, as of one born out ' Mat.
of due time. Neither did he stop here, but adds also his own
judgment, and with a reason, saying,
Ver. 9. For I am the least of the apostles, that am not meet
to be called an apostle, because I persecuted the Church of
God.
And he said not, of the twelve alone, but also of all the
other apostles. And all these things he spake, both as one
speaking modestly, and because he was really so disposed as
I said, making arrangements also beforehand for what was
intended to be spoken, and rendering it more acceptable. For
had he come forward and said, " Ye ought to believe me, that
Christ rose from the dead ; for I saw Him, and of all I am
the most worthy of credit, inasmuch as I have laboured more,*"
the expression might have offended the hearers : but now by
first dwelling on the humiliating topics, and those which
involve accusation, he both took off what might be grating
in such a narrative, and prepared the way for their belief in
his testimony.
On this account therefore neither doth he simply, as I said,
Bened.
540 St. Paul's Humility shewn in Detail:
Homil. declare himself to be the last, and unworthy of the appellation
XXXVIII. .
of an apostle, but also states the reason, saying, because I
persecuted the Church. And yet all those things were for-
given, but nevertheless he himself never forgot them, desiring
to signify the greatness of God's favour : wherefore also he
goes on to say,
[7.] Ver. 10. But by the grace of God I am what I am.
i irigav Seest thou again another ' excess of humility ? in that the
Saviie. defects he imputes to himself, but of the good deeds nothing;
»"€**, rather he refers all to God. Next, lest he might hereby render
his hearer supine, he saith, And His grace which was be-
stoiced upon me was not in vain. And this again with reserve:
in that he said not, " I have displayed a diligence worthy of
His grace," but, it teas not in vain.
But I laboured more abundantly than they all. He said
not, " I was honoured," but, I laboured, and when he had
perils and deaths to speak of, by the name of labour he again
abates his expression.
Then again practising his wonted humility, this also he
speedily passes by, and refers the whole to God, saying,
Yet not I, but the grace of God which was with me. What
can be more admirable than such a soul ? who having in so
many ways depressed himself, and uttered but one high sort
of word, not even this doth he call his own ; on every side
finding ways, both from the former things, and from them that
follow after, to contract this lofty expression, and that too,
although it was of necessity that he came to it.
But consider how he abounds in the expressions of
humility. For so, of me last of all He was seen, saith He.
Wherefore neither doth he with himself mention any other,
and saith, as of one born out of due time, and that himself is
the least of the apostles, and not even worthy of this appel-
lation. And he was not content even with these, but that he
might not seem in mere words to be humble-minded, he states
both reasons and proofs: of his being one born out of due time,
his seeing Jesus last; but of his being unworthy even of the
name of an apostle, his persecuting the Church. For he that
is simply humble-minded, doeth not this : but he that also sets
down the reasons, utters all from a contrite mind. Where-
fore also he elsewhere makes mention of these same things,
an Example against both Despondency and Presumption. 541
saying, And I thank Christ, Who hath enabled me, for that l Cor.
.1511
He counted me faithful, putting me into the ministry ; — '■ — -
who was before a blasphemer, and a persecutor, and injuri-
ous 1 . l 1 Tim.
1 12 13
But wherefore did he utter at all that same lofty expression, ' '
/ laboured more abundantly than they? He saw that the
occasion compelled him. For had he not said this, had he
only depreciated himself, how could he with boldness call
himself to witness, and number himself with the rest, and say,
Ver. 11. Whether it were I or they, so we preach.
For the witness ought to be trustworthy of credit, and a
great man. But how he laboured too more abundantly than
they, he indicated above, saying, Have we not potter to eat
and to drink, as also the other Apostles ? And again, to them
that are without law as without law. Thus, both where
exactness was to be displayed, he overshot all : and where
there was need to condescend, he displayed again the same
great superioi-ity.
But some cite his being sent to the Gentiles, and his over-
running the larger part of the world. Whence it is evident
that he enjoyed more grace. For if he laboured more, the
grace was also more : but he enjoyed more grace, because
he displayed also more diligence. Seest thou how by those
particulars, whereby he contends and strives to throw into
shade the things concerning himself, he is signified to be
first of all ?
[8.] And these things when we hear, let us also make open (6.)
shew of our defects, but of our excellencies let us say nothing.
Or if the opportunity force it upon us, let us speak of them
with reserve, and impute the whole to God's grace : which
accordingly the Apostle also doth, ever and anon putting a
bad mark upon his former life, but his after-state imputing to
grace, that he might signify the mercy of God from every
circumstance: from His having saved him such as he was,
and when saved making him again such as he is. Let none
accordingly of those who are in sin despair, let none of those
in virtue be confident, but let the one be exceeding fearful,
and the other forward. For neither shall any slothful man
be able to abide in virtue, nor one that is diligent be weak to
escape from evil. And of both these the blessed David is an
example, who after he slumbered a little, had a great downfall :
542 Despair wrong after Sin; much more in Sorrow.
Homil. and when he was pricked in his heart, again hastened ivp to
his former height. Since in fact both are alike evils, both
despair and slothfulness ; the one quickly casting a man
down from the very arch of the heavens; the other, not
suffering the fallen to rise again. Wherefore with respect to
the one, Paul said, Let him that thinketh he standeth, take
1 l Cor. heed lest he fall ' : but unto the other, To-day if ye will hear
- Heb.4. His voice, harden not your hearts 2 : and again, Lift up the
1' , hands that hang down, and the feeble knees 5 . And him too
12. 12. that had committed fornication, but repented, he therefore
quickly refreshes, that such an one might not be swallowed
4 2 Cor. up of overmuch sorrow 4 f
Why then in regard of other griefs art thou cast down,
O man? Since if for sins, where only grief is beneficial,
excess works much mischief, much more for all other things.
For wherefore grievest thou? That thou hast lost money?
Nay, think of those that are not even filled with bread,
and thou shalt very speedily obtain consolation. And in
each of the things that are grievous to thee mourn not the
things that have happened, but for the disasters that have
not happened give thanks. Hadst thou money, and didst
thou lose it ? Weep not for the loss, but give thanks for the
time when thou didst enjoy it. Say like Job, Have we
received good at the hand of the Lord, and shall we not
5 J 'ob 2. receive evil 5 ? And together with this use the following
argument also ; that even if thou didst lose thy money, yet
thy body thou hast still sound, and thou hast not with thy
poverty to grieve that it also is maimed. But hath thy body
too endured some rudeness ? Yet is not this the bottom of
human calamities, but in the middle of the cask thou art as
yet earned along. For many along witli poverty and maim-
ing, both wrestle with some devil, and wander in deserts:
others again endure other things more grievous than these.
For may it never be- our lot to suffer all that it is possible for
one to bear.
These things then ever considering, bear in mind them
that suffer worse, and be vexed at none of those things:
but when thou sinnest, then only sigh, then weep ; I for-
bid thee not, nay, I injoin thee rather; though even then
with moderation, remembering that there is retaining, there
is reconciliation. But seest thou others in luxury, and thy-
What Sort of Comparisons with others will breed Content. 548
self in poverty ; and another in goodly robes, and in pre- l Cor.
eminence ? Look not however on these things alone, but — — -
also on the miseries that arise out of these. And in thy
poverty too, consider not the beggary alone, but the pleasure
also thence arising do thou take into account. For wealth
hath indeed a cheerful mask, but its inward parts are full of
gloom ; and poverty the reverse. And shouldest thou unfold
each man's conscience, in the soul of the poor thou wilt see
great security and freedom : but in that of the rich, confusions,
disorders, tempests. And if thou grievest, seeing him rich,
he too is vexed much more than thou, when he beholds one
richer than himself. And as thou fearest him, even so doth
he another, and he hath no advantage over thee in this. But
thou art vexed to see him in office, because thou art in a
private station, and one of the governed. Recollect however
the day of his resignation too. And even before that day the
tumults, the perils, the fatigues, the flatteries, the sleepless
nights, and all the miseries.
[9.] And these things we say to those who "have no mind for
high morality: since if thou knowest this, there are other and
greater things, whereby we may comfort thee : but for the present
we must use the coarser topics to argue with thee. When
therefore thou seest one that is rich, think of him that
is richer than he, and thou wilt see him in the same condition
with thyself. And after him look also on him that is poorer
than thyself, consider how many have gone to bed hungry,
and have lost their patrimony, and live in a dungeon, and
pray for death every day. For neither doth poverty breed
sadness, nor wealth pleasure, but both the one and the other
our own thoughts are wont to produce in us. And consider,
beginning from beneath : the scavenger grieves and is vexed,
that he cannot be rid of this his business so wretched and
esteemed so disgraceful: but if thou rid him of this, and
cause him, with security, to have plenty of the necessaries of
life, he will grieve again that he hath not more than he
wants : and if thou grant him more, he will wish to double
them again, and will therefore vex himself no less than
before : and if thou grant him twofold or threefold, he will be
out of heart again, because he hath no part in the state: and if
you provide him with this also, he will count himself a
544 Progress of Discontent, and of Patience.
Homil. wretched man, that he is not one of the highest officers of
XXXVIII. ' °
state. And when he hath obtained this honour, he will
mourn that he is not ruler ; and when he shall be ruler, that
it is not of a whole nation; and when of a whole nation, that
it is not of many nations ; and when of many nations, that it
is not of all. When he becomes a deputy, he will vex him-
self again, that he is not a king ; and if a king, that he is not so
alone ; and if alone, that he is not also of barbarous nations, and
of the whole world even : and when of the whole world, why
not likewise of another world ? And so his course of thought
going on without end, suffers him not ever to be really
CO delighted at any time. Seest thou, how even if from being
mean and poor thou shouldest make a man a king, thou dost
not remove his dejection, without first correcting his turn of
thought, enamoured as it is of unfair gain ?
Come, let me shew thee the contrary too, that even if from
a higher station thou shouldest bring down to a lower one
that hath consideration, thou wilt not cast him into dejection
and grief. And if thou wilt, let us descend the same ladder,
and do thou bring down the satrap from his throne, and in
supposition deprive him of that dignity. I say, that he will
not on this account vex himself, if he choose to bear in mind
the things, of which I have spoken. For he will not reckon
up the things of which he hath been deprived, but what he
hath still, the glory arising from his office. But if thou take
away this also, he will reckon up them who are in private
stations, and have never ascended to such sway, and for
consolation his riches will suffice him. And if thou also cast
him out again from this, he will look to them that have a
moderate estate. And if thou shouldest take away even
moderate wealth, and shouldest allow him to partake only
of necessary food, he may think upon them that have not
even this, but wrestle with incessant hunger, and live in
prison. And even if thou shouldest bring him into that
prison-house, when he reflects on them that lie under
incurable diseases, and irremediable pains, he will see himself
to be in much better circumstances. And as the scavenger
before mentioned, not even on being made a king will reap
any cheerfulness, so neither will this man ever vex himself,
no not if he become a prisoner. It is not then wealth that is
A cheerful Heart ', how to be cherished. 545
the foundation of pleasure, nor poverty of sadness, but our own 1 Con
determination, and the fact, that the eyes of our mind are not — — '■
pure, nor are fixed any where and abide, but without limit
they flutter abroad. And as healthy bodies, if they be nou-
rished with bread alone, are in good and vigorous condition :
but those that are sickly, even if they enjoy a plentiful and
varied diet, become so much the weaker ; so also it is wont
to happen in regard of the soul. The mean spirited, not
even in a diadem and unspeakable honours can they find
pleasure ; but the self-denying, even in bonds, and fetters,
and poverty, will enjoy a pure pleasure.
[10.] These things then bearing in mind, let us ever look to
them that are beneath us. There is indeed, I grant, another
consolation, but of a high strain in morality, and mounting
above the grossness of the multitude. What is this ? That
wealth is nought, poverty is nought, disgrace is nought,
honour is nought, but in brief time they come to differ from
each other in mere words. And along with this there is
another soothing topic also, greater than it; the consider-
ation of the things to come, both evil and good, the things
which are really evil and really good, and the being com-
forted by them. But since many, as I said, stand aloof from
these doctrines, therefore were we compelled to dwell on those
topics, that in course we might lead on to them the receivers
of what had been said before.
Let us then, taking all these things into account, by every
means frame ourselves aright, and we shall never grieve at
these unexpected things. For neither if we should see men
rich in a picture, should we say they were to be envied, any
more than on seeing poor men there depicted, we should call
them wretched and pitiable: although those are surely more
abiding than they whom we reckon wealthy. Since one
abides rich in the picture longer than in the nature itself of
things. For the one often lasts, appearing such, even to a
hundred years, but the other sometimes, not having had so
much as a year to live at his ease in his possessions, hath
been suddenly stripped of all. Meditating then on all these
things, let us from all quarters build up cheerfulness, as
an outwork against our irrational sorrow, that we may
both pass the present life with pleasure, and obtain the good
546 Christian Cheerfulness prepares for Heaven.
Houil. things to come, 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 for ever, and world
without end. Amen.
HOMILY XXXIX.
1 Cor. xv. 11.
Therefore whether it were I or they, so toe preach, and no ye
believed.
Having exalted the Apostles, and abased himself, then
again having exalted himself above them, that he might
make out an equality: (and we see that equality is what he
hath made out:) having intimated that he had advantages
over them as well as they over him, and thereby proved
himself worthy of credit ; neither so doth he dismiss them,
but again ranks himself with them, pointing out their concord
in Christ. Nevertheless he doth it not so as that it should
seem to have been cast at them 1 in the way of reproach, but i v^-
as himself also to appear in the same rank. For so it was f'^ at -
profitable for the Gospel. Wherefore also he was equally
earnest, on the one hand, that he might not seem to overlook
them, on the other, that he might not be, on account of
the honour paid to them, held cheap by those that were
under his authority. Therefore he also now makes himself
equal again, saying,
Whether therefore it were I or they, so we preach. " From
whomsoever," saith he, " ye choose to learn, learn ; there is no
difference at all between us." And he said not, " if ye will
not believe me, believe them ;" but while he makes himself
worthy of credit, and saith that he is of himself sufficient,
he affirms the same also of them by themselves. For the
difference of persons took no effect, their dignities being
equal. And in the Epistle to the Galatians also he doth
this, taking them with him, not as standing in need of them,
but saying indeed that even himself was sufficient: For they
n n 2
548 Five-fold Proof of Christ's Resurrection.
HoMih. who seemed to be somewhat added nothing to me 1 : neverthe-
XXXIX, less even so I follow after agreement with them. For
6. they gave unto me, saith he, their right hands' 2 . For
2Gal. 2.jf y ie cre0 !it of Paul were always to depend on others,
and to be confirmed by testimony from others, the disciples
would hence have received infinite injury. It is not therefore
to exalt himself that he doeth this, but fearing for the Gospel.
Wherefore also he here saith, making himself equal, Whether
it were I or they, so we preach.
Well did he say, we preach, indicating his great boldness
3 Sv «■ of speech. For we speak not secretly " 3 , nor in private, but we
za&vffrt?. u ^ er a vo i ce clearer than a trumpet. And he said not, " we
preached," but " even now so ice 'preach. And so ye believed.
Here he said not, " ye believe," but, ye believed. Because
they were shaken in mind, therefore he ran back to the
former times, and proceeds to add the witness from them-
selves.
[2.] Ver. 12. Now if Christ be preached that he rose from the
dead, how say some among you that there is no resurrection
of the dead ?
Seest thou how excellently he reasons, and proves the
resurrection from the fact of Christ's being raised, having
first established the former in many ways ? " For both the
prophets spake of it," saith he, " and the Lord Himself
shewed it by His appearing, and we preach, and ye believed;"
weaving thus his fourfold testimony ; the witness of the
prophets, the witness of the issue of events, the witness of
the apostles, the witness of the disciples; or rather a five-
fold. For this very cause too itself implies the resurrection ;
viz. his dying for others' sins. If therefore this be proved, it
is evident that the other also follows, viz. that the other dead
likewise are raised. And this is why, as concerning an
admitted fact, he challenges and questions them, saying,
Now if Christ be raised, how say some among you that there
is no resurrection of the dead?
.Hereby also again abating the boldness of the gainsayers :
a The vra.^»(iv(rTtv was one of the situate h ec ' from those who had believed : when he had obtained an
admitted reduciio ad absurdum, he proves in what follows
the resurrection of mankind also. For if the dead rise not,
saith he, then is not Christ raised.
Further ; having closely urged these converse arguments in
the former verses, he tries it again in another way, calling
Him the first-fruits, and pointing to His putting down, all
rule, and all authority, and power, and death last. " How
then should death be put down," saith he, " unless he first
lose the bodies which he held ?" Since then he had spoken
great things of the Only-begotten, that He gives up the king-
dom, i. e. that He Himself brings these things to pass, and
Himself is victor in the war, and putteth all things under
His feet, he adds, to correct the unbelief of the multitude,
for He must reign, till He hath put all enemies under His
feet. Not as putting an end to the kingdom, did he use the
expression until, but to render what was said worthy of
credit, and induce them to be confident. For " do not," saith
he, " because thou hast heard that He will put down all rule,
and all authority, and power, to wit, the devil, and the bands
of daemons, (many as there are,) and the multitudes of unbe-
lievers, and the tyranny of death, and all evils ; do not thou
fear, as though His strength were exhausted. For until He
shall have done all these things, He must reign:'''' not saying
this, that, after He hath brought it to pass, He doth not reign ; but
establishing this other, that even if it be not now, undoubtedly
it will be. For His kingdom is not cut off: yea, He rules and
prevails and abides until He shall have set to right all things.
And this manner of speech one might find also in the Old
Testament ; as when it is said, But the word of the Lord
x Vs-\\9.abideth for ever 1 ; and, Thou art the same, and Thy years
•PsA02.shall not fail 2 . Now these and such like things the Prophet
27 * saith, when he is telling of things which a long space of time
must achieve, and which must by all means come to pass ;
casting out the tearfulness of the duller sort of hearers.
But that the expression, until, spoken of God, and unto,
do not signify an end, hear what one saith : From everlasting
3 Ps. 90. unto everlasting Thou art God 3 : and again, I am, and even
Msa.46. *° y° ur old a e I am He*.
4. For this cause indeed doth he set death last, that from the
Why the Son is said to be subject to the Father. 559
victory over the rest this also might be easily admitted by the l Cor.
unbeliever. For when He destroys the devil who brought in — ' — -
death, much rather will He put an end to His work.
[9.] Since then he referred all to Him, the putting down rule
and authority, the perfecting- of His kingdom, I mean the
salvation of the faithful, the peace of the world, the taking
away of evils, (for this is to perfect His kingdom, to put an
end to death ;) and he said not " the Father by Him," but
" Himself shall put down, and Himself shall put under His
feet," and he no where mentioned Him that begat Him; he was
afraid afterward, lest on this account among some of the more
irrational persons, either the Son might seem to be greater than
the Father, or to be a certain distinct principle, unbegotten '. ' & s %b
And therefore, gently guarding himself, he qualifies the mag- "J 1 "" 1 "
nitude of his expressions, sa,y'mg,for He hath put all tilings
under His feet, again referring to the Father these high
achievements ; not as though the Son were without power.
For how could He be, of whom he testified so great things
before, and referred to Him all that was said ? But it was for
the reason which I mentioned, and that he might shew all
things to be common to Father and Son which were done
in our behalf. For that Himself alone was sufficient to put
all things under Him, hear again Paul saying, 2 Who shalh Pbil.3.
change our vile body, that it may be fashioned like unto His lm
glorious body, according to the working whereby He is able
even to subdue all tilings unto Himself.
Then also he uses a correction, saying, But when He saith,
all things are put under Him, it is manifest that He is
excepted, which did put all things under Him, testifying
even thence no small glory to the Only-begotten. For if He
were less, and much inferior, this fear would never have been
entertained by him. Neither is he content with this, but also
adds another thing, as follows. I say, lest any should doubt-
ingly ask, " And what if the Father hath not been put under
Him ? this doth not at all hinder the Son from being the
more mighty ;" fearing this impious supposition, because that
expression was not sufficient to point out this also, he added,
going very much beyond it, But when all things shall be
subdued unto Him, then shall the Son also Himself be subject;
shewing His great concord with the Father, and that He is
the principle of all other good things, and the first Cause, who
560 Earnestness of Scripture against torong Notions of God's Nature.
HoMiL.hath begotten One, so great in power and in aehieve-
XXXIX. x
ments.
(6.) [10.] But if he said more than the subject-matter demanded,
marvel not. For in imitation of his Master he doeth this :
since He too purposing to shew His concord with Him that
begat Him, and that He hath not come without His mind,
descends so far, I say not, as the proof of concord demanded,
but as the weakness of the persons present required. For He
prays to His Father for no other cause but this ; and stating
the reason He saith, that they may believe that Thou hast
1 John sent Me 1 . In imitation therefore of Him, Paul here in his
n - 42 - manner of speech goes beyond what was required; not that
thou mightest have any suspicion of a forced servitude, far
from it ; but that he might the more entirely cast out those
impious doctrines. For so, when he is minded to pull up
any thing by the roots, he is wont to do it, and abundantly
- -roxxri more with it 2 . Thus too, for example, when he spake of a
*»#«»_- believing wife and an unbelieving husband, companying with
vtyov one another by the law of marriage, that the wife might not
but on this very account grieving the rather, (to such a pass i Cob.
is he come,) that his possessions are infinite. Although one — '■— -
who hath much, ought to be joyful : but this man on that
very account is dejected. Seest thou that, as I said, the rich
do not reap as much pleasure from what is present, as they
endure sorrow for what hath not yet been added ? For he
that had innumerable quantities of wheat did more grieve and
lament than he who suffered hunger. And while the one, on
merely having his necessary food, was crowning himself, and
leaping for joy, and giving thanks to God ; the other, who
had so much, was fretting, and thought he was undone. It is
not then the superfluity which causes our pleasure, but a
self-controlling mind : since without this, though one obtain
and have all, he will feel as one deprived of all, and will
mourn accordingly : inasmuch as this man too, of whom we
are now speaking, even if he had sold all he had for as large a
sum as he wished, would again have grieved that it was not
for more ; and if he could have had more, he would again
have sought another advance ; and if he had disposed of
the bushel for one pound, he would even then have been
distracted for sorrow, that the half bushel could not be sold
for as much. And if the price were not set so high at first,
marvel not. Since drunkards also are not at first inflamed,
but when they have loaded themselves with much wine, then
they kindle the flame into greater fierceness : so these men,
by how much more they have grasped, in so much the greater
poverty do they find themselves, and they who gain more
than others, are the very persons to be most in want.
[15.] But I say these things, not only to this man, but also to
each one of those who are so diseased ; those, I say, who raise
the price of their wares, and make a traffic of the poverty of
their neighbours. For of humanity none any where makes
account ; but every where the covetous desire brings out
many at the time of sale. And oil and wine is sold by one
quicker, by another more slowly, but by neither out of regard
to others ; rather the one seeks gain, the other to avoid loss
by the spoiling of his produce. Thus, because most men,
not making much account of the laws of God, shut up and
keep all in doors, God, by other means leading them to
humanity, — that, were it but of necessity, they may do some-
thing kind, — hath infused into them the fear of greater loss,
566 Luxury the Cause of a Worldly Mind.
Homil. not allowing the fraits of the earth to keep any long time,
XXXIX , in order that out of mere dread of the damage from their
spoiling, they may expose for sale to the needy, even against
their will, such things as they wickedly bury at home and keep.
However, after all this, some are so insatiable, as not even
thereby to be corrected. Many, for example, have gone so
far as to empty whole casks, not giving even a cup-full to the
poor man, nor a piece of silver's worth to the needy, but after
it hath become vinegar, they dash it all upon the ground, and
destroy besides their casks together with the fruit. Others
again who would not give a part of a single cake to the
hungry, have thrown whole granaries into some river; and
because they listened not to God, who bade them give to the
needy, at the bidding of the moth, even unwillingly, they
exhausted all they had in their houses in most utter destruction
and waste ; drawing down upon their own heads, together
with this loss, much scorn, and many a curse.
And such is the course of their affairs here ; but the hereafter,
what words shall set before us ? For as these men in this
world cast their moth-eaten grain, become useless, into rivers;
even so the doers of such things, on this very account become
useless, God casts into the river of fire. Because, as the
grain by the moth and the worm, so are their souls devoured
by cruelty and inhumanity. And the reason of these things
is, their being nailed to things present, and gaping after this
life only. Whence also such men are full of infinite sadness;
for name whatever pleasure thou wilt, the fear of their end is
enough to annihilate all, and such an one is dead, while he
1 1 Tim. is yet alive 1 .
5 - 6# Now then, that unbelievers should have these feelings, is
no marvel; but when they who have partaken of so great
mysteries, and learned such high rules of self-denial con-
cerning things to come, delight to dwell in things present,
what indulgence do they deserve ?
[16.] Whence then arises their loving to dwell in present
things ? From giving their mind to luxury, and fattening their
flesh, and making their soul delicate, and rendering their burden
heavy, and their darkness great, and their veil thick. For in all
luxury, the better part is enslaved, but the worse prevails ;
and the former is blinded on every side, and dragged on in
its maimed condition ; while the other draws and leads men
Our Bodies not in fault, but our lawless Souls. 567
about every where, though it ought to be in the rank of things l Cor.
that are led. 15, 27 '
Since great indeed is the bond between the soul and the body ;
the Maker having contrived this, lest any should induce us to
abhor it as alien. For God indeed bade us love our enemies; (9.)
but the devil hath so far prevailed, as to induce some' 1 even to
hate their own body. Since, when a man saith that it is of the
devil, he proves nothing else than this ; which is the extreme
of dotage. For if it be of the devil, what is this so perfect
harmony, such as to render it meet in every way for the
energies of the self-controlling soul ? " Nay," saith one, " if it
be meet, how doth the body blind it ?" It is not the body
which blinds the soul; far from it, O man; but the luxury.
But whence do we desire the luxury ? Not from our having
a body, by no means; but from an evil choice. For the body
requires feeding, not high feeding 1 , the body needs nourishing/i r^nt
not breaking up and falling apart. You see that not to the'-**"*
soul only, but to the very body also, which receives the
nourishment, the luxury is hostile. For it becomes weaker
instead of strong, and softer instead of firm, and sickly instead
of healthful, and heavier instead of light, and slighter instead
of compact, and illfavoured instead of handsome, and un-
savoury instead of fragrant, and impure instead of clean, and
full of pain instead of being at ease, and useless instead of
useful, and old instead of young, and decaying instead of
strong, and slow and dull instead of quick, and maimed
instead of whole. Whereas if it were of the devil, it ought
not to receive injury from the things of the devil, I mean,
from sin.
[17.] But neither is the body, nor meats, of the devil, but
luxury alone. For by means of it that malignant fiend brings
to pass his innumerable evils. Thus did he make victims of 2 a-lltr^-
whole people. For the beloved waxed fat, saith one, and XKX ""'
grew thick, and was enlarged, and kicked*. And thence 3 Deut.
was the beginning of those thunderbolts also on Sodom. ' '
And to declare this, Ezekiel said, But this was the iniquity hbtwicus
of Sodom, in pride, and fulness of bread, and refinements* they 5 E *£
waxed wanton 5 . Therefore also Paul said, 6 She that liveth^.4.
in pleasure 1 , is dead while she liveth. How should this be? 5.5.
The Manichaeans, and Gnostic sects.
Xuua.
fra.ru.-
566 Effects of Gluttony, Excess of Wine,
Homil. Because as a sepulchre she bears about her body, bound close
XXXIX.
'to innumerable evils*. And if the body so perish, how will
the soul be affected; what disorder, what waves, what a
tempest will she be filled with ? Hereby, you see, she be-
comes unfitted for every duty, and will have no power easily
to speak, nor hear, nor take counsel, nor do any thing that is
needful. But as a pilot, when the storm hath got the better
of his skill, is plunged into the deep, vessel and sailors and
all : so also the soul together with the body is drowned in the
grievous abyss of insensibility.
For, in fact, God hath set the stomach in our bodies
as a kind of mill, giving it a proportionate power, and
appointing a set measure, which it ought to grind every
day. If therefore one cast in more, remaining unground
it doth injury to the whole body. Hence diseases, and
weaknesses, and deformities: since in truth luxury makes
the beautiful woman not only sickly, but also foul to look
upon. For when she is continually breathing out foul ex-
halations, and out of her mouth come fumes of stale wine,
and her countenance is more florid than it ought to be, and
she tramples on the order that beseems a woman, and loses
all her seemliness, and her body becomes flabby, her eyelids
bloodshot and distended, and her bulk unduly great, and her
flesh an useless load; consider what a disgust it all produces.
Moreover, I have heard physicians say, that many have
been hindered from reaching their proper height by nothing
so much as luxurious living. For the breath being obstructed
by the multitude of things which are cast in, and being oc-
cupied in the digestion of such things, that which ought to
serve for growth, is spent on this digestion of superfluities.
Why need one speak of gout, rheum dispersed every where,
the other diseases hence arising, the whole abomination?
For nothing is so disgusting, as a woman pampering herself
with much food. Therefore among the poorer women one
may see more of beauty : the superfluities being consumed,
and not cleaving to them, like some superfluous clay, of no
use and benefit. For their daily exercise, and labours, and
e " It is thy own soul, wretched wo- of thine own, and movest about, wearing
man, that thou hast lost; the spiritual life thy death upon thee." S. Cypr. of the
gone, thou for a while leadest on a life Lapsed, c. 19.
and Wantonness : Praise of Moderation. 569
hardships, and their frugal table, and spare diet, minister l Cor.
unto them much soundness of body, and thence also much 1 ' 2/ '
bloom.
[18.] But if thou talkest of the pleasure of luxury, thou
wilt find it to go no farther than the throat : since as soon as it
hath passed the tongue, it is flown away, leaving behind in
the body much that is disgusting. For do not I pray look
on the voluptuaries at table only, but when you see them
rise up, then follow them, and you will see bodies rather of
wild beasts and irrational creatures, than of human beings.
You will see them with headache, distended, bound up,
needing a bed, and a couch, and plenty of rest, and like men
who are tossed in a great tempest, and require others to save
them, and long for that condition in which they were before
they were swelled even to bursting ] : they carrying their i * f j, 55
bellies about with a burden like that of women with child, *'*??"
yvmi.
and can scarce step forward, and scarce see, and scarce
speak, and scarce do any thing. But if it should chance
that they sleep a little, they see again strange dreams, and
full of all manner of fancies.
What should one say of that other madness of theirs?
the madness of lust, I mean, for this also hath its foimtains
from hence. Yea, as horses wild after the female, so they,
goaded on by the sting of their drunkenness, leap upon all,
more irrational than they, and more frantic in their boundingsj
and committing many more unseemlinesses, which but to
name is unlawful. For they know not in fact any longer
what they suffer, nor what they do.
But not so he that keeps from luxury : rather he sits in
harbour, beholding other men's shipwrecks, and enjoys a
pleasure pure and lasting, following after that life which
becomes him that is free. Knowing therefore these things, let
us flee from the evil banquets of luxury, and cleave to a spare
table ; that being of a good habit both of soul and body, we may
both practise all virtue, and attain the good things to come,
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 XL.
rovfi
1 Cor. xv. 29.
Else what shall they do which are baptized for the dead? if
the dead rise not at all, why are they then baptized for
the dead?
He takes in hand again another topic, establishing what
«wr. he said at one time from what God doeth 1 , and at another
*Z&r- from the very things which they practise 2 . And this also
is no small plea for the defence of any cause, when a man
brings forward the gainsayers themselves as witnessing by
their own actions what he affirms. What then is that which
he means ? Or will ye that I should first mention, how they
who are infected with the Marcionite heresy pervert this
expression ? And I know indeed that I shall excite much
laughter; nevertheless, even on this account most of all I
will mention it, that you may the more completely avoid this
disease: viz. when any Catechumen departs among them,
having concealed the living man under the couch of the
dead, they approach the corpse, and talk with him, and ask
him if he wishes to receive baptism ; then, when he makes
no answer, he that is concealed underneath saith in his
stead, that of course he should wish to be baptized; and
so they baptize him instead of the departed, like men jesting
upon the stage 1 . So great power hath the devil over the
souls of careless sinners. Then being called to account,
they allege this expression, saying, that even the apostle
hath said, They tvho are baptized for the dead. Seest thou
their extreme ridiculousness? Is it meet then to answer
a Epiphanius relates the same thing continued in his time by a kind of tra-
of the followers of Cerinthus, another dition in Asia Minor and in Galatia.
section of the Gnostics, and says it was Heer. 28. §. 6.
The Apostles' Reserve in declaring the Baptismal Creed. 571
these things ? I trow not ; unless it were necessary to dis- l Cob.
course with madmen of what they in their frenzy utter. But 15 ' 29 '
that none of the more exceedingly simple folk may be led
captive, one must needs submit to answer even these men.
As thus, if this was Paul's meaning, wherefore did God
threaten him that is not baptized ? For it is impossible that
any should not be baptized henceforth, this being once
devised : and besides, the fault no longer lies with the dead,
but with the living. But to whom spake he, unless ye eat
My flesh, and drink My blood, ye have no life in you 1 ? To l John
the living, or to the dead, tell me ? And again, unless a man ' '
be born again of water and of the Spirit, he cannot see the
kingdom of God" 1 ? For if this be permitted, and there be no* John
need of the mind of the receiver, nor of his assent while
he lives, what hinders both Greeks and Jews thus to become
believers, other men after their decease doing these things in
their stead ?
But not to prolong fruitless toil in cutting asunder their
petty spiders' webs 3 , come let us unfold unto you the force 3 <««£«-
of this expression. What then is Paul speaking of ? x'.V™-
[2.] But first I wish to remind you who are initiated of the T «-
response, which on a that evening they who introduce you to 4 fnt4-
Asthus: after the enunciation of those mystical and fear- ^ '*
ful words, and the awful rules of the doctrines which have
come down from heaven, this also we add at the end, when
we are about to baptize, bidding them say ; / believe in the
resurrection of the dead, and upon this faith we are baptized.
I say, after we have confessed this together with the rest,
then at last are we let down into the fountain of those sacred
streams. This therefore Paid recalling to their minds, said,
a Probably Easter Eve. Vid. Bingham's Antiquities,ii. 6. s.7. S.Cyril, Lect. 19.1.
572 Holy Baptism, a Mean of Forgiveness,
Homil. if there he no resurrection, why art thou then baptized for
— the dead b ? i. e. the dead bodies. For in fact, with a view
to this art thou baptized, affirming a resurrection of thy dead c
body, that it no longer remains dead. And thou indeed in
the words makest mention of a resurrection of the dead ; but
the priest, as in a kind of image, signifies to thee by very
deed, the things which thou hast believed and confessed in
the appointed words. When without a sign thou believest,
then he gives thee the sign also; when thou hast done thine
own part, then also doth God fully assure thee. How, and
in what manner ? By the water. For the being baptized and
immersed, and then emerging, is a symbol of the descent
into hell, and the return thence. Wherefore also Paul calls
baptism a burial, saying, Ttierefore we are buried with him
i Rom. by baptism into death 1 . By this he makes that also which
6 - 4 - is to come credible, I mean, the resurrection of our bodies.
For the blotting out sins is a much greater thing than the
raising up of a body. And this Christ declaring, said, For
whether is easier to say, Thy sins be forgiven thee, or to
5 Mat. say, Take up thy bed, and walk 9 ? " The former is the more
9 - 5 - difficult," saith He, " but since ye disbelieve it, as being
hidden, and make the easier instead of the more difficult the
demonstration of my power, neither will I refuse to afford
you this proof. Then saith He to the paralytic, Arise, take
up thy bed, and go into thine house"
(2.) " And how is this difficult," saith one, " when it is pos-
sible to kings also, and rulers ? For they too forgive adul-
terers and homicides." Thou art jesting, O man, who sayest
these things. For to forgive sins, with God only is possible.
But rulers and kings, whether it is adulterers whom they
forgive, or homicides, release them indeed from the present
punishment; but their sin they do not purge out. Though
they should advance to offices them that have been forgiven,
though they should invest them with the purple itself, though
they should set the diadem upon their heads, yet so they
would only make them kings, but could not free them from
their sin. It being God alone who doeth this; which accord-
b See before, Horn. 23. §. 3. p. 312. resurrection of thine own body. cf. Rom.
c i. e. the very act of immersion and vi.3 — 5. as quoted below, and the parallel
emersion affirms the spiritual death and places.
and therefore a Pledge of Resurrection. 573
ingly in the Laver of Regeneration He will bring to pass, l Cob.
For His grace touches the very soul, and thence plucks 15,31,
up the sin by the root. Here is the reason why he that hath
been forgiven by the king may be seen with his soul yet
impure, but of him that is baptized no longer so, rather the
very sun-beams are less pure than it, and it is such as it was
originally formed, nay rather much better than that. For
it is blessed with a Spirit, on every side enkindling it, and
making its holiness intense. And as when thou art recasting
iron or gold, thou makest it pure and new once more, just so
the Holy Ghost also, recasting the soul in baptism as in
a furnace, and consuming its sins, causes it to glisten with
more purity than all purest gold.
Further, the credibility of the resurrection of our bodies he
signifies to thee again from what follows: viz. that since sin
brought in death, now that the root is dried up, one must not
after that doubt of the destruction of the fruit. Therefore
having first mentioned the forgiveness of sins, thou dost next
confess also the resurrection of the dead; the one guides thee,
as by hand, on to the other.
Yet again, because the term Resurrection is not sufficient
to indicate the whole: for many, after rising, have again
departed, as those in the Old Testament, as Lazarus, as they
at the time of the crucifixion : one is bid to say, and the life
everlasting, that none may any longer have a notion of death,
after that resurrection.
These words therefore Paul recalling to their minds, saith,
Wliat shall they do which are baptized for the dead f u For
if there be no resurrection," saith he, " these words are but
scenery. If there be no resurrection, how persuade we them
to believe things which we do not bestow ?" Just as if a
person bidding another to sign and deliver a document, to
the effect that he had received so much, should never give
the sum named therein, yet after the subscription, should
demand of him the specified monies. What then will
remain for the subscriber to do, now that he hath made
himself responsible, without having received what he ad-
mitted he had received ? This then he here saith of those
who are baptized also. What shall they do tvhich are bap-
*
574 The Resurrection proved by the Apostles' Sufferings :
HoMit. tized, saith he, " having subscribed to the resurrection of
XL. ...
' - dead bodies, and not receiving it, but suffering fraud ? And
what need was there at all of this confession, if the fact did
not follow ?"
[3.] Ver. 30. And why stand we in jeopardy every hour?
Ver. 31. I protest by your rejoicing which I have in Christ
Jesus our Lord, I die daily.
See again whence he endeavours to establish the doctrine,
from his own suffrage : or rather not from his only, but from
that also of the other apostles. And this too is no small
thing; that the teachers, whom you produce were full of
vehement conviction, and signified the same not by words
only, but also by very deeds. Therefore, you see, he doth
not say simply, " we are persuaded," for this alone was not
sufficient to persuade them, but he also furnishes the proof
by facts : as if he should say, " in words to confess these
things, haply seems to you no marvel; but if we should also
produce unto you the voice which deeds send forth, what
can ye have to say against that ? Hear ye then, how by our
perils also day by day we confess these things ?" And he
said not, " I," but we, taking along with him all the apostles
together, and thereby at once speaking modestly, and adding
credibility to his discourse.
For what can ye have to say ? that we are deceiving you,
when we preach these things, and that our doctrines come of
vain-glory ? Nay, our perils suffer you not to pass such a
sentence. For who would choose to be in continual jeopardy
to no purpose and with no effect ? Wherefore also he said,
And why stand we in jeopardy every hour ? For if one
should even choose it through vain-glory, such his choice
will be but for once and again, not all his life long, like
ours. For we have assigned our whole life to this pur-
pose.
J protest by your rejoicing which I have in Christ Jesus
our Lord, J die daily: by rejoicing here, meaning their
advancement. Thus, since he had intimated that his perils
were many, lest he might seem to say this by way of lament-
ation, " far from grieving," saith he, " I even rejoice in
suffering this for your sake." And doubly, he saith, he takes
which yet hindered not their present Reward. 575
delight in it, both as being in jeopardy for their sakes, and as l Cor.
beholding their proficiency. Then doing what is usual with 15,31,
him, because he had uttered great things, he refers both to
Christ.
But how doth he die daily? by his readiness, and pre-
paration for that event. And wherefore saith he these words?
Again, by these also, to establish the doctrine of the resur-
rection. " For who would choose," saith he, " to undergo
so many deaths, if there be no resurrection, nor life after
this? Yea, if they who believe in the resurrection would
scarcely put themselves in jeopardy for it except they were
very noble of heart : much more would not the unbeliever
(so he speaks) choose to undergo so many deaths, and so
terrible." Thus, see by degrees how very high he mounts
up. He had said, ice stand in jeopardy, he added, every
hour, then, daily, then, I not only stand in jeopardy, saith
he, but I even die: he concludes accordingly by pointing
out also what kind of deaths they were ; thus saying,
Ver. 32. //' after the manner of men I have fought with
beasts at Ephesus, what advantage th it me?
What is, if after the manner of men? As far as pertains to (3.)
men, I fought with beasts : for what if God snatched me
out of those dangers ? So that I am he who ought most
to be in care about these things ; I, who endure so great
dangers, and have not yet received any return. For if no
time of recompense is at hand, but our reward is shut up
in this present world, ours is the greater loss. For ye
have believed without jeopardy, but we are slaughtered
every day."
But all these things he said, not because he had no ad-
vantage even in the very suffering, but on account of the
weakness of the many, and to establish them in the doctrine
of the resurrection : not because he himself was running for
hire ; for it was a sufficient recompense to him, to do that
which was pleasing to God. So that when he adds, If in
this life only we have hope in Christ, we are of all men most
miserable, it is there again for their sakes, that he might by
the fear of this misery overthrow their unbelief of the resur-
rection. And in condescension to their weakness, he thus
speaks. Since in truth, the great reward is to please Christ
576 Various Modes of 'Rebuke used by St. Paid.
Homil. at all times : and without the recompense, it is a, very great
— - — — return to be in jeopardy for His sake.
[4.] If the dead rise not, let us eat and drink ; for to-morrota
ice die.
This word, be sure, is spoken in mockery: wherefore neither
did he bring it forward of himself, but summoned that
prophet, of loftiest sound, Isaiah, who, discoursing of certain
insensible and reprobate persons, made use of these words,
Who slay oxen and kill sheep, to eat flesh and drink
wine : who say, let us eat and drink, for to-morrow we die.
These things are revealed to the ears of the Lord of Hosts,
i Is. 22. and this iniquity shall not be forgiven you, till ye die '. Now
lxx 4 ' ^ tnen tne y were deprived of pardon, who spake thus, much
more in the time of Grace.
Then, that he might not make his discourse too rough, he
dwells, not long upon his reductio ad absurdum, but again
turns his discourse to exhortation, saying,
Ver. 33. Be not deceived: evil communications corrupt
good manners.
And this he said, both to rebuke them, as without under-
standing, (for here he by a charitable expression, calls good
that which is easily deceived,) and also, as far as he could, to
make some allowance for them in respect of what he had men-
tioned, and to remove from them and transfer to others the
greater part of his charges, and so by this way also to allure
them to repentance. Which he doth likewise in the Epistle
to the Galatians, saying, But he that troubleth you shall bear
2 Gal. 5. his judgmen t, whosoever he be*.
3j* , Ver. 34. Awake up righteously 3 , and sin not.
As if he were speaking to drunkards and madmen.
For suddenly to cast every thing out of their hands,
was the part of drunkards and madmen, in not seeing
any longer what they saw, nor believing what they had
before confessed. But what is, righteously? with a view
to what is profitable and useful. For it is possible to
awake up unrighteously, when a man is thoroughly
roused up to the injury of his own soul. And well did
he add, sin not, implying that hence were the seeds of
their unbelief. And in many places he covertly signifies
this, that a corrupt life is the parent of evil doctrines; as
Causes of Unbelief. Two Kinds of Robbery. 577
when he saith, The love of money is the root of all evil, which l Cor.
while some coveted after, they have erred from the faith 1 . , ' ' ' -
Yea, and many of those who are conscious of wickedness, and 6. 10.
would fain not pay its penalty, are by this fear damaged also
in their faith of the resurrection : even as they who do very
virtuously desire even daily to behold it.
For some have not the knowledge of God: I speak this to
your shame.
See how again he transfers his accusations to others. For he
said not, Ye have not the knowledge, but, some have not the
knowledge. Because disbelieving the resurrection is the temper
of one not fully aware that the irresistible power of God is
sufficient for this also. For if, out of the things which are
not, He made the things that are, much more will He be able
to raise again those which have been dissolved.
And because he had touched them to the quick, and ex-
ceedingly mocked them, accusing them of gluttony, of folly, of
madness ; mitigating those expressions, he saith, / speak to
your shame, that is, to set upright, to bring back, to make
you better, by this shame of yours. For he feared, lest, if he
cut too deep, he should cause them to start away.
[5.] But let us not consider these things as spoken to them (4.)
only, but as addressed now also to all who labour under the
same disease, and live a corrupt life. Since in truth not they
who hold corrupt doctrines only, but they too who are holden
of grievous sins, are both drunken and frantic. "Wherefore also
to them may it be justly said, Awake, and especially to those
who are weighed down by the lethargy of avarice ; who rob
wickedly. For there is a robbery which is good, the robbery
of Heaven, which injures not. And although in respect of
money it is impossible for one to become rich, unless another
first become poor : yet in spiritual things this is not so, but
wholly the reverse : it is impossible that any should become
rich without making another's store plentiful. For if thou
help no one, thou wilt not be able to grow wealthy. Thus,
whereas in temporal things imparting causes diminution : in
spiritual things, on the contrary, imparting works increase, and
the not imparting, this produces great poverty, and brings
on extreme punishment. And this is signified by him who
buried the talent. Yea, and he too who hath a word of
pp
578 What Kind of Wealth grows by Distribution.
Ho mil. wisdom, by imparting to another, increases his own abun-
. XL : .. dance, by making many wise : but he that buries it at home,
deprives himself of his abundance, by neglecting to win the
profit of the many. Again, he that had other gifts, by healing
many augmented his own gift : and was neither himself emptied
by the imparting, and filled many others with his own spiri-
tual gift. And in all spiritual things this rule abides un-
shaken. Thus also in the Kingdom, he that makes many
partakers with himself of the Kingdom, will hereby the more
completely have the fruits of it in return : but he that studies
not to have any partaker, will himself be cast out of those many
blessings. For if the wisdom of this world of sense is not
spent, though ten thousand are forcibly seizing it; nor doth the
artificer, by making many artificers, lose his own skill ; much
less doth he who seizes the Kingdom make it less, but then will
our riches be increased when we call many to us for that purpose.
Let us seize then the things which cannot be spent, but
increase whilst we seize them : let us seize the things
which admit of none to defraud us of them by false accusa-
tion, none to envy us for them. For so, if there were a
place which had a fountain of gold gushing forth with con-
tinual flood, and so much the more it flowed on as more
was drawn from it; and there were another place which
had a treasure buried in the earth ; from which wouldest thou
desire to be enriched ? would it not be from the first ?
Plainly. But that this may not be a mere fiction of ours in
words, consider the saying in reference to the air and the
sun. For these are seized hold of by all, and satisfy all.
These, however, whether men enjoy, or do not enjoy them,
abide the same undiminished : but what I spake of, is a much
greater thing; for spiritual wisdom abides not the same
distributed or not distributed : but it increases rather in the
distribution.
But if any endure not what I have said, but still cleave to
the poverty of worldly things, snatching at the things which
endure diminution: even in respect of those again, let him
1 Exod. call to mind the food of manna 1 , and tremble at the example
' of that punishment. For what happened in that instance, this
same result may one now also see in the case of covetous men.
But what then happened ? worms were bred from their covet-
Warning from the Manna. No Need of many Servants. 579
ousness. This also now happens in their case. For the l Cor.
measure of the food is the same for all ; we having but one 15, 34 '
stomach to fill; only thou who feedest luxuriously hast
more to get rid of. And as in that case they who in their
houses gathered more than the lawful quantity, gathered not
manna, but more worms and rottenness ; just so both in
luxury and in covetousness, the gluttonous and drunken gather
not more dainties, but more corruption.
[6.] Nevertheless, so much worse than they are the men
of our time, in that they underwent this once for all, and
received correction ; but these every day bringing into their
own houses this worm much more grievous than that, neither
perceive it, nor are satiated. For that these things do re-
semble those in respect of our useless labour on them :
(for in regard of punishment these are much worse :) here
is the proof for thee to consider.
Wherein, I ask, differs the rich man from the poor ? Hath
he not one body to clothe ? one belly to feed ? In what then
hath he the advantage ? In cares, in spending himself, in dis-
obeying God, in corrupting the flesh, in wasting the soul.
Yea, these are the things in which he hath the advantage
of the poor: since if he had many stomachs to fill, perhaps he
might have somewhat to say, as that his need was more, and
the necessity of expense greater. But even " now they may,"
saith one, reply, " that they fill many bellies, those of their
domestics, those of their hand-maidens." But this is done,
not through need, nor for humanity's sake, but from mere
pride : whence one cannot put up with their excuse.
For why hath he many servants ? Since as in our apparel (*>•)
we ought to follow our need only, and in our table, so also in
our servants. What need is there then ? None at all. For, in
fact, one master need only employ one servant ; or rather two
or three masters one servant. But if this be grievous, con-
sider them that have none, and enjoy more prompt attendance.
For God hath made men sufficient to minister unto them-
selves, or rather unto their neighbour also. And if thou
believe it not, hear Paul saying, These hands have ministered
unto my necessities, and to them that were with me 1 . After 'Acts20.
that he, the teacher of the world, and worthy of heaven, 34 '
disdained not to serve innumerable others ; dost thou think it
p p 2
580 Caution against Excessive Establishments.
Homil. a disgrace, unless thou earnest about whole herds of slaves,
— not knowing that this in truth is what most of all brings
shame upon thee ? For to that end did God grant us both
hands and feet, that we might not stand in need of servants.
Since not at all for need's sake was the class of slaves intro-
duced, else even along with Adam had a slave been formed;
but it is the penalty of sin, and the punishment of disobedi-
ence. But when Christ came, he put an end also to this.
1 Gal. 3. For in Christ Jesus there is neither bond nor free \ So that
28- it is not necessary to have a slave : or if it be at all necessary,
let it be about one only, or at the most two. What mean the
swarms of servants? For as the sellers of sheep, and the
slave-dealers, so do our rich men take their round, in the baths
and in the forum.
However, I will not be too exact. We will allow you to
keep a second servant. But if thou collect many, thou dost
it not for humanity's sake, but in self-indulgence. Since if it
be in care of them, I bid thee occupy none of them in
ministering to thyself, but when thou hast purchased them,
and hast taught them trades whereby to support themselves,
let them go free. But when thou scourgest, when thou puttest
them in chains, it is no more a work of humanity.
And I know that I am giving disgust to my hearers. But
what must I do ? For this I am set, and I shall not cease to say
these things, whether any thing come of them, or not. For what
means thy clearing the way before thee in the market-place?
Art thou walking then among wild beasts, that thou drivest away
them that meet thee ? Be not afraid ; none of these bite who
approach thee, and walk near thee. But dost thou consider
it an insult to walk along side of other men ? What madness
is this, what prodigious folly, when a horse is following
close after thee, to think not of his bringing on thee any
insult ; but if it be a man, unless he be driven an hundred
miles off, to reckon that he disgraces thee. And why hast
thou also servants to cany fasces, employing freemen as
slaves, or rather thyself living more dishonourably than any
slave ? For, in truth, meaner than any servant is he who
bears about with him so much pride.
Therefore they shall not so much as have a sight of the
real liberty, who have enslaved themselves to this grievous
Humility lifts up to Heaven. 581
passion. Nay, if thou must drive and clear away, let it not 1 Cor.
be them that come nigh thee, but thine own pride which — '-—
thou drivest away; not by thy servant, but by thyself: not
with this scourge, but with that which is spiritual. Since
now thy servant drives away them that walk by thy side, but
thou art thyself driven from thine high place more disgrace-
fully, by thine own self-will, than any servant can drive thy
neighbour. But if, descending from thy horse, thou wilt
drive away pride by humility, thou shalt sit higher, and
place thyself in greater honour, needing no servant to do this.
I mean, that when thou art become modest, and walkest on
the ground, thou wilt be seated on the car of humility, which
bears thee up to the very heavens, that car which hath
winged steeds' 1 : but if falling from it, thou pass into
that of arrogance, thou wilt be in no better state than the
reptiles which trail along the ground, nay even much more
wretched and pitiable than they: since them the imperfection
of their bodies compels thus to trail along, but thee the
disease of thine own arrogance. For so every one that ex-
alteth himself, saith He, shall be abased 1 . That we then
may not be abased, but exalted, let us approach towards that
exaltation. For thus also shall we find rest for our souls,
according to the divine oracle, and shall obtain the true and
most exalted honour ; the which may we all obtain, through
the grace and mercy, &c. &c.
d Alluding perhaps to the story of Bellerophon.
HOMILY XLI.
1 Cor. xv. 35, 36.
But some man will say, How are the dead raised up ? and
with what body do they come ? Thou fool, that which thou
soivest is not quickened, except it die.
Gentle and lowly as the apostle is, to a great degree, every
where, he here adopts a style which may be called rather pungent,
because of the impiety of the gainsayers. He is not however
content with this, but he also employs reasons and examples,
subduing thereby even the very contentious. And above he
saith, Since by man came death, by man came also the resur-
rection of the dead ; but here he solves an objection brought
in by the Gentiles. And see how again he abates the vehe-
mence of his censure ; in that he said not, " but perhaps
ye will say," but he set down the objector indefinitely, in
order that, although employing his impetuous style with all
freedom, he might not too severely wound his hearers. And he
states two difficulties, one touching the manner of the resur-
rection, the other, the kind of bodies. For of both, they on
their part made a question, saying, " How is that which hath
been dissolved raised up V and, " with what body do they
come ?" But what means, with what body ? It is as if they
had said, "with this which hath been wasted, which hath
perished, or with some other?"
Then, to point out that the objects of their enquiry are
not questionable, but admitted points, he at once meets
them more sharply, saying, Thou fool, that which thou sowest
is not quickened, except it die. Which kind of thing we
also are wont to do in the case of those who gainsay things
acknowledged.
[2.] And wherefore did he not at once fly to the power
Arguments from Analogy proper against Infidels. 583
of God ? Because he is discoursing with unbelievers. For l Cob.
when his discourse is addressed to believers, he hath not 15 ' 36 l
much need of reasons. Wherefore having said elsewhere, He
shall change your vile body, that it may be fashioned like unto
His glorious body 1 , and having indicated somewhat more 1 Phil. 3.
than the resurrection, he stated no analogies, but instead of 21 '
any demonstration, he brought forward the power of God,
going on to say, according to the mighty working whereby
He is able to subdue all things to Himself. But here he also
urges reasons. That is, having established it from the Scrip-
tures, he adds also, in what comes after, these things over and
above, with an eye to them who do not obey the Scriptures ;
and he saith, O fool, that which thou sowest: i. e. "from
thyself thou hast the proof of these things, by what thou doest
every day, and doubtest thou yet ? Therefore do I call thee
a fool, because of the things daily done by thine own self
thou art ignorant, and being thyself an artificer of a resur-
rection, thou doubtest concerning God." Wherefore very
emphatically he said, what thou sowest*, thou who art mortal - ™ »
and perishing 3 . " r£ ''^ f -
And see how he orders his expressions in a way appropriate to
the purpose he had in view : thus, it is not quickened, saith he,
except it die. Leaving, you see, the expressions appropriate
to seeds, as that " it buds," and " grows," and " is dissolved,"
he adopts those which correspond to our flesh, viz. it is
quickened, and, except it die ; which do not properly belong
to seeds, but to bodies.
And he said not, " after it is dead it lives," but, which is a
greater thing, " therefore it lives, because it dies." Seest thou,
what I am always observing, that he continually gives their
argument the contrary turn? Thus, what they made a sure sign
of our not rising again, the same he makes a demonstration of
our rising. For they said, " the body rises not again, because it
is dead." What then doth he, retorting their argument, say ?
a " Our apostle's inference is as firm much more will the same God give a
and strong, as it is emphatical ; Stulte! body unto the seed which He Himself
Tu quod seminas fyc. fool ! That doth sow, seeing the end why He sows
which thou sowest §-c. The force or it, is not thy temporal benefit or com-
emphasis may be gathered thus. If God modity, but His own immortal glory."
doth give a body unto that seed which Dr. Jackson's Works, vol. iii. 438. See
thou sowest for thine own use and benefit, also vol. iii. 433 — 443.
584 How far Resurrection implies corporal Identity.
Homil. "Nay, but unless it were dead, it could not rise again: and there-
'- fore it rises again, because it is dead." For as Christ more
clearly signifies this very thing, in the words, Except a corn of
wheat fall into the ground and die, it abideth, alone: hut if it
1 John die, it bringelh forth much fruit x : thence also Paul, drawing this
12, 24 * example, said not, " it doth not live," but, is not quickened ;
again assuming the power of God, and implying, that not the
nature of the ground, but God himself, brings it all to pass.
And what can be the reason that he did not bring that
forward, which was more akin to the subject: I mean, the
seed of mankind ? (For our generation too begins from a sort
of decay, even as that of the corn.) Because it was not of
equal force, but the latter was a more complete instance :
for he wants a case of something that perished entirely,
whereas this was but a part ; wherefore he rather alleges
the other. Besides, that proceeds from a living body, and
falls into a living womb ; but here it is no flesh, but the earth,
into which the seed is cast, and into the same it is dissolved,
like the body which is dead. You see that on this account
too the example was more appropriate.
[3.] Ver. 37. And he who soweth, soiceth not that body that
shall be b .
For the things before spoken meet the question, how
they are raised ; but this, the doubt, with what body they
come. But what is, thou sowest not that body which shall be?
Not an entire ear of corn, nor new grain. For here his dis-
course no longer regards the resurrection, but the manner of
the resurrection, what is the kind of body which shall rise
again ; as whether it be of the same kind, or more excellent,
and more glorious. And he takes both from the same analogy,
intimating that it will be much more excellent.
(2.) But the heretics, considering none of these things, dart in
upon us and say, " one body falls, and another body rises
again. How then is there a resurrection ? For the resur-
rection is of that which was fallen. But where is that
wonderful and surprising trophy over death, if one body
fall and another rise again ? For he will no longer appear to
b This seems like a different reading: quotes it therefore here in substance, not
but it appears afterwards that S. Chry- verbatim.
sostom read the verse as it stands. He
Instance in the Resurrection of Christ. 585
have given back that which he took captive. And how can l Cob.
the alleged analogy suit the things before mentioned?" Why, 1537 -
it is not one substance that is sown, and another that is raised,
but the same substance improved. Else neither will Christ
have resumed the same body, when He became the first-fruits
of them that rise again: but according to you He threw aside
the fonner body, although it had not sinned, and took another.
Whence then is that other? For this body was from the
Virgin, but that, whence was it? Seest thou to what absurdity
the argument hath come round ? For wherefore shews He
the very prints of the nails ? Was it not with purpose of
proving this, that it is that same body which was crucified,
and the same again that rose from the dead ? And what
means also His type of Jonah ? For surely it was not one
Jonah that was swallowed up, and another that was cast out
upon dry land. And why did He also say, Destroy this
temple, and in three clays I will raise it up ? For that which
was destroyed, the same, clearly, He raised again. Wherefore
also the Evangelist added, that He spake of the temple of His
body 1 . J John
What is that then which he saith, Thou sowest not that7,\ '
body that shall be ? i. e. not the ear of corn : for it is the
same, and not the same ; the same, because the substance is
the same ; but not the same, because this is more excellent,
the substance remaining the same, but its beauty becoming
greater, and the same body rising up new. Since if this
were not so, there were no need of a resurrection, I mean
if it were not to rise again improved. For why did He at
all pull down His house, except He were about to build
it more glorious ?
This now, you see, he said to them who think that it is
utter corruption 2 . Next, that none again might suspect 3^,
from this place that another body is spoken of, he qualifies al ™
the dark saying, and himself interprets what he had spoken, The
not allowing: the hearer to ton his thoughts from hence in j" eadlD S
any other direction. What need is there then of our reason- haps
ings ? Hear himself speaking, and explaining the phrase, corru P t -
Tlwu sowest not that body that shall be. For he straightway
adds, but bare grain, it may chance of wheat, or of some
other grain ; i. e. it is not the body that shall be ; not so
586 Differences in the Bodies which shall rise :
Homil. clothed, for instance: not having a stalk and beard, but bare
XT T
'-grain, it may chance of wheat, or of some other grain.
Ver. 38. But God giveth it a body, as it hath pleased
him.
" Yes," saith one, " but in that case it is the work of
nature." Of what nature, tell me ? For in that case likewise
God surely doeth the whole ; not nature, nor the earth, nor
the rain. Wherefore also he making these things manifest,
leaves out both earth and rain, atmosphere, sun, and hands of
husbandmen, and subjoins, God giveth it a body as it hath
pleased Him. Do not thou therefore curiously inquire, nor
busy thyself with the how, and in what manner, when thou
hearest of the power and will of God.
And to every seed his own body. Where then is the alien
matter, which they speak of? For He giveth to each his own.
So that when he saith, Thou sowest not that which shall be,
he saith not this, that one substance is raised up instead of
another, but that it is improved, that it is more glorious.
For to each of the seeds, saith he, his own body.
[4.] From hence, in what follows, he introduces also the dif-
ference of the resurrection which shall then be. For do not
suppose, because grain is sown, and all come up ears of corn,
that therefore there is also in the resurrection an equality
of honour. For in the first place, neither in seeds is there
only one rank, but some are more valuable, and some inferior.
Wherefore also he added, to every seed his own body.
However, he is not content with this, but seeks another
difference greater and more manifest. For that thou mayest
notj when hearing, as I said, that all rise again, suppose that
all enjoy the same reward ; he laid before even in the
preceding verses the seeds of this thought, saying, But every
man in his oicn order. But he brings it out here also more
clearly, saying,
Ver. 39. All flesh is not the same flesh. For why speak I,
saith he, in respect of seeds ? In respect of bodies let us
agitate this point, concerning which we are discoursing now.
Wherefore also he addeth, and saith,
But there is one kind of flesh of men, another flesh of
beasts, another of birds, and another of fishes.
Ver. 40. There are also celestial bodies, and bodies terres-
some vile, some glorious ; and each in sundry Degrees. 587
trial: but the glory of the celestial is one, and the glory of the l Cob.
terrestrial is another. 15 - 41 -
Ver. 41. There is one glory of the sun, and another glory
of the moon, and another glory of the stars: for one star
differeth from another star in glory.
And what means he by these expressions? Wherefore (3.)
from the resurrection of the body did he throw himself into
the discourse of the stars and the sun ? He did not throw
himself out, neither did he break off from his purpose; far
from it: but he still keeps to it. For whereas he had
established the doctrine concerning the resurrection, he
intimates in what follows, that great will be then the differ-
ence of glory, though there be but one resurrection. And for
the present he divides the whole into two: into bodies
celestial, and bodies terrestrial. For that the bodies are
raised again, he signified by the corn : but that they are not
all in the same glory, he signifies by this. For as the
disbelief of the resurrection makes men supine, so again it
makes them indolent to think that all are vouchsafed the
same reward. Wherefore he corrects both. And the one in
the preceding verses he had completed ; but this he begins
now. And having made two ranks, of the righteous, and of
sinners, these same two he subdivides again into many
parts, signifying that neither righteous nor sinners shall
obtain the same ; neither righteous men, all of them, alike
with other righteous, nor sinners with other sinners.
Now he makes, you see, first, one separation between
righteous and sinners, where he says, bodies celestial, and
bodies terrestrial: by the terrestrial intimating the latter,
and by the celestial, the former. Then farther he introduces
a difference of sinners with sinners, saying, All flesh is not
the same flesh, but there is one kind of flesh of fishes, another
of birds, and another of beasts. And yet all are bodies ; but
some are in more, and some in lesser vileness. And that in
their manner of living too, and in their very apparel.
And having said this, he ascends again to the heaven,
saying, There is one glory of the sun, and another glory of
the moon. For as in the earthly bodies there is a difference,
so also in the heavenly ; and that difference no ordinary one,
but reaching even to the uttermost: there being not only a
588 How the risen Body differs from the buried one.
Homil. difference between sun and moon, and between moon and
- stars, but also between stars and stars. For what though
they be all in the heaven ? yet some have a larger, others
a less share of glory. Observe now: what do we learn from
hence? That although they be all in God's kingdom, all
shall not enjoy the same reward; and though all sinners be
in hell, all shall not endure the same punishment. Where-
fore he added,
Ver. 42. So also is the resurrection of the dead.
So, in a manner, with considerable difference. Then
leaving this doctrine as sufficiently proved, he again comes
to the proof itself of the resurrection, and the manner of it,
saying,
[5.] It is sown in corruption, it is raised in incorruption.
And observe his consideration. As in the case of seeds,
he used the term proper to bodies, saying, it is not quickened,
except it die: so in the case of bodies, the expression
belonging to seeds, saying, it is sown in corruption, it is
1 ipii-rtu. raised in incorruption. He said not, " is produced 1 ," that
thou mightest not think it a work of the earth, but is raised.
And by sowing here, he means not our generation in the
womb, but the burial in the earth of our dead bodies, their
dissolution, their ashes. Wherefore having said, it is sown
in corruption, it is raised in incorruption, he adds,
Ver. 43. It is sown in dishonour. For what is more un-
sightly than a corpse in dissolution ? It is raised in glory.
It is sown in weakness. For before thirty days the whole
is gone, and the flesh cannot keep itself together, nor hold
out for one day. It is raised in power. For there shall
nothing prevail against it for all the future.
Here is why he stood in need of those former analogies,
lest many on hearing of these things, that they are raised in
incorruption, and in glory, and in power, might suppose that
there is no difference among those who rise again. For
all indeed rise again, both in power, and in incorruption, and
in this glory of their incorruption ; yet are not all in the same
state of honour and safety.
Ver. 44. It is sown a natural body, it is raised a spiritual
body. There is a natural body, and there is a spiritual
The Scriptures quote as express some Things ichich are implied. 589
What sayest thou ? Is not this body too spiritual ? It is l Cor.
indeed spiritual, but that will be much more so. For now — : — -
oftentimes both the abundant grace of the Holy Ghost flies
away, on men's committing great sins ; — and again, the
Spirit continuing present, the animal life fleets away: — from
our flesh : and the result in such case is a void, without the
Spirit' 1 . But in that day not so : rather He abides con-
tinually in the flesh of the righteous, and the victory shall be
His, the natural soul also being present 6 .
For either it was some such thing which he intimated, by
saying, a spiritual body, or that it shall be lighter and more
subtle, and such as even to be wafted upon air ; or rather he
meant both these. And if thou disbelieve the doctrine,
behold the heavenly bodies which are so glorious and (for
this time) so durable, and abide in undecaying tranquillity;
and believe thou from hence, that God can also make these
corruptible bodies, incorruptible, and much more excellent
than those which are visible.
[6.] Ver. 45. And so it is written 1 , the first man Adam was i Gen. 2.
made a living soul: the last Adam was made a quickening'' '•
Spirit.
And yet the one indeed is written, but the other not written.
How then said he, it is written ? He modified the expression
according to the issue of events : as he is wont continually to
do: and indeed as it is the way of every prophet. For
so Jerusalem, the prophet said, should be called the city of
righteousness*; yet it was not so called. What then? Did2j s .1.26.
the prophet speak false ? By no means. For he is speaking
of the issue of events. And that Christ too should be called
Emmanuel 3 ; yet was he not so called. But the facts utter 3is.7.l4.
this voice; so also here, the last Adam teas made a quicken-
ing Spirit.
And these things he said, that thou mayest learn, that the
c tns -4x,*s * &n ■ the life of the called spiritual, because of the Spirit's
animal soul :" alluding to the threefold indwelling : but it is not wholly and
being of the perfect man, in spirit, and entirely so. For sometimes the Spirit
soul, and body: cf. 1 Thess. 5. 23. leaves men when they sin, and even
d rovrou x w i' { ' '• e * tne rema i ns ) when the Spirit does not leave them,
when deprived of the natural life, are vitality leaves the body, which then
an empty vessel without the Holy Ghost, becomes untenanted ; whereas at the
in that Its quickening Power is not put resurrection the body being quickened,
forth in them for the time. the Spirit remains in them for ever.
e i. e. It is true the body may be
500 Progress of Things to the better. Wailing for the Dead
Homil. signs and pledges both of the present life and of that which
is to come have already come upon us ; to wit, of the present
life, Adam, and of the life to come, Christ. For since he
sets down the better things as matters of hope, he signifies
that their beginning hath already come to pass, and their
root and their fountain been brought to light. But if the
root and the fountain be evident to all, there is no need
to doubt of the fruits. Wherefore he saith, The last Adam
was made a quickening Spirit. And elsewhere too, He shall
quicken your mortal bodies by His Spirit that dwelleth in
Rom. you 1 . It is the Spirit's work then, to quicken.
Further, lest any should say, " why are the worse things
the elder ? and why hath the one sort, to wit, the natural, come
to pass, not merely as far as the first-fruits, but altogether; the
other as far as the first-fruits only ?" — he signifies that the
principles also of each were so ordered f .
Ver. 46. For, that was not first, saith he, which is spiritual,
but that which is natural, and afterward that which is
spiritual.
And he saith not, why, but is content with the ordinance
of God, having the evidence from the facts, testifying to that
most excellent economy of God, and implying that our state
is always going forward to the better ; at the same time by
this also adding credibility to his argument. For if the
lesser have come to pass, much more ought we to expect the
better.
[7.] Since then we are to enjoy so great blessings, let us
take our station in this array, and bewail not the departed,
but rather those that have ended their life ill. For so the
husbandman, when he sees the grain dissolving, doth not
mourn ; rather, as long as he beholds it continuing solid in
the ground, he is in fear and trembling, but when he sees it
dissolved, rejoices. For the beginning of the future crop is
its dissolving. So let us also then rejoice, when the corrupti-
ble house falls, when the man is sown. And marvel not, if
f i. e. Why does the worst principle reetion, not yet developed in us, but
come first? Why is the natural prin- only in Christ our first-fruits? The
ciple wholly developed, not only in answer is, So is the will of God, by
Adam, the first-fruits, but in us and whose ordinance it is, that the natural
all mankind ? And why is the spiritual should come first, the spiritual after-
principle, which is to produce the resur- wards.
against Analogy, Providence, and Self- Sacrifice. 591
he called the burial " a sowing :" for, in truth, this is the I Cor.
better sowing : inasmuch as that sowing is succeeded by — '■ — -
deaths, and labours, and dangers, and cares ; but this, if we
live well, by crowns and rewards ; and that, by corruption
and death ; but this by incorruption, and immortality, and
those infinite blessings. To that kind of sowing, there went
embraces, and pleasures, and sleep : but to this, only a voice
coming down from heaven, and all is at once brought to per-
fection. And he that rises again is no more led for the future
to a life full of toil, but to a place where anguish, and sor-
row, and sighing are fled away.
If thou requirest protection, and therefore mournest thy
husband, betake thyself to God, the common Protector and
Saviour and Benefactor of all, to that irresistible alliance, to
that ready aid, to that abiding shelter, which is every where
present, and is as a wall unto us on every side.
" But your intercourse was a thing desirable and lovely."
I too know it. But if thou wilt trust sound reason with this
grief, and wilt consider with thyself who hath taken him
away, and that by nobly bearing it thou offerest thy mind as
a sacrifice to our God, even this wave will not be too strong
for thee to stem. And that which time brings to pass, the
same do thou by thy self-command. But if thou shalt yield to
weakness, thine emotion will cease indeed in time, but it will
bring thee no reward.
And together with these reasons collect also examples,
some in the present life, some in the Holy Scriptures.
Consider that Abraham slew his own son, and neither shed
a tear, nor uttered a bitter word. " But he," you say, " was
Abraham." Nay, thou surely hast been called to a nobler field
of action l . And Job grieved indeed, but so much as was ' ptlln*
proper for a father, who loved his children, and was very
solicitous for the departed; whereas what we now do, is
surely the part of haters and enemies. For if, when a man was
taken up to court, and crowned, thou wert smiting thyself
and lamenting, I should not say that thou wast a friend of
him who was crowned, but a great enemy and adversary unto
him. " Nay," say you, " not even as it is do I mourn for
him, but for myself." Well, but this is not the part of an
affectionate person, to wish for thine own sake that he were
still in the conflict, and subject to the uncertainty of the
axaf/.-
juara.
592 Use of Liturgical Commemorations for the Dead.
H xr t L ' niture ' w ^ en ne might be crowned and come to anchor ; or
that he should be tossed in mid ocean, when he might have
been in port.
[8.] " But I know not whither he hath gone," say you.
Wherefore knowest thou not, tell me ? For according as he lived
well or otherwise, it is evident whither he will go. " Nay,
on this very account I lament," say you, " because he de-
parted with sin remaining g ." This is a mere pretext and
excuse. For if this were the reason of thy mourning for the
departed, thou oughtest to have reformed and corrected him,
when he was alive. The fact is, thou dost every where look
to what concerns thyself, not him.
But grant that he departed with sin upon him, even on
this account one ought to rejoice, that he was stopped short
in his sins, and added not to his iniquity ; and to help him
as far as possible, not by tears, but by prayers, and suppli-
cations, and alms, and offerings. For not unmeaningly have
these things been devised, nor do we in vain make mention
of the departed in the course of the divine mysteries, and
approach God in their behalf, beseeching the Lamb, Who is
before us, Who taketh away the sin of the world ; — not in
vain, but that some refreshment may thereby ensue to them.
Nor in vain doth he that standeth by the altar cry out, when
the tremendous mysteries are being celebrated, " For all
that have fallen asleep in Christ, and for those who perform
commemorations in their behalf\" For if there were no
commemorations for them, these things would not have been
spoken : since our service is not mere scenery, God forbid ! yea,
it is by ordinance of the Spirit that these things are done.
(5.) Let us then give them aid, and perform commemoration
for them. For if the children of Job were purged by the
S Bingham observes, lib. xv. cap. 3. they call those for whom they offer,
sect. 16. " Another reason for praying Saints; including among them the
for the dead was, they conceived all Blessed Virgin, the Apostles and Pro-
men to die with some remainders of phets: and they represent them as
frailty and corruption, and therefore having " pleased God," " being at
desired that God would deal with them rest," " sleeping in Christ," " departed
according to his mercy, and not in in His Faith," and other equivalent
strict justice according to their merits." expressions. Vid. Brett's Liturgies,
" These prayers," he proceeds to say, p. 270 — 272. Ed. 1838. See also
see lib. xxiii. cap. 3. sect. 3. and 13. Bp. Bull, vol. ii. 261. Oxford Ed.
" are not made upon the Romish sup- >' These expressions are not verbatim
position of the soul's being in purgatory either in St. Chrysostom's or in any
or any place of torment, but on princi- other of the Liturgies translated by
pies that perfectly overthrow it." For Brett : but in substance they are in all.
The Departed, their Portion in the Communion of Saints. 593
sacrifice of their father, why dost thou doubt, that when we l Cor.
too offer for the departed, some consolation arises to them ? — : — -
since God is wont to grant the petitions of those who ask for
others. And this Paul signified, saying, that in a manifold
Person 1 your gift towards us, bestowed by many, may be
acknowledged with thanksgiving for your good 1 . Let us not' 2 Cor -
then be weary in giving aid to the departed, and of offering-
prayers for them : for the common Expiation of the world is
even before us. Therefore with boldness do we then intreat
for the whole world, and name their names with those of
martyrs, of confessors, of priests. For in truth one body are
we all, though some members are more glorious than others;
and it is possible from every source to gather pardon 2 for 2 ™?;
them, from our prayers, from our gifts in their behalf, from
those whose names are named with theirs. Why therefore
dost thou grieve ? Why mourn, when it is in thy power
to gather so much pardon for the departed ?
[9.] Is it then that thou art become desolate, and hast lost a
protector? Nay, never mention this. For thou hast not surely
lost thy God. And so, as long as thou hast Him, He will be
better to thee than husband, and father, and child, and
kinsman : since even when they were alive, He it was who
did all things.
These things therefore think upon, and say with David,
TJie Lord is my light and my Saviour 5 , whom shall I fear*? 3 eu**z
Say, Thou art a Father of the fatherless, and a Judge oAps.27.
the widows 5 : and draw down His aid, and thou shalU-
have Him to care for thee now, more than before, by how 5.
much thou art in a state of greater difficulty.
Or hast thou lost a child ? Thou hast not lost it, say
not so. This thing is sleep, not death; removal, not
destruction; a journeying from the worse unto the better k .
Do not then provoke God to anger; but propitiate Him.
> h vroWu •rgaawxi/: " in a great k The same idea is thus exj
Person," " the Person of a manifold by Tertullian. " "Why mourn, if thy
Being, i. e. of the whole Church." The faith he that he hath not perished? Why
common reading is \k ■roM.uv n^otramuv. bear impatiently his being withdrawn
St. Chrysostom may have thought that for a while, of whom thou believest that
the Apostle was alluding to the Liturgical he will return? It is but a journey,
Service as the voice of the whole mysti- which thou accountest death. It is not
cal Body of Christ. See his comment meet to mourn for him who is gone
on the place in Horn. 2. on 2 Cor. §. 3, 4. before, but simply to miss him and long
Ed. Bened. for him." De Patient, c. 9.
Qq
594 Topics of Consolation in Loss of Children,
Homil. For if thou bearest it nobly, there will thence accrue
- some relief both to the departed and to thyself; but if
the contrary, thou dost the more kindle God's anger. For
if when a servant were chastised by his master, thou didst
stand by and complain, thou wouldest the more exasperate
the master against thyself. Do not then so; but give thanks,
that hereby also this cloud of sadness may be scattered from
thee. Say with that blessed one, the Lord gave, and the
1 Job 1. Lord hath taken away 1 . Consider how many more well-
pleasing in His sight have never received children at all,
nor been called fathers. " Nor would I wish to have been
so," say you, " for surely it were better not to have had
experience, than after having tasted the pleasure, to fall
from it." Nay, I beseech thee, say not so, provoke not
thus also the Lord to wrath: but for what thou hast received,
give Him thanks; and for what thou hast not to the end,
give Him glory. Job said not, that which thou sayest un-
thankfully, " it were better not to have received," but both
for the one he gave thanks, saying, The Lord gave; and
for the other he blessed God, saying, The Lord hath taken
away, blessed he the name of the Lord for ever. And his
wife he thus silenced, justifying himself against her, and
uttering those admirable words, have we received good at
the hand of the Lord, and shall we not receive evil ? And
yet after this a fiercer temptation befel him : yet was he
not even thus unnerved, but in like manner bore it nobly,
and glorified God.
This also do thou, and consider with thyself, that man
hath not taken him, but God who made him, who more
than thyself cares for him, and knows what is good for
him : who is no enemy, nor lier-in-wait. See how many,
living, have made life intolerable to their parents. " But
seest thou not the right hearted ones ?" say you. I see
these too, but even these are not so safe as thy child is.
For though they are now approved, yet it is uncertain
what their end will be ; but for him thou hast no longer
any fear, nor dost thou tremble lest any thing should happen
to him, or lest he experience any change.
These things also do thou consider respecting a good
wife, and guardian of thine house, and for all things give
and in Widowhood. 595
thanks unto God. And even if thou shalt lose a wife, 1 Cor.
give thanks. Perhaps God's will is to lead thee to conti- — : — 1
nence, He calls thee to a nobler field of conflict, He was
pleased to set thee free from this bond. If we thus command
ourselves, we shall both gain the joy of this life, and obtain
the crowns which are to come, &c. &c.
q q 2
HOMILY XLII.
1 Cor. xv. 47.
The first man is of the earth, earthy : the second man is the
Lord from heaven.
Having said that the natural was first, and the spiritual
afterward, he again states another difference, speaking of the
earthy and the heavenly. For the first difference was between
the present life, and that which is to come : but this between
that before grace, and that after grace. And he stated it with
a view to the most excellent way of life, saying, — (for to hinder
men, as I said, from such confidence in the resurrection as
would make them neglectful of their practice, and of perfec-
tion, from this topic also again he renders them anxious, and
exhorts to virtue, saying,) — The first man is of the earth,
earthy ; the second man is the Lord from heaven ; calling
the whole by the name of man", and naming the one from
the better, and the other from the worse part.
Ver. 48. As is the earthy, such are they also that are
earthy: so shall they perish and have an end. As is the
heavenly, such are they also that are heavenly : so shall they
abide, immortal and glorious.
What then ? Did not This Man too die ? He died indeed,
but received no injury therefrom, yea rather by this He put
an end to death. Seest thou how, on this part of his subject
also, he makes use of death to establish the doctrine of the
resurrection ? " For having, as I said before, the beginning
and the head," so he speaks, " doubt not of the whole body."
a i. e. embodying as it were the whole Man: as in the phrase, Old and New
of the two states of being which he is Man : &c.
describing in the personal appellation of
Earthy, and Heavenly, relate to our Conversation. 597
Moreover also he frames hereby in the most excellent way l Cor.
his advice concerning our conversation, setting down standards — '■ — -
of a lofty and severe life, and of that which is not such, and
bringing forward the principles of both these, of the one
Christ, but of the other Adam. Therefore neither did he
simply say, of the earth, but earthy, i. e. " gross, nailed down
to things present :" and again with respect to Christ the re-
verse, the Lord from heaven.
[2.] But if any should say, " therefore the Lord hath not a
body a ," because He is said to he from heaven, although what is
said before is enough to stop their mouths : yet nothing hinders
our silencing them from this consideration also : viz. what is,
the Lord from heaven ? Doth he speak of His nature, or His
most perfect life ? It is I suppose evident to every one, that
he speaks of His life. Wherefore also he adds,
Ver. 49. As we have borne the image of the earthy, i. e. as
we have done evil, let us also bear b the image of the heavenly:
i. e. let us practise all goodness.
But besides this, I would fain ask thee, is it of nature that
it is said, he that is of the earth, earthy, and, the Lord from
heaven ? " Yea," saith one. What then ? Was Adam only
earthy, or had he also another kind of substance congenial
with heavenly and incorporeal beings, which the Scripture
calls soul, and spirit ? Every one sees, that he had this also.
Therefore neither was the Lord from above only, although He
is said to he from heaven, but He had also assumed our flesh-
But Paul's meaning is such as this : as we have borne the image
of the earthy, i. e. evil deeds, let us also bear the image of
the heavenly, the conversation which is in the heavens.
Whereas if he were speaking of nature, the thing needed not
exhortation, nor advice. So that hence also it is evident, that
the expression relates to our conversation.
Wherefore also he introduces the saying in the manner of
advice, and calls it an image, here too again shewing that he
is speaking of conduct, not of nature. For therefore are we
a As the Manichees did, and before Cyprian, and other Fathers. In favour
them the Gnostic sects. of the reading in our text, tpogio-opit, is
b £i.*%,*; was of this mass and lump 2 ,) but the doing earthly things:
Tu'fH'os. eYQVi as a l so ne i s m ade heavenly, by performing things meet
for heaven.
But enough : for why need I labour overmuch in the proof
of this, when the apostle himself goes on to unfold the thought
to us, thus saying,
Ver. 50. Now this I say, brethren, that flesh and blood shall
not inherit the kingdom of God.
Seest thou how he explains himself again, relieving us of
the trouble ? which he often doth : for by flesh, he here
denotes men's evil deeds, which he hath done also elsewhere,
as when he saith, But ye are not in the flesh : and again, So
3 Rom. then they that are in the flesh cannot please God 3 . So that
8 " 8 ' 9 " when he saith, now this I say, he means nothing else than
this : " therefore said I these things, that thou mayest learn
that evil deeds conduct not to a kingdom." Thus from the
resurrection he straightway introduced also the doctrine of
the kingdom also ; wherefore also he adds, neither doth cor-
* kXyi^- ruption inherit incorruption*, i. e. neither shall wickedness
ttfifou, m ] ier jt that glory, and the enjoyment of the things incor-
ruptible. For in many other places he calls wickedness by
this name, saying, He that soweth to the flesh, shall of the
5 Gal. G.jiesh reap corruption 5 . Now if he were speaking of the body,
8 - and not of evil doing, he would not have said corruption.
For he no where calls the body corruption, since neither is
it corruption, but a thing corruptible : wherefore proceeding
to discourse also of it, he calls it not " corruption," but
corruptible, saying, for this corruptible must put on incor-
ruption.
[3.] Next, having completed his advice concerning our con-
versation, according to his constant custom, blending closely
subject with subject, he passes again to the doctrine of the
resurrection of the body : as follows :
Ver. 51. Behold, I shew you a mystery.
Not the Body, but its Qualities, changed. 599
It is something aweful and ineffable, and which all know 1 Cor.
not, which he is about to speak of; which also indicates the J 553 -
greatness of the honour he confers on them ; I mean, his ^
speaking mysteries to them. But what is this ?
We shall not all sleep, but ice shall all be changed. He means
as follows: " we shall not all die, but we shall all be changed,"' 1
even those who die not. For they too are mortal. " Do not
thou therefore, because thou diest, on this account fear," saith
he, " as if thou shouldest not rise again : for there are, there are
some, who shall even escape this, and yet this suffices them
not for that resurrection, but even those bodies which die not
must be changed, and be transformed into incorruption."
Ver. 52. In a. moment, in the twinkling of an eye, at the
last trump.
After he had discoursed much of the resurrection, then
opportunely he points out also its very marvellous character.
As thus : " not this only," saith he, " is wonderful, that our
bodies first turn to corruption, and then are raised ; nor that
the bodies which rise again after their corruption are better
than these present ones ; nor that they pass on to a much
better state, nor that each receives back his own, and none
that of another ; but that things so many and so great, and
surpassing all man's reason and conception, are done in a
moment, i. e. in an instant of time : and to shew this more
clearly, in the twinkling of an eye, saith he, " while one can
wink one's eyelid." Further, because he had said a great
thing, and full of astonishment ; that so many and so great
results should take place so quickly ; he alleges, to prove it,
the credibility of Him who performs it ; as follows, For the
trumpet shall sound, and the dead shall be raised incorrupti-
ble, and we shall be changed. The expression, we, he uses
not of himself, but of them that are then found alive.
Ver. 53. For this corruptible must put on incorruption.
Thus, lest any, hearing that flesh and blood cannot inherit
the kingdom of God, should suppose that- our bodies do not rise
again; he adds, this corruptible must put on incorruption, and
this mortal must put on immortality. Now the body is cor-
ruptible, the body is mortal: so that the body indeed remains,
for it is the body which is put on; but its mortality and cor-
ruption vanish away, when immortality and incorruption come
600 How the Law is the Strength of Sin.
HoMiL.upon it. Do not thou therefore question hereafter how it
shall live an endless life, now that thou hast heard of its
becoming incorruptible.
[4.] Ver. 54. But when this corruptible shall have put on
incorruption, and this mortal shall have put on immortality,
then shall be brought to pass the saying that is written, Death
is swallowed up in victory.
Thus, since he was speaking of great and secret things, he
1 Hosea again takes prophecy 1 to confirm his word. Death is swal-
2 \ y ,_' lowed up in victory' 1 : i.e. utterly; not so much as a frag-
*os;\, e. m ent of it remains, nor a hope of returning, incorruption
*" *'*"'*' having consumed corruption.
Ver 55. O death, where is thy sting? O grave, where is
thy victory?
Seest thou his noble soul ? how even as one who is offer-
ing sacrifices for victory, having become inspired, and seeing
already things future as things past, he leaps and tramples
upon death fallen at his feet, and shouts a cry of triumph over
his head where it lies, exclaiming mightily, and saying, O
death, where is thy sting? O grave, where is thy victory?
It is clean gone, it is perished, it is utterly vanished away,
and in vain hast thou done all those former things. For He
not only disarmed death, and vanquished it, but even destroyed
it, and made it quite cease from being.
Ver.' 56. Noio the sting of death is sin; and the strength
of sin is the law.
Seest thou how the discourse is of the death of the body?
therefore also of the resurrection of the body. For if these
bodies do not rise again, how is death swallowed up? And
not this only, but how is the law the strength of sin? For
that sin indeed is the sting of death, and more bitter than it,
and by it hath its power, is evident ; but how is the law also
the strength thereof? Because without the law sin was weak,
being practised indeed, but not able so entirely to condemn :
since although the evil took place, it was not so clearly
pointed out. So that it was no small change which the law
brought in, first causing us to know sin better, and then
enhancing the punishment. And if, meaning to check sin, it
did but develope it more fearfully, this is no charge against
the physician, but against the abuse of the remedy. Since
Difference of Labour before Grace and after. 601
even the presence of Christ made the Jews' burden heavier, l CoR «
yet must we not therefore blame it, but while we the more — '■ — -
admire it, we must hate them the more, for having been
injured by things which ought to have profited them ? Yea, to
shew that it was not the law of itself which gives strength to
sin, Christ himself fulfilled it all, and was without sin.
But I would have thee consider, how from this topic also
he confirms the resurrection. For if this were the cause of
death, viz. our committing sin, and if Christ came and took
away sin, and delivered us from it through baptism, and
together with sin put an end also to the law, in the transgres-
sion of which sin consists, why doubtest thou any more of
the resurrection? For whence, after all this, is death to
prevail ? Through the law ? Nay, it is done away. Through
sin ? Nay, it is clean destroyed.
Ver. 57. But thanks be to God, which giveth us the victory,
through our Lord Jesus Christ.
For the trophy He Himself erected, but the crowns He (3 \
hath caused us also to partake of. And this not of debt, but
of mere mercy.
[5.] Ver. 58. Therefore 1 , brethren, be ye stedfast, immoveable. 1 ^u
Just and seasonable is this exhortation, after all that had"?"*""
' To<,omit-
gone before. For nothing so disquiets as the thought that we ted.
are buffeted without cause or profit.
Always abounding in the work of the Lord: i.e. in the
pure life. And he said not, " working that which is good,"
but abounding ; that we might do it abundantly 2 , and might - fura.
overpass the lists. Via""
Knowing that your labour is not in vain in the Lord.
What sayest thou ? Labour again ? But followed by
crowns, and those above the heavens. For that former labour
on man's expulsion from paradise, was the punishment of his
transgressions ; but this is the ground of the rewards to come.
So that it cannot in fact be labour, both on this account, and
by reason of the great help which it receives from above :
which is the cause of his adding also, in the Lord. For the
purpose of the former was, that we might suffer punishment ;
but of this, that we might obtain the good things to come.
Let us not therefore sleep, my beloved. For it cannot, it
cannot be that any one by sloth should attain to the kingdom
602 What Christians are, and what they should be.
HoMiL. f heaven, nor they that live luxuriously and softly. Yea it
,t 7 is a great thing, if straining ourselves and keeping wider l the
ioirxs. body, and enduring innumerable labours, we are able to
reach those blessings. See ye not how vast this distance
between heaven and earth ? And how great a conflict is at
hand? And how prone a thing to evil man is? And how
easily sin besets us ? And how many snares are in the way ?
Why then do we draw upon ourselves so great cares over
and above those of nature, and give ourselves more trouble, and
make our burdens greater ? Is it not enough, our having to
care for our food, and clothing, and houses ? Is it not enough
to take thought for things necessary? Although even from
these Christ withdraws us, saying, Take no thought for your
life, what ye shall eat, neither for your body, what ye shall
7 Matt. p U t on 2 . But if one ought not to take thought for necessary
food and clothing, nor for to-morrow ; they who bring upon
themselves so great a mass of rubbish, and bury themselves
under it, when shall they have power to emerge ? Hast thou
not heard Paul saying, No man that warreih entangleth
3 2 Tim. himself tvith the cares of this life 3 ? But we even live luxu-
' /' riously, and eat and drink to excess, and endure buffeting for
veut. rec. external things, but in the things of heaven behave ourselves
JgL^M- unmanly. Know ye not, that the promise is too high for
tuccs. man p j t cannot be that one walking on the ground should
ascend the arches of heaven. But we do not even study to
live like men, but are become worse than the very brutes.
Know ye not before what a tribunal we are to stand ? Do ye
not consider, that both of our words and thoughts, an account
is demanded of us. And we take no heed even to our
actions. For whosoever looketh on a woman, saith He, to lust
■•Matt, after her, hath already committed adultery tvith her*. And
yet they who must be accountable for a mere idle look, shrink
not nor refuse to lie rotting in that sin itself. Whosoever
s Matt, shall say to his brother, Thou fool, shall be cast into hell fire 5 .
5. 22. jj ut we disgrace them with ten thousand reproaches, and plot
against them craftily, and draw not back. He that loveth
6 Matt, another, loving him, is no better than the heathen 6 : but we
5.46,47. even enV y them. What indulgence then shall we have, when
commanded as we are to pass over the old lines, we weave
ourselves a thread of life by a yet more scanty measure than
In what Sense we must plead our own Works. 603
theirs ? What plea shall deliver us ? Who will stand up and l Cob.
help us when we are punished ? There is no man; but it must — : — -
needs be that in wailing, and weeping, and gnashing of teeth,
we shall be led away tortured into that rayless gloom, those
pangs which no prayer can avert, those punishments which
cannot be assuaged.
Wherefore I entreat and beseech, and lay hold of your
very knees, that whilst we have this scant viaticum of life,
you would be pricked in your hearts by what has been
said, that you would be converted, that you would become
better men ; that we may not, like that rich man, lament
to no purpose in that world, after our departure, and continue
thenceforth in incurable wailings. For though thou shouldest
have father, or son, or friend, or any soever who hath con-
fidence towards God, none of these shall ever deliver thee,
thine own works having destroyed thee. For such is that
tribunal : it judges by our actions alone, and in no other way
is it possible there to be saved.
And these things I say, not to grieve you, nor to throw you
into despair, but for fear of our rinding vain and cold hopes to
nourish us, and placing confidence in this person, or that, and
so neglecting our own proper goodness. For if we be sloth-
ful, there will be neither righteous man, nor prophet, nor
apostle, nor any one, to stand by us; but if we have been
earnest, having in sufficiency the plea which comes from each
man's own works l , we shall with freedom of heart partake of ' ^»**>
the good things also laid up for them that love God; to which y ^X,n-
may we all attain, &c. &c. **"••
HOMILY XLIII.
1 Cor. xvi. 1.
Now concerning the collection for the saints, as I have given
order to the Churches of Galatia, even so do ye.
Having completed his discourse concerning doctrines, and
being on the point of embarking upon that which belonged
rather to morals, he dismisses every thing else, and proceeds
to the chief of good things, discoursing about alms. And
when he hath treated of this matter alone, he leaves off. A
thing however obviously unlike what he hath done every
where else. But of alms, and of temperance, and of meekness,
and of long-suffering, and of all the rest, he treats in the
other Epistles in the conclusion. For what reason then doth
he handle here this part only of practical morality? Because
the greater part also of what had been spoken before was
rather nearly connected with morals : I mean, where he chas-
tised the fornicator; where he was correcting those who go to
law among Gentiles; where he terrified the drunkards and the
gluttons ; where he condemned the seditious, the contentious,
and those who loved to have the preeminence ; where those
who unworthily approach the Mysteries were delivered over by
him unto that intolerable sentence ; where he discoursed con-
cerning charity. For this cause, I say, the subject which
most pressed on him, viz. the aid required for the saints, this
he makes mention of alone.
And observe his consideration. When he had persuaded
them concerning the resurrection, and made them more earnest,
then and not till then he discusses this point also.
St. Paul's Judiciousness in introducing the Topic of Alms. 605
It is true indeed that on these matters he had spoken to l Cor.
them before, when he said, If tee have sown unto you — — -
spiritual things, is it a great matter if we shall reap
your carnal things? And, Who planteth a vineyard, and
eateth not of the fruit thereof? But because he knew the
greatness of this moral achievement, he refuses not to add a
fresh mention at the end of his letter.
And he calls the collection hoyluv, (a contribution,) im-
mediately from the very first making out the thing to be easy.
For when contribution is made by all together, that becomes
light, which is charged upon each.
But having spoken about the collection, he did not say
immediately, " Let every one of you lay up in store with
himself;" although this of course was the natural con-
sequence ; but having first said, As I have given order unto
the Churches of Galatia, he added this, kindling their emu-
lation by the account of the well-doings of others, and putting
it in the form of a narration. And this also he did when
writing to the Romans ; for to them also while appearing to
narrate the reason why he was going away to Jerusalem, he
introduces thereupon his discourse about alms ; But now I go
unto Jerusalem to minister unto the saints: for Macedonia
and Achaia have been well pleased to make a certain dis-
tribution to the poor saints. Only those he stimulates by ' Rom.
mention of Macedonians and Corinthians; these of Galatians. " *
For he saith, As I have given order unto the Churches of
Galatia, so also do ye : for they would surely feel ashamed
ever afterwards, to be found inferior to Galatians. And he
saith not, " I have advised," and, " I have counselled;" but
i" have given order, which is more authoritative. And he
doth not bring forward a single city, or two, or three, but an
entire nation : which also he doth in his doctrinal instructions,
saying, Even as also in all the Churches of the saints. For
if this be potent for conviction of doctrines, much more for
imitation of actions.
[2.] " What then, I ask, didst thou give order about?"
Ver. 2. On the first day of the week, that is, the Lord's
day, let each one of you lay up by himself in store whatever
he may be prospering in. Mark how he exhorts them even
from the time: for indeed the day was enough to lead them
606 Almsgiving appropriate on Sundays.
Homil. to almsgiving. Wherefore " call to mind," saith he, " what
-ye attained to on this day: how all the unutterable bless-
ings, and that which is the root and the beginning of our
life, took place on this day. But not in this regard only
is the season convenient for a zealous benevolence, but also
because it hath rest and immunity from toils : the soul when
released from labours becoming readier and apter to shew
mercy. Moreover, the communicating also on that day in
Mysteries so tremendous and immortal, instils great zealous-
ness. On it, accordingly, let each one of you, not merely
this or that individual, but each one of you, whether poor or
rich; woman or man; slave or free; lay up in store by him-
self He said not, " Let him bring it into the church," lest
they might feel ashamed because of the smallness of the sum ;
but " having by gradual additions swelled his contribution,
let him then produce it, when I am come: but for the present
lay it up," saith he, " at home, and make thine house a church ;
thy little box, a treasury. Become a guardian of sacred
wealth, a self-ordained steward of the poor. Thy benevolent
mind assigns to thee this priesthood."
Of this our treasury 3 even now is a sign: but the sign
remains, the thing itself no Avhere.
[3.] Now I am aware that many of this congregation will
again find fault with me when I treat of these subjects, and
say, " Be not, I beseech you, be not harsh and disagreeable to
your audience. Make allowances for their disposition; give
some way to the mind of the hearers. For in this case you
really do put us to shame ; you make us blush." But I may
not endure such words : since neither was Paul ashamed to
be continually troublesome upon such points as these, and to
speak words such as mendicants use. I grant indeed, that if
a ro yct^oipvXaxlov. Bingham, viii. 7.11. per to be brought to the Altar." He
says, " The Church had her gazophy- further refers to the Apostolical Canons,
lacia, or Treasuries, as well as the 4 and 5, " That beside Bread and Wine,
Temple; which appears from a Canon nothing should be brought to the Altar,
of the Fourth Council of Carthage," save only new ears of corn and grapes,
(93. ap. Harduin. i. 984.) " which for- and oil for the lamps, and incense for
bids the offerings of persons at variance the time of the oblation. But all other
with one another to be received either fruits should be sent ti; oTkhv, to the
in the Treasury or the Sanctuary. So Kepository, or Treasury it may be, as
that the Treasury was a distinct place first-fruits for the Bishop and Presbyters,
from the Corban in the Sanctuary. . . . and not be brought to the Altar, but be
Here all such offerings of the people by them divided among the Bishops and
were laid up as were not thought pro- Clergy." See Harduin, i. 10.
We must not shrink from enforcing Almsgiving. 607
I said, " give it me," and " lay it up in my house," there i Cor.
16. 3.
might perchance be something to be ashamed of in what T ■
said: hardly however even in that case; for they who wait «^ i C .9.13.
the altar, we read, are partakers with the altar 1 . However, (2.)
^some one perhaps might find fault, as with one framing
his argument for his own interest. But now it is for the
poor that I make my supplication ; nay, not so much for the
poor, as for your sake who bestow the gift. Wherefore also
I am bold to speak out. For what shame is it to say, Give
unto thy Lord in His hunger: Put raiment on Him, going
about naked; Receive Him, being a stranger? Thy Lord
is not ashamed before the whole world to speak thus: / was
an hungred, and ye gave me not to eat, He who is void of all
want, and requires nothing. And am I to be ashamed and
hesitate ? Away with this. This shame is of the snare of
the devil. I will not then be ashamed, but will say, and
that boldly, " Give to the needy;" I will say it with a louder
voice than the needy themselves. True it is, if any one can
shew and prove that in saying these things we are drawing
you over unto ourselves, and under the pretence of the poor
are ourselves making gain, such a course would be worthy,
I say not of shame, but even of ten thousand thunderbolts ;
and life itself would be more than persons so behaving would
deserve. If, on the contrary, by the grace of God, we are in
nothing troublesome about ourselves, but have made the
Gospel without cost to you ; labouring indeed in no wise like
Paul, but being contented with our own ; — with all boldness
of speech I will say, " Give unto the needy :" yea, and I will
not leave off saying it, and of those who give not I will be a
severe accuser. For so, if I were a general and had soldiers,
I should not feel ashamed at demanding food for my men :
for I vehemently set my heart upon your salvation.
[4.] But that my argument may both be more forcible and
more effective, I will take Paul for my comrade, and like him
will discourse and say, Let every one of you lay up by himself
in store whatsoever he may prosper in. Now observe also how
he avoids being burthensome. He said not, " so much," or
" so much," but whatsoever he may have been prospered in,
whether much or little. Neither, said he, " what any one
may have gained," but, whatsoever he may have been pros-
608 St. Paul's Way of ordering the Collection at Corinth :
Homil. pered in : signifying that the supply is of God. And not
■ " only so, but also by his not enjoining them to deposit all at
once, he makes his counsel easy : since the gathering by
l xtirov S - little and little hinders all perception of the burthen 1 and
the cost. Here you see the reason too for his not enjoining
2 *«*•*■*» them to produce it immediately, but giving them a long day 2 ;
hrptfi. whereof adding the cause, he saith, That there be no gather-
ings when I come : which means, that ye may not when the
season is come for paying in contributions, just then be com-
pelled to collect them. And this too in no ordinary degree
encouraged them again : the expectation of Paul being sure
to make them more earnest.
Ver. 3. But when I come, whomsoever ye may approve of
by your letters, them will I send to carry back your kind
3 x*e">- gift 3 to Jerusalem.
He said not, " this person," and " that," but, whomsoever
ye shall approve, whomsoever you shall choose, thus freeing
his ministration from suspicion. Wherefore to them he leaves
the right of voting in the choice of those who are to convey it.
He is far enough from saying, " The payment is yours, but
the privilege of selecting those who are to carry it is not
yours." Next, that they might not think him quite absent,
he adds his letters, saying, Whomsoever you approve, I will
send by letters. As if he had said, I also will be with them,
and share in the ministration, by my letters. And he said
not, " These will I send to bear your alms," but, your kind
* liberal- gift' 1 ; to signify that they were doing great deeds; to mark
tty,En%. that th ey were gainers themselves. And elsewhere he calls
Version. J °
5 2 Cor. it both a blessing and a communication 5 . The one that
' 'he might not make them less active, the other that he might
not elate them. But in no case whatever hath he called it
alms.
Ver. 4. But if it be meet that I go also, they shall go
with me.
Here again he exhorts them to liberality. As thus : " if it
be so much," saith he, " as to require my presence also, neither
will I decline this." But he did not in the first instance
promise this, nor say, " When I am come I will carry it."
For he would not have made so much of it, if he had so set
it down from the first. Afterwards however he adds it well
Drift of his Arrangements about his Journey. 609
and seasonably. Here then you have the reason why he did i Cor.
not immediately promise, nor yet altogether hold his peace — — -
concerning it: but having said, / will send, then at length he
adds himself also. And here too again he leaves it to* their
own decision, in saying, If it is meet that I also should go:
whereas this rested with them, namely, to make their collec-
tion large ; so large even, as to affect his plans, and cause
him in person to make the journey.
[5.] Ver. 5. But I will come to you, saith he, when I pass
through Macedonia. This he had said also above; then
however with anger : at least he added, l And I will know not ' c.iv.19.
the speech of them that are puffed tip, but the power: but
here, more mildly ; that they might even long for his coming.
Then, that they might not say, " why is it that you honour the
Macedonians above us ?" he said not, " When I depart," but,
When I shall pass through Macedonia : for I shall pass
through Macedonia.
Ver. 6. And with you, it may be, I shall stay, or even
spend the winter. For I do not at all wish to take you
merely in my way, but to continue among you, and spend
some time." For when he wrote this letter, he was in
Ephesus, and it was winter; as you may know by his saying,
Until Pentecost I shall remain at Ephesus: but after this I
shall go away to Macedonia, and after having gone through
it, I will be with you in the summer; and perhaps I shall
even spend the winter with you.
But why did he say, perhaps; and did not positively (3.)
affirm it? Because Paul did not foreknow all things; for
good purposes. Wherefore neither doth he absolutely affirm,
in order that if it came not to pass, he might have something to
resort to ; first his previous mention of it having been indefinite ;
and next, the power of the Spirit leading him wheresoever It
willed, not where he himself desired. And this also he
expresses in the second Epistle, when excusing himself on
account of his delay, and saying, Or the things which I
counsel, do I counsel according to the flesh, that with me
there should be yea yea, and nay nay 2 ? 2 2 Cor.
That ye may bring me on my journey, wheresoever I go. lA1 '
This also is a mark of love, and great strength of affection.
Ver. 7. For I do not icish now to sec you as I pass through.
r r
610 In what Sense Opposition is Encouragement.
HoMiL.For / hope to remain some time with you, if the Lord
permit.
Now these things he said, both to signify his love, and
also to terrify the sinners, not however openly, but with
outward demonstration of friendship.
Ver. 8. But I shall abide at EpJiesus until Pentecost.
As we should expect, he tells them all exactly, informing
them as friends. For this too is a mark of friendship, to say
the reason why he was not with them, why he delayed, and
where he was staying.
Ver. 9. For a great door and effectual is opened unto me,
and there are many adversaries.
Now if it was great, how could there be adversaries? Why,
on this very account the adversaries were many, because
men's faith was great; because the entrance was great and
wide. But what means, A great door ? There are many
prepared to receive the faith, many ready to approach and
be converted. There is a spacious entrance for me, things
being now come to that point, that the mind of those ap-
proaching is at its prime for the obedience of the faith. On
this account, vehement was the blast of the breath of the
devil, because he saw many turning away from him.
You see then on both accounts it was needful for him to
stay ; both because the gain was abundant, and because the
struggle was great. And herewith also he cheered them up,
namely, by saying, that henceforth the word works every
where, and springs up readily. And if there be many who
plot against it, this also is a sign of the advance of the Gospel.
For at no time doth that evil daemon wax fierce, except on
i See seeing his goods made spoil of abundantly 1 .
s. Mat. j-g j L e t, us then, when we desire to effect any thing great
and noble, not regard this, the greatness of the labour which it
brings, but let us rather look to the gain. Mark, for instance,
Paul, not therefore lingering, not therefore shrinking back,
because there were many adversaries ; but because there teas
a great door, pressing on and persevering. Yea, and as I was
saying, this was a sign that the devil was being stripped, for
it is not, depend on it, by little and mean achievements, that
men provoke that evil monster to wrath. And so, when thou
seest a righteous man performing great and excellent deeds,
Impatience to be rewarded lessens Men's Reward. (511
yet suffering innumerable ills, marvel not ; on the contrary, 1 Cor.
one might well marvel, if the devil receiving so many blows - 15- 1L .
were to keep quiet and bear the wounds meekly. Even as
you ought not to be surprised were a serpent, continually
goaded, to grow fierce, and spring on the person that
goaded it. Now no serpent steals on you so fierce as the
devil, leaping up against all ; and, like a scorpion with its
sting raised, he raises himself upright. Let not this then
disturb you : since of course he that returns from war and
victory and slaughter must needs be bloody, and oftentimes
also have received wounds. Do thou, then, for thy part, when
thou seest any one doing alms, and performing numberless
other good works, and so curtailing the power of the devil,
and then falling into temptations and perils ; be not troubled
thereupon. This is the very reason why he fell into tempta-
tions, because he mightily smote the devil.
" And how did God permit it," you will say ? That he might
be crowned more signally : that the other might receive a severer
wound. For when after benefits conferred a man suffers, and
that grievously, and yet continually gives thanks, it is a blow
to the devil. For it is a great thing, even when our affairs are
flowing on prosperously, to shew mercy, and to adhere to
virtue: but it is far greater, in grievous calamity, not to
desist from this noble occupation; this is he who may be
most truly said to do so for God's sake. So then, though we
be in peril, beloved, though we suffer ever so greatly, let us
with the greater zeal apply ourselves to our labours for virtue's
sake. For this is not at all the season for retribution.
Here then let us not ask for our crowns, lest when the crowns
come in their season, we diminish our recompense. For as in
the case of artificers, they who support themselves and work
receive higher pay ; while those who have their maintenance
with their employers, are curtailed in no small part of the
wages ; so also in regard to the saints: he that doth immense
good and suffers extreme evil hath his reward unimpaired, and
a far more abundant recompense, not only for the good things
which he hath done, but also for the evil which he hath
suffered. But he that enjoys rest and luxury here, hath not
such bright crowns there. Let us not then seek for our
R r -2
612 Suffering, an Earnest (if Increase of Glory.
Homil. recompense here. But then of all times let us rejoice, when
' doing well we suffer ill. For God hath in store for us in that
world not only the reward of our good deeds, but that of our
temptations also.
(4.) But to explain myself more clearly : suppose two rich
merciful men, and let them give to the poor : then let one
continue in his riches and enjoy all prosperity : the other fall
into poverty and diseases and calamities, and give God thanks.
Now when these are gone away into the other world, which
will receive the greater reward ? Is it not quite plain that it
will be he who is sick and in adversity, seeing that though
he did well and suffered ill he felt not according to human
infirmity ? 1 suppose this is plain to every one. And in truth,
1 SeeS. this is the adamantine statue, this is the considerate servant 1 .
21 ^ tt ' 25 'But if we ought not to do any thing good for the hope of the
kingdom, but because it so pleaseth God, which is more than
any kingdom; what doth he deserve, who because he doth not
receive his recompense here, is become more remiss concerning
virtue ?
Let us then not be troubled, when we see that such an one
who invited widows and made continual feasts lost his house
by fire, or sustained some other such like disaster. Yea, for
this very thing he shall receive his reward. For even Job
was not so much admired for his almsdeeds as he was for
his sufferings afterwards. For this reason his friends also are
little esteemed, and deemed of no account; because they
sought for the recompenses of the present world, and with
a view to this gave sentence against the just man. Let us
then not seek for onr return here when we have become poor
and needy ; since surely it is of extreme meanness, when
heaven is proposed, and things which are above the heaven,
to be looking round on the things which are here. Let us
not by any means do so; but whichsoever of His unexpected
commands come upon us, hold we fast unto God continually,
and obey the blessed Paul.
[7.] And let us make a little chest for the poor at home ;
and near the place at which you stand praying, there let it
be put : and as often as you enter in to pray, first deposit
your alms, and then send up your prayer ; and as you would
How the Poor may give, and in what Proportion. 613
not wish to pray with unwashen hands a , so neither do so l Cor.
without alms : since not even the Gospel hanging by our bed b — '—i-
is more important than that alms should be laid up for you ;
for if you hang up the Gospel and do nothing, it will do you
no such great good. But if you have this little coffer, you
have a defence against the devil, you give wings to your
prayer, you make your house holy, having meat for the King 1 ' S.Mat,
there laid up in store. And for this reason let the little coffer
be placed also near the bed c , and the night will not be
troubled with fantasies. Only let nothing be cast into it,
which is the fruit of injustice. For this thing is charity ;
and it cannot be that charity should ever spring out of
hardheartedness.
Will you have mention also of the resources, out of which
you should make your deposits, so as in this respect also to
make this kind of contribution easy ? The handicraft man,
for instance, the sandal-maker, or the leather-cutler, or the
brass-founder, or any other artificer, — when he sells any
article of his trade, let him give the first-fruits of its price
unto God ; let him cast in a small portion here, and assign
something to God out of his portion, though it be rather
scanty 2 . For neither do I ask any great thing; but so much V^<£
as the childish ones among the Jews d , full as they are ofV"^
innumerable evils, just so much let us cast in, we who look l l **■**•
forward to heaven. And this I say not as laying down a law, ™;^.
neither as forbidding more, but as recommending a deposit of
not less than a tenth part. And this also do thou practise not
in selling only, but also in buying. Let those also who possess
land observe this law in regard to their rents : yea, let it be a
a S. Chrys. on St. Matt. xv. Horn. 51. approachest with a soul defiled, and
" We see this kind of custom prevailing darest to touch It ?"
in the Church with most people ; they b The custom here alluded to may
are anxious to come in with clean gar- perhaps explain the traditional wish or
ments and to wash their hands, but invocation,
make no account of presenting their " Matthew, Mark, Luke and John
soul clean unto God." Ed. Sav. t. ii. 328 ; Bless the bed that I lie on."
cf. Horn. 73. p. 861 ; in Eph. 3. p. 778. c The reading seems corrupt. It is
" Tell me, wouldest thou choose with rendered as if it were hcc rouro k«] vaga
unwashen hands to approach the Sacri- t>5 xX/h*j x%ivm-
they should proceed also to the teacher, and become worse, 3*phil.2.
he checks them from afar off, saying, that he may he with 22 -
you without fear ; that is, that none of those desperate
persons rise up against him. For he intended perhaps to
rebuke them about the things, concerning which Paul also
had written : and indeed Paul professed to send him for this
very reason. For I have sent Timothy unto you, saith he 4 , 4 c.4. 17.
who shall briny you in mind of my ways in Christ, as every
where in every Church I teach. In order then that they
might not through confidence in their high birth and wealth,
and the support of the people, and the wisdom from with-
out, attack him, and spit upon him, and plot against him,
being grieved at the reproofs which came from him ; or lest
in revenge for the teacher's rebuke, they should demand
satisfaction of him, so punishing the other; therefore he saith,
that he may be without fear among you. As if he had said,
" Tell me not of those who are without, the Gentiles and
unbelievers. It is your part that I require, you for whom also
the whole Epistle was composed," the persons also whom in
616 Recommendations of Timothy and Apollo*.
Homil. the beginning and the outset he had frightened. Wherefore
YTTV
-he saith, among you.
Then in virtue of his ministry he sets him forth as a person
to be fully trusted ; saying, For the work of the Lord he
worketh. That is ; " look not," saith he, " to this, his not
being rich, namely, nor highly educated, nor old: but what
commands are laid upon him, what work he is doing. For
the work of the Lord he worketh.''' And this serves him
instead of all nobility, and wealth, and age, and wisdom.
And he is not content with this, but adds, Even as I also.
And some way above, Who is my beloved son in the Lord; he
shall bring you in remembrance of my ways in Christ. Seeing
then that he was both young, and had been singly entrusted
with the improvement of so numerous a people, both of which
things tended to bring him into contempt, he adds, as we
might expect,
Ver. 11. Let no one therefore despise him.
And not this only doth he demand of them, but also greater
honour ; wherefore also he saith, but conduct him forth in
peace; that is, without fear; causing no fightings or con-
tentions, no enmities or hatreds, but subjection and honour;
giving heed as to a master.
That, he may come unto me: for L look for him with the
brethren. This also was the language of one that would
alarm them. That is, in order that they might become more
considerate, as knowing that all would be told him whatever
Timothy's treatment might be, he adds therefore, for L ex-
pect him. And besides, hereby he both shews that Timothy
is worthy of their confidence ; since being on the point of
departing he waits for him ; and also signifies the love which
he hath towards them, it appearing that for their sakes he
sent away one so useful to him.
Ver. 12. But concerning Apollos our brother, L greatly
desired him to come unto you together with the brethren.
This man appears to have been both well-educated, and
also older than Timothy. Lest they should say then, " For
what possible reason did he not send the man grown, but the
youth instead of him ?" observe how he softens down this
point also, both calling him a brother, and saying that he had
often desired him. For lest he should seem to have held
Brief Sentences, referring to the former Topics. 617
Timothy in higher honour than him, and on this account not l Cor.
to have sent him, and cause their envy to burst out more 16 ' I3 '
abundantly, he adds, 7" have often entreated him to come.
What then : did not the other yield, nor consent ? did he
resist and shew himself contentious ? He saith not this, but
that he might not excite prejudice against him, and also
might make excuse for himself, he saith, and his will was
not at all to come at this time. Then to prevent their saying
that all this was an excuse and pretence, he added, but he
will come to you when he shall have convenient time. This
was both an excuse for him, and a refreshment to them,
desiring to see him, by the hope which it gave of his coming.
[2.] Afterwards indicating, that not in the teachers but in
themselves they ought to have their hopes of salvation, he saith,
Ver. 13. Watch ye, standfast in the faith.
Not in the wisdom which is without: for there it is not
possible to stand, but to be borne along; even as in the faith
ye may stand. Quit you like men, he strong. Let all your
things he done in charity. Now in saying these things, he
seems indeed to advise; but he is reprimanding them as
indolent. Wherefore he saith, Watch, as though they slept ;
Stand, as though they were rocking to and fro : Quit you like
men, as though they were playing the coward : Let all your
things be done with charity, as though they were in dissensions.
And the first caution refers to the deceivers, viz. Watch, stand:
the next, to those who plot against us, Quit you like men :
the third, to those who make parties and endeavour to distract,
Let all your things be done with charity ; which thing is the
bond of perfecttiess, and the root and the fountain of all
blessings.
But what means, All things with charity ? " Whether
any one rebuke," saith he, " or rule, or be ruled, or learn, 'or
teach, let all be with charity;" since in fact all the things
which have been mentioned arose from neglect of it. For if
this had not been neglected, they would not have been puffed
up, they would not have said, T am of Paul, and I of
Apollos. If this had existed, they would not have gone to law
before heathens, or rather they would not have gone to law at
all. If this had existed, that notorious person would not have
taken his father's wife; they would not have despised the
16.7
618 Praise of Stephanas and his Household:
Homii,. weak brethren ; there would have been no heresies among
-them; they would not have been vain-glorious about their
gifts. Therefore it is that he saith, Let all things be done
with charity.
[3.] Ver. 15. And I beseech you, brethren; — ye know the house
of Stephanas, that it is the first-fruits of Achaia, and that
tltey have addicted themselves unto the ministry of the saints.
(2.) In the beginning too he mentions this man, saying, /
baptized also the house of Stephanas: and now he speaks of
him as the first-fruits not of Corinth only, but also of all
Greece. And this too is no small encomium, that he was the
first to come to Christ. Wherefore also in the Epistle to the
Romans, praising certain persons on this account, he said,
Rom. Who also icere in Christ before me 1 . And he said not, that
they were the first who believed, but were the first-fruits;
implying that together with their faith they shewed forth also
a most excellent life, in every way proving themselves worthy,
as in the case of fruits. For so the first-fruits ought to be
better than the rest of those things whereof they are the first-
fruits: a kind of praise which Paul hath attributed to these
also by this expression: namely, that they not only had a
genuine faith, as I was saying, but also they exhibited great
piety, and the prime of all virtue, and liberality in alms-
giving.
And not from hence only, but from another topic likewise
he indicates their piety, i. e. from their having filled their
whole house also with godliness.
And that they flourished in good works also, he declares
by what follows, saying, They have addicted themselves unto
the ministry of the saints. Hear ye, how vast are the praises
of their hospitality ? For he did not say, " they minister,"
but, have addicted themselves: this kind of life they have
chosen altogether, this is their business in which they are
always busy.
That ye also submit yourselves unto such, that is, " that ye
take a share with them both in expenditure of money, and in
your personal ministry; that ye be partakers with them."
For both to them the labour will be light when they have
comrades, and the results of their active benevolence will
extend to more.
(Economy in St. Paul's Way of speaking of them. 619
And he said not merely, be fellow -helpers, but added, l Cor.
whatsoever directions they give, 0067;'' implying the — '■ — -
strictest sort of obedience. And that he might not appear
to be favouring them, he adds, awe? to every one that laboureth
and worketh together with us. " Let this, 1 ' saith he, " be a
general rule : for I do not speak about them individually, but
if there be any one like them, let him also have the same
advantages." And therefore when he begins to commend, he
calls upon themselves as witnesses, saying, / beseech you, ye
know the house of Stephanas. " For ye also yourselves arc
aware," saith he, " how they labour, and have no need to
learn from us.' 1
Ver. 17. But I was glad of the coming of Stephanas and
Fortunatus and Achaicus, for that which was lacking on
your part they have supplied.
Ver. 18. For they have refreshed my spirit and yours.
Thus, since it was natural for them to be greatly irritated
against these persons, for it was they who had come and
shewed him all about the division, inasmuch as by them also
they had written the questions about the virgins, and those
about the married persons: — mark how he softened them
down; both in the beginning of his Epistle by saying, For it
hath been shewed me by them which are of the house of
Chloe; thus at once concealing these and bringing forward
the others ; (for it should seem that the latter had given their
information by means of the former:) and in this place again,
They have supplied your lack, and refreshed my spirit and
yours: signifying that they had come for all, and had chosen
to undertake so great a journey on their behalf. How then
may this, their peculiar praise, become common ? " If you will
solace me for what was wanting on your part by your kindness
towards them ; if you will honour, if you will receive them, if
you will communicate with them in doing good." Wherefore
he saith, Acknowledge ye then them that are such. And while
praising those that came, he embraces also the others in his
praise, the senders together with the sent: where he saith^
" They have refreshed my spirit and yours, therefore acknow-
ledge such as these, because for your sakes they left country
and home." Dost thou perceive his consideration? He
implies that they had obliged not Paul only, but the Co-
020 The Kiss of Peace. Anathema, Maranatha.
HoMiL.rinthians likewise, in that they bore about in themselves the
XLIV"
- whole city. A thing which both added credit to them, and
did not allow the others to sever themselves from them,
inasmuch as in their persons they had presented themselves
to Paul.
Ver. 19. All the Churches of Asia salute you. He is con-
tinually making the members combine and cleave together in
one by means of the salutation.
Aquila and Priscilla salute you much in the Lord; — for
with them he was lodging, being a tent-maker — together with
the Church which is in their house. This thing too is no
small excellency, that they had made their very house a
Church.
[4.] Ver. 20. All the brethren salute you. Salute ye one
another with an holy kiss. This addition of the holy kiss
he makes only here. What may the reason be ? They had
been widely at variance with one another on account of their
saying, / am of Paul, and I of Apollos, and I of Cephas,
and I of Christ ; on account of one being hungry, and another
drunken ; on account of their having contentions and
jealousies and suits. And from the gifts there was much
envying and great pride. Having then knit them together
by his exhortation, he naturally bids them use the holy kiss 3
also as a mean of union: for this unites, and produces one
body. This is holy, when free from deceit and hyprocrisy.
Ver. 21. The salutation of me Paul by mine own hand;
intimates that the Epistle was composed with great serious-
ness; and therefore he added,
Ver. 22. If any man love not our Lord Jesus Christ, let
him be anathema.
By this one word he strikes fear into all: those who made
their members the members of an harlot; those who put
stumbling-blocks in the way of their brethren by the things
offered in sacrifice unto idols; those who named themselves
after men; those who refuse to believe the resurrection.
And he not only strikes fear, but also points out the way of
all virtue, and the fountain of all vice, viz. that as when our
love towards Him hath become intense, there is no kind of
a That is, the kiss of peace, con- of the holy Eucharist; as appears by
stantly used as part of the ceremonial all the Primitive Liturgies.
St. Paul concludes with an Expression of Love. 021
sin but is extinguished and cast out thereby ; so when it is l Con.
too weak, it causes the same to spring up.
Maranatha. For what reason is this word used ? And
wherefore too in the Hebrew tongue ? Seeing that arrogance
was the cause of all the evils, and this arrogance the wisdom
from without produced, and this was the sum and substance
of all the evils, a thing which especially distracted Corinth ;
in repressing their arrogance he did not even use the Greek
tongue, but the Hebrew : signifying that so far from being
ashamed of that sort of simplicity, he even embraces it with
much warmth.
But what is the meaning of Maranatha ? " Our Lord is
come." For what reason then doth he use this phrase in
particular ? To confirm the doctrine of the Economy : out of
which class of topics more than any other he hath put
together those arguments which are the seeds of the Resur-
rection 1 . And not only this, but also to rebuke them: as if 1 j?J»
he had said, " The common Lord of all hath condescended ^ A j^|*
to come down thus far, and are ye in the same state, and do^™^'
ye abide in your sins ? Are ye not thrilled with the excess of „ vl ',„„.
His love, the crown of His blessings? Yea, consider but T ^ e< * JV -
this one thing," saith he, " and it will suffice thee for progress
in all virtue, and thou shalt be able to extinguish all sin."
A r er. 23. The grace of our Lord Jesus Christ he with you.
This is like a teacher, to help not only with advice, but
also with prayers.
Ver. 24. My love be with you all in Christ Jesus, Amen.
Thus, to hinder them from thinking, that in flattery to
them he so ended, he saith, In Christ Jesus. It having
nothing in it human or carnal, but being of a sort of spiritual
nature. Wherefore it is thoroughly genuine. For indeed
the expression was that of one who loves deeply. As thus ;
because he was separated from them as regards place, as it
were by the stretching out of a right hand he incloses them
with the arms of his love, saying, My love he with you all ; just
as if he said, "With all of you I am." Whereby he intimates
that the things written came not of wrath or anger, but of
provident care, seeing that after so heavy an accusation he
doth not turn himself away, but rather loves them, and
embraces them when they are afar off, by these epistles and
writings throwing himself into their arms.
622 Rebuke to be practised in Gentleness :
Homil. [5.] For so ought he that corrects to do: since he at least, who
'- acts merely from anger, is but satisfying his own feeling; but he
who after correcting the sinner, renders also the offices of love,
gives signification that those words also, whatsoever he spake
in reproof, were words of fond affection. Just so let us too
chasten one another ; and let neither the corrector be angry,
(for this belongs not to correction, but to passion,) nor let he
that is corrected take it ill. For what is done is healing, not
despite. Now if physicians use cautery, and are not found
fault with, and that too, frequently, though they quite miss
their object; but even in their pain the subjects of the
cautery and amputation esteem as benefactors those who
excite this pain ; much more ought he, who receives reproof,
to be so disposed, and as to a physician, so to give heed to
the corrector, and not as to an enemy. And let us also who
rebuke approach with great gentleness, with great prudence.
And if thou seest a brother committing sin, as Christ com-
manded, make not your rebuke public, but between thee and
•S.Mat. /mw alone 1 : not reproaching nor insulting over him when
a TO j' down, but in pain and with a melting heart 2 . And shew
ftn«t. thyself ready also to receive reproof, if thou commit error in
any thing.
Now that what I say may be plainer, let us put an
imaginary case, and so try our rule. For God forbid that in
very deed we should be provided with such an illustration of
it. Suppose any brother dwelling in the same house with a
virgin, in honour and chastity, and yet not even so quite
escaping evil report b . If then you should hear talk of this
their dwelling together, be not contemptuous, nor say, " Why,
hath he no understanding of his own ? Doth he not himself
know what is for his good ? Get love for nothing, but do not
for nothing get hatred. Why, what have I to do with taking
a St. Chrysostom " attacked in the women are most proper, in order to be
first instance those ecclesiastics who, more at liberty for the offices of their
under pretence of charity, lived with ministry. For the rest, they affirmed
virgins, whom they treated as adopted that in this intimacy there was no sort
sisters, whom they called ' subintro- of criminal liberty, not at all making
ductse' or aSiXtpa) ayarnrce!. Their the less profession of continence. St.
excuses were, to assist a maiden left Chrysostom maintained the contrary;
desolate without relations or friends ; to and we have two whole discourses of
take care of her affairs, if rich, and to his on this subject, which seem to have
maintain her in charity, if poor. . . . On been written about this time," the time
the other hand, the clergy said they of his promotion to the see of Constan-
cast on them the burden of their house- tinople. Fleury, E, H. b. 20. §. 38.
hold, and those trilling cares for which
Illustration from a supposed Case of Scandal. G23
up a gratuitous enmity ?" These are the doting words of wild i Cor.
beasts, or rather of daemons : for it is not so, that he is hated — '- — -
for nothing, who doth this for his brother's correction, rather
it is for great blessings and crowns unutterable.
But if thou sayest, "What? hath he no understanding ?" thou
shalthear from me that he hath not : drunken as he is with his
passion. For if in the heathen courts of justice c those who
are injured must not speak for themselves while glowing with
wrath; (although there be no fault in that kind of sympathy;)
how much more those whom evil habit holds in subjection.
Wherefore I say, that manifold as his wisdom may be, he hath
not his mind awake. For what can be wiser than David, the
man who said, The dark and the hidden things of Tlnj wisdom
Thou hast made known unto me l ? But when he looked on the ' Ps. 51.
wife of the soldier with unjust eyes, then according to what L ' x a J^
he himself said 2 of those who sail on a raging sea, all his 50; 6.
loisdom icas swallowed up; and he stood in need of others 107.27.
to correct him, and did not even perceive amidst what evils
he was. Wherefore also, bewailing his offences, he said, As
a heavy burden they have neighed grievously upon me: my (4.)
wounds stank and icere corrupt because 3 of my folly*. He r
therefore that committeth sin hath no understanding. For'
he is drunken and is in darkness. Do not then say these " before
the
things, neither add that other remark, " I care not at all face."
about it. For every one shall bear his own burden 5 .' 1 '' Nay,^ Ps,3B -
against thyself also it grows up into a grievous accusation, s Gal. 6.
that seeing one in error thou didst not restore him. For if it "
was not right, according to the law of the Jews 6 , to slight the« Exod.
beast of one's enemy ; he who despises not a beast of burthen, • » •
nor yet the soul of an enemy perishing, but that of a friend,
what pardon shall he obtain ?
Yea, neither is it enough for our excuse, that he hath
understanding: since we too after our many and manifold
exhortations have not been sufficient, nor proved useful, unto
ourselves. Bear this in mind then in regard to him also that
is in error ; that it is natural he should receive the best counsel
rather from thee than from himself.
And say not, " But what care I about these things ?" Fear
c The Areopagus, and other courts resembling it, which allowed no appeal to
the passions.
•rou,
624 We must care for one another, as Parts of Christ's Body.
Homil. thou him who first spoke this word ; for the saying, Am I
— my brother's keeper • ? tends to the same point as this. This
4. 9. is the mother of all our evils, that we esteem the concerns of
our own body as foreign to us. What sayest thou ? Thou
carest not for thy brother? Who then is to care for him ? the
unbeliever, who rejoices over and reproaches and insults him?
or the devil, who urges him on and supplants him ?
And whence comes this ? " Because," saith he, " I do no good
though I speak and advise what is right." But how is it clear
that thou wilt do no good ? Why, this again is extreme folly,
while the end remains in obscurity, to incur the manifold
blame of confessed indifference. And yet God, who foresees
the future, often speaks and doth no good ; yet doth He not
even so give up ; and that, knowing that He shall not persuade
men. Now if He who knows beforehand that He shall win
no advantage, ceases not from the work of correction, what
excuse wilt thou have, who art completely ignorant of the
future, and yet faintest and art benumbed? Yea, and many
have succeeded by frequent attempts : and when they most
of all despaired, then did they most gain their point. And
though thou shouldest gain no advantage, thou hast done thine
own part.
Be not then inhuman, nor unmerciful, nor a despiser: for
that these words come of cruelty and indifference, is plain
from what follows: viz. What is the reason, that when one of
the members of thy body is in pain, thou sayest not, " What
care I ?" Yet whence is it plain that if it be taken due care
of it is restored ? And yet thou leavest nothing undone, that
even although thou profit not, thou mayest not have to blame
thyself for the omission of any thing which ought to have
been done. Hereupon I ask, are we to take such care for the
members of our body, and to neglect those of Christ ? Nay,
how can such things deserve pardon ?
For if I make no impression upon thee by saying, " Have a
care of thine own member ;" in order that thou mayest become
better were it only through fear, I put thee in mind of the
Body of Christ. For how can it be other than a matter of
horror to see His flesh putrifying, and neglect it ? And if
thou hadst a slave or an ass afflicted with a mortifying sore,
thou couldest not have the heart to neglect it : but seest thou
How to reprove with Effect in a scandalous Case. 625
the Body of Christ full of leprosy 1 , and hurriest by? and l Cor.
thinkest not that such things deserve innumerable th under- -
bolts? For this cause all things are turned upside down,
because of this our inhumanity, because of our indifference.
Wherefore now, I beseech you, let this cruelty be cast out
from among us.
[6.] Draw near to him whom I spoke of, as dwelling with the
virgin, and speak some small praise of thy brother, making it
up from the other excellencies which he hath. And foment
him with thy commendations as it were with warm water,
and so mitigate the tumour of his wound. Speak of thyself
also as wretched; accuse the common race of mankind; point
out that we all are in sins; ask for pardon, saying, that thou
art undertaking things too great for thee, but charity persuades
thee to dai-e all things. Then in giving thine advice, do it
not imperiously, but in a brotherly way. And when by all
these means thon hast reduced the swelling, and soothed the
pain arising from the cutting reproof which is in store for
him, and when thou hast again and again deprecated and
besought him not to be angry: when thou hast bound him
down with these things, then use the knife ; neither pressing
the matter too close, nor yet undoing it ; that he may neither
fly off on the one hand, nor on the other think little of it.
For neither if thou strike not to the quick, hast thou done
any good, and if thy blow be violent, thou makest him start
away.
Wherefore, even after all this, being on the very point of
thy reproof, mix up again commendation with thy censures.
And seeing that this proceeding considered in itself cannot
be matter of praise, (for it is not commendable to keep house
with a damsel that is a virgin :) let the purpose of him who
doth so be thy topic for effecting this ; and say, " I know
indeed that thou doest it for God's sake, and that the
desolation and unprotected state of that poor woman met
thine eye, and caused thee to stretch out thine hand to her."
And although he may not be doing it with this intention,
do thou speak so; and after this add what follows also;
again excusing thyself, and saying, " These things I speak
not to direct but to remind thee. Thou doest it for God's
sake; I too know that. But let us see whether another
s s
626 The Way of the World in scandalous Matters.
Homil. evil be not produced hereby. And if there be none, keep
'- her in thine house, and cling to this excellent purpose.
There is no one to hinder thee. But if any mischief arise
from hence exceeding the advantage, let us take care, I
beseech you, lest while we are earnest to comfort one soul, we
put a stumbling-block in the way of ten thousand." And do
not add immediately the punishments due to those who give
offence, but take his own testimony also, saying, " Thou hast
no need to leam these things from me : thou thyself knowest, if
any one offend one of these little ones, how great a penalty is
threatened. And thus having sweetened thy speech, and
smoothed down his wrath, apply the medicine of thy cor-
rection. And should he again urge her forlorn condition, do
not thou even so expose his pretence, but say to him, " Let
nothing of this sort make you afraid : thou wilt have an
ample plea, the offence given to others : since not for indif-
ference, but in care towards them, didst thou cease from this
thy purpose."
And let the matter of thine advice be brief, for there is no
need of much teaching ; but let the parts on the other hand
which express your fellow-feeling be many and close upon
one another. And continually have thou recourse to the topic
of charity ; throwing into shade the painfulness of what thou
sayest, and giving him his full power, and saying, " This is
what I for my part advise and recommend ; but about taking
the advice, thou only art judge: for I do not compel and force
thee, but submit the whole thing to thine own discretion."
If we so manage our reproof, we shall easily be able to cor-
rect those in error : even as what we now do, is surely more
like the conduct of wild beasts or irrational creatures than of
men. For if any persons now perceive any one committing
errors of this kind, with the person himself they do not at all
confer, but themselves, like silly old women who have drunk
too much, whisper about one with another. And the saying,
" Get love for nothing, but do not get hatred for nothing,"
hath not here any place in their opinion. Rather, when they
have a fancy to speak evil, they mind not being " hated for
nothing," rather I should say, " being punished ;" since it is
not hatred alone that is hereby produced, but also punishment.
But when there is need of correction, they allege both this,
(5.)
Evil speaking hurts the Slanderer more than the Slandered. 627
and innumerable other pretexts. Whereas then would be 1 Cor.
the time to think of these things, when thou speakest evil, 16, 24,
when thou calumniatest ; I mean the saying, " Be not hated
for nothing," and " it is no care of mine." But as things are,
in the former case, thou art vehemently and idly curious,
and carest not for hatred and ills innumerable ; but when
thou shouldest be taking thought for the salvation of thy
brother, then it is thy pleasure to be a sort of unofncious,
inoffensive person. And yet from evil speaking arises hatred
both on God's part and on men's ; and this is no great care
to thee : but by giving advice privately, and reproofs of thai
kind, both he and God will be made thy friends. And even
should he hate thee, God goes on loving thee the rather on
this account. Nay, in fact, not even so will he hate thee, as
when his hatred came from thine evil speaking : but in that
case he will avoid thee as a foe and an enemy, whereas now
he will consider thee more venerable than any father. And
if he apparently take it ill, inwardly and privately he will
feel much obliged to thee.
[7.] Bearing in mind these things therefore, let us have a care (6.)
of our own members, and not sharpen the tongue against one
another, nor speak words which may do hurt e , undermining
the fame of our neighbour, and as in war and battle, giving
and receiving blows. For what after all is the good of fasting
or watching, when the tongue is drunken, and feasts itself at
a table more unclean than of dog's flesh ; when it is grown
ravening after blood, and pours out filth, and makes the mouth
a channel of a sewer, nay rather something more abominable
than that? For that which proceeds from thence pollutes
the body : but what comes from the tongue often suffocates
the soul.
These things I say, not in fruitless anxiety about those
who have an ill report : for they are worthy even of crowns,
when they bear what is said nobly ; but in anxiety for you
that so speak. For him that is evil reported of falsely, the
Scriptures pronounce " blessed :" but the evil-speaker they
e fri/Aaru. KxruTovrxrf/.iu. Ps. 52. 4. they plunge the swimmer again in the
ap, LXX. 51. 4. "Words of swallowing deep, and complete his shipwreck, when
up in the sea;" i. e. as St. Augustin on by repentance he ought to lay hold of
the place intimates," words sosinful that the Cross."
s s 2
628 Threefold Evil of Detraction. Trite Christian Revenge.
Homil. expel from the holy mysteries, or rather from the very outer
'. precincts. For it is said ! , Him that privily speaketh against
101/5. his neighbour, this man did I chase out. And he saith too
that such an one is unworthy to read the sacred books. For
2 Ps.50. Why, saith He 2 , dost thou preach My righteous laws, and
takest My covenant in thy mouth ? Then, annexing the
3 v. 20. cause, He saith 3 , Thou safest and spakest against thy brother.
And here indeed he doth not distinctly add, " whether they
be things true or false which he speaks." But elsewhere this
too makes part of Plis prohibition : He implying that even
though thou speak truths, yet such things are not to be
uttered by thee. For, Judge not, saith He, that ye be not
♦ S.Mat. judged*: since he too who spoke evil of the publican was
condemned, although it was true which he laid to his
neighbour's charge.
" What then," you will say, " if any one be daring and
polluted, must we not correct him ? must we not expose
him ?" We must both expose and correct : but in the w r ay
which I mentioned before. But if thou do it upbraiding him,
take heed, lest thine imitation of that Pharisee cause thee to
fall into his state. For no advantage accrues from hence ;
none to thee who speakest, none to him who hears thee, none
to the person so accused. But the latter, for his part,
becomes more reckless: since as long as he is unobserved,
he is sensible of shame ; but as soon as he becomes manifest
and notorious, he casts off the curb also, which that feeling
imposed on him.
And the hearer will in his turn be yet more injured. For
whether he be conscious to himself of good deeds, he
becomes puffed and swoln up with the accusation brought
against another; or of faults, he then becomes more eager
for iniquity.
Thirdly, the speaker too himself will both incur the bad
opinion of him that fears him, and will provoke God to more
anger against himself.
Wherefore, I beseech you, let us cast from us every word
that is unsavoury. If there be any thing good unto edifi-
cation, this let us speak.
But hast thou a fancy to avenge thyself on the other
person ? Why then punish thyself instead of him ? Nay,
Forgiving Slander, a good Proof of Innocence. 629
do thou, who art so earnestly seeking redress from those l Cor.
who have annoyed thee, avenge thyself as Paul recommended
to take vengeance. If thine enemy hunger, feed him ; if he
thirst, give him drink 1 . But if thou do not so, but only plot 1 Rom.
against him, thou pointest the sword against thyself.
Wherefore if that other speak evil, answer him with praises
and commendations. For so wilt thou be able both to take
vengeance on him, and wilt deliver thyself from evil surmis-
ing. Since he that feels pain at hearing ill of himself, is
thought to be so affected because of some consciousness of
evil: but he that laughs what is said to scorn, exhibits a
most unquestionable token of his not being conscious to him-
self of any evil thing.
Seeing then that thou profitest neither thine hearer, nor thy-
self, nor him that is accused, and dost but point thy sword at
thine own self, even from such considerations do thou learn more
soberness. For one ought indeed to be moved by the thought
of the kingdom of heaven, and of what pleases God: but
since thou art of grosser disposition, and bitest like a wild
beast, hereby even be thou instructed; that these arguments
having corrected thee, thou mayest be able to order thyself
simply from consideration of what pleases God ; and having
come to be above every passion, mayest obtain the heavenly
blessings:' — which may God grant us all to obtain, through
the grace of our Lord Jesus Christ, and His mercy towards
mankind ; with Whom, to the Father, and the Holy Spirit,
be glory, power, honour, now, and henceforth, and unto
everlasting ages. Amen.
INDEX OF TEXTS.
GENESIS.
NUMBERS.
•2, 5.
vii. 8.
12,3.
i. 4.
7.
xli. 6.
14, 10.
v. 9.
23.
xvii. 4. xxvi. 3.
31,8.11
.15.16. xxiii. 4.
24.
xxxiii. 5. xxxiv. 5.
3, 4.
vii. 9.
16.
xix.2. xxvi.3. xxxvii.l.
DEUTERONOMY
19.
xlii. 2.
4,9.
xliv. 5.
17,7.
xvi. 3.
12.
xxx. 8.
22, 5.
xxvi. 4.
12. 14.
vii. 9.
9.
xxi. 5.
11,1.
xxxiv. 7.
28, 23.
xxxix. 13.
12, 16.
xxxv. 10.
32, 15.
xxxix. 17.
17.
i. 3.
21.
xxiv. 6.
13, 8.
i. 5. xxxv. 10.
9.
xxv. 4.
14, 8.
21—24
xxxv. 10.
i. 5.
JOSHUA.
23.
xxxiv. 10.
7.
xi. 9.
18,8.
xxxv. 10.
27.
i. 4.
19, 17.
xxv. 5.
2.24.
xxxiii. 5.
1 SAMUEL.
23, 6.
xxxv. 10.
2. 24.
xxxv. 10.
20, 30.
xxxiii. 2.
25, 27.
xxxiii. 8.
27, 13, &c.
xxxiii. 2.
29, 20.
xxxiii. 2.
2 SAMUEL.
31, 38.
xxxiii. 8.
37, 14.
xxv. 4.
24, 17.
xxv. 4.
39, 8, &c.
xxxii. 13.
47,9.
xxix. 7.
EXODUS.
1 KINGS.
1,2.
3, 2.
i. 4.
xxxviii. 4.
19, 10.
22, 23.
v. 9.
xxix. 1.
6.
xxix. 7.
16.
xxxvii. 1.
12, 4.
xv. 7.
2 KINGS.
16, 20.
xl. 5.
17,4.
v. 9.
5, 26.
xv. 3.
18, 24.
i. 4.
6, 5— J
iv. 5.
19, 10. 20.
ix. 1.
8, 13.
ix. 9.
17.
xxv. 5.
22, 8.
vii. 6.
23, 4. 5.
xliv. 5.
32, 32.
xxv. 4. xxxiii. 5. 8.
LEVITICUS.
2 CHRONICLES
18,6.
xxxiv. 6.
34, 14.
vii. 6.
INDEX OF TEXTS.
1, 21.
2,6.
10.
21.
5, 13.
31, 31.
32.
2,8.
6, 7.
15, 4.
16, 10.
18, 45.
19, 1.
5.
22, 16.
27,1.
36, 6.
37, 1. 2.
20.
38,5.
39, 7.
43, 4.
45,8.
49, 16.
20.
50, 16. 20.
21.
51,6.
17.
52, 4.
55, 23.
63, 1.
68,5.
71,7.
73, 27.
78, 24.
86, 17.
90, 2.
94, 1].
101, 5.
102, 25.
27.
107, 27.
110, 1.
2.
111, 8.
119, 89.
120, 5.
137, 1.
139, 12.
14.
21.
144, 4.
l6, 3.
11, 26.
14, 29.31.
19, 17.
JOB.
x. 5. xxviii. 4. xli. 9.
xv. 4.
xxviii. 5. xxxiv. 10.
xxxviii. 8.
xli. 19.
x. 3.
PSALMS,
xxxix. 11.
xv. 10.
xxix. 9.
xxxviii. 4.
xv. 10.
ii. 9.
xxiv. 7.
xxxviii. 2.
xli. 9.
xxix. 7.
xv. 12.
xxxix. 13.
xliv. 5.
n. 2.
xx. 6.
xxix. 9.
ix. 10.
xliv. 7.
xvi. 8.
xliv. 5.
i. 4.
xliv. 7.
xvi. 11.
ii. 2.
xli. 9.
xxxvi. 2.
viii. 7.
xxxiv. 10.
xxxvi. 2.
xxxix. 8.
x. 3.
xliv. 7.
iv. 4.
xxxix. 8.
xliv. 5.
xx. 6.
iv. 10.
xxi. 10.
xxxix. 8.
xxxiii. 5.
xxxiii. 5.
xi. 6.
x. 6.
xxxiii. 5.
xii. 9.
PROVERBS.
xvi. 11.
xxxix. 13.
xxxiii. 1.
xv. ]5.
1,2.
12, 13.
ECCLESIASTES.
xi. 2.
xxix. 9.
CANTICLES.
8, 6. xxxiii. 9.
ISAIAH.
1, 17.
xxiii. 6.
18.
viii. 8.
19.
xiv. 5.
26.
xli. 6.
5,4.
ii. 9.
7,14.
xli. 6.
22, 13.
14.
xl. 4.
40, 6.
xxix. 9.
23.
iv. 4.
41, 22.
23.
xxxii. 3.
43, 26.
xi. 4. xxiii. 6.
44, 27.
xxxiv. 10.
46, 4.
xxxix. 8.
50, 4.
vii. 6.
52, 7.
xiii. 6.
15.
vii. 6. xxxviii.
53, 8. 10.11.
xxxviii. 4.
57, 17.
xxiii. 6.
17.
18.
viii. 8.
64,
vii. 6.
JEREMIAH
1, 6.
xxix. 2.
6, 10.
xxiii. 6.
7, 17.
18.
viii. 8.
8,4.
xxiii. 6.
10, 11.
xx. 5.
15, 19.
iii. 9.
EZEKIEL.
3, 15.
xxix. 2.
9,8.
xxxiii. 5.
16, 4.
xxxix. 17
21.
22.
xxvi. 5.
20, 25.
vii. 9.
DANIEL.
2,47.
xxxvi. 3.
3, 17.
xviii. 6.
17.
18.
xx. 12.
28.
xviii. 5.
4,27.
xxiii. 6.
7,9.
xv. 10.
14.
xxxix. 6.
INDEX OF TEXTS.
G33
6,6.
13, 14.
2, 28.
HOSEA.
xxxii. 9.
xlii. 4.
JOEL.
JONAH.
1,3.
xxix. 2.
3,4.
xv. 9.
HAGGAI.
2,8.
xxxiv. 9.
ZECHARIAH.
2, 10.
xxxviii. 3.
ECCLESIASTICUS.
1, 16.
xiv. 4.
9,9.
xv. 10.
15, 16.
xiv. 5.
18, 16. 17.
xxxii. 9.
25, 11.
xxix. 9.
27, 14.
xxii. 7.
SONG OF THE THREE
CHILDREN.
HISTORY OF SUSANNAH,
ver. 52. xv. 10.
BEL AND THE DRAGON,
ver. 27. xxiv. 7. xxxviii. 4.
ST. MATTHEW.
2, 23.
vii. 6,
3, 15.
xxxviii
5, 2.
xlii. 5.
16.
vi. 8.
22.
xlii. 5.
24.
xix. 4.
28.
25.
vii. 16.
28.
xlii. 5.
5, 40.
xvi. 9.
46.
47.
xlii. 5.
6, 14.
xxiii. 6.
23.
xxiii. 8.
24.
i. 2.
25.
xlii. 5.
33.
xv. 15.
7, l.
xi. 1. xliv. 7-
3. 1
xii. 2.
6.
vii. 3.
12.
xxvi. 5.
22.
ix. 1. xxxii. 3.
22.
23.
viii. 2.
8, 20.
xxiv. 8.
9,5.
xl. 2.
13.
xxxii. 9.
16.
xxxiii. 7.
10, 9.
xxxiv. 10.
10.
xxi. 4.
16.
xxx vi. 1.
27.
vii. 2.
38.
34.
vii. 16.
39.
32.
xxxii. 10.
11, 13.
xxxii. 2.
30.
xiv. 7.
12, 25.
xxxi. 7.
29.
xxxix. 12.
36.
vii. 16.
38.
xxxiv. 10.
40.
xxxviii. 4.
42.
xvi. 5.
45.
xliii. 5.
13, 17.
xxi. 2.
15, 11.
XX. 1.
16, 18.
vi. 6. vii. 18.
17, 20.
xxix. 5. xxxii. 7.
18, 7.
xxvii. 3.
15.
xliv. 5.
33.
ix. 10.
19,9.
xix. 4.
21.
xxxii. 8. xxxiv. 10
27.
x.5.
29.
vii. 18.
20, 16.
xxxviii. 6.
23.
xxxii. 10.
26.
xxxii. 10.
26.
27.
xii. 2.
22, 1.
xv. 6.
29.
xvii. 4.
37.
39.
xxxii. 11.
23, 2.
xxi. 11.
24, 14.
vi. 6.
28.
xxiv. 7.
25, 12.
xxx. 9.
21.
xliii. 6.
34.
xxx. 9. xliii. 7.
41.
xvi. 5.
42.
x. 6. xxi. 11.
46.
ix. 1.
26, 13.
vi. 6.
41.
xviii. 6.
27, 41.
42.
iv. 3.
28, 18.
xxxix. 11.
20.
vi. 6.
634
INDEX OF TEXT
ST. MARK.
17, 19.
xxxviii. 3.
1, 24.
xxix. 3.
18, 36.
vii. 17.
9, 44. 46.
48. ix. 1.
19, 9.
vii. 6.
10, 11.
xix. 4.
12.
v. 10.
43.
xii. 2.
21.
xli. 3.
16, 9.
xxxviii. 5.
27.
37.
x. 5.
xxxviii. 3.
20, 5.
vii. 6.
ST. LUKE.
29.
vi. 5.
7,37.
9,49.
55.
vi. 6.
viii. 2.
xxxiii. 5.
21, 14.
15.
16.
xxxviii. 5.
xxxii. 11.
xxxii. 10.
14, 11.
i. 5.
23.
ii. 9.
16, 18.
xix. 4.
ACTS.
21.
x. 6.
25.
xx. 12.
2, 13.
xxxvi. 3.
17,5.
xxix. 5.
17.
xxvi. 4.
10.
xxii. 3.
24.
xxiv. 7.
22.
xxi. 2.
37.
xi. 9.
18, 13. 14.
viii. 8.
3, 6.
xv. 13.
22, 35.
iii. 8.
12.
x. 5. xxxv. 8.
23, 34.
vii. 5.
24.
4, 13.
vii. 6.
iii. 8.
32.
xv. 14. xxi. 11.
xxiv
ST. JOHN.
32. 35.
5, 15.
vi. 8.
vi. 1.
1, 13.
v. 4. 30.
6, 1.
xxi. 11.
29.
xxxviii. 3. xxxix. 4.
2.
iii. 6.
2, 19.
xvii. 2. xli. 3.
8, 3.
xiii. 6.
3,5.
xl. 1.
28.
xxxvi. 9.
8.
xxix. 6.
9, 26.
xxii. 6.
20
viii. 4.
10, 34. 35.
viii. 4.
5,17.
xxxix. 6.
12, 25.
iii. 6.
19.
xvii. 2.
13, 12.
v. 2.
21.
xxix. 6. xxxix. 10.
14, 13. 14.
xxxv. 8.
6, 31.
xxxiv. 10.
16, 14.
xv. 14.
46.
xxxiv. 4.
17.
xxix. 3.
53.
xl. 1.
30.
xi. 9.
7,5.
xxi. 3.
17, 28.
x. 6.
28.
vii. 5.
31.
xxxiv. 10.
8, 19.
vii. 5.
34.
v. 2.
46.
xxxviii. 3.
18, 10.
Arg. i.
56.
viii. 8.
24. 28.
iii. 7.
9,6.
IT. 5.
26.
v.2.
39.
xxvii. 3.
19, 12.
vi. 1.
10, 18.
xvii. 2.
19.
Arg. i.
11, 16.
v. 7.
20, 34.
xx. 12. xl. 6.
42.
xxxix. 10.
21, 9.
xxvi. 4.
12, 24.
xli. 2.
26,2.
xxxiii. 7.
13, 19.
xxxii. 3.
28.
xxxiii. 7.
35.
xxxii. 10. 14.
28, 3. 5.
xiii. 6.
14, 21.
viii. 7.
20.
xxxiii. 3.
29.
xxxii. 3.
30.
xxxviii. 3.
15, 13.
xxxii. 8.
ROMANS.
15.
vii. 12.
16.
16, 4.
5. 6.
11.
12.
15.
xx. 3.
1,8.
xxx vii. 2.
xxxii. 3.
v. 7.
26.
2, 5.
xxvi. 5.
xxxiv. 10.
xxxviii. 3.
v. 7.
5, 10.
20.
iii. 5.
xxvii. 3.
xxxix. 10.
21.
ix. 6.
INDEX OF TEXTS.
G35
6,4.
xl. 2.
4, 18.
21.
ii. 7.
7.
xi. 5. xxxix. 12.
19.
xliii. 5.
19.
xxiv. 1.
5, 1.
xxxvi. 1 .
8, 8. 9.
xlii.2.
2.
Arg. 2.
11.
xli. 6.
12.
xxv. 2.
24.
xxxiv. 5.
6,2.
xi. 2.
27.
vii. 7. xi. 5.
7.8
xxvi. 1.
32.
iii. 5.
9.
ix. 1. xvi. 8.
38.
xxxii. 9.
9.10.
xxxvii. 3.
39.
xxii. 6.
10.
xvi. 8.
9,3.
xxv. 4. xxxiii. 2. 5.
13.
xiii. 6. xxiii. 2.
5.
xx. 6.
19.
20.
x. 6.
20.
xxix. 6.
20.
xxvi. 1.
10, 1.
xxxiii. 5.
25.
xvi. 9.
3.
i. 4.
7,1.
Arg. 3.
11, 1.2. 11.
vii. 5.
4.
xxxiii. 3.
13.
xxix. 4.
8.
xix. 3.
14.
xxxi. 7. xxxiii. 5.
9.
xix. 3.
29.
ii.8.
11.
xix. 4.
12, 4—8.
xxix. 1.
23.
xvii. 1.
15.
xxxiii. 4.
28.
xix. 7.
20.
xliv. 7.
28.
32.
xxxvi. 3.
21.
xvii. 1.
8.8,
xxiii. 2. xxv. 2.
13,3.
ix. 1.
13.
xiii. 6.
14.
xiii. 7.
9,2.
Arg. 3.
14, 10.
xi. 3. xx. 1.
13.
xliii. 3.
12.
xxi. 11.
15.
xxxii. 14.
15.
xx. 10.
18.
xxxii. 14.
21.
xiii. 6.
24.
xxx. 1.
15,3.
xxiv. 6.
27.
xiii. 7.
8.
viii. 5.
10, 12.
xxxviii. 8.
19.
vi. 8. xiii. 6.
15.
xxvi. 5.
21.
vii. 6.
24.
xxxiii. 3.
26.
xliii. 1.
32.
xxvi. 2.
16,7.
xliv. 3.
33.
11,4.
xxiv. 6.
xii. 14.
1 COR]
7.
xxvi. 5.
14.
xxxvii. 1.
1,3.
xvii. 2.
14.
15.
xxx. 1.
11.
xv. 1. xxvii. 2.
16.
xxvi. 2. xxxvii. 3
30.
xx. 5.
22.
xxxvi. 9.
2,3.
xxiv. 1.
. 32.
xv. 4. xvi. 2.
11.
xxix. 6. xxxiv. 4.
33.
xxxvii. 3.
11. 12.
vii. 7.
12, 4.
xx. 7.
16.
vii. 6.
7.
xxix. 1.
3, 1.
Arg. 3. ii. 4.
27.
xviii. 1. xxvi. 2.
1.2.
Arg. 3.
13,3.
xxv. 5.
5. 6.
x. 4.
9.
vii. 3.
6.
v. 4.
12.
xx. 3.
9.
x. 4.
14,7.
xxxvi. 6.
10.
ix. 5.
26.
29.
ii. 4.
11.
xxi. 3.
29.
xxxii. 2.
13.
xxx. 9.
33.
xxxvii. 2.
18.
xxvi. 1.
15, 8.
xi. 2. xxi. 2.
22.
viii. 2.
10.
x. 5. xxxii. 14.
22. 23.
xxvi. 3.
31.
x. 5.
4, 3. 6.
Arg. 3.
51.
vii. 2.
4.
xxxix. 5.
16, 10.
11.
xiv. 1.
6.
v. 4. xxx. 3.
15.
ii. 4.
7.
x. 5.
8.
Arg. 2.
2 COR
11."
vi. 8. xvi. 11. xxi. 3.7.
17.
xxxvii. 2. xliv. 1.
1, 11.
xli. 8.
18.
xxvi. 1. xxviii. 3.
17.
xliii. 5.
636
INDEX OF TEXTS.
2,7.
8.
11.
3,10.
4, 3.
5, 7.
10.
21.
6, 10.
9 r 5. 15.
10, 5.
10.
11, 8.
8.9.
14. 15.
15.
20.
24. 25.
27.
29.
30. 32.
12, 9.
10.
12. 13.
12.
20.
21.
3.
5.
14.
13
xxxviii. 8.
xv. 9.
xxxviii. 1.
xxxiv. 3.
vii. 2.
vi. 5.
xxxix. 4.
v. 4. xxxviii. 3.
xv. 13.
xliii. 4.
ix. 6.
xi. 2. xxxv. 11.
xxv. 3.
xxi. 7.
xxvii. 3.
xvi. 5.
xxi. 6.
xiii. 6.
xv. 13.
xxxii. 14.
vi. 2.
v. 2.
vi. 2.
ii. 4.
xxi. 2.
xxi. 6.
xi. 4.
ii.7.
xxviii. 1.
xx. 7.
GALATIANS.
1, 8.
xxvii. 3. xxxii.
2, 6.
xxxix. 1.
8.
xxix. 4.
9.
xxxix. 1.
3,13.
xxxviii. 3.
28.
xii. 12. xl. 6.
4, 13.
14.
vi. 2.
5,2.
xxxvii. 3.
4.
xxvii. 3.
10.
xxxviii. 2. xl. 4
6, 5.
xliv. 5.
8.
xlii. 2.
EPHESIANS.
2,8.
i. 1.
15.
xx. 5.
3,8.
vii. 4.
10.
vii. 2.
4,5.
ix. 5.
11.
12.
viii. 2.
14.
xxxviii. 1.
17.
XV. 1.
5, 1.
xiii. 5.
4.
vii. 16.
23.
xx vi. 3.
25.
33.
xix. 2.
6, 1—
4.
xxvi. 6.
12.
xxxix. 6.
PHILIPPIANS.
1, 29. xxxiii. 7.
2, 6. 7. 8. 9. xxxix. 7.
7. iv. 2.
10. xxxii. 6.
12. xiv. 1. xxviii. 3.
15. iv. 11.
18. xiv. 1.
22. xliv. 1.
3, 2. xxvii. 3.
4 — 7. xxxv. 7.
6. viii. 4.
19. xvii. 1. xxxiv. 10.
21. xxxix. 9. xli. 2.
4, 4. xv. 6.
6 ii. 1.
COLOSSIANS.
1, 6. xxxvii. 2.
24. xiv. 7.
2, 15. xxiv. 7. xxxvii
3, 4. vii. 19.
6. 7. xv. 1.
10. ix. 10.
1 THESSALONIANS.
1,8.
2, 19.
4, 4. 5.
18.
5,11.
14.
20. 21.
xxxvii. 2.
xxxiii. 3.
xv. 1.
ix. 5.
ix. 5.
xxxiii. 5.
xxix. 5.
2 THESSALONIANS.
1,9.
3, 14.
ix. 1.
xvi. S
1 TIMOTHY.
xvi. 9.
xxxviii. 7.
xxii. 6.
xxxiii. 5.
vi. 1.
xxvi. 6.
xxvi. 3.
xvi. 2.
xxvii. 3.
xxix. 5.
xxxii. 2.
xxvii. 7. xxxix. 15. 17.
iii. 6. xxix. 5. xxxii. 2.
xix. 5.
xiii. 7. xvii. 1. xxxv. 9.
xiii. 7. xxxvi. 3.
xxiii. 8. xxxi. 7. xl. 4.
INDEX OF TEXTS.
C37
2 TIMOTHY.
11,24-
26. i. 4.
26.
xxv. 4.
1,3.
viii. 4.
12, 4.
xxiv. 1.
6.
xxix. 4.
12.
xxxviii. 8.
2,4.
xlii. 5.
14.
ix. ].
9.
xiii. 6.
13,4.
xii. 11.
10.
xxxiii. 3.
12.
ii. 8.
17.
xxxviii. 1.
JAMES.
24. 25.
xxxiii. 5.
4,5.
xxix. 4.
HEBREWS.
4,6.
i. 4.
1 ST. PETER.
1,2.
vii. 4.
4,7.
xxxviii. 8.
2, 11.
x. 5.
12.
xi. 6.
3, 15.
iii. 8.
6, 1.
viii. 1.
9.
viii. 1.
8, 13.
xv. 10.
REVELATIONS
10, 31.
ix. 3.
11, 1.
xxxiv. 5.
3,20.
xxvii. 7.
INDEX.
Abraham, his trial in Egypt, i. 3 ; his
humility, i. 4 ; his unselfish character,
xxv. 4 ; a pattern for husbands, xxvi.
7; his hospitality, xxxiv. 10; his
overcoming vainglory, xxxv. 10.
Absalom, a popular character, i. 3.
Accommodation falsely ascribed to the
Apostles, Arg. 2. note.
Actors, debarred from the Sacraments,
xii. 10, 159.
Acclamations in churches, i v. 1 1 ; xiii. 5.
Adam, rationalized, v. 3 ; inference from
his punishment, ix. 2 ; no man eter-
nally condemned for his sin, xvii. 4 ;
why made the common head of man-
kind, xxxiv. 5.
Africa, its Church of Apostolic founda-
tion, vi. 8.
Ahab, his greediness, xxxiv. 10.
Alms-giving, what it is, xxi. 10 ; scanty,
reproved, ib. excuses for not giving
answered, ib. alms of others will not
save us, ib. a blessing to the givers
more than the receivers, ib. xliii. 3 ;
sure to be repaid in due time, xv. 14 ;
subject of, why introduced at the end
of the Epistle, xliii. 1; appropriate
on Sundays, ib. 2 ; the duty to be en-
forced at all hazards, ib. 3 ; alms to
be laid by in proportion to our gains,
ib. to be laid up in a chest at home,
ib. 7 ; no man to give less than a
tenth of his income, ib. practised by
the Jews, ib.
Amulets, use of them blamed, iv. 11 ;
xliii. 7.
Ananias and Sapphira, by covetousness
lost all, xv. 14.
Anatomy, mysterious like Theology,
iv. 2.
Antioch, these discourses preached at,
xxi. 9, 290 ; Church of nourished
many poor widows and strangers,
xxi. 11.
Anomceans, their notions of divine know-
ledge, xxxiv. 4.
Apollos, older than Timothy, xliv. 1 .
The Apostles, humanly speaking, insig-
nificant persons, iii. 8 ; summary of
the argument from the success of
their preaching, iv. 10 ; credible from
their representations of themselves,
iv. 8 ; argument from their under-
taking so great a work, v. 5 ; from
their persisting after our Lord's death,
ib. 6 ; from the change in their pre-
sence of mind before and after, 7 ;
from their not preaching as of them-
selves, 8 ; from their lingering among
the Jews, 9 ; from their dealings
with the Romans, 10; patterns of
good stewards, x. 5 ; difficulties with
which they had to contend in preach-
ing the Gospel, vii. 14 — 18 ; sum-
mary of the argument, ib. 19; re-
ceived relief from their disciples, xxi.
2, 3 ; suspected unjustly, ib. 11 ; con-
trasted with the philosophers, xxxv.
8 ; all equal, xxxix. 1.
Apostolate, a perilous office, xxi. 4 ;
xxii. 1.
Aristipptts, sank all his goods in the sea,
xxxv. 8.
"■ZX,*> ayivvHTts, not spoken of the Son,
xxxix. 9.
Artizans, should know the ordinary
evidences of Christianity for the good
of the heathen among whom they
live, v. 1 1 ; analogy between their
education and that of Christians,
xiv. 6.
Astrology, among Christians, iv. 11.
St. Augustine, xv. 2, note ; xiv. 4, note.
B.
Babylonish dragon, death compared
to, xxiv. 7 ; xxxviii. 5 ; furnace,
xviii. 5 ; type of Satan's power, ib.
three children in it a pattern to Chris-
tians, ib. 5, 6 ; and xx. 12.
Balaam, God wrought by him though a
bad man, viii. 2; his evil counsel,
xxiii. 4, 315.
640
INDEX.
Baptism, its necessity, iii. 6 ; its con-
nection with the remission of sins,
iii. 5, and note; vii. 19; xl. 2; and
so a pledge of our resurrection, ib.
great things spoken of it, vii. 2 ; the
laver of regeneration, vii. 19 ; of no
avail to us without good works,
xxiii. 3.
Baptized for the dead, xxiii. 3 ; xl. 2.
Beggars, led to imposture by the inhu-
manity of others, xxi. 8.
Bereavement, how we may learn to bear
it, x. 6; xli. 7. See Mourning.
Body, its constitution not for evil, but
good, xxii. 7 ; not evil in itself, xxiii.
2, 311 ; not the body, but the mind,
the cause of sin, xxxix. 16; ruined
by luxury, ib. like a walking sepul-
chre in such, ib. in what respect
more spiritual in the next world, xli.
5 ; an example of the Church, xxx.
1 ; its members both one, and many,
ib. 2—5.
Body of Christ, reverence due to It,
xxiv. 7 ; Its mighty power, and vic-
tory over death, 8 ; honoured by the
wise men, ib.
Body and Blood of the Lord, to be under-
stood spiritually, not carnally, xxiii.
3, 312 ; see Bp. Taylor, vol. x. 86.
we partake of in the Eucharist, xxiv.
3, 7.
Brethren of the Lord, freed from their
first unbelief, yet attained not to the
Apostles, xxi. 3.
Burning bush, variously interpreted by
the Fathers without contradiction,
xxxviii. 4, note.
Cain, a slave to envy, xix. 6.
Catechumens, not allowed to be present
at the Communion, but to hear the
Scriptures read, xxxvi. 8, note.
Catholic truth, to be learned by universal
consent, xxxvii. 2.
Cerinthian heretics, how they perverted
the Scriptures, xl. 1, note.
Celsus, a witness to the Scriptures,
vi. 6, 73.
Charity, the way of gifts, xxxii. 5 ;
unites men when gifts divide them,
ib. greater than all gifts, 6, 7 ; more
than alms aud martyrdom, 8 ; the
way to perfection, 10 ; would remove
all evils, if fully practised, ib. supe-
rior to other virtues in having no
attendant evils, ib. the great sign of
love to God, ib. turns all evil to
good, 12; contrasted with sensual
passion, ib. Joseph an example of,
13 ; Paul to be admired for rather
than his miracles, 14 ; our Lord most
perfect pattern of, ib. its various ex-
cellencies depicted with a painter's
a:t, xxxiii. 1 ; centre in long-suffering,
ib. the qualities of charity, ib. keeps
all else in due proportion, ib. ex-
amples of in our Lord, Jonathan,
Rebecca, ib. leads to the same re-
sult with true self-love, 3 ; prevents
unkind thoughts, ib. makes men an-
gels, ib. is felt towards heathens and
wicked men, 5; more perfect under
the Gospel, ib. more attractive than
miracles, 6 ; S. Paul before Agrippa
an example of, 7 ; its power to teach
courage, moderation, chastity, and
all virtues, 8, 9 ; S. Paul's deline-
ation of suited to correct the Corin-
thians' errors, xxxiv. 1 ; more lasting
than faith and hope, 3 ; many hin-
drances to the exercise of, 5 ; the final
cause of the relation between the
sexes, and of consanguinity, society,
commerce, and language, 5, 6, 7 ;
also of government, ib. charity doth
not behave herself unseemly, explained,
xxxiii. 2; exemplified, ib. See Alms-
giving, and Love.
Chanting, used in churches, xxxvi. 9.
Cheerfulness, how to be nourished,
xxxviii. 10.
Chest for the poor, xliii. 7.
Christ, the centre of unity to the Church,
i. 2 ; His Presence implied in the
word Revelation, ii. 6 ; His glory
enhanced by His sufferings, iv. 3 ;
how made unto us wisdom and righte-
ousness, v. 4 ; the bond of unity,
viii. 7; the Christian's Foundation,
ix. 4 ; "is God's," how to be under-
stood, x. 4; His indwelling presence
in S. Paul, xiii. 6 ; present in the
sentence of excommunication, xv. 4 ;
the head of Christians only, xxvi. 2 ;
His inferiority to the Father asserted
by heretics from 1 Cor. xi. 3. and
refuted, ib. 2,3; Ipeeixnoi with the
Father, ib. 3 ; subject to the Father,
but as a son, as God, ib. oftoripoi
and vufifiouXo;, ib. how the head of
the Church, ib. argument from the
nature of the woman's subjection to
the man to shew that Christ is of the
same nature with the Father, ib. His
condescension to Judas, xxvii. 4 ;
our perfect pattern of charity, xxxii.
14 ; xxxiii. 2 ; His love to us, xxiv. 4 ;
has the sum of knowledge, xxxiv. 3 ;
left some things voluntary, xxi. 8.
Christians, to abide in their calling,
xix. 5 ; cannot be slaves, 6 ; have
almost all fallen from grace, xxiii. 6.
INDEX.
1141
Church, a stronger ground of union, than
nations are of separation, i. 2 ; both
one and many, xxx. 1 ; a manifold
person, xli. 8 ; its unity in the Spirit,
xxx. 2 ; wounded when its members
transgress, xv. 1 ; its fallen state,
xxxvi. 7 ; certain places used as
churches in the Apostles' times,
xxvii. 4, 375 ; not to be made a com-
mon place, ib. irreverent behaviour
in them common, xxxvi. 8; motives for
reverence, ib. irreverence contrasted
with men's behaviour in the theatre,
ib. parts of the building in which the
poor were placed, xxx. 7, note ; chant-
ing used in, xxxvi. 9. See Unity.
Church-allowance, what, and to whom
given, xxi. 11.
Church-discipline, to be preceded by
mourning and prayer, xv. 2 ; towards
Heathens impossible, xvi. 1 ; punish-
ments in the Old Testament analogous
to it, ib..3.
Clergy, Eight of Maintenance, proved
by examples, xxi. 3 ; sanctioned by
the Mosaic law, ib. 5 ; xxii. 1 ; en-
forced by the mystical meaning of
Mosaical precepts, xxi. 5 ; by the
value of spiritual things, ib. 6; by a
comparison of the conduct of schis-
matics, ib. what kind of men the
Clergy ought to be, xxi. 3 ; evil lives
of, no excuse for disobeying their
precepts, xxi. 11; often unjustly sus-
pected, ib. must endeavour to save
all, though all will not be saved,
xxii. 5 ; must not be discouraged
though hearers be disobedient, xxvii.
7. See Ministers.
Chronology of the LXX, how differing
from the Hebrew, ix. 2.
Comforts of life, their ill effect, vi. 8.
Community of God's gifts should teach
generosity of spirit, x. 7.
Commerce, should teach public spirit,
x. 7 ; selfishness incident to, xxxix.
15 ; contrary to God's intention, ib.
Com/i/ union, why so called, xxiv. 3.
Conscience, when it seems clear, does
not therefore justify, xi. 3.
Condescension for a brother's sake no
degradation, xxii. 6.
Consolations under loss of relatives, xli.
9. See Bereavement, Mourning.
Conversion, a greater charity than alms,
iii. 9 ; of ordinary persons to the Gos-
pel, a presumption of its truth, v. 1,2 ;
vi. 6 ; of the world might be effected
without miracles if Christians led
holy lives, vi. 8. See Propagation of
the Gospel.
Corinth, why its inhabitants likely I" be
proud, Arg. 1 ; some of that Church
still very holy, ib. 3 ; ii. 4 ; the errors
of some of them, Arg. ii. 2 ; their
childishness, xiv. 2.
Cornelius, v. 11 ; blessed with know-
ledge because of his love, xx. 2.
Counsels of perfection, xxi. 8; xxii. 3;
their use and reward, ib. 4.
Covetoumess, its brutalizing effect, ix. 9 ;
never rests, xi. 7 ; blinds men, ib. com-
pared with contentedness, xiv. 8 ;
compared to dropsy, 9 ; a present
hell, ib. compared to leaven, xv. 1 1 ;
answerable for the impositions of the
poor, xxi. 8 ; its cruelty, ib. folly and
evils attending it, xxiii. 8; antidote
to it in the creation, ib. found among
rich and poor, ib. 322 ; renders men
worse than labourers in the mines,
ib. 321 ; preys both on the living and
the dead, xxxv. 12 ; how to be tamed,
ib. is worse than a dream, xxxvi. 10 ;
its unsatiableness, xxxvii. 4; worse
than poverty, xxxix. 13 ; example of
its cruelty in a corn-factor, ib. and in
men in trade, 15 ; makes men poor,
xl. 5.
Creed of the oriental Churches probably
alluded to, iii. 5.
Creation, analogy between it and re-
demption, iv. 5 ; works of, why men
told to study them, v. 3.
Crimes, some require a life of repentance,
xv. 9.
The Cross, its glory above reason, iv. 3 ;
seemed contrary to all signs, 5 ; type
of it in time of Elisha, ib. the Cross,
not amulets, the true protection of
children, xii. 13, 14, and note.
Cup of blessing, why so called, xxiv. 3.
Curiosity and rash judgment, its inex-
cusableness, xi. 1.
Custom, its exceeding power, vii. 14, 15.
David, his love to his people, xxv. 4 ; to
his rebel son, xxxiii.4 ; things spoken
of him in the Psalms not spoken of
David's person, ib. 5 ; full of troubles,
xxix. 7.
Day revealed by fire, the day of judg-
ment, xxx. 9.
Deacon's office discharged by S. Paul,
iii. 6 ; commanded silence in the
churches, xxxvi. 8, note.
Democracy, its evils, xii. 8.
Democrat's wasted his land out of vain-
glory, xxxv. 8.
Demons, by what means supposed to be
introduced into men, xxix. 2; why they
confessed Christ, and were rebuked,
ib. 3.
T t
(J 42
NDKX.
spirit
Dependency of man, its final cause,
v. 3.
Despair, of improvement, never to be
indulged in, iii. 9; xi. 9; S. Paul's
example, xxii. 6 ; of
viii. 9.
" Destruction of the flesh, that
may be saved," what, xv. 4.
Dice-playing, not discouraged by the
heathen, xii. 9.
Diogenes, the Cynic, why he lived in a
cask, xxxv. 9.
Dionysius, his treatment of Plato, iv. 9.
Diagoras, the Atheist, iv. 9.
Discerning the Lord's Body, what,
xxviii. 2.
Discipline, a token of love, xiv. 4.
Discontent, progress of, x xxviii. 9.
Elymas the sorcerer, xiv. 4.
Emulation, contrasted with envy, xxxi.7.
Envy, its evils, ib. examples of, ib.
Ephesus, mistaken for Corinth in Acts
18. Arg. 1.
Esau, rich though unrighteous, xxix.7;
his carnal and cruel disposition,
xxxiii. 8.
Eternal punishment, doubted of by some,
xxi. 9; shewn from history of the
Israelites, xxiii. 4, 5 ; its fearful na-
ture, xxiii. 8.
Ethiopian Eunuch, an example of dili-
gent reading of Holy Scripture,
xxxvi. 9.
Eucharist, in it we partake of Christ's
Body and Blood, xxiv. 3, 7 ; by par-
taking we are the Body of Christ,
ib. 3 ; reverence due to Christ's Body,
6; unworthy partakers of it waste
Christ's Blood, xxvii. 6 ; the Apostles
patterns of devotion after receiving it,
7 ; drunkenness a horrible sin in those
who have received, ib. what things
inconsistent with a right reception, ib.
xxviii. 1 ; not to be received at festi-
vals only, ib. not to be performed in
an unknown tongue, xxxv. 6. See
Lord's Supper.
Euphemism and the contrary, examples
of them in St. Paul, ix. 6.
Evidences of the Gospel, should be learned
by Christians for the good of the
Heathens, v. 10; made up always of
signs from heaven, and testimonies
from men, vi. 4 ; best evidence in one
sense a good life, iii. 9. See Propa-
gation of the Gospel.
Evil not made by God, xiii. 8 ; encou-
ragement of it sometimes worse than
the doing, xxi. 9.
Excommunication, xv. 3, 4.
Expressions used of God and of our-
selves, not to be taken in the same
sense, yet not wholly in a different
sense, xxvi. 3.
Extortioners described, xiii. 7.
Exekiel delayed his message, xxix. 2.
Faith, best grounded on simplicity, iv. 4;
prevails by what would seem argu-
ments against it, 5 ; its trial excluded
by overpowering miracles, vi. 5 ; ob-
jective, the same to all, ix. 5 ; insuf-
ficient without perseverance to the
end, xxiii. 1, 2.
Faithful, do not require reasons, but
are content with ordinances, xxvi. 2,
351.
Fatalism, refuted by experience, ii. 11 ;
xxii. 6, 7.
Fasting, commonly within men's power,
ix. 3 ; needed for contention with bad
spirits, xiv. 7; nothing without charity,
xxv. 3, 342.
Feasts of Charity, the origin of the cus-
tom, xxviii. 1; abuse of, ib. a ban-
quet after the solemn service of the
Communion, ib. five faults in them, 4.
Fellowship of Christ relates particularly
to his sufferings, ii. 8 ; of salt, what,
xxiv. 5, and note.
Festival, what it is, xxviii. 1 ; our
whole life a festival-day, xv. 6.
Following after charity, what, xxxv. 1.
Forgiveness, possible to all, many ways
of attaining it, xxiii. 6.
Fornication, its miserable effect upon
the soul, xi. 6 ; not considered an
evil by the heathen, xii. 9 ; in one
sense worse than covetousness,
xviii. 2.
Free-will of man, apart of God's plan
of salvation, ii. 9 ; complaint of it on
the part of Christians, answered, ib.
10; God's purpose in it, xiv. 5 ; in-
stance of in S. Paul, xxii. 6, 7 ; things
that must be consistent with it, xxvii.
3. See Fatalism.
" From the dead," why so often added
to the word Resurrection, xxxix. 4.
G.
Games, heathen, an example to us,
xxiii. 1, 2.
Garments, men and women not to be
dressed in each other's, xxvi. 4, 5.
Gentile converts, their weakness, xx. 8.
INDEX.
013
Gifts spiritual of the Corinthians, re-
conciled with their being carnal, ii.
4 ; when first granted, xxix. 1 ; a
cause of schism, ib. (conrp. Rom.
xii. 4;) all from one source, ib. 4;
gifts, operations, administrations, all
the same thing, ib. from the equa-
lity of the Father, Son, and Holy
Ghost, 5 ; those that had the lesser
gifts comforted, 4, 5 ; gifts of healing
and working miracles, their differ-
ence, ib. application of the rule about
gifts to rich and poor, 7 ; examples
from the Old Testament, ib. why
bestowed in various degrees, xxxii.
4 ; charity the greatest of all gifts,
xxxiv. 1 ; S. Paul a pattern for the
right use of, xxxv. 7 ; directions for
using, and checks against the abuse
of, xxxvi. 6.
Gift of prophecy, difference between it
and soothsaying, xxix. 2, 3 ; its use vo-
luntary, ib. how not for a sign, xxxvi.
2 ; compared with gift of tongues, ib.
its superiority, ib. and 3 ; directions
for the use of, 6.
Gift of tongues, its greatness, xxix. 5;
why set last, xxxii. 1 ; why granted
first, xxxv. 1 ; xxxvi. 2 ; compared
with prophecy, but not disparaged,
ib. requires an interpreter, xxxv. 4 ;
both to be prayed for, ib. 5 ; gift of
interpretation greatest of all, xxix. 5.
Glass, workers in, xvii. 3.
Gluttony, a slavish passion, xvii. 1 ;
inconsistent with our being members
of Christ, ib. and condemned by the
doctrine of the Resurrection, 2 ; dan-
ger of, xxiii. 2; its effects described,
especially on the female sex, xxxix.
17, 18.
God and Lord, applied both to the
Father and the Son, xx. 6 ; God " all
in all," what, xxxix. 11.
Going to law, a reproach to Christians,
xvi. 4 ; such disputes to be settled
within the Church, ib. 6; Christian
privileges a reason for not taking
legal proceedings, ib. 9 ; men led to
do this by covetousness, ib. the con-
queror in such matters is he who
yields, ib. 10 ; reason from our Lord's
example, 11.
Gospel, its precepts and doctrines unat-
tractive, vii. 16, 17. See Propagation.
Grace and peace, how united, i. 3 ;
Grace to whom given, 8 ; source of
all blessings, ii. 3.
Greek Nation, its childishness, iv. 11.
Hagar, why taken by Abraham, xxxi.
T t
7; her insulting treatment of her
mistress, ib.
Hearers, apt to think of other men's
duties, not their own, xxvi.6; no
excuse for their sins, ib.
Heat/ten, compassion for, iv. 1 ; how to
be dealt with, ib. 11; xxxiii. 7;
heathen philosophy, its ill effect on the
Corinthians, Arg\ 2 ; why the Apostles
had it not, iii. 7 ; an obstacle to
faith, vii. 6; not afterwards disal-
lowed, ib. 8 ; its proper work, iv. 4 ;
superseded by Faith, ib. this a
predicted work of the Gospel, v. 1 ;
vi. 1 ; in a certain sense a part of
God's education of our race, v. 3.
Hebrew Christians, in a better state
than the Corinthians, viii. 1.
Helps, governments, what, xxxii. 3.
Hiil-Jirc, eternal, v. 11 ; ix. 1—3; this
hinted in 1 Cor. 3. 15. doctrine of,
how to be made use of, xi. 10. See
Eternal Punishment.
Hercules, alluded to, vi. 3.
Heresies, what meant by the term,
xxxvii. 3 ; must needs be, ib. do not
destroy free will, ib. worse than mere
schism, ib.
Heretical Teachers, profess to teach
more than the Church, Arg. 2. 2.
and note.
High birth of Christians, v. 4 ; x. 1.
Holiness of the first Christians a kind of
sign, vi. 7 ; the best argument against
Infidels, vii. 13 ; (see Evidence, Pro-
pagation ;) glorifies God more than his
visible works, xviii. 4, 5.
Horoscope, in use among the Heathen,
iv. 11.
Human learning and talent a check to
belief, not a disqualification for it, v.
2; human wisdom, its weakness, vii.
9 ; curbed by the Law, ib.
Humiliation, must prepare a man for
penitence, xi. 4.
Humility, its tokens and blessing, i. 4 ;
its origin, ib. 6 ; exalts to heaven,
xl. 6.
Husbands, not to beat their wives, xxvi.
G ; how to treat them, 8 ; Abraham
a pattern for, 7.
Idol sacrifices shew contempt of God
and carelessness of others' good, xxiv.
6 ; St. Paul's caution respecting them,
xxv. 1 ; idol feasts a way to idolatry,
xx. 1.
Idolatry, began from Pride, v. 4 ; prin-
ciple of argument against it, xx. 4 ;
held by the wiser heathen in a differ-
ent sense from the vulgar, ib.
O
«44
INDEX.
Ignatius, why called Theophorus, xviii.
3, marg. note.
Ignorance, the cause of many sins, vii.
5.
Image, which Nebuchadnezzar set up
supposed to correspond to what he
saw in his dream, xviii. 5, note ; of
the heavenly, what, xlii. 2.
Immortality of the soul, vainly taught
by Plato, iv. 6.
Incest, its foulness, xv. 2.
Indians, early date of their Church,
vi. 8.
Insufficiency of man to supply his de-
sires, v. 3.
" I think I have the Spirit of God," an
express claim to inspiration, xix. 4.
J.
Jacob, sought not his own, xxv. 4 ; poor
and in bondage, xxix. 7; naturally
timid, 8 ; his charity overcame shame
and mockery, xxxiii. 2.
James, ordained by the Lord, and made
Bishop of Jerusalem, xxxviii. 5.
Jeremiah, excused himself for not de-
livering his message, sxix. 2.
Jewish types of Christian sacraments,
xxiii. 3 ; custom of searching for
leaven, xv. 7, note.
Jews, pride the cause of their fall, i. 4 ;
their conduct to the Prophets must
have been a warning to the Apostles,
v. 9 ; their punishments an earnest
of ours, yet ours greater, xxiii. 4, 5 ;
why, 5 ; false judgment of men in
regard to the things of the world, xii.
8,9.
Justification, by giving the Spirit, v. 4 ;
means liberation from sin, xi. 5.
Kingdom, of Christ, how delivered up to
the Father, xxxix. 6 ; twofold, ib. 11.
Kiss of peace used at the Holy Eucha-
rist, xliv. 4.
Knowledge, is common property, xx. 1 ;
nothing without Charity, 2 ; imperfect
in the present state, 3 ; in what sense
to be done away, xxxiv. 2 ; of God
in the future state, ib. before and
after the Gospel compared, ib. 3 ;
impiety of our claiming perfect know-
ledge, 4 ; such knowledge possessed
by the Spirit and the Son, ib.
Law, used by S. Paul for the Old Tes-
tament, xxxvi. 1 ; old law contrasted
with the more perfect dispensation of
the Gospel, xxii. 1 ; xxvi. 7 ; law of
Moses, mystical meaning of, xxi. 5 ;
law of nature, harmonizes with God's
law, xxvi. 5 ; under the law, without
law, what, xxiii. 5 ; law how the
strength of sin, xlii. 4.
Liberty, what it is, xxv. 2.
their sins types of ours, ib. 4 ; causes Life, a good, preparation for faith, viii
of their fall, 6 ; some things in their
covenant not typical, but apply to
Christ alone, xv. 7; their passover
compared to ours, xxxiv. 3.
Job, his charity to the poor, xxxiv. 10 ;
his great patience, xvi. 10 ; xxviii. 4 ;
Satan's tempting of him, ib. 5 ; his
wife's cruelty, ib. his example to
mourners, ib.
Jonathan, pattern of charity, xxiii. 2.
Jonah, sought his own profit, xxv. 4;
fled from his duty, xxix. 2.
Joseph, a disinterested character, xxv.
4 ; a slave yet free, xix. 5 ; his mis-
tress rather a slave, ib. 6 5 a pattern
of charity, xxxii. 13.
3 ; of primitive Christians, compared
with those of later times, vi. 8.
Lord's Supper, preparation for, xxiv. 7,
and note ; partakers of, one body with
Christ, 8 ; prepares us for the n*>xt
world, ib. not to partake of is famine
and death, ib. to partake of unworthily
dangerous, ib. a common banquet
not a private meal, xxvii. 4 ; the re-
membrance of it enough to move a
heart of stone, ib. 6 ; a sacrifice of
thanksgiving, ib. 5 ; the presence of
Christ at it the highest motive for reve-
rence, ib. 6 ; xxxvi. 8, and note :
preceded the feast of Charity, xxvii.
1. See Eucharist.
Judas, his" commission no plea for the Lot, his want of generosity and disinte-
11, restedness, xxv. 4 ; xxvi. 7.
Love, of Christ to us, xxiv. 4 ; of the
primitive Church greater than ours,
ib. love to Christ casts out all sin, xliv.
3.
Luxury, examples of, xxi. 10; xl. 5 ;
how it unfits for Heaven, xlii. 5.
sacrilegious and covetous, xxi.
294.
Judgment, rash, of the Corinthians,
xi. 1 ; of others' conduct allowable in
respect of definite, but not 'of indefi-
nite, duties, ib. 3 ; in respect of their
general characters impossible, and
INDEX.
<54.->
M.
Macedonian controversy, alluded to by
5. Chrysostom, xxix. 6, 405, note.
Magic, the suspicion of it in miracles
obviated, vi. 3 ; magical verses quoted,
xxix. 2.
Magnanimity, true and false, i. 5.
Man, first and second, why those ex-
pressions used, xlii. 1 ; men, made to
depend on each other, xxv. 5 ; x. 7 ;
how superior to women, xxvi. 5.
Manes, his system, vii. 8, and note.
Marcionite way of perverting the expres-
sion " baptized for the dead," xl. 1.
Marriage, heathen ceremonies at, con-
demned, xii. 11, 12 ; mixed, rules
for, xix. 4 ; reasons for continuance in,
ib. second inarriages, when unlawful,
ib. 7 ; with kindred forbidden, ib. in
order to lead us to charity, xxxiv. 6.
See Husbands and Wives.
Man/ the sister of Lazarus, vi. 1 ;
Mary, the first who saw Christ,
xxxviii. 5.
Maranatha, meaning of, xliv. 3 ; why
used in this place, ib.
Manifestation of the Spirit, what, xxix. 5.
Marcellas of Ancyra, his heresy, xxxix.
6, note.
Martyrs, compared w;ith Socrates, iv.
7; their astonishing tortures, ib.
martyrdom, a name appropriate to
our Lord's death, vi. 1 ; nothing
without love, xxv. 5, 347-
Matthew, his immediate cure, xi. 9.
Materialists, v. 4.
Mercy of God no plea for our negligence,
xxiii. 7 ; a cause why men should
fear, ix. 2, 3.
Merchant, portraiture of a generous one,
x. 8 ; for the contrary, see Commerce.
Merit, of human works altogether dis-
claimed, i. 1 ; ii. 3 ; this disclaimer
involved in the doctrine of Baptismal
Regeneration, ib.
Mind, not the body, cause of sin, xvii.
5 ; xxxi. 2. See Body.
Miners, their misery, xxiii. 8.
Ministers, for the sake of the people, x.
4; not to grow .weary of repeating
plain truths, vi. 9 ; their unworthiness
does not hinder the effect of the Sa-
craments, viii. 3; only stewards, and
not to be puffed up by their steward-
ship, x. 5.
Miracles visible, why they ceased, vi.
5 ; may be wrought by bad men, viii.
2; why inferior to prophecy and
teaching, xxxii. 3.
Misquotation of Scripture, danger of,
xxxiv. 9.
Mistaken way of defending the Gospel,
iii. 8, 31.
Moses, with Jethro, an example of
humility, i. 4 ; also in joining his
oppressed people, ib. was stoned by
the Jews, v. 9; more famous for love
to others than for miracles, xxv. 4.
Mourners, hired at funerals, xii. 14.
Mourning not to be excessive, ib.
xxviii. 4, and note ; for others' sins,
xv. 2 ; for the dead if excessive,
against analogy, Providence, and
Scriptural examples, xii. 7. See
Consolations, Bereavements.
Monks, an order of (perhaps) married,
xxx. 7, note.
Mutilation of the body, punished even
by the Heathen, xxxi. 2.
Mysteries, why the Gospel so called, vii.
2 ; and the Sacraments, ib. exclude
human explanations, ib. how the
preaching them consists with reserve,
3 ; how believers and unbelievers look
upon them, ib. danger of making them
too cheap, ib.
N.
Names of men, a token of unsound doc-
trine, i. 1 ; of apostles, sectarian use
of, iii. 3 ; of Paid, Apollos, and
Cephas used by way of supposition
for Teachers not named, iii. 4; of
Christ, supersedes all human names,
i. 1 ; why continually repeated, ii. 7 ;
used schismatically, iii. 5 ; names
given to children, ought to be those of
the saints, xii. 13.
Narthejc, what part of the Church, xxx.
7, note.
Nature, its corruption no excuse for sin,
ii. 1 1 ; another name for God, xxvi. 4.
Necessity, God allows men to make a
virtue of it, x. 5.
Noah, left in the deluge as a spark to
rekindle a new race, xxxiv. 7.
Nocturnal jrrocessions at marriage, con-
demned, xii. 11.
" Not I, but the Lord," refers to an
express word of Christ, xix. 4.
Nurses, their superstitious foolery, xii.
13, and note.
fool, that which tlwu sowest, meaning
of, xii. 1. and note.
God my God, force of that expression
in the Prophets, ii. 11.
One God, applied to the Father does not
prevent the application of the expres-
sion to the Son, xx. 6.
G4G
INDEX.
Obscurity of Scriptures no reason for
inattention, xxxvi. 9.
(Economy practised by S. Paul, ii. 5, 8 ;
of the divine Persons, a doctrine
necessary to explain many parts of
Holy Scripture, xxxix. 7.
Offence, see Scandal.
Old leaven, what, xv. 10.
Olympius the Sophist, xx. 5, note.
Opposition to the truth, sometimes an
encouragement, xliii. 5.
Orders, distinction of in the ministry,
typified in the old law, xxii. 1.
P.
Party spirit, springs from the people,
viii. 5.
S. Paul, beaten at Corinth, Arg. 1 ;
his modesty, i. 1 ; praises the Corin-
thians for what end, ii. 4 ; his use of
the name of Christ, ib. 7 ; prudence
in not committing his informants, iii.
3 ; prefers S. Peter to himself, 4 ;
why he did not commonly baptize,
6; bolder on coming to quotations
from Scripture, iv. 4 ; his later grace,
a crown on his improvement of the
former, v. 1 1 ; military east of his
character, vi. 1 ; not eloquent, ib.
had a strong sense of fear, vi. 2 ;
prepares skilfully for topics to come,
ix. 4 ; puts cases in his own and S.
Peter's name, x. 4 ; why he declines
the judgment of men, xi. 2 ; his skil-
ful mode of dealing with the Corin-
thians, xiii. 1 ; his tenderness to-
wards them, ib. 3, 4 ; portraiture of
the apostle in his imitation of Christ,
5, 6, 7 ; his policy in sending Ti-
mothy, xiv. 1 ; like a lion to the
Corinthians, 2 ; tempered meekness
with severity, 4, and note ; cites the
heathen as a reproach to Christians,
xv. 1 ; his good sense, ib. 2 ; his
energy, 3 ; exercising the power of
the keys, 4 ; his reserve in declaring
pardon to the fornicator, an imitation
of Christ, ib. 9 ; his voluntary poverty,
13 ; how he possessed all, 14 ; method
of speaking incidentally on other sub-
jects, xvi. 4 ; xxviii. 1 ; xxxviii. 3 ;
extraordinary and unexpected turns
in his arguments, xvii. 1 ; mode of
awakening sinners, xviii. 1 ; xx. 1 ;
varies his discourse as the matter
required, xix. 1 ; his rule on mixed
marriages, 4 ; his doctrine of liberty
and slavery, ib. 5 ; rules concerning
virginity, 7 ; care of avoiding scandal,
xx. 11 ; xxi. 1 ; suffered poverty to
avoid it, ib. 7 ; his modest assertion
of his right to maintenance, ib. 2 ;
the Apostle of the world, ib. his
wisdom, xxi. 5 ; xxii. 1, 3, 5 ; his
moderation, and condescension to all,
ib. 5 ; why he circumcised others, ib.
avoided display, ib. 3 ; his conversion,
an argument against fatalism, ib. 6 ;
mode of dealing with sins, xxiii. 4,
315 ; xxvi. 1 ; his fear for himself, a
warning against presumption, ib. 2 ;
his method of convincing, xxiv. 1,2;
xxxvii. 3 ; his care for the common
good, ib. 6 ; xxv. 3, 4 ; excelled all
the old saints in charity, ib. 4 ; method
of using common examples, xxx. 1 ;
mode of praise and censure, xxvi. 2 ;
appeals to high principles on ordinary
topics, ib. his very presence a visita-
tion, xxviii. 3 ; more to be admired
for his charity than his miracles,
xxxii. 14 ; paid rent for his house at
Rome, xxxv. 9 ; how he overcame
vainglory, xxxv. 11 ; his humility,
xxxviii. 6 ; an example to us, 7 ; his
delicacy in speaking of others, xliv.
3, 619.
Peace, given by the Bishop, xxxvi. 7.
Persecution, not needed for our trial,
xiii. 7 ; for Christ's sake, a token of
God's favour, ib. 1 .
S. Peter, confounded with S. Paul, vi.
1 ; x. 5 ; was crucified, 6 ; the Cory-
phaeus, xxi. 3 ; why allowed to see
Christ the first after the resurrection,
xxxviii. 5.
S. Philip's daughters, prophetesses, xxvi.
4, 356 ; xxxii. 1 ; a fulfilment of
Joel's prophecy, ib.
Philosophers, let their hair and beard
grow as a token of study, xxvi. 2,
note.
Plato, wrongly compared with S. Paul,
iii. 8 ; persecuted by Dionysius, iv.
9, note ; comparative uselessness of his
speculations, ib. 6 ; unable to prevail
against custom, vii. 15 ; his testimony
respecting soothsayers, xxix. 2.
Plenary effusion of the Spirit in Bap-
tism, vii. 2, 79.
Pleasure, of virtue and vice compared,
xxii. 7,8; of this world shortlived,
xxx. 7 ; of beholding God in his
works, xxiii. 7 ; of covetousness a
poor one, ib. 8 ; of charity, xxxii. 12 ;
of a right use of riches, xxxiv. 10 ;
present pleasure of chastity more than
uncleanness, xxxvii. 5 ; of gluttony
only momentary, xxxix. \7> See
Luxury, Virtue, Vice.
INDEX.
647
Poor, not to be despised, xx. 11 ; to be
entertained, ib. 12 ; where placed in
the Church to receive alms, xxx. 7,
note ; intercessors for the rich, ib.
tokens of this world's frailty, ib. in-
dignities offered to them, done against
the Church, xxvii. 4, 375.
Poverty, brings with it a kind of asce-
ticism, v. 11 ; when voluntary, re-
warded in this life, xiii. 8 ; sought by
S. Peter and S. Paul, xv. 13"; true
riches, ib. 14 ; excessive dread of,
makes us poor, xxx. 8.
Porphyry, a witness to the Scriptures,
vi. 6 ; his remarks on magical verses,
xxix. 2, note.
Portraiture of S. Paul in his imitation
of Christ, xiii. 5, 6, 7.
Preaching, compared with Baptism, iii.
6.
Prepositions implying agency, ({», ha,
&c.) whvused in speaking of God the
Father, "ii. 8.
Prayer in an unknown tongue inex-
pedient, xxxv. 6 ; for the dead why
used, xli. 8 ; inconsistent with Pur-
gatory, ib. note; in all the Ancient
Liturgies, ib. offered up at the time
of the Eucharist, ib.
Pride, of knowledge, its danger, xxiii.
de, of knowledgi
; of life, to be
5 ; of life, to be trodden under foot,
xxiv. 8, 336.
Profit, our own how to be sought, xxv.
5 ; xxxiii. 3 ; our neighbour's, the
canon of Christianity, xxv. 3 ; no
high virtue without this, ib. 3 ; how
men made by Providence to seek it,
5 ; xxxiii. 3 ; xxxiv. 7 ; examples
of those who sought their own, but
found it not, xxv. 4 ; and of those
who sought others' and found their
own, ib. excuses for selfishness
answered, 5 ; even Martyrdom no-
thing without it, 4, 5.
Prophecy, fulfilled, a kind of miracle, vi.
6 ; double sense of, vii. 6, 83. See
Gifts of Prophecy.
Propagation of the Gospel, a kind of
sign, vi. 7 ; why now at a stand, 8 ;
why attended with miracles, 4 ; why
effected by the unlearned, v. 2 ; ib.
3 ; against the tyranny of ancient
custom, vii. 14, 15; proof of the
divine nature of the Gospel, iv. 8 ;
ib. 10; v. 5; vii. 14—19; of the
power of the cross, iv. 6. See Evi-
dence.
Punishments, human, their analogy with
the threats of Scripture, ix. 2, 3 ;
Apostolical and miraculous, xiv. 4.
See Eternal, Hell fire.
Pythian Priestess, her madness, xxix.
Rationalizing, a source of early he-
resy, Arg. 2; foolishness of it in
things human and divine, iv. 2 ; com-
pared to a smith using the tongs with
his hand, v. 2 ; exemplified in Adam,
3 ; excludes stability of doctrine, 4 ;
compared to a pilot without a ship,
vii. 1.
Reading the Scriptures in public a mo-
tive to reverence, xxxvi. 8, note.
Reasoning from analogy, proper for
infidels, xli. 1.
Rebecca, her charity to Jacob, xxxiii.
2, note ; her conduct why vindicated
by the Fathers generally, ib.
Repentance, tokens of, viii. 8 ; produced
by severe censure, xi. 4 ; never too
late in this world, not to be obtained
in the next, xxiii. 7. See Crimes.
Regeneration, in baptism, xxx. 2.
Reserve necessary in teaching, vii. 2 ;
how consistent with full preaching,
3 ; S. Paul's practice of in declaring
pardon to the incestuous person, xv.
9 ; necessary in speaking of the Sa-
craments, xl. 2.
Reproof, of a brother how to be prac-
tised, xliv. 5 ; example of, ib.
Resurrection, a work ascribed both to
the Father and the Son, xvii. 2 ; its
credibility proved by analogies from
nature and art, 3 ; objections of ra-
tionalists not to be listened to, ib. an
evil conscience the ground of men's
unbelief of, ib. creation a type of,
ib. its importance as a doctrine
of Christianity, xxxviii. 1 ; two op-
posite errors concerning it, ib. de-
sign of Satan in attacking it, ib.
course of S. Paul's argument for it,
ib. 2, 3 ; Manichaean notion of, con-
futed, ib. 3, 5; xxxix. 4, and note;
reality of Christ's resurrection, proved
by his death, 3 ; and his burial, 4 ;
and by eye-witnesses, 5 ; five-fold
proof of it. 2; mutual relation be-
tween Christ's and our own, 2, 3 ;
implied in the hope of salvation, 4 ;
and in Christ's final triumph, 12 ; in
our baptism, xl. 2, 3 ; and in the
Apostle's sufferings, ib. 3 ; and in
our death, xli. 2 ; how far the same
body raised, ib. 3; heretical objection
to i'he identity of the body refuted, ib.
the doctrine does not hinder degrees
of glory, ib. 4 ; how far the body
changed, xiii. 3 ; our deliverance from
sin and the law proves the doctrine,
ib.
Restitution, required by the Heathen,
xv. 11 ; if neglected, visited on pos-
648
INDEX.
terity, ib. Zaccheus a notable ex-
ample of, ib. certain in the last day,
ib.
Reverence, more paid to men than God,
xii. 7 ; xxxvi. 8. See Church.
Reward, not to be impatiently expected,
xliii. G ; increased by our sufferings,
ib.
Rhetorical skill, its worthlessness, xiv. 3.
Riches, abused make men poor, xiii. 8.
not evil in themselves, ib. the evils
which accompany them, befal men
living and dead, xxxv. 12, 13 ; those
that thirst after them like dreamers,
xxxvi. 10; the unseemliness of this
passion, xxxvii. 4; in what sense
from God, in what not, xxix. 7 ;
xxxiv, 9, 10 ; grow by distribution,
xl. 5; manna a warning against
hoarding them, ib. See Covetousness,
Wealth.
Rich men, their contempt of the poor,
xxvii. 1 ; their misery, xxix. 8 ; igno-
rant of the perishable nature of their
riches, 9 ; need the poor as much as
the poor need them, xxxiv. 8. See
Poor.
" Rock that followed them," xxiii. 3.
Romans, ix. 5. applied to Christ, xx.6.
Rulers of this world, whom S. Paul
calls such, vii. 1.
Sabellianism, S. Chrysostom's caution
against it, v. 4.
Saints, how they will judge the world,
xvi. 13 ; intercession of no avail for
unholy persons, xlii. 5.
Sand ifieat ion, baptismal, i. 1.
Sanctuaries, of heaven, h-^fits, what,
xxiv. 7, note.
Sapphira, xiv. 4.
Sarah a pattern for wives, xxvi. 7 ; her
advice to Abraham to take Hagar
then allowable, not so now, ib.
Saul, his reproaches of Jonathan meekly
borne, xxxiii. 2.
" Saved by fire," what, ix. 5, 6.
Scandal, how given, xxi. 9, 10 ; sin of
giving it, ib. St. Paul's care to avoid,
ib. 1, 2.
Schism, its formal nature, iii. 1 ; may
originate in mind or in judgment,
ib. 2 ; Corinthians guilty of it, xxvii. 2.
Schismatical teachers, their rapacious
and mercenary spirit, xxi. 6.
Scylla, a heathen image of sin, ix. 9.
Seal of the cross in Baptism, xii. 14, and
note.
Self-love, if true, leads to the same con-
duct as charity, xxxiii. 3.
Separation, without mutual consent un-
lawful, xix. 3.
Servants, our care of their souls, xii. 12.
Sexes, their relation a bond of charity,
xxxiv. 6.
Sign of the cross, xxi. 2.
Simon Magus, an instance of vain-
glory, xxxv. 8.
Sin, makes men in some respect worse
than the devils, ix. 10 ; its effect in
blinding the soul, xi. 6 ; original, de-
stroyed in baptism, xxxix. 12; some
punished in this world, some in the
next, xxviii. 2; best checked in its
beginning, xi. 8 ; danger of little
sins, viii. 9.
Slavery, not degrading to a good man,
xix. 5 ; what kind is degrading, ib.
not possible for a good man to be a
slave, ib. 6.
Slander, a common evil, xliv. 6 ; hurts
the slanderer more than the slandered,
ib. its three-fold evil, ib. 7 ; when we
forgive it, a proof of our innocence,
ib.
Smatterers, harder to learn than the
simply ignorant, v. 2.
Socrates, whether his death was volun-
tary, iv. 7 ; compared with martyrs,
ib. considered an innovator, vii. 15 - T
and Xantippe, xxvi. 8, 36'7.
Sodom, a witness to future punishments,
ix. 3.
Soldiers, irreligious, reproved by the
case of Cornelius, v. 11.
Sosthenes, inferior to Apollos, i. 1.
Solomon, enjoyed peace and plenty,
xxix. 7.
The Son, how said to be subject to the
Father, xxxix. 9, 10 ; his authority
equal to the Father's, ib.
Sorrow, excessive, sinfulness of, xxxviii.
8. See Mourning.
The Spirit, how He dwells within us,
xviii. 3 ; of Christ, dwells within us,
ib. illustrated by example of a king's
son, ib. why sometimes not named,
xx. 7; xxxix. 11; equal to the Father
and the Son, xxix. 6 ; his personality,
and divinity, ib. given to all bap-
tized persons, xxx. 2 ; possesses all
knowledge, xxxiv. 3 ; spirit, soul, and
body, how distinguished, xii. 6, and
note.
Spiritual things compared with spiritual,
vii. 8 ; spiritual man judges others,
yet is not judged of them, ib. 11 ;
spiritual body, Spirit always present
in, xii. 4.
Statues, of Theodosius overthrown at
Antioch, xviii. 6, note.
Stephanas, his household, their praise,
xliv. 3 ; with Fortunatus and Achaicus
INDEX
040
the persons who brought the account
of the Corinthian Church to S. Paul,
ib.
Stewardship, the thought of it, a lesson
of humility and resignation, x. 5 ;
ib. 6 ; and that nothing is exclusively
our own, ib. 7.
Suffering lor Christ a present reward,
xl. 3.
Subintroductce , what, xliv. 5, note.
Superstition, men's tendency to, xii. 14.
Temptations, not to be endured without
God's help, xxiv. 1.
That, "ta not always indicative of the
cause, but simply of the event,
xxvii. 3.
Thanksgiving, disclaims merit, ii. 1 ;
always due, ib.
Theodorus, the atheist, iv. 9.
Theodoret, (on 1 Cor. xv. 49.) xlii. 2.
Thcudas, a discouragement to the Apo-
stles, v. 5.
Theology, a matter of testimony through-
out, vi. 4.
Theatrical entertainments, their infa-
mous character, xii. 10.
S. Thomas forced to go into Judaea,
v. 7.
Three children in the fire, iv. 3.
Timidity, no reproach to any one,
xxxiii. 8.
S. Timothy, S. Paul's commission to
him, xiv. 1 ; a courageous and faith-
ful character, xliv. 1.
Tradition of the Church, excludes hu-
man inventions, vi. 4 ; supplies us
with information not to be obtained
from the letter of Scripture, vii. 6,
and note.
Treasury of the Church, what, xliii. 2,
note.
Trinity, three Persons in, coequal,
xxix. 4.
of the members forbids envy, 3 ; rea-
son for contentment, ib. 4 ; taught
by the beauty of proportion, 6 ; ap-
plied to various classes in the Church,
ib. of the members of the body, xxxi.
2, 3 ; an example to the greater to
care for the less, ib. 4 ; summary of
the argument derived from the body,
xxxii. 4.
Unleavened bread , its typical meaning,
xv. 7-
Until, spoken of God, does not signify
that his kingdom shall come to an
end, xxxix. 8.
Unworthiness of Ministers no bar to the
grace of the Sacraments, viii. 2.
" Use it rather," spoken of continuance
in slavery, xix. 5.
Utterance, a special grace, ii. 3.
Vain-glory, on behalf of others, xii. 2;
on account of gifts, compared to
proud flesh, ib. reproved on the
ground that all is of grace, ib. 3 ;
and by an argument ad verecundiam,
ib. 4 ; its manifold evils, xxxv. 8, 9 ;
a remedy for it, ib. 10 ; examples of
victory over it, ib.
Vice and virtue, the difference between
them not subjective, xiv. 7 ; virtue
in what sense easier than vice, xiv.
6,7; xxii. 7 ; (see Pleasure;) vice,
its misery, illustrated by an anecdote
of a corn-dealer at Antioch, xxxix.
13.
Virgins, choir of, xxx. 7.
Virginity, commonly within men's power,
ix. 3 ; a higher state than marriage
in all, xix. 1 ; ib. 3 ; ib. 7 ; yet not
compulsory on any, ib. 3 ; if once
chosen solemnly, should not be given
up, ib. 7 ; w r hy a higher state, ib.
Chrysostom's treatise on, referred to,
ib. differs from continence, the last
absolutely necessary to salvation, ib.
259.
\Y.
U. V.
Unbelief caused by the bad lives of
Christians, iii. 9; compared with
insanity in its treatment of those who
would remedy it, iv. 1.
Uncleanness; eminently a profane vice,
ix. 7; its misery, xxxvii. 5; com-
pared with chastity, ib.
Unity of the Church implied in its
name, i. 1, 5, 6 ; xxx. 2 ; depending
on communion with Christ, i. 2 ;
viii. 7 ; of the Spirit, what, xxx. 2 ;
" Weakness," means persecution, vii. 2.
Wealth, its tendency in respect of Faith,
v. 3 ; with what palliations the love
of it may be abated, xi. 10. See
Riches.
" Wheresoever the carcase is," explained,
xxiv. 7.
Wiiloics, assemblies of, xxx. 7 ; widow's
mite an encouragement to those who
can do but a little good in the way of
conversion, iii. 9.
Will of God, reason for contentment,
xxx. 4.
G50
INDEX.
Wives, led to immodesty by bad cus-
toms, xii. 11 ; exhorted to obedience,
xxvi. C ; by example of Sarah, ib. 7 ;
not to be beaten, ib. not compelled
by Heathen legislators to live with
such husbands, ib. 8 ; bad wives how
to be treated, ib. suitable wife to be
chosen, ib. good wife better than
house and lands, ib. conjugal peace a
help in spiritual things, ib. an earnest
of eternal peace, 368.
Wisdom, without goodness its utter de-
gradation, ix. 8 ; how to be gained
by becoming a fool, x. 2.
Word of wisdom and of knowledge, what,
xxix. 5.
Works, good or bad, the Christian's
building, ix. 4.
Woman, why subject to the man, xxvi.
3 ; before the fall not subject, ib.
why she ought to be covered, ib.
women prophesied in S. Paul's time,
ib. dishonoured by taking the man's
honour, 4 ; those who wear short hair
all one as if uncovered, ib. custom of
wearing short hair abolished, ib. 5,
3G1 ; why they should not teach in
public, xxxvii. 1.
Wrong doers, the real sufferers, xvi. 1 1 ;
they who suffer wrong under God's
discipline, ib.
" With tlit/ spirit," a liturgical response,
xxx vi. 7, and note.
Zaocheus had an appointed time for
repentance, xxxiv. 10. See Resti-
tution.
INDEX OF GREEK WORDS.
ayawnioi f&ou om. xlii. 5.
uy^tififiaTci note, iii. 8.
aSsXipoi'. uyaTvmi rec. text, xxiv. 2.
ahrwofitt xxxix. 11.
'Atint xxxviii. 4.
itmyftttri (it) vii. 9. xxxiv. 2.
ulfftvrot (v'oXipev) iv. 10.
a'lriet xxvi. 3.
xlvtut (v^o rut) viir 4.
**»»!«, rec. text hxoiirxri vii. 2.
xx^ifieXsyoufiitou xxxiii. 2.
aXwrros , rec. text ufiipxros viii. 4.
«'« /"£?«* xxxvi. 6.
uvaxgmreti vii. 11.
atxXo'yus IV. 4.
awajMo^XsuijjMSuwv iv. 7.
xtxo-xa-VTOfjL'.tut iv. 7.
xtmxoXav'iirSn vi. 6.
avJiyaye XX. 12.
av&j xiii. 6. xxiii. 7.
owfywrrott, rec. text av^wrltois x. 3,
xxiv. 1.
avsswjf Sept. ix. 10.
raj avo^/af ecu not in rec. text, xvi. t
rWa.yifA.itoi Xxix. 2.
a.'riv/ib'no-x* vii. 18. xii. 1.
aT7>y.£i&topitnt T£tf xxxix. 10.
ccTkao-Tos xxxiii. 8.
«« T^oo-tuTov xliv. 5.
xxoxxXv^is ii. 6.
aaraxsxXjjjs^siia;* V. 2.
a'ToT^S^vTa; ii. 8.
aToppx^xi xxxix. 5.
a.*0Tri>i>iQri aou xix. 2.
uvrotputtovo-t Tht ym ^vaiot xvii. 3.
agxrt om. in rec. text, xviii. 3.
aga^ tT&ix SixKOTrotris xl. 1.
a^yi^jav om. in rec. text, Arg. 1.
«?£« Snv. «jiT»i Bened. xxxiii. 1,
tyres xxxix. 9.
ug %efi.it eus x. 4.
ao-r^ut ra. litSti xxiii. 7.
uvvti'ttiiTot xii. 5.
ao-Qa.X'fyfioc.i xxxix. 10. xviii. 6.
arifioi xii. 10.
aretes vii. 9.
avfyatt (xxrx) iii. 4.
aiiroTs Sav. in margin, airy
xxix. 3.
a.!iuZ,ta(!xi XZ<""¥ xl - 6.
dXxxilx xxxiv. 7.
/3AiKx fiixt xxxiv. 5.
652
INDEX OF GREEK WORDS.
ilrinxSwui X. 5.
'{kSoiTIJ XV. 3.
iKU'ioi ya(> xvros Ipvi Xoirov xxxiii. 3.
ixxufaigav note vi. 2.
\xxXr,uia i. 1.
IxTofiriiotrti note vii. 2. ixvtuviuaut
xi. 5.
txr^xya^trai xi. 5.
IxiyX 1 " v iJ- !!• xxxvi. 2.
IXvrxpiv XXX. 2.
i,«/3a; note i. 5.
\fjLV XXVII. /.
IV it'.^yux; xxx. 6.
iTavrX&iv xxix. 4.
IWvw xxxviii. 5. (
iTtyvwroftxi XX. 3.
WirrvQu* xxix. 6.
Iir/TiiSsy^a vi. 4.
i*,ri X ufu» Ms. Keg. i*/T.n%fls iii- 1«
tbfaviais xxxix. 17.
tbvolav rec. text, xix. 2.
sv$i)[*.'ms rxurr,; xxvm. o.
tl^x^nrr'tx xxvii. 5.
\iv t*»t»j» xxvii. 7.
Ju^etfTS xxxvii. 3.
il/ii^etS xi. 2.
•Jv -row Ss7iio; for »
tirrxfiu xvi. 10.
SauficnTrov xii. 9.
(ixt^om ft'syx xa^rai Xli. 7.
4f/£( (J y«£ ; aXX' art a ICC. text,)
xxiv. 5.
lueaLftviv alrov Sept. viii. 8.
thiuTai vi. 4. iii. 8. note xxxv. i
'itje-ouom. in rec. text, xiv. 1.
Ix^'iott v. 8.
"va trruyvairyi , "va i'Ssj rJ)» ^wtga
"va xxvii. 3.
iffxvrui Bened. xix. 4.
iTUfiQTqrof xxvi. 5.
K.
*cJ' £«ut« xxxvi. 5.
xa$w; xxyii Xutrrnu xiii. 5.
xa.) "iii. in rec. text, xiv. 1.
xa) Tlxrgis om. in rec. text, xx. 7.
xaxa aote, xxxiii. 4.
ei/Ti yug xuXvxrivOai aXXa xa.Ta.zxXi
tiolat xxvi. 4.
xaplvov (ix t?i;) xviii. 5.
xx^rfixp.xv vili. 8.
:yy,
XXztxi xxxvii. 2.
ixgitxi, rec. text xixgirxi xxxviii
xxraxd^ui xiv. 8. ib.
xXngtvofA'/aru xlii. 2.
xooafflwj alro/toXovJuv XXXIII. 2.
Ku^ij rec. text, viii. 5.
xuftuiixi xxaarn vii. 16.
XajSas Reg. /SXajSa; Bened. iv. 10.
XaXiSv XXXV. 7.
Xiv«:rX^ XXV. 2.
Xtrov^yix xlii. 4.
Xoyoy^xtyov; vii. 1.
Xvou.iKUi ii. 5. iii. 6.
otKoiofiia xiv. 1. vii. 6. xr
2. xiv. ] .
tioiovto; le T«y w»XXov) v. ?.
iri£ioutr'iu. ifnXorotpix ( ii. 9. -roXXn xXvhiaf
iv. 10. xxi. l. ptra, xlii. 5. frsXXji
«5^j»t«j xxxix. 10.
crAJil-ai xiii. 2.
srX«jg«T»» viii. 5.
•rais* vpxrravri xl. 1. voirirai r/iXnri,
Wo'mn rec. text, xv. 6.
voX'-po'/ airfare* iv. 10.
creXXZ xu£uv. voXXuv Bened. xiv. 5.
troXbs o b%Xot xii. 8.
■roXv //,'iya, xxii. 5. wXuiriv xiii. 3.
iregnian rec. text, xxvi
fov to ■zpa.yft.tt, Ka.ra.yi
orgayfiariiai; xlii. 6.
tp)v ri %ia.f'payr!)>ai xxxix. 8.
vp^oxvaxpovirxi xxi. 6.
Tgoiviov XXXV. 8.
Tponyoufiitai; oh rouro s/Vs xvi. 6.
T^ohrfi'ixv xxxiv. 10. iroXXh* xliii. 4.
Tgoxiifiiitt, viii. 2. note, xxvii. 7.
5ro«|sv55ff'o;/ xvi. 10.
■jvoa/xjys^sr 11. 8.
TpoTirtvirai. mpwi^
5.
ipirry,
hoft-ari roil TV! tyvaiaii XIII. 4.
agja Reg. '(fa Bened. iv. 9.
opfxvixni S/avs/a; xiv. 6.
«»ji£«» xiv. 6.
o\ SiXtrra Sav. conj. for olx. ofi/Xovris
xxxiv. 2.
otitis Sept. ouSsv xxxii. 13.
o£5s» l.aau-w ru*oiha. xxxix. 5.
ov* 't) ru iyxorh" f^ovov 2ovvai eonj.note,
xxi. 7.
cvriunaii V. 4. .
ourus Mss. Reg. «Jr« rec. text, xiv. 2.
n.
ta.yxpa.rm xxiii. 2. srayxgaT/Vf «v xxx. b.
■xafaparuv Sav. xxviii. 6.
^ayflVyf^v^J xxxv. 1.
,r*W* S Sav. *«£»«, Bencd. xn. 10. om.
xxiii. 3.
■rege/SiWy (i») xxxix. 1.
pahirm xxvi. 1,2.
Wa< note, xxxiii. 1.
u^a; xliv. 1 .
•r»«j rhv rwaprnt rov Xiiov ayu XXXV.
■rponppitpfai xxxix. 1.
t oornXvrQai v. 2.
ITfaffTaTiKOV £(»«i XXX11. 3.
'f/ifxara xana-rovrirp.ou xliv. 7.
pr t o-iu; xl. 2.
rurr^x w •
rxa.fift.arx
r-ra.ra'kurt
note, ii. 10. ,i*s.£«a xli. 7.
, xxxix. 17-
rravpov -xporxviovri Xll.
aroiQii', a-toi ««) **t» vi
.
xuio'tvirt
Traga
G54
INDEX OF GREEK WORDS.
o-^^xyi; note, xii. 14.
o-Q^iyuvrx i. 5.
o-^ia/tara xxvii. 2.
i; tavroit. rcr.i lavTut note, xii. 11.
T»jj xupuXtii iv. 7.
TJjf ^t/£>)f £ ^&>jj. tovtov %oj£h n ote, xli. 5.
Ti^S for n6y viii. 7.
Ti^S f««)i om. xv. 1. xix. 2.
TifiiavXxut xxxix. 13.
! ix. 4.
trt xv. 6.
;£aX£ roii Tovov, dfyo'ov Xiycoii XXvii. 4.
^;aX£!TWT£jijv note, xxi. U.
%xotv xliii. 4.
£ai/vnyixi> vii. 2.
;££>!(rT!iT££6>v xiv
XuXivu Arg. 2.
uTa»ay/Kwe*xavTaf xxxvi. 9.
it-rip olvtui xxxviii. 3.
b'Tobrift.xTos for bitohnfi«.Tui iii. 8.
tiToTii^u. v'ru , rixZ > ta rec. text, xiii. 7.
usroju|af viii. 5.
vTotrruffif X. 6. raj e-yvaXs/ip*'* xxix. 4.
■^/nipiffxfuvot xxxi. 2.
■^ap«Si»ij xxv. 2.
■^oipiau xxxii. 8.
■^ajQXf xliv. 5.
FINIS.
HAXTER, PRIN'l'En, OXFORD,
DEDICATED (BY PERMISSION)
TO HIS GRACE THE LORD ARCHBISHOP OF CANTERBURY.
A
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH,
WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS,
WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES.
EDITED BY
The Rev. E. B. PUSEY, D.D.
Regius Professor of Hebrew, Canon of Christ Church, late Fellow of Oriel College.
The Rev. JOHN KEBLE, M.A.
Professor of Poetry, late Fellow of Oriel College.
The Rev. J. H. NEWMAN, B.D.
Fellow of i r.el College.
A Publication, answering to the above title, appeared to the Editors
calculated to answer many and important ends, and to supply considerable
wants, some peculiar to our own Church and times, others more general.
Their chief grounds for thinking it very desirable were such as the fol-
lowing: —
1. The great intrinsic value of many of the works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, and are
familiar with the languages in which they are written ; and this the more,
since a mere general acquaintance with the language will not enable a
person to read with ease many of the Fathers. E. g. Knowledge of
Latin alone will not suffice to read Tei tullian : and in cases less strong,
ecclesiastical language and peculiarity of style will often present consider-
able difficulties at first.
2. The desirableness of bringing together select works of different
Fathers. Many who would wish to become acquainted with the Fathers,
know not where to begin ; and scarcely any have the means to procure any
great number of their works. Editions of the whole works of a Father,
(such as we for the most part have,) are obviously calculated for divines,
not for private individuals : they furnish more of the works of each Father
than most require, and their expense precludes the acquisition of others.
3. The increased demand for sacred reading. The Clergy of one period
are obviously unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties
Where so much is to be produced, there is of necessity great danger that
much will not be so mature as, on these subjects, is especially to be desired.
Our occupations do not leave time for mature thought.
4. Every body of Christians has a peculiar character, which tends to
make them look upon the system of faith, committed to us, on a particular
side ; and so, if they carry it on by themselves, they insensibly contract its
limits and depth, and virtually lose a great deal of what they think that
they hold. While the system of the Church, as expressed by her Creeds
and Liturgy, remains the same, that of her members will gradually become
contracted and shallow, unless continually enlarged and refreshed. In
ancient times this tendency was remedied by the constant living intercourse
between the several branches of the Catholic Church, by the circulation of
the writings of the Fathers of the several Churches, and, in part, by the
present method — translation. We virtually acknowledge the necessity of
such accessions by our importations from Germany and America ; but the
circumstances of Germany render mere translation unadvisable, and most
of the American Theology proceeds from bodies who have altered the doc-
trine of the Sacraments.
5. The peculiar advantages of the Fathers in resisting heretical errors,
in that they had to combat the errors in their original form, before men's
minds were familiarized with them, and so risked partaking of them; and
also in that they lived nearer to the Apostles.
6. The great comfort of being able to produce, out of Christian antiquity,
refutations of heresy, (such as the different shades of the Arian :) thereby
avoiding the necessity of discussing, ourselves, profane errors, which, on so
high mysteries, cannot be handled without pain, and rarely without injury
to our own minds.
7. The advantage which some of the Fathers (e. g. St. Chrysostom)
possessed as Commentators on the New Testament, from speaking its lan-
guage.
8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
troweth ; that the Church once was one, and spake one language; and
that the present unhappy divisions are not necessary and unavoidable.
9. The circumstance that the Anglican branch of the Church Catholic
is founded upon Holy Scripture and the agreement of the Universal Church;
and that therefore the knowledge of Christian antiquity is necessary in
order to understand and maintain her doctrines, and especially her Creeds
and her Liturgy.
10. The importance, at the present crisis, of exhibiting the real practical
value of Catholic Antiquity, which is disparaged by Romanists in order to
make way for the later Councils, and by others in behalf of modern and
private interpretations of Holy Scripture. The character of Catholic anti-
quity, and of the scheme of salvation, as set forth therein, cannot be ap-
preciated through the broken sentences of the Fathers, which men pick up
out of controversial diu'nity.
1 1. The great danger in which Romanists are of lapsing into secret infi-
delity, not seeing how to escape from the palpable errors of their own
Church, without falling into the opposite errors of Ultra-Protestants. It
appeared an act of especial charity to point out to such of them as are dissa-
tisfied with the state of their own Church, a body of ancient Catholic truth,
free from the errors, alike of modern Rome and of Ultra- Protestantism.
12. Gratitude to Almighty God, who has raised up these great lights
in the Church of Christ, and set them there for its benefit in all times.
PLAN OF THE WORK.
1. The subjects of the several treatises to be published shall mainly be, Doctrine,
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.
2. The treatises shall be published entire, so as to form a whole.
3. The notices of the respective Fathers shall be confined to such brief accounts of
them (mostly taken from ancient sources) as shall put the general reader in possession
of their age, character, and the like.
4. The notes shall be limited to the explanation of obscure passages, or references,
or to the removal of any misapprehension which might not improbably arise (after the
manner of the Benedictines).
5. The best editions shall be procured for the Translators
6. Each volume shall consist either of a work or works of a single Father, or of those
of several Fathers upon the same subject, or connected subjects, as in selections of
Homilies.
7. Each volume (or at most two volumes) shall form a whole in itself; but the
volumes shall be continued uniform, so that those who wish for fuller sets, may be abb
to obtain them. Each volume to contain from 400 to 600 pages.
8. The Editors hold themselves responsible for the selection of the several treatises
to be translated, as also for the faithfulness of the translations ; they will, however,
thankfully receive any hints upon the subject, especially from divines, or their eccle-
siastical superiors.
9. The work shall be published in closely printed 8vo volumes; and with as much
attention to cheapness as is consistent with the good execution of the work, and the
necessary remuneration of the Translators and Booksellers.
10. The Editors have assented to the suggestion of the Publishers, that the work
should be published by subscription, in the hope that its price may thereby be consi-
derably reduced, in consequence of the increased number of copies printed. The Editors
declining all pecuniary profit, that arising from the additional copies printed, will go to
the reduction of the price of the whole. It must, however, be distinctly understood,
that the Editors hold themselves under no responsibility to the Subscribers, as such,
with regard to the choice of the works to be translated.
11. The originals of the w T orks translated shall be printed, either at once or subse-
quently, if this shall appear desirable. It would be well, therefore, if Subscribers would
specify, if they wish for the originals, either with or without the translations.
12. It is understood that subscriptions continue, until it be intimated that they are
discontinued, and that they extend, under ordinary circumstances, to the end of each
year. It will be arranged, however, that the works of each year should form a whole ;
so that the subscription might be broken off without inconvenience to the Subscriber.
13. Subscriptions might be confined, if desired, to certain larger works (as St. Chry-
sostom on the Epistles of St. Paul), but this obviously would be too complicated to be
extended to works of small compass.
14. Four volumes are to appear in each year: the price to Subscribers not to exceed
9s. for a closely printed 8vo of 400 pages; to the public it will be raised one-fourth.
"When old Translations are revised, the price will be diminished.
15. No volume can be subscribed for after it is published; but the Subscription Lift
remains open for the future volumes.
RIVINGTONS, LONDON: J. H.PARKER, OXFORD.
Works already published.
AUGUSTINE, S Confessions, with the Latin ) „,. „, ... _,_, , . _, , „ „ „ _
original I old Translation and Text, revised byF.B.Pusey.D.D-
CYR1L.S.OFJERUSALEM Catechetical Discourses R. W. Church, B.A. Fellow of Oriel-
CYPRIAN, S Treatises, Rev. C. Thornton, M.A. Christ Church.
In the Press.
CHRYSOSTOM, S First Epistle to the Corinthians ,
Galatians, Ephesians, and V Vide below.
Philippians '
CYRIL,S.OF JERUSALEM The Original.
Preparing for Publication.
AMP/ROSE, S Doctrinal Treatises F. Rogers, M.A. Fellow of Oriel.
Epistles.
ATHANASIUS.S.
AUGUSTIN1
' F Tria ( ns a,i0nS agai " 8t ^ } 0ne <* the Editors -
Tracts on the Incarnation and
Holy Spirit.
Historical Documents Rev. M. Atkinson, M.A- Fellow of Lincoln.
. A nti- Pelagian Tracts Rev. F. Oakeley, M.A. Fellow of Balliol.
Homilies on St. John's Gospel Rev. C. A. Heurtley, M.A. Fellow of C. C. C.
. — First I
Practical Treatises
Epistles
City of God
..Rev. C. L. Cornish, M.A. Fellow of Exeter.
. Rev. H. W. miberforce, M.A. Oriel.
. . Old Translation revised.
BASIL, S. THE GREAT .... Letter* Treatises, and Ho- j ^ Js wmiams> M%A , Fellow oJTrinity .
CHRYSOSTOM, S.
1 St. Matthew
-St. John
..Rev. Sir G. Prevost, M.A. Oriel.
.. Rev. J. Nelson, M.A. St. Joint's.
,-Rev. T. Keble, M.A late Fellow of C.C. C.
Rev. XV. J. Cof eland, M.A. Fellow of Trinity.
Rev. J. Medley, M.A- Wttdham.
j Rev, C Miller, M.A. late Demy of Magdalen.
< R, v. II. A. Cornish. MA. late Fellow if Exeter.
Rev. W. C. Cotton, M.A. Student of( , h'. Ch.
\ Rev. A. Grant, M.A. Fellow of New College.
{ .V. F. II ood, M.A. Oriel,
..The late Bp. Jebb, finished by Rev. J. Jebb, M.A.
..Rev. E. Churton, M.A. Christ Church.
CYPRIAN, S
CYRIL, S. OF ALEXAN
DRIA
EPHRAEM SYRUS, S.
EUSEBIUS Ecclesiastical History.
On the Priesthood
Epistles
Epistles Rev. H. Carey, M.A. Worcester College
Against Nestorius Rev. J. H. Newman, B.D.
Homilies ~Rev- J. B. Morris, M-A. Fellow of Exeter.
Ret'. G. H. S. Johnson, M.A. Queen's.
GREGORY, S. THEOLO-
GUS, OF NAZIANZUM
Sermons
..Rev. R. F. Wilwn, M.A. Oriel.
GKEGORY,S. OF N YSS A .. Sermons and Commentaries.. -Rev. C. Seager, MA. late Scholar of Worcester.
HILARY, S On the Trinity Rev. A. Short, M.A. late Student of Christ Churcl .
IRENjEUS, S Against Heresy Rev. J. Keble, M.A.
JEROME, S Episiles Rev. J. Motley, M.A. Oriel.
JUSTIN, M Works Rev. H. E Manning, M.A. late Fellow of Merton.
LEO, S. TH E GREAT Sermons and Epistles Rev. J. II. Newman, B.D.
MACAR1US, S. Sermons Old Translation revised.
OPTATUS, S On the Donatist Schism Rev F. A. Faber, B.A. Fellow of University.
OR1GEN Against Celsus Rev T. Mozley, MA. late Fellow of Oriel.
TERTULLIAN Works Rev. C. Dodgson, M.A. late Student of Ch. Ch.
THEODORET, &c. Ecclesiastical History Rev. C. Marriott, M.A. Fellow of Oriel.
C ° a ncl D?Mo"ne° f .. "T!**} Rev ' R ' Scott > M ' A ' Fellow »/ Balliol.
MISCELLANIES St. Clement of Alex. " Quis
d'vea salvetnr'?" Ep. ad
Diognetnm; Tracts of Hip-
polytus.
SUBSCRIBERS.
Those marked with an * are subscribers to both the Tests and the Translations.
Those marked t to the Texts only.
Those not marked, to the Translations only.
*His Grace The Lord Archbishop of Canterbury.
His Grace The Lord Archbishop of York.
Right Hon. and Right Rev. The Lord Bishop of London.
Right Rev. The Lord BishojD of Lincoln.
Right Rev. The Lord Bishop of Bangor.
Hon. and Right Rev. The Lord Bishop of Oxford.
*Right Rev. The Lord Bishop of Rochester.
Right Rev. The Lord Bishop of Gloucester and Bristol.
Right Rev. The Lord Bishop of Exeter.
*Right Rev. The Lord Bishop of Chichester.
Right Rev. The Lord Bishop of Ripon.
Right Rev. The Lord Bishop of Barbados.
Right Rev. The Lord Bishop of Edinburgh.
*Right Rev. The Lord Bishop of Aberdeen.
Right Rev. The Lord Bishop of Ross and Argyll.
Right Rev. The Lord Bishop of North Carolina, 2 copies.
Right Rev. Bishop Luscombe, Paris.
Abbiss, Rev. J. Adams, W. Esq. Merton Coll.
*Aberdeen Diocesan Library Adare, Viscount
A. B. for the Theological College, Addison, Rev. B.St. Peter's Coll. Camb.
Illinois, N. A. Addison, W. F. Esq. Wadham
f Ackland.T.S.Esq. St. John'sColl.Camb. Agnew, Mrs. Western Pavilion, Brighton
Acklom, J. Esq. Downing Coll. Camb. *Ainger, W. D. D. St. Bees, near
Acland, Sir Thomas Dyke, Bart. M.P. Whitehaven
*Acland, T. D. Esq. M.P. All Souls Alexander, John, Esq. Edinburgh
Coll. Allen, A. Esq. Clifton
Acland, Henry, Esq. Ch. Ch. Allen, Rev. J as. Castle Martin, Pem-
Acland, P. Leopold, Esq. Ch. Ch. brokeshire
Acland, Arth. H. Dyke, Esq. Kellerton Allen, Rev. John, King's Coll. London
Park Allen, Rev. P. Westbourn, Sussex
Adams, Rev. D. one of the Vicars of Allen, R. B. Esq. Walthamstow
Bampton * Allies, Rev. T. W.
Adams, Rev. H. G. Allwood, Rev. Robt. Clifton
*Adams, John, jun. Esq. Ambrey, Mr. C. Bookseller, Manchester
SUBSCRIBERS.
*Anderdon, John L. Esq.
*Anderdon, W. H. Esq. University Coll.
Anderson, Rev. D. Exeter Coll.
Anderson, Rev. Philip, Gateshead
Anderson, Rev. Robert, Brighton
Anderson, Rev. Sir C. Bart. Lea
Andrew, Rev. John, St. John's Coll.
Andrewes, Rev. W. Sudbury
Anstey, Rev. George, Acomb Hall
Anstice, Mrs. Joseph
Antrobus, Rev. John
Armstrong, Rev. J. Binder, Somerset
Armstrong, Rev. J. Wallsend
*Arnold, Rev. T. K. Lyndon, Rutland
Ashby de la Zouch, Theological Library
Ashington, Miss, Little Saxham
Ashworth, Rev. J. H. East Woodlay
t Atkinson, Rev. M. Lincoln Coll.
Attersall, Miss M.
Aubin, Rev. Philip, Jersey
*AudIand, Rev. W. F. Queen's Coll.
Austin, Rev. J. T. Aldworth, Berks
*Awdry, Rev. C. New Coll.
*Bacon, R. W. Esq. King's Coll. Camb.
Badeley, E. Esq.
*Bagge, Rev. James, Lincoln
Bagot, G. T. Esq. Exeter Coll.
Bailey, Rev. Wm.
Baillie, Evan, Esq. Trinity Coll.
Baker, C. F. Esq. Exeter Coll
Baldwin, Rev. C. F. St. John's Coll.
fBalston, H. Esq. Magd. Coll.
fBandinel.Rev.Bulkeley, D.D.Bodleian
Librarian
Barber, Rev. W. Wigston
f Baring, Rev. C. Kingsworthy, Hants
Barker, Rev. H. Raymond, Mert. Coll.
Barker, Rev. C. Raymond, Oakridge
*Barker, F. Raymond, Esq. Oriel Coll.
Barlow, Rev. T.
Barne, Rev. Henry, Tiverton
Barnes, Venerable Archdeacon, Sowton,
Exeter
Barnstaple Clerical Book Club
*Barrow, Rev. John, Queen's Coll.
Barter, Rev. W. B. Burghclere, New-
bury, Berks
Bartholomew, Alfred, Esq.
Bartholomew, Rev. John, Morchard,
near Crediton
Bartholomew, Rev. John, Morehaw
Bartholomew, Rev. C. C. Exeter
Barton, Rev. J. H. Wicken, North-
ampton
Batcheller, Mr. Bookseller, Dover
Bath Clerical Society
Baxter, Arthur, Esq.
Bayford, John, Esq.
Bayley, W. R. Esq. Bath
* Bayly, Rev. W. H. R. Stapleton, near
Bristol
Bayne, Rev. Thos. Vere, Warrington
Baynes, Mr. A. C. Bookseller, Liver-
pool
Beaden, Rev. Hyde
Beadon, Rev. Rich, a Court, Cheddar,
Somerset
Beaufort, Rev. D. A.
Beckwith, Rev. S. B. Tilehurst, Sussex
Begbie, Esq. Pemb.Coll. Camb.
Beitch, Rev. W. D.
Bell, Rev. Henry, Ruddington
Bell, Rev. John, Oulton
Bellairs, Rev. H. W. Bedworth
Bellairs, Rev. W.
* Bellamy, Rev. J.W. Merchant Taylors'
School
Bellasis, Edward, Esq.
*£ellingham, Rev. J. G. Spa, Glouces-
tershire
Bennett, Rev. E. Leigh, Lechlade, Glou-
cestershire
Bennett, Rev. W. B. Sandnell
Berkeley, Rev. G. C. Pembroke Coll.
Bernard, T. D. Esq. Exeter College
Berry, Rev. P. Dublin
Bethune, Rev. G.
Be van, R. Esq. Rougham
Bickersteth, Rev. E. Rector of Watton,
Herts.
Birch, Rev. E. Weston
Bird, Rev. Godfrey, Great Wigborough,
Essex
Biron, Rev. Edwin, Hythe, Kent
Blackburn, Rev. Peter, Castle Combe,
Chippenham
Blackburn, Rev. E. P. Royston
SUBSCRIBERS.
3
Blackwell, Rev. VVm. Morden, Surrey
Blackwood and Sods, Edinburgh
Blair, Mrs.
Blakiston, Rev. R. Chichester
Blandy, Rev. Francis J. Netheravon,
Amesbury, Wilts
Bleakley, Mr. Bookseller, Dublin
Blencowe, Miss Caroline, Dawlish
*Blew, Rev. W. J. Nuthurst, Sussex
*Blis3, Rev. James, Bradford
Bliss, Rev. W. Bath
Blower, Esq. Wolverhampton
Bloxam, Rev. J. R. Magd. Coll.
Blunt, Rev. VV. Swaffham
Boissier, Rev. Mr. Malvern Wells
Boissier, Rev. G. R. Penshurst
Bolster, Mr. L. H. Bookseller, Cork
Bond, Rev. N. Holme House, Dorset
*Bonney, Rev. Thos. Rugeley
tBorrodaile, Rev. A. Ch. Ch.
Bosanquet, Rev. Edwin, Brightwell
Baldwin, Watlington, (Chrysostom)
♦Bosanquet, Rev. R. N.
Bosanquet, James, Esq.
Bosanquet, S. Esq. East Woodhay,
Newbury
Bosanquet, W. H. Esq.
Bosanquet, S. Esq. Montagu Place
Bourke, Rev. S.
*Bowden, J. W. Esq.
Bowdler, Rev. T. Sydenham
Bowles, H. A. Esq. St. John's Coll.
tBowstead, Rev. J. Greetham near
Horncastle
Boyle, Rev. John, Wolverhampton
•Bradford, Rev. — Audley End, Essex
Bradshaw, J. Esq. Nottingham
*Bramston, Rev. John, Great Baddow,
Bray, Rev. E. A.
Brereton, Chas. Esq. New Coll.
Brerelon, Rev. John, New Coll.
Brett, Mr. Stoke Newington
*Brewer, Rev. J. S. Queen's Coll.
Brickwood, W. Esq. St. Mary Hall
•Bridges, B. C. Esq. Oriel Coll.
Bridges, Brook Edw. Esq. Mert. Coll.
tBridges, Rev. A. H. Beddington House,
near Croydon
Bridges, Rev. C. Old Newton, Stow-
market
Bright, Rev. J. Lyelbury, North Salop
*Brine, James G. Esq. St. John's Coll.
Bristol Literary Society
Brodie, B. C. E.sq. Balliol Coll.
Brockman, Rev. J. St. Clement's,
Sandwich, Kent
Broaden, Rev. James
* Brooke, Rev. T. R. Avening,
Minchinhampton
Brooke, Rev. W.
Brooksbank, C. Esq. Ch. Ch.
Broughton, H. V. Esq. St. Peter's Coll
Cambridge
Broughton, Rev. B. S. Washington,
Durham
tBrowell, Rev. W. R. Pembroke Coll.
Brown, Rev. E. Leeds
t Brown, Rev. Henry, Chichester
Brown, Rev. Henry, Tunbridge
* Browne, Rev. R.W. King's Coll. London
Brown, Rev. W. L. Ch. Ch.
Browne, Rev. T. C. Magdalen Hall
Browne, Rev. W. R. Gisleham
Browne, Mr. Emmanuel Coll. Camb.
Bruce, Lewis, Esq. Balliol Coll.
Bryant, Mr. L. Bookseller, Gloucester
Brymer, Yen. Archdeacon, Pulteney
Street, Bath
*Buchanan, Mrs. Dursley, Gloucester-
shire
Buck, — Esq. Jersey
Buckerfield, Rev. F. H. Little Bedwin
*Buckley, Rev. Joseph, Hillsley
Budge, Rev. M. Llanelly
Bukett, T. Esq. Malton
Bull, Rev. John, D.D. Canon of Ch.Ch.
Buller, Rev. A. Mary Tavy, Tavistock
Buller, John Edw. Esq.
Bur'.ton, Rev. J. F.
Burnaby, Rev. Robt. Leicester
Burney, C. Esq. Magdalen
Burns, Mr. 1.
•Burrows, Rev. H. N. Hull College
* Burrows, H. W. Esq. St. John's Coll.
Burton, T. Esq. St. Peter's Coll. Cam-
bridge
*Bute, The Marquis of
Butler, Rev. D. Coventry
Butler, Rev. 1. Inkpen, Newbury
Butler, Rev. Jas. York
SUBSCRIBERS.
Butler, Rev. T. Midhurst
Buttemer, Rev. Mr. Aldham
Butterworth, Rev. J. Bradford, Yorkshire
Butterworth, Rev. J. H. Exeter Coll.
Cambridge, Ven. G. A. Archdeacon of,
Middlesex
Campbell, Rev.S. C. St. Nicholl's, near
Cardiff
Capes, Rev. J. M. Balliol Coll.
Capper,Rev.D. Huntley, Gloucestershire
Capper, Rev. George, Wherstead
'Capper, S. J. Esq. Leyton
Carey, E. L. Esq. Philadelphia
*Carey, Rev. H. Oriel Coll.
Carlyon, Rev. E.
Carlyon, Rev. J. St. Merin, Cornwall
Carlyon, Rev. Philip, Colchester
Carter, Rev. John, St. John's Coll.
Carter, Rev. Mr. Bristol
Cartwright, Rev. J. B.
Carwardine, Rev. C. W. Tolleshunt
Knights, Essex
Case, Rev. James
Cator, Rev. John, Wakefield
Caulfield, Rev. W. Kerry
Cavendish, Hon. and Rev.A.Hampstead
Cavendish, Hon. Richard
•^Chaffers, Rev. T. Brasen-nose Coll.
Chambers, J. D. Esq.
Champernowne, H. Esq. Ch. Ch.
Chandler, Rev. J. Witley
Chapman, Rev. J. M. Balliol Coll.
Charlton, T. Esq. Chilwell, Nottingham
Chase, T. H. Esq. Trinity Coll.
Cheetham Library, Manchester
*Chepmell, Rev. H. L. M. Pemb. Coll.
*Chessyre, Rev. W. J. Worcester
Chester, Rev. Anthony, Epsom
Cheyne, Rev. Mr. Aberdeen
Chichester, Dean and Chapter of
Christie, Rev. Mr. Badgworth, near
Cheltenham
*Church, R. W. Esq. Oriel Coll.
*Chuiton, Rev. Edw. Crayke, near
Easingwold
Clarke, Rev.E. W.Great Yeldham.Essex
Clarke, Rev. H. Danvers, Exeter Coll.
Clarke, S. Esq. St. John's Coll.
Clark, B. S. Esq.
Clark, Fred. Esq.
Clark, G. N. Esq. Newcastle-on-Tyne
Clark, Mr. Wm. Manchester
Clark, Rev. J. W. Leeds
Clark, Rev. John. Leeds
Clark, Rev. J. Dixon, Belford
Clayton, Rev. J. H.
Clayton, Esq. Twickenham
Clayton, Mr. Chas. Manchester
Claxson, Rev. B. S. D.D. Gloucester
*Cleaver, Rev. J. F. Great Coxwell
Berks
"Clements, Jacob, Esq. Oriel Coll.
Cleoburey, Rev.C. Steeple Aston, Oxon.
Clerke, Ven. C. C. Archdeacon of
Oxford
*Clerke, Rev. Wm. Melton Mowbray
Clifton, Mrs. Kensington
*Clissold, Rev. A. Stoke Newington
Clutterbuck, Rev. H. Exeter Coll.
Cockin, M. Esq. Queen's Coll. Camb.
Cocks, Hon. and Rev. J. S. Worcester
tCocks, Charles, Esq.
*Codd, Mr. St. John's Coll. Camb.
Coffin, R. A. Esq. Ch. Ch.
Coit, Rev. T. D. President of the
Transylvanian University, U. S.
Cole, Rev. C. Peterhead
*Coleridge, Hon. Mr. Justice
Coleridge, Rev. E. Eton Coll.
Coleridge, F. G. Esq. Ottery St. Mary
*Coleridge, H. N. Esq.
+Coleridge, Rev. Derwent, Helliston,
Cornwall
*Coles, Rev. G. Croydon
Colley, Rev. James, Shrewsbury
Collings, Mr. E. Bookseller, Bath
tCollins, C. M. Esq. Exeter Coll.
tCollis, J. D. Esq. Worcester Coll.
•Collison, Rev.F. W. St. John's, Camb.
Coleman, Rev. George, Stickney,
Lincolnshire
tColson, C. Esq. Cambridge
Col vile, Frederick L. Esq. Trinity
Colville, James W. Esq.
Combe and Crossley, Leicester
SUBSCRIBERS.
Combs, John, Esq.
Compigne, D. Esq. Gosport
Compton, Rev. W. Berwick- on-Tweed
Constable, Esq. Jesus College.Cambridge
Cooper, Rev. E. P. Vicarage, Burford,
Oxon. (Tr. of S. Chrys.)
Cooper, Rev. R. Howe, Norfolk
Copeland, Rev. W. J. Trinity Coll.
*Copleston,Rev.ReginaldE.ExeterColl.
tCopleston, Rev. W. J. Oriel College,
(Chrysostom)
Corbett, Ven. S. Archdeacon of York,
Wortley, Sheffield
*Cornish, Rev. Dr. King's School, Ottery
St. Mary
Cornish, Rev. Hubert K. Merton
Vicarage, Oxfordshire
Cornish, Rev. C. L. Exeter Coll.
*Cornthwaite, Rev. T. Hornsey
*Cory, Isaac Preston, Esq.
Cosserat.G.P.Graham, Esq. Exeter Coll.
Cotes, Rev. Peter, Litchfield, Hants
Cotton, Rev.R.L. Provost of Wore. Coll.
*Cotton, Rev. W. C. Ch. Ch.
Cotton, William, Esq. Bank of England
Courtenay, Lord, Powderham Castle
*Courtenay, Francis, Esq. Exeter Coll.
Courtney, W. P. Esq. Exeter Coll.
Coventry Religious and Useful Know-
ledge Society
'Coventry Theological Book Society
Cowie, Mr. St. John's Coll. Cambridge
*Cox, Rev. W. H. St. Mary Hall
*Cox, Rev. J. Walgrave
Coxson, Rev. Mr. Davenham, Cheshire
Coxwell, Mr. G. S. Newcastle
Cragg, Rev. Richard, Wymondham
Craufurd, Rev. R. G. Magd. Hall
*Crawford, Rev. Mr. Leeds
"Crawford, J. R. Esq Lincoln Coll.
Crewe, Lord, Trustees of,
•Crichlose, Rev. M. Poundstock, Corn-
wall
Cricklan, Rev. M.
Cross, Mr. John, Bookseller, Leeds
Crosse, T. F. Esq. Exeter Coll.
fCureton, Rev. W. British Museum
Currer, Miss, Eshton Hall, Yorkshire
*Currey, Mr. St.John's Coll. Cambridge
*Currie, Rev. James, Barnes, Surrey
Currie, Rev. Horace G. Milford
Currie, Rev. James, Jersey
Curties, Rev. T. C. St. John's Coll.
Curry, Mr. W. Bookseller, Dublin
Dalgairns, J. D Es.j. Exeter Coll.
*Dalton, Rev. W. Lloyd House, Wolver-
hampton
Dalton, Rev. W. Inworth
*Dalton, Rev. C. B. Wadham Coll.
*Daman, Rev. Charles, Oriel Coll.
Danby, T. B. Esq. Kendal
*Dansey, Rev. Win.
*Darby, Rev. Christopher, Knocktopher
Darnell, Rev. W. Stanhope, Durham
Darling, Mr. St. John's Coll. Cambridge
*Darling, Mr. Bookseller, Little Queen
Street, London
*Dasent, G. W. Esq. Magdalen Hall
Davies, Rev. E. Leominster
Davies, Rev. J. Abbenhall, Gloucester-
shire
Davies, Rev. W. L. Elizabeth College,
Guernsey
Dawson, C. Esq.
Dawson, G. Esq. M.A. Exeter Coll.
*Dawson, J. Esq. Exeter Coll.
Dayman, Rev. E. A. Exeter Coll.
fDeacon, Rev. G. E. C. C. C.
Dealtry, Rev. Dr. Clapham
*Dean, Rev. W. S. Abdon
Dean, Rev. Mr. Exeter
Deane,Rev. H. Gillingham, nr. Shaftes-
bury
Debrisay, Rev. J. T.
Deedes, Rev. Gordon
Delafosse, Mrs. Addi&combe
Demain, Rev. Henry, Hertford
*Demainbray, Rev. Mr. Bilton, uear
Rugby
De Tessier, A. P. Esq. C. C. C.
DeTessier, G. Esq. C.C.C.
Dewhurst, Rev. John
Dickinson, F. H. Esq.
<;
SUBSCRIBERS.
Dickinson, Harvey, Esq.Nutfield, Surrey
•Dickinson, T. H. Esq.
*Dimsdale,CharIes,Esq.Essendon Place,
Herts.
Dingwall, Charles, Esq.
Dixon, Rev. James, Sheffield
"Dobson, — Esq. Liverpool
Dodd, Rev. W. Newcastle-on-Tyne
*Dodgson, Rev. C. Daresbury,
Warrington
•Dodsworth, Rev. William
tDonkin, W. F. Esq. Univ. Coll.
Donne, Rev. Jas. Bedford
Dornford, Rev. J. Oriel Coll.
Douglas, Edward, Esq. Ch. Ch.
Douglas, Rev. H. Whickham, Durham
*Douglas, — Esq. Stratford
•Dowding, Rev. B. C. Devizes
Downes, Rev. J.
Downes, Rev. R. Leamington
Driver, Rich. Esq. Manchester
Drummond, Henry, Esq. Albury Park,
Guildford
Drummond, Rev. Arthur, Charlton
Drummond, Rev Spencer R. Brighton
Drummond, Rev. R. Feering
Drummond, Colonel, Bath
Drury, Henry John, Worcester Coll.
Duffield, Rev. R. Prating, near
Colchester
*Dugard, Rev. Geo. Manchester
fDukes, R. M. Esq. Lincoln Coll,
Dundas, Wm. Pitt, Esq.
tDunn, John, Esq. Writer, Aberdeen
Dunn, Rev. John
Dunnington, Rev. Joseph, Thicket Hall
*Dunster, Rev. Mr. Tottenham
Dyer, Rev. J. H. YValtham, Essex
•Dyke, Rev. Henry, Cottisford, Oxon.
Dymock, Rev. J. Rector of Roughton
*Dymock, Rev. W. G. Hatch Beau-
champ, Ilminster
Dyne, Rev. J. B. Highgate
Dyson, Rev. C. Dogmersfield, 2 copies
Dyson, Rev. F. Tidworth
East, E. Esq. Magdalen Hall
Eaton, Rev. H. C. Stetchworth,
Newmarket
Eaton and Sons, Booksellers, Worcester
Eden, Rev. R. Peldon, Essex
Edge, Rev. W.J. Waldringfield, Wood-
bridge
Edgell, Rev. E. East Hill, Frome
Edmonstone.Sir Archibald, Bart.Colzium
Edmonstone, Rev. C.
•Edwards, Rev. A. Magd. Coll.
Eedle, Rev. Edward Brested, Bognor
*Egerton, Rev. T. Dunnington, Yorkshire
*Egerton, Rev. Thomas, York
Elder, Rev. Edward, Balliol Coll.
Eley, Rev. H. Aldham, Essex
Elleiton, Rev. E. D.D. Magdalen Coll.
fElliott, C. J. Esq. St. John's Coll.
Ellis, Mr. Kitson
Ellison, Rev. Noel T. Huntspill, Bridge-
water
Ellon Episcopal Chapel Library
•Ellon, Rev. Mr. G. N. B.
Elmes, C. C. Esq. Bath
*Elmhirst, Rev. Geo. Leeds
•Elrington, Rev. Dr. Regius Professor
of Divinity, Dublin
Emmanuel College Library, Cambridge
•Erskine, Hon. and Rev. H. D. Swith-
land, Leicestershire
Eslcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire
Estcourt, Rev. E. W. Long Newnton,
Wilts
fEstcourt, E. E. Esq. Exeter Coll.
•Evans, Herbert N. M.D. Hampstead
Evans, Rev. Thomas, Gloucester
Evans, Rev. Lewis, Vicar of Llanfi-
hangel, Cardiganshire
Evans, Rev. W. Burlton Court
•Evans, Rev. T. S. Brompton
•Evans, Rev. A. B. D.D. Market Bos-
worth, Leicestershire
Exeter, Very Rev. The Dean of
Ewing, W. Esq. Lincoln Coll.
SUBSCRIBERS.
*Faber, Rev. F. W. University Coll.
Falcon, Rev. Wm. St. John's Coll.
Cambridge
Falconer, Rev. Dr. Bath
Fallow, Rev. T. M.
*Farebrother,Rev. T. Brompton, Market
Harboro'
Farley, Rev. T. Magdalen Coll.
*Farrer, James William, Esq.
Fawcett, Rev. Jas. Leeds
Fawkes, Mrs. Dulwich
Fearon, Rev. D. R.
Fenwick, Rev. M. J. Donegal
Felix, Rev. Peter
Fellowes, Rev. C. Shottesham, Norfolk
Fellewes, Mrs. Money Hill House,
Rickmansworth, Hertfordshire
Few, Robert, Esq.
Fielding, Rev. H. Manchester
Fisher, Rev. A. Bridport
Fisher, Mrs. Jedden, Tunbridge Wells
Fitzgerald, — Esq.
Fitzroy.Rev.August.Fakenham.Thetford
Fletcher, Rev. C. Southwell
Fletcher, Sir Henry, Bart. Ashley Park,
Walton on Thames
Floyer, Rev. T. B. Oldershaw, Lichfield
Ford, Rev. J. Exeter
Ford, Wm. Esq.
*Ford, Mr. Bookseller, Islington
Forster, Rev. H. B.
*Forsyth, Dr. Aberdeen
Fortescue, Rev. R. H. Revelstock,
Devon
Foskett.Rev. S. M.
Foulkes, Rev. H. B. Balliol Coll.
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Mr.
Fraser, Rev. Robert, Lyminge, Hythe
Freeman, Rev. H. Peterboro'
Froude, Ven. R. H. Archdeacon of
Totness
*Froude, Wm. Esq. Bristol
Fulford, Rev. F. Trowbridge, Wilts
*Furlong, Rev. C. J. Warfield, Berks
Fursdon.Mrs.FursdonHouse, near Exeter
*Gace, Rev.FrederickAubert,Magdalen
Hall
*Garden, Rev. Francis
Garratt, John, Esq. Bishops' Court,
near Exeter
Gathercole, Rev. M. A. North Brixton
*Gaunt, Rev. C. Jofield, near Uckfield
Gaye, Rev. C. H.
*Gayfere, Rev. Thomas, Bradford
Gawthern, Rev. Francis Seeker, Exeter
Coll.
George, Henry, Bookseller, Westerham,
Kent
Gibbings, Richard, Esq. Dublin
*Gibson, Rev. W. Chester
Gillet, Rev. G. E.
Gladstone, Rev. Mr. Liverpool
Gladstone, John, Esq. Fasque, Fetter-
cairne, Kincardineshire
Gladstone, William Ewart, Esq. M.P.
Ch. Ch. 2 copies
Gladwin, Rev. C. Liverpool
Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth
*Glencross, J. Esq. Balliol College
*Glenie, J. M. Esq. St. Mary Hall
Glossop, Rev. Hen. Vicar of Isleworth
Glover, Rev. F. A. Dover
Glover, Rev. R. A. Dover
Glyn, Rev. H. G.
Godfrey, Rev. W. Tibberton, Worcester
Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll.
Goldsmith, H. Esq. St. Peter's Coll.
Cambridge
Gomm, Major-General Sir William
*Goodlake, Rev. T. W. 6'windon House,
near Cheltenham
Goodwin, H. Esq. Caius Coll. Cambridge
Gordon, Osborne, Esq. Ch. Ch.
Gordon, C. S. Esq. Exeter
Gordon, W. Esq. Exeter
Gough, Rev. H. Twyford
*Goulburn, H. Esq.
Gould, Rev. R. J. Eton College
Gower, Rev. John, Ashperton
Graham, Rev. W. £1.
Graham, Mr. Bookseller, Oxford
Grantham Clerical Library
*Grant, Rev. A. Chelmsford
SUBSCRIBERS.
Grant, Rev. James 13. Dublin
Graves, Rev. John, Ashperton
Greene, R. Esq. Litchfield
Green, Rev. H. Cople, Bedfordshire
Green, Rev. M.J. Lincoln Coll.
Green, R. Esq.
Gregory, Rev. G. Sandford
Gregory, Rev. L. Exeter
Gresley, Rev. Sir Nigel, Bart.
Gresley, Rev. W. Litchfield
•Gresley, J. M. Esq. Exeter Coll.
Greswell, Rev. R. Worcester Coll.
Gretton, Rev. R. H. Nantwich, Cheshire
Grey, Hon. and Rev. Francis
Grey, Hon. and Rev. John, Wooler>
Northumberland
Grierson, J. Esq.
•Grieve, Rev. Mr. Ellon
Griffiths, Rev.T. Wadham Coll.
Grimstead, Rev. G.
Groves, Mr. Chas.
tGrub, George, Esq. Advocate, Aberdeen
*Guillemard, Rev. J. St. John's Coll.
•Guillemard, Rev. H. P. Trinity Coll.
Gunner, Rev. W. Winchester
*Gutch, Rev. R. Segrave, Leicestershire
*Haines, W. C. Esq. Hampstead
Haines, Mr. Bookseller, Oxford
Halcombe, John, Esq.
Hale, Rev. G. C. Hillingdon
•Hale, Rev. W. H. Charter House
Hale, Rev. Matthew, Alderley, Glou-
cestershire
*Hall, Rev. J. C. Great Cressingham,
Norfolk
Hall, Rev. S. C.
Hall, Rev. W. J.
•Hallens.Rev. G. Rushbrooke Medeout,
Upper Canada
*HamiltoD, Rev. Jas. Great Baddow
'Hamilton, Rev. Walter Ker, Merton
Coll. Chaplain to the Bp. of Salisbury
Hamilton, Mr. John, Southampton
tHannah, J. Esq. C.C.C.
Hannaford, Mr. Bookseller, Exeter
*Harding, Rev. I. St. Ann's, Blackfriars
Harington, Rev. E. C. Exeter
Harington, Rev. Rich. Oulde, North-
ampton
* Harness, Rev. Wm.
Harrington, Rev. E. Exeter
Harris, Hon. and Rev.W. L. T. All Souls
Harrison, Benj. Esq.Clapham Common
*Harrison, Rev. B. Ch. Ch. Domestic
Chaplain to the Abp. of Canterbury
Harrison, Rev. H. Goudhurst, Kent
Harrison, Rev. J. W. Fillingham Castle,
Lincolnshire
Harrison, W. Esq.
Harvey, Rev. Mr. Bath
Hasting, Rev. J. Arclay Kings, Worces-
tershire
Hawker, Rev. R. S. Moorwinston, Corn-
wall
*Hawker, J. Esq. Balliol Coll.
•Hawkins, Rev. Ed ward, Pembroke Coll.
*Hawkins, Rev. E. Churcham, Glou-
cester
Hawkins, Rev. Ernest, Exeter Coll.
Hawkins, Rev. H. C. H. Lydney
Hawks, Rev. W. Gateshead, Durham
Hayden, Mrs. Thomas, Guildford
Head, — Esq. Exeter
Heath, Christopher, Esq.
Heathcote, Sir Wra. Bart. Hursley Park,
near Winchester
*Heathcote, Rev. C. J. Clapton
Heathcote, Rev. George, Sawtry, Stilton,
Hants
* Heathcote, Rev. W. B. New Coll.
Henderson, Rev. T. Messing, Kelvedon
♦Henderson, W. G. Esq. Magd. Coll.
*Hessey, Rev. J. A. St. John's Coll.
Hewett, Rev. P.Binstead, Isle of Wight
Hewitt, Hon. John J. Balliol Coll.
Heycock, Rev. Owston, Leicestershire
*Hibbert, Miss E. S.
Higgs, Rev. R. W. King's Coll.
•Hill, Rev. E. Ch. Ch.
Hindle, Rev. Joseph, Higham
Hinde, Rev. Thos.
Hingeston, James Ansley, Esq.
Hippisley, J. H. Esq.
Hippisley, R. W. Esq. Exeter Coll.
Hoare, W. H. Esq. Ashurst Park, Tun-
bridge Wells
SUBSCRIBERS.
Hobhouse, Edmund, Esq. Balliol
Hocking, Richard, Esq. Penzance
Hodgson, Rev. Chas. Bodmin
Hodgson, Rev. J. Geo. St. Peter's, Thanet
Hodgson, Rev. John, St. Peter's, Thanet
* Hodgson, Rev. J. F. Croydon
Hodgson, Rev. John, Hartburn
* Hodgson, Rev. H. VVanstead, Essex
Hodgson, W. Esq. Wanstead
Hodson, Rev. Mr. Salisbury
Hodson, J. S. Esq. Merton Coll.
Hogan, Rev. J. Tetbury, Gloucestershire
Hogg, Rev. J. R. Brixham
Holden, Rev. Geo. Liverpool
*Holden, Rev. W. R. Worcester
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
*Hole,Rev.Geo. Chumleigh, near Exeter
Hollis, Rev. G. P. Duddington, Somerset
Holthouse, Rev. C. S.
Hope, A. B. Esq. Trinity Coll. Cam-
bridge
Hook, Rev. Dr. W. F. Leeds
Hope, James R. Esq. Merton Coll.
*Horncastle Clerical Society
Hornby, Rev. James, Winwick, War-
rington
Hornby, Rev. Wm. St. Michael's Gar-
stang, Lancashire
*Horsfall, Rev. A. Grange, Derby
Horsfall, J. Esq. Standard Hill, Notts
*Horsley, Rev. J. W. Pluckley Charing,
Kent
Horter, Rev. George
*Hoskins, Rev. W. E. Canterbury
Hotham, Rev. C. Patrington, Hull
Hotham, Rev. J. G. Sutton-at-home,
Dartford
Hotham, W. F. Esq. Ch. Ch.
Houghton, Rev. J. Matching
Houghton, Rev. W. Sutton, Cheshire
Howard, Rev. W. Great Witchingham,
Norfolk
Howard, Hon. C.
*Howard, Hon. and Rev. Wm. Fareham
Howell, Rev. Alexander, Southampton
Howell, Rev. H. Merton Coll.
Howell, Rev. A. Sedgley
•Hubbard, Rev. Thos. Leytonstone
Huddleston, Rev. G. J.
Hudson and Co. Booksellers, Kendal
tHue, Dr.
"Hughes, Rev. H.
Hulton, Rev. Campbell Grey, Man-
chester
Hulton,Rev. W.
Humphrys, — Esq. Univ. Coll. Durham
Hunt, R. S. Esq. Exeter Coll.
Hunter, Rev. W. St. John's Coll.
Hutchins, Rev. W. Bath
Hutchinson, Rev. Cyril, Hawkhurst,
Kent
Hutchinson, Rev. James, Chelmsford
Hutton, Rev. H. Filleigh, Devon
Hutton, Rev. W. Helsington, Kendal
Huxtable, Rev. A.
Jackson, Rev. F.G. Brighstone, Isle of
Wight
fJackson, Rev. J. Islington
Jackson, Rev. Dr. Lowther, nr. Penrith
tJacobson, Rev. W. Magd. Hall
Jaffray, Mr. Jas. Bookseller, Berwick
James, Rev. J. Rawmarsh, near Rotheram
"James, Rev. Henry
James, Rev. E. Prebendary of Win-
chester
Jeffreys, Rev. Henry Anthony, Ch. Ch.
Jelf.Rev. Richard William, D.D. Canon
ofCh. Ch.
Jelf, Rev. W. E. Ch. Ch.
Jennings, Rev. J. Preb. of Westminster
Jeremie, Rev. F. J. Guernsey
Jeremie, Rev. T. T. Trinity College,
Cambridge
Illingworth, Rev. E. A.
Ince, Rev. Edward, Wigtopft
Inglis, Sir R.H.Bart. M.P.
Ingram, Rev. Geo. Chedburgh, Suffolk
*Ingram, Rev. R.
Inman, Rev. W. J.
Johnson, Miss
Johnson, Rev. E. M. Brooklands, Long
Island, U. S.
Johnson, Rev. J. Outwell
Johnson, Rev. S. Hinton Blewet
Johnson, Manuel John, Esq. Magd.Hall
10
SUBSCRIBERS.
Johnson, Mr. Bookseller, Cambridge
*Jones, Ven. H. C. Archdeacon of Essex
Jones, Rev. D. Stamford
Jones, Rev. E. Wigan
Jones, Rev. Edward
Jones, Rev. H. J. Edinburgh
Jones, Rev. H. Llanfaes, Beaumaris
Jones, Rev. H.
•Jones, Rev. II. J. Nevvcastle-on-Tyne
•Jones, William, Esq. M.A. Ball. Coll.
Jones, Mr. James, Manchester
♦Irons, Rev. W. J. Barkway, Herts
*Irvine, Rev. A. Leicester
Irvine, Rev. Mr. Bristol
Irving, Rev. J. Kendal
Isaacson, Rev. John Fred. Freshwater,
Isle of Wight
Isham, Rev. A. All Souls Coll.
Kane, Joseph, Esq. Exmouth
Karslake, Rev. W. H. Mesh aw, South
Molton, Devon
Karslake, Rev. W. Colebrook
*Kebbel, G. C. D. Esq. University Coll.
Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Rev. James P. Gwennap,
Cornwall
Kekewich, S. T. Esq.
Kempe, Rev. G.Machard, near Crediton
Kempe, Rev. G. H. Salterton
Kennaway, Sir John, Escot
Kenney, F. Esq.
Kenrick, Rev. J. Horsham
*Kent, Rev. G. D. Sudbrooke, near
Lincoln
Kenyon, Lord
Kerr, Hon. and Rev. Lord, Dittisham
Kerr, Lord Henry, Dittisham
Kerrier Clerical Club, Cornwall
Kershaw, Rev. G. W. Worcester
Kidd, Dr. Oxford
Kindersley, R. T. Esq.
King, Rev. Archdeacon
King, R. J. Esq. Exeter Coll.
King, R. P. Esq. Bristol
fKing's College Library, London
*Kitson, E. P. Esq. Balliol Coll.
Kitson, John F. Esq. Exeter Coll.
Knatchbull, Rev. H. E. Elham, Norfolk
Knight, Rev. D. Northampton
Knight, W. Esq. Worcester Coll.
Knollys, Rev. E.
Knowles, — Esq. Stratford Grove, Essex
Knox, Rev. H. B. Monk's Eleigh,
Hadleigh
Kyle, Rev. M. Cork
*Kynnersley, E. S. Esq. Trinity Coll.
Lace, F. John Esq. Ingthorpe Grange,
Yorkshire
Lade, John Wm. Esq.
*Laing, Rev. David
Lake, Rev. Balliol Coll.
*Lampen, Rev. R. Probus, Cornwall
*Landor, Rev. R. E. Birlingham
Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Bookseller, Birming-
ham
Langdon, Rev. G. II. Oving
*Langdon, Augustus, Esq.
Langmore, W. Esq. M.D.
*Laprimaudaye, Rev. C. J. Leyfon
Latimer, Rev. W. B. Tynemouth
Law, Rev. S. T. Chancellor of the
Diocese of Litchfield
Law, Rev. W. T. Whitchurch, Char-
mouth, Devon
*Lawrence,Rev. Alfred, Sandhurst, Ken
Lawrence, Rev. Charles
Lawson, Rev. \V. Delancey, Oakham
Lee, Mr. Sidmouth
*Leeds Clergy Society
fLeefe, Rev. Audley End, Essex
Lefroy, Rev. A. C.
*Legge, Rev. Henry, East Lavant, near
Chichester
Legge, Rev. W. Ashtead
SUBSCRIBERS.
II
•Leighton, Rev. F. K. All Souls Coll.
Le Mesurier, John, Esq. Ch. Ch.
*Leslie, Rev. Charles
Leslie, Mr. Bookseller, Great Queen
Street, London
Lewis, Rev. David, Roehampton
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Iloniton
•Lewis, Rev T. T. Aymestry, near
Leominster
Ley, Rev. Jacob S. Ashprington, Devon
Ley, W. H. Esq. Trinity Coll.
•Liddell, Rev. Henry G. Ch. Ch.
Lifford, Right Hon. Lord Viscount,
Astley Castle, near Coventry
Light and Ridler, Bristol
Lindsell, J. Esq. St. Peter's Coll. Cam-
bridge
•Lingard, Rev. Joshua, Curate of the
Chapelry of Hulme, near Manchester
Linzee, Rev. E. H.
•Liveing, Rev. HenryThomas, Nayland,
Suffolk
Lloyd, Rev. C. W.
Lockwood, Rev. John, Rector of King-
ham, Oxon
Lockwood, Rev. Mr. Coventry
•Lodge, Rev. B. Chigwell, Essex
Lomax, T. G. Esq. Litchfield
Long, W. Esq. Bath
•Lonsdale, — King's College, London
Losh, Miss, Woodside, Carlisle
Lott, Mr.
•Lowe, John Wm. Esq.
Lowe, T. Esq. Oriel Coll.
Lowe, Rev. R. Misterton, Somerset
Lowe, Rev. T. H. Precentor of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Lawrie, A. J. C. Esq.
Lumsden, Rev. H.
Lund, Mr. St. John's Coll. Cambridge
Lundie, Rev. W. Compton, Berwick-on-
Tweed
•Lush, Mr. Vicesimus, Corpus Christi
College, Cambridge
Lusk, John, Esq. Glasgow
J^utener, Rev. T. B. Shrewsbury
Luxmore, Rev. J. H. M.
Lya'l, Rev. Alfred
Lyall, Ven. VV. R. Archdeacon of
Colchester
Lysons, Rev. Samuel, Hempstead, Glou-
cestershire
•M'call, Rev. E. Winchester
Maclean, Rev. H. Coventry
Maclean, Rev. J. Sheffield
•Macfarlane, Rev.J. D.Frant.Tunbridge
Wells
Mackinson.Rev.T.C. Colonial Chaplain,
New South Wales
•Macmullen, R. G. Esq. C.C.C.
Macpherson, Rev. A. Rothwell, near
Kettering
Madox, Wm. Esq.
Magdalene College Library
M'Arthy, Rev. F. Loders, Dorset
M'lver, Rev. Wm. West Derby
Maitland, Rev. S. R.
Maitland, Rev. P. Blackburn, Lanca-
shire
•M'Laren, Major, Portobello, Greenock
•Mallock, Rev. Wm. Torquay
Mallory, Rev. G.
Manley, N. M. Esq. St. John's Coll.
Cambridge
Manning, Rev. Hen. Lavington, Sussex
Mann,W.Moxon,Esq.ClareHall,Camb.
Manning, Mrs. Tillington, Sussex
Mansell, Wm. Esq.
Markland, J. H. Esq. Temple, London
Marklaud, Thomas, Esq. Manchester
•Marriott, Rev. J. Bradfield, Reading
•Marriott, Rev. C. Oriel Coll. 2 copies
Marriott, Rev. F. A. Oriel Coll.
Marsden, Rev. A. Gargrave
Marshall, Rev. Edward Ruskington,
Sleaford, Lincoln
Marshall, Edward, Esq. C.C.C.
Marsham, Rev. G. F. J. Allington,
Maidstone
Martin, Rev. Chancellor, Exeter
Martin, Rev. Richard, Menheniot
Martyn, Rev. J. Exeter
Mason, Rev. W. Normanton
Massingberd, Rev. F. C.
12
SUBSCRIBERS.
Masters, Rev. J. S. Greenwich
Matheson, G. F. Esq.
Maxwell, Henry C. Esq. York
May, Rev. George, Heme, Kent
Maynard, Rev. J. Berkeley, Gloucester-
shire
Mayow, Rev. M. W. Magdalen Hall
*Meade, Rev. J. Stratford on Avon
Medley, Rev. J. Exeter
*Medwyn, Hon. Lord
Mendham, Rev. J. Clophill, Beds.
Menzies, F. Esq. Brasenose Coll.
Mercwether, Rev. Francis, Whitwick,
Leicestershire
*Metcalfe, Rev. W. Harleston, Norfolk
M'Glashen, Mr. James, Dublin
•Mill, Rev. Dr.
Miller, Rev. C. Magdalen Coll.
Miller, Rev. John, Worcester Coll.
Benefield, Northamptonshire
Millner, Rev. W. Bristol
Mills, I. J. Esq. Lexden Park
Milward, Henry Esq. B.A. Clifton
Minster, Rev. T. Libston, near Leeds
•Moberly, Rev. Dr. Winchester
Monro, Rev. Edward, Oriel Coll.
•Moody, Rev. Henry R. Chartham, near
Canterbury
Moore, Rev. Arthur, Stratton, Glou-
cestershire
Moorsom, Captain, Knightsbridge
Mordaunt, Dowager Lady, Avenhurst,
Stratford on Avon
Mordaunt, Sir John, Bart.
Morgan, Rev. J. P. C. Llangwyryfor
Morgan, Rev. J.
Morice, J. Esq. Honiton
Morrell, Baker, Esq. St. Giles. Oxford
Morrell, F. Esq. St. Giles, Oxford
Morrell, Rev. G. K. St. John's
Morrison, Mr. Liverpool
*Morris, Rev. T. E. Ch. Ch.
Mosse, Rev. Sam. T. Ashbourn, Derby-
shire
Mozley, Rev. C. Thomas, Cholderton
Mozley, H. Esq. Derby
•Mules, Rev. P. Exeter Coll.
Munby, Joseph, Esq. York
Munro, Wm. Esq. M.D. Inverness
Murray, F. H. Esq. Ch. Ch.
Murray, G. E. Esq. Ch. Ch.
Musket, Robert, Esq.
Muskett, Mr. C. Bookseller, Norwich
Musket, Robert, Esq.
Nash, Rev. R. A. Homerton
Neave, Rev. H. L. Epping
•Needham, Hon. Mr. Trinity Coll.
Cambridge
•Nevile, Charles, Esq. Trinity Coll.
•New, Rev. F. T. Shepton Mallet
Newall, Rev. S. Dedsbury
Newcastle-on-Tyne Clerical Society
•Newman, W. J. Esq. OrielColl.2 copies
Nicholl, Rev. J. R. Greenhill, near
Barnett
•Nicholls, Rev. W. L. Bath
•Nicholson, Rev. Wm.
Nicholson, Miss F. Rochester
•Nind, Rev. \V. Fellow of St. Peter's,
Cambridge
Northcote, G. B. Esq. Exeter Coll.
•Northcote, J. S. Esq. C.C.C.
Nunn, Rev. Thomas, Birmingham
Nutcorobe.Rev.Mr. Oxenham,Medbury,
Devon
Nutt, Rev. Charles, Magdalen College
Oakeley.Rev.SirHerbert, Bart. Booking
•Oakeley, Rev. Frederick, Balliol Coll.
O'Brien, S. August. Esq. Blatherwycke
Park, Wansford
O'Brien, Rev. H. Dublin
O'Bryen, Rev. Hewitt, Heywood, Lan-
cashire
•Oldknow, Rev. J. Uppingham
Ogilvie, Rev. C. A. Balliol Coll.
Ogle, J, A. M.D. Clinical Professor
of Medicine, Oxford
Ogle, Maurice, Esq. Glasgow
tOldham, Joseph, Esq. Hatherleigh,
Devon
Ormandey and Son, Liverpool
tOrmerod, Rev. Thomas J. Bras. Coll.
Osborne, J. Esq.
SUBSCRIBERS.
13
Oswald, Alexander, Esq.
Oswell, Rev. Lloyd
Ouvry, Rev. P. T.
Overton, Rev. J. G. Corpus C. Coll.
Owen, Rev. E. Wendover
Page, Rev. Dr. Gillingham, Kent
Page, Rev. Cyril
Page, Rev. F. L. Woolfit
Paget, Rev. F. Elford, Litchfield, Chap-
lain to the Bishop of Oxford
Palk, Rev. W. Exeter Coll.
Palk, Rev. Wm. Ashcombe
Palmer, Rev. J.
Palmer, Rev. W. Worcester Coll.
Palmer, Rev. W. Magd. Coll.
Palmer, R. Esq.
Palmer, G. H. Esq. Lincoln's Inn
Papillon, Rev. John
Pardoe, Rev. J.
Parker, Rev. Charles
tParker, Rev. W. Appleton-le-Street
tParkes, Rev. W.
Parkinson, Rev. R. Manchester
Parlby, Rev. Hall
*Parsons, Rev. G. L. Benson
*Patteson, Hon. Mr. Justice
fPattison, Mark,- Esq. Oriel
Paul, Rev. Charles, Bath
Peake, Rev. G. E. Taunton
fPearse, T. Esq. Magdalen Coll.
Pearson, the Very Rev. Hugh N. D.D.
Dean of Salisbury
Pearson, Rev. Charles, Knebworth,
Stevenage, Herts
Pearson, Rev. H. W. Guildford
Peck, J. Esq. Temple Combe
♦Pelly, Rev. Theophilus, C.C.C.
♦Penny, Rev. Edw. St. John's Coll.
*Perceval, Hon. and Rev. A. P.
♦Perry, Mr.
Peters, Rev. Henry, St. Johnlee,
Northumberland
Petley, Henry, Esq. Wadham Coll.
Phelps, Rev. H. D. Tarrington, Led-
bury, Herefordshire
Phillipps, S. M. Esq.
Phillips.Rev.G. Queen's Coll. Cambridge
Phillott, Johnson, Esq. Bath
*Philpotts, Rev. W. J. Hallow, Wor
cester
Phippen, Robt. Esq. Badgworth Court,
Somerset
Phipps, Rev. E. J. Devizes
*Pickwood, Rev. J. Stepney
Pigott, Rev. J. R. Hughenden
Pinckard.Wm.Esq.Handley.Towcester
Pirie, A. jun. Esq.Aberdeen
Pitts, Rev. John, Street, near Glaston-
bury
Piatt, Rev. George
Plummer, Rev. Mat. Heworth, Durham
*Pocock, Rev. C. Rouselench, near
Evesham
*Pocock, N. Esq. M.A. Queen's Coll.
Pocock, C. J. Esq. Bristol
♦Pocock, Rev. C. S. Inkberrow, Wor-
cestershire
Pole, Rev. R. Chandos, Radbourne,
Derby
♦Pole, E. S. Chandos, Esq. Radbourne
Hall, Derby
Ponsonby, Hon. John
*Ponsonby, Hon. Walter
*Poole,Rev.J.Enmore,near Bridgewater
tPooley, Rev. M. Scotter
Porcher, Charles, Esq.
Portal, Melville, Esq. Ch. Ch.
Porter, Rev. Chas. Stamford
Porter, H. Esq. Winslade
Portman, Rev. F. B. All Souls
Pountney, Rev. H. Wolverhampton
Povah, Rev. J. V.
Powell, Arthur, Esq.
♦Powell, Chas. Esq. Speldhurst
Powell, Rev. H. T. Coventry
♦Powell, Rev. T. Ampthill
♦Powell, J. C. Esq.
Powell, John, Esq.
♦Powles, R. Cowley, Esq. Exeter Coll.
Pownall, Rev C. C. B. Milton Ernest
Pratt, Rev. Mr. Cruden, N. B.
Pressley, Rev. Mr. Frasersburgh
Preston, Rev. George Dean's Yard,
Westminster
Pretyman, Rev.John, Sherington, Bucks
Prevost,Rev.Sir George,Bart. OrielColl
It
SUBSCRIBERS.
*Prichard, J. C. Esq. Oriel Coll.
Prickett, Rev. M.TrinityColl. Cambridge
Pridden, Rev. W. Broxted, Essex
Prideaux, Esq.
Pruen, Rev.W. A. Snitterfield, Worcester
Pryce, John, Esq. Delvidere, Sussex
Radcliffe, Rev. J. F. Hucclescote
Raikes, R. Esq. Exeter Coll.
Ramsay, Rev. E. B. St. John's Chapel,
Edinburgh
Randall, Rev. H. G. Queen's Coll.
Randolph, Rev. E. J. Eastry, Sandwich
Randolph, Rev. G.
•Randolph, Rev. Herbert
Randolph, Rev. S. Hadham
Randolph, Rev. Thomas
Ranken, Rev. Mr. Old Deer
Rashdall, Rev. John, Exeter
*Raven, V. Esq. Magd. Coll. Camb.
*Rawle, Mr. Trinity Coll. Cambridge
Rawlins, Rev. C. Allerthorpe, Pock-
lington
Ray, Rev. Cecil, Liverpool
Rayer, Rev. Wm. Tiverton
Rayleigh, Right Hon. Lord, Terling
Place, Essex
Reece, Rev. James, Tinsley
Reed, Rev. Christ. Tynemouth
Reeves, Rev. F. J. H.
Reid, C. B. Esq. Barkway, Royston
*Relton, Rev. J. R. Tewkesbury
Rennett, Rev. Mr.
Rew, Rev. Chas. Maidstone
*Rice, H. Esq. Ifield, near Southampton
♦Richards, Rev. J. L. D.D. Rector of
Exeter College
Richards, Rev. E. T. Farlington
Richards, Rev. George, Warrington
Richards, Rev. Henry, Horfield, near
Bristol
Richards, Rev. Upton
Richards, Rev. J. Stowlingtopft
Richards, Rev. T. Watkyn, Puttenham >
Guildford, Surrey
Richmond, Rev. C. G. Six Hills, Lin-
colnshire
Ricketts, Rev. F.
Ridings, Mr. George, Bookseller, Cork
Ridley, Rev. W. H. Ch. Ch.
Ripon, Very Rev. the Dean of, Dawlish
Risdale, Rev. E. Troubridge
Riviere, Mr. Bookseller, Bath
Roberts, Mr. Liverpool
*Robertson. J. Esq. Barton, Notts
Robertson, J. Esq. D.C.L. Doctor's
Commons
Robertson, John, Esq.
Robertson, Rev. J. C. Trinity Coll.
Cambridge
Robertson, Rev. J. C. Univ. Coll. Oxford
*Robson, J. U. Esq. Magdalen Hall
Robins, Rev. S.
Rochester, Very Rev. the Dean of
*llodmell, Rev. John, Burford, Salop
Rodd, Rev. C. North Hill
Rodwell, Rev. Mr. Tenbury
Rodwell, Mr. Bookseller, Bond Street
Rogers, E. Esq. Ch. Ch.
Rogers, W. Esq. Balliol Coll.
Rogers, Rev. John, Canon of Exeter
Rogers, Rev. J. Foston, Leicestershire
Rogers, Mrs. Percy's Cross, Fulham
Rohde, Mrs. Eleanor, Croydon
Rooper, Rev. Wm. Abbots' Ripton
Ross, Rev. J. L. Oriel Coll.
Round, Rev. James F. Colchester
Routh, Rev. Martin Joseph, D.D. Presi-
dent of Magdalen Coll.
*Rowley, Rev. T. Ch. Ch.
Rump, James, Esq. Svvanton Morley,
Norfolk
Russell, J. Watts, Esq. Ham Hall
tRussell, Mr. Bookseller, Aberdeen
Russell, Rev. J. F. St. Peter's Church
Walworth
Russell, Rev. Samuel Henry
Ryder, Rev. G. D. Easton
*Ryder, T. D. Esq. Oriel
Salter, Rev. John, Iron Acton, Bristol
Sanders, Rev. Mr.
*Sandford, Rev. G.B. Prestwich
Sandham,J. M. Esq. St. John's Coll.
SUBSCRIBERS.
Sandilands, Hon. and Rev. J.
Sandilands, Rev. R. S. U.
Saunders, Rev. A. P. Charterhouse
Savage, Mrs. Henleaze, near Bristol
Schneider, Rev. II.
Scobell, Rev. John, Southover, Lewes
*Scott, Rev. R. Balhol Coll.
Scott, Rev. W.
Seaton, Rev. Mr. Cleckheaton
Selwyn, Rev. Wm. Ely
*Sewell, Rev. J. E. New Coll.
Seymour, Rev. Sir J. H. Bart. North-
church, Herts
Seymour, Rev. Robert Kinwarton,
Alcester
Shadwell, Rev. J. E. Southampton
Sharp, Rev. John, Horbury
Sharp, Rev. W. Addington, Cumberland
Sharpies, Rev. T. Blackburn
Shaw, Rev. E. B. Narborough, Leices-
tershire
Shearly, W. J. Esq. St. Peter's Coll.
Cambridge
Shedden, S. Esq. Pembroke College
Shepherd, Rev. Samuel
tSheppard, W. Esq. Oriel Coll.
*Sherlock,Rev.H.H.Ashton,in Winwick
Shields, Rev. W. T. Durham
Shilleto, W. Esq. Univ. Coll.
*Shillibeer, Rev. John, Oundle
*Short, Rev. Thomas V. D.D. Ch. Ch.
Rector of St. George's, Bloomsbury
Short, Rev. T. Trinity Coll.
*Sibthorpe, Rev. W. Magd. Coll.
Sidebottom, Rev. W. Buckden
Simms, George, Bookseller, Manchester
*Simms, Rev. E. Great Malvern
*Sirapson, Rev. Joseph, Whitchurch,
Salop
Simpson, Rev. J. PembertoD, Wakefield
Simpson, Rev. T. W. Thurnscowe Hall
Sinclair, Rev. John, Edinburgh
Skelton, Henry, jun. Esq.
Skene, W. F. Esq. Edinburgh
Skipsey, Rev. Mr.
Skrine, Harcourt, Esq. Wadham Coll.
Small, Rev. N. P. Market Bosworth
Smart, Thomas, Esq.
Smart, N. P. Market Bosworth
Smirke, Sir Robert
tSmith, Rev. Dr. Leamington
Smith, Rev. Jeremiah, Long Buckby,
Northampton
Smith, C. Esq. Liverpool
Smith, Rev. E. H. Jersey
Smith, Rev. Edward O. Hulcote, near
Woburn
Smith, Rev. H. R.Somers, Little Bentley,
Essex
*Smith, Rev. John, Bradford
* Smith, Rev. Bernard, Magdalen
Smith, Rev. Edward, Bocking
*Smith, Rev. S. St. Mary's, Ely
Smith, Henry, Esq.
Smith, Rev. Joseph, Trinity Coll.
Smith, Rev. P. P. Washford Pvne
Smythe, Rev. P. M. Tamworth, War-
wickshire
Smyth, Rev. Mr. Fifield, near Andover
Soltau, Mr.
Southby, Rev. Dr. Bulford, Amesbury
*Sotheby, Rev. T. H.
Southouse, Rev. George, Oriel Coll.
*Southwell, Rev. Geo. Bristol
Sparkes, Rev.Chas. Barningham, Suffolk
Sparke, J. Esq. Clare Hall, Cambridge
*Spencer, Rev. W. J. Starsten, Norfolk
Spreat, Mr. Bookseller, Exeter
*Spranger, Rev. R. J. Exeter Coll.
Spry, Rev. John Hume, D.D. Oriel
Coll. Rector of St. Mary-le-bone
*Stackhouse's Library, the Trustees of
Stacy, Rev. Thomas, Cardiff
^Stafford, Rev. J. C. Magdalen Coll.
Stanfield, Mr. J. Bookseller, Wakefield
Stanley, Rev. E. Rugby
Staveley, J. Bookseller, Nottingham
Stead, Rev. A. Metfield, Suffolk
Stephens, Ferdinand, Esq. Exeter Coll.
♦Stevens, Rev. Henry, Bradfield, Berks
Stevens, Rev. M. F. T. Thornbury
Stevens, Rev. R. Culver
*Stevenson, Mr. T. Bookseller, Camb.
Stewart, Mrs. Col. Bath
Stewart, Mr. Pembroke Coll. Cambridge
*Stonard, Rev. Dr. Ulverstone
Stonhouse, Rev. W. B. Fery
*Storer, Rev. John, Hawksworth, Notts
Story, A. B. Esq. St. Alban's
Storks, T. F. Esq. Jesus College, Camb.
2
1G
SUBSCRIBERS.
Straker, Mr. Bookseller, West Strand,
London
Street, Rev. A. VV. Pembroke Coll.
Strong, Mr. VV. Bookseller, Bristol
Sturrock, Rev. W. Calcutta
Sutherland, Dr. A. J. Ch. Ch.
Swainson, Rev. C. L. Crick, Northamp-
tonshire
Swainson, Rev. Mr. Clunn, Salop
*Swete, Rev. B. Cork
Swete, Rev. VVm. Downgate, Sandhurst
tSymons, Rev. B. P. D.D. Warden of
Wadham Coll.
*Syms, Rev. Wm. Wadham Coll.
*Tait, Rev. A. C. Balliol Coll.
Talbot, Hon. and Rev. W. C. Ingestrie,
Litchfield
fTalboys and Co. Booksellers, Oxford
Tarbutt, Rev. Arthur, Dover
Tatham, Rev. Arthur
Taylor, Miss, London Road, Brighton,
(Chrysostom)
Taylor, Rev. M. J. Harold, Bedfordshire
Taylor, Rev. Joseph, Upwell, Wisbeach
Taylor, Rev. Robert, Leeds
Taylor and Walton, Booksellers
Taylor, Mr. Jas. Bookseller, Brighton
*Tennant, Rev. Wm.
*Terry, Michael, Esq. Queen's Coll.
Thomas, Rev. C. N. St. Columb's
"Thomas, Rev. R. Hammersmith
"Thompson, Rev. Sir H. Bart. Fareham
Thompson, Rev. W. D. Trinity College,
Cambridge
Thompson, Rev. W. H. Trinity Coll.
Cambridge
Thompson, Captain, R. N. Hayes' Com-
mon, Kent
Thompson, Mr. G. Bookseller, Bury St.
Edmunds
Thomson, Rev. George, Andover
Thornton, Rev. C. Margaret Chapel,
London
Thornton, H. S. Esq. Battersea Rise
Thornton, Rev. Wm. Dodford,Weedon,
Northampton
Thornton, Rev. W. J. Llanwarne,
Hereford
Thornton,Rev. Spencer, Winslow, Bucks
Thorold, Mr. W. Barnstaple
*Thorp, Rev. Henry, Topsham
*Thurlow, Rev. John, Durham
Thwaytes, Rev. J. Carlisle
tTickell, G. Esq. University Coll.
Tidswell, Rich. Esq. Upper Clapton
Tindal, J. Esq. Huddersfield
*Todd,Rev.J. H.TrinityCollege, Dublin
Tomkins, Rev. John, Greenford
Tomlinson's Library
•Tottenham, Rev. E. Bath
Townsend, Rev. George, Prebendary of
Durham
Townsend, Rev. G. F. Northallerton
Tripp, Rev. Dr. Sampford Brett,
Somerset
Trollope, Rev. Arthur
Trotman, Rev. J. F.
*Trowers, Rev. Walter
Truro Clerical Society
Tucker, Rev. M. jun.
Tufnell, Rev. G. Wormingford, near
Colchester
Turbitt, Rev. W. Halford
Turner, Rev. J. F. Kidderminster
Turner, Rev. J. Stourbridge
Turner, Rev. J. F. Exeter
Turner, Sharon, Esq.
Turner, Rev. Thomas, Exeter Coll.
Turner, Miss E.
Turner, Rev. W. H. Norwich
Twopenny, Rev. R. Little Casterton,
Stamford
Twopeny, Rev. D. S. Sittingbourne
Tyler, Rev. James Endell, Rector of
St. Giles in the Fields
Tyrrell, Rev. W. Cippenham, near Eton
Tyrrell, E. Esq.
Tytler, Patrick Eraser, Esq.
Underhill, Mr.E. B. Oxford
Upton, Rev. J. S. Wentworth, Rotherham
tUtterton, Rev. J. S. Oriel Coll.
SUBSCRIBERS.
17
Vaux, Rev. Bowyer, Collegiate Church,
Wolverhampton
*Vaux, Rev. Wm. Preb. of Winchester
*Veale, Rev. W. Northlewe
Vernon-Harcourt, Rev. L.
Vicars, Rev. M. Exeter
Vickers, Yen. Archdeacon, Chetton,
Bridgenorth
Vigne, F. Esq.
Vincent, General
*V r incent,Rev. O. P. Everton, Liverpool
* Vizard, John, Esq.
Vogan, Rev. T. S. L.
*Wackerbarth, Rev. F. D. Peldon
Wainwright, Rev. Dr. Boston, U. S. A.
Walford, Rev. Wm. Hatfield, Essex
Walker, Mrs. Tunbridge Wells
Walker, Rev. G. A. Newcastle-on-Tyne
Walker, Rev. R. Wadham Coll.
Walker, Rev. S. W. Bampton, Devon
Walker, Rev. T. Beckleigh, Plymouth
Walker, C. H. Esq. Exeter
Walker, Mr. Queen's Coll. Cambridge
* Walker.Rev.Thos. Christ's Coll. Camb
Walkey, Rev. C. C. Head Master of
Lucton School, Herefordshire
Wall, Rev. Henry, Vice-Principal of
St. Alban Hall
Wallace, Rev. Geo. Canterbury
Wallas, John, Esq. Queen's Coll.
Walliuger, Rev. W.
Walter, J. Esq. Exeter Coll.
Walter, Rev. Edw. Langton Rectory
Horncastle
Walter, Rev. Ernest, Tachbrook
Walter, Rev. Keats
* Walton, Rev. Dr. Birdhook
Ward, Right Hon. Lady
•Ward, Rev.W. P. Compton Vallance,
Dorchester
Ward, Rev. Richard, Leeds
Ward, Rev. W. G. Balliol Coll.
Ward, Mr.
Wardroper, Rev. Charles Christ Coll.
Cambridge
Ware Rural Deanery Book Club
Warren, Rev. John, Exeter
•Warter, Rev. J. Wood, West Tarring,
Wason, James, Esq. Stroud
Sussex
Watkins, Rev. Fred. Emmanuel Coll.
Cambridge
Watkins, Rev. W. Chichester
Watkins, Rev. Henry, South Mailing,
Lewes
Watson, Joshua, Esq.
Watson, Rev. J. D. Guilsborough
Northampton
Watson, Rev. Alex. Manchester
Watson, Rev. Geo. Eltherley, Durham
Watts, Rev. John, Tarrant Gunville,
Blandford
Watts, Richard, Esq. Clifton House,
Workington
Watts, Rev. William
*Wayett, Rev. W. Pinchbeck
*Weare, Rev. T. W. Ch. Ch.
Webb, J. W.Esq. Clare Hall, Camb.
* Webster, Rev. William, Christ's Hospital
fWebster, Rev. Mr. Drumlithie
*Weguelin, Rev. W. Stoke, nr. Arundel
*Wells, Rev. Mr. Lambeth Palace
West, Hon. R. W. Balliol Coll.
Westmacott, Rev. H. Chastleton
Whalley, Rev. D. C.
Whately, Rev. C. St. Mary Hall
Whatman, W. G. Esq. Ch. Ch.
Wheeler, Mr. Bookseller, Oxford
White, Rev. R. M. Magdalen Coll.
White, Rev. James, Manchester
White, Rev. W. S.
White, Rev. R. M. Aveley, Essex
White, R. Esq. Idle, near Bradford
White, Mr. Bookseller, Piccadilly,
London
Whitford, Rev. R. W.
*Whitfield, Rev. G. T. Bockleton
Whitley, Mr. Manchester
*Wiekham, Rev. R. Twyford
Wight, Isle of, Clerical Library
*Wilberforce, Rev.H. Bransgore, Hants.
Wilberforce, Rev. R. J. East Farleigh
Wilberforce, Rev. Samuel, Brightstone.
Isle of Wight
Wilde.Rev.S.D. Fletching, near Uckfield
18
SUBSCRIBERS.
'Wilkinson, Rev. J. Merton College
Williams, E. T. Esq. Exeter Coll.
* Williams, Rev.G.King'sColl.Cambridge
* Williams, Matthew D. Esq.
Williams, Sir John, Bart. Bodelwyddan
Williams, Rev. I. Trinity Coll.
Williams, Rev. F. V.
Williams, Rev. J. West Hackney
"Williamson, Rev. R. H. Gateshead
•Williams, Robert, Esq. M.P.
•Willis, Rev. A. Ludlow
Willis, H. Esq. Catherine Hall, Cam-
bridge
Wilson, Rev. John, Trinity Coll.
♦Wilson, Rev. R. F. Hursley, nr. Win-
chester
Wilson, Thomas, Esq. Bath
Wilson, Charles T. Esq. Magd. Hall
Wilson, Walter, Esq. Bath
Winchester, The Dean and Chapter of
Winchester, Very Rev. the Dean of
tWinchester, Rev. W. Ashelworth,
Gloucester
tWingfield, Rev. William
Winterbottom, J. Esq.
Wise, Rev. Henry, Offchurch
Wither, Rev. W. Otterbourne, Hants
Witts, Rev. Edw. F. Upper Slaughter,
Gloucestershire
Wix, Rev. E. Archdeacon of New-
foundland
Wodehouse, Thos. Esq. Balliol Coll.
Wood, Rev. H. Fenstanton, sear St. Ives
Wood, Rev. G. Newcastle
Wood, Rev. J. R. St. James's Palace
*Wood, S. F. Esq.
Woods, Rev. P. Dublin
Wood, Rev. R.
Wood, Rev, Jas. Settrington, nr. Malton
Woodgate, Rev. H. A. St. John's Coll.
Woods, Rev. G. S. West Dean, Chi-
chester
Woodward, Rev. J. H. Bristol
Woodyer, Mrs. Guildford
tWoolcombe, E. C. Esq. Oriel Coll.
*Woolcombe, Rev. Henry, Ch. Ch.
Woolcombe, Wrn. W. Esq. Exeter Coll.
tWoollcombe, G. Esq. Ch. Ch.
t Wordsworth, Rev. Dr.Master of Trinity
Coll. Cambridge
tW r ordsworth,Rev. Chas.SecondMaster
of Winchester School
Wrangham, Rev. G. W. Thorpe-
Bassett
Wrench, Rev. Frederick, Stowting
Rectory, Ashford
Wrench, Rev. H. O.
Wright, John, Esq. Marples
Wright, Rev. J. A.
Wright, Rev. R. Bridgrull
Wright. Rev. T. B. Wrangle Vicarage,
near Boston
Wright, H. P. St. Peter's College,
Cambridge
Wyatt, Rev. W. Snenton, Notts.
Wylde, Rev. T. Bellbroughton,
Worcestershire
•Wynter,Rev.Dr.Presidentof St. John's
Coll.
Wynter, Rev. J. C. St. John's Coll.
Yarde, G. B. Esq.
Yard, Rev. J. Havant
Yates, Dr. Brighton
Yates, Rev. E. T. Aylsham, Norfolk
Young, P. Esq. Exeter Coll.
Young, R. G. Esq. Oriel Coll.
Young, Rev. Walter, Lisbellaw
Zillwood, Rev. I. O. Compton, Win-
There seems to be ground foi thinking-, that many, who wished to
become Subscribers to the Original Texts, have not distinctly specified
that wish. It is requested that these, or any other corrections, may be
sent to the Publishers.
This day is published,
3 vols. 8vo f 21. 2s.
S. JOANNIS CHRYSOSTOMI
HOMILIAE IN MATTHAEUM.
Textum ad fidem codicum MSS. castigavit, variis lectionibus et
adnotatione critica instruxit
FRIDERICUS FIELD, A.M.
COLL. SS. TRIN. CANTAB. SOCIUS.
CANTABRIGIAE, J. ET J. J. DEIGHTON ; OXONH, J. H. PARKER J
LONDINI, J. G. ET F. RIVINGTON.
Preparing for publication in four Volumes, 8vo.
A
COMMENTARY ON THE FOUR GOSPELS,
COLLECTED OUT OF THE
WORKS OF THE FATHERS;
TRANSLATED FROM THE
CATENA AUREA, or GOLDEN CHAIN
THOMAS AQUINAS.
Edited by E. B. PUSEY, D.D.
J. KEBLE, M.A.
J. H. NEWMAN, B.D.
Preparing for publication in two Volumes, 8vo.
THE HISTORY OF THE CHURCH,
FROM A.D. 381, to A.D. 451.
TRANSLATED FROM
FLEURY'S ECCLESIASTICAL HISTORY.
EDITED BY
JOHN HENRY NEWMAN, B.D.
FELLOW OF ORIEL COLLEGE.
Published by J. H. Parker, Oxford.
5 vols. 8vo. 31.
The THEOLOGICAL WORKS of
EDWARD BURTON, D.D.
LATE REGIUS PROFESSOR OF DIVINITY,
AND CANON OF CHKIST CHURCH.
G vols. 8vo. 31. 10s.
The THEOLOGICAL WORKS of
WILLIAM VAN MILDERT, D.D.
LATE LORD BISHOP OF DURHAM.
With a Memoir of the Author, by the Rev. C. Ives, M.A. and a Portrait.
Second Edition, 4 vols. 8vo. 21. 2s.
PAROCHIAL SERMONS.
J. H. NEWMAN, B.D.
vicar of st mary's, oxford, and fellow of oriel college.
BY THE SAME AUTHOR,
Second edition, 8vo. 10s. Gd.
LECTURES ON
THE PROPHETICAL OFFICE OF THE CHURCH,
Viewed relatively to
ROMANISM AND POPULAR PROTESTANTISM.
Second edition, 8vo. 10s. 6d.
LECTURES ON JUSTIFICATION.
vols. 1 to 4. 8vo. 11. I4s.
TRACTS FOR THE TIMES,
By MEMBERS of the UNIVERSITY OF OXFORD.
Any number or part may be had separately.
Nos. 1, 2, 3, 4, and 5, Is. each,
PLAIN SERMONS.
By CONTRIBUTORS to the " TRACTS FOR THE TIMES.
8vo. 6d. or 5s. per dozen,
Cfu ©ap of 3ubgement
A SERMON
PREACHED ON THE TWENTIETH SUNDAY AFTER TRINITY, IN S. PETER'
CHURCH, BRIGHTON.
BY E. B. PUSEY, D.D.
REGIUS PROFESSOR OF HEBREW, CANON OF CHRIST CHURCH,
LATE FELLOW OF ORIEL COLLEGE.
BY THE SAME AUTHOR,
Second edition, 8vo, 3s.
THE CHURCH the CONVERTER of the HEATHEN.
TWO SERMONS
Preached at Melcombe Regis, in behalf of the Society for the Propagation of
the Gospel.
WITH NOTES.
These Sermons are also printed singly in a cheap form for distribution,
price 2d. each or 15s. per hundred.
Second Edition, ivith Three Appendices, 8vo. 4s.
PATIENCE AND CONFIDENCE
THE STRENGTH OF THE CHURCH.
A Sermon preached on the Fifth of November, before the
University of Oxford.
The Three Appendices may be had separate, 2s.
8vo. 6s.
REMARKS ON THE PROSPECTIVE AND PAST BENEFITS
OF CATHEDRAL INSTITUTIONS,
In the Promotion of sound Religious Knowledge and of Clerical
Education.
Third edition, 8vo. 4s. 6d.
A LETTER
TO THE RIGHT REVEREND FATHER IN GOD
RICHARD, LORD BISHOP OF OXFORD,
ON THE TENDENCY TO ROMANISM
Imputed to Doctrines held of old as now in the English Church.
Second edition enlarged, 8vo. os.
Part I. of
SCRIPTURAL VIEWS OF HOLY BAPTISM,
As established by the consent of the Ancient Church, and contrasted with
the Systems of Modern Schools.
8vo. 16s.
ANALECTA HEBRAICA.
AN INTRODUCTION TO THE STUDY OF HEBREW,
aTH REFERENCES TO THE MOST APPROVED GRAMMARS, AND TABLES OF
THE REGULAR AND IRREGULAR VERBS.
BY C. W. H. PAULI.
By the same Author,
8vo. 4s.
A KEY TO THE ANALECTA HEBRAICA.
" No one acquainted with the books in general use for the young student in
Hebrew in this country, can doubt of the value of, nay, the absolute necessity for,
such a work as Mr. Pauli's Analecta Hebraicn. It has generally been thought
necessary to compress Hebrew Grammars into limits so narrow, as almost wholly to
preclude the elucidation of the rules laid down by sufficient examples ; and thus
the best means of impressing them on the mind have been lost. Mr. Pauli's
Analecta comes in here most acceptably to supply the defects of all Hebrew Gram-
mars in this most important point ; and by giving a reference to each rule in three
of the Grammars most in use in this country, cmd following it by a copious and
diversified collection of examples in elucidation of it, and explaining progressively
in the notes whatever could create difficulty, he has done more to promote a thorough
knowledge of Hebrew, than all the books published on the subject in Great Britain
for many years past. His Tables are more complete and satisfactory than any we
have ever seen ; and he has wisely given the full inflection of several anomalous
verbs of frequent occurrence, for which we have often looked in vain in other lists.
The great value of his plan is, that it is so completely progressive, and that instead of
puzzling the beginner with a number of abstruse rules at one time, without exem-
plifying them, Mr. Pauli takes one at a time, and fully elucidates and impresses
that by examples, before he proceeds to another. We have no doubt, that one month
judiciously employed with this book and Key, will teach more Hebrew than six do
in the ordinary mode of study." Oxford Herald, Oct. 19, 1839.
Second Edition, 8vo. 12s.
AN INTRODUCTION TO HEBREW GRAMMAR.
BY WILLIAM THOMAS PHILLIPS, B.D.
FELLOW OF MAODALEN COLLEGE, OXEORD
2 vols. 12mo. 18s.
THE BOOK OF TSALMS IN HEBREW,
METRICALLY ARRANGED.
With Selections from the various Readings of Kennicott and De
Rossi, and from the Ancient Versions.
BY J. ROGERS, M.A.
CANON RESIDENTIARY OF EXETER CATHEDRAL, AND RECTOR OF MAWNAN,
Third edition, 8vo. 7s. 6d.
The DIVINE AUTPIORITY of HOLY SCRIPTURE,
ASSERTED FROM ITS
ADAPTATION TO THE REAL STATE OF HUMAN NATURE,
In Eight Sermons at Bamptox's Lecture.
By JOHN MILLER, M.A.
I.ATE FELLOW OF WORCESTER COLLEGE.
Fourth edition, 8vo 12s.
DISCOURSES ON PROPHECY,
tn which are considered ITS STRUCTURE, USE, and INSPIRATION.
BY JOHN DAVISON, B.D.
LATE FELLOW OF ORIEL COLLEGE.
8vo. 10s.
The AUTHORITATIVE TEACHING of the CHURCH
SHEWN TO BE
IN CONFORMITY WITH SCRIPTURE, ANALOGY, AND
THE MORAL CONSTITUTION OF MAN.
EIGHT SERMONS AT BAMPTON's LECTURE, 1838.
By HENRY ARTHUR WOODGATE, B D.
FELLOW OF ST. JOHN'S COLLEGE,
AND RECTOR OF BKLLBROUGHTON, WORCESTERSHIRE.
" We trust that it will be received by Churchmen and other educated persons with
deep attention, and we are assured that they will acknowledge the soundness of the
premises, and admire the ingenuity and strong application of the deductions
The book, we believe, will be the instrument, among others, of destroying much
error and removing much prejudice on a subject, in which the deepest interests of
the Church are involved ; and which indeed allow no further forbearance with
increasing injury." Gentleman's Magazine, Nov. 1839.
l2mo. 4s.
SERMONS
ON THE MINISTRY AND ORDINANCES OF THE
CHURCH OF ENGLAND.
By the Right Rev. Father in God, WILLIAM BEVERIDGE, D.D.
BISHOP OF ST. ASAPH.
BY THE SAME AUTHOR,
l2mo. 2s. Gd.
THE CHURCH CATECHISM EXPLAINED.
For the use of the Diocese of St. Asaph.
The seventeenth edition, 32mo. 3s. 6d.
The sixteenth edition, 18nio. 6s.
THE CHRISTIAN YEAR.
©imtgfjts fa Unse
FOR THE SUNDAYS AND HOLYDAYS THROUGHOUT THE YEAR.
Seeond edition, royal 32ruo. ls.6d. cloth,
€i)t psalter,
OR PSALMS OF DAVID;
IN ENGLISH VERSE;
Adapted, for the most part, to TUNES in COMMON USE:
And dedicated, by Permission,
TO THE
LORD BISHOP OF OXFORD.
A few copies remain of the larger edition, 12mo. 7s. 6d. cloth.
The third edition, 18 mo. 3s. 6d.
Upra &postoUca.
Reprinted from the BRITISH MAGAZINE.
Second Edition, 10s. 6d.
%\>z ©atfjebral,
OR THE CATHOLIC AND APOSTOLIC CHURCH IN ENGLAND.
Thoughts in Verse on Ecclesiastical subjects, selected and ar-
ranged so as to correspond with the different parts of a Gothic
Cathedral.
Illustrated by Engravings.
Small 8vo. 7s. 6d.
THOUGHTS IN PAST YEARS.
BY THE AUTHOR OF THE CATHEDRAL.
12ruo. 5s.
VINCENTII LIRINENSIS COMMON1TOUIUM.
Vincentius of Lirins' Commonitory for the Antiquity and Univer-
sality of the Catholic Faith against the
PROFANE NOVELTIES OF ALL HERETICS.
WITH AN INTRODUCTION AND AN APPENDIX.
l'2mo. 3s.
RATRAMNI SIVE BERTRAMI PRESBYTERI DE
CORPORE ET SANGUINE DOMINI LIBER.
The Book of Bertram the Priest on the Body and Blood of Christ.
To which is added,
AN APPENDIX
CONTAINING THE SAXON HOMILY OF AELFRIC.
" It was written in the ninth century to oppose the doctrine of Transubstantiation,
then first introduced. It has been condemned by the Council of Trent, and the
principal Romish writers; was substantially republished, under the shape of a
Saxon Homily, by Archbishop Parker and fourteen other Bishops, to oppose the
Romish doctrine; and was the book which converted Ridley, and through
Ridley, Cranmer himself, from the Romish views of that Sacrament." Quarterly
Review, March, 1839.
12rao. 4s. 6d.
APOLOGIA ECCLESI^ ANGLICANS.
Huic novae editioni accedit epistola celeberrima ad virum nobilem
D. Scipionem, patriciuru Venetum, de Concilio Tridentino con-
scripta.
AUCTORE JOANNE JUELLO,
OLIM EPISCOPO SARISBURIENSI.
In the press, 12 mo.
THE APOLOGY
OF THE CHURCH OF ENGLAND.
BY JOHN JEWEL, D.D.
SOMETIME BISHOP OF SALISBURY.
BY THE SAME AUTHOR,
12mo. 3s. 6d.
TWO TREATISES.
I. ON THE SCRIPTURES.—II. ON THE SACRAMENTS.
A new edition m the press, 18mo.
SACRA PRIVATA;
PRIVATE MEDITATIONS, DEVOTIONS, AND PRAYERS.
BY THOMAS WILSON, D.D.
BISHOP OF SUDOR AND MAN.
In this edition the work is reprinted entire, as published by the Author, for the
use of the Clergy. All the editions published of late years are " accommodated
to general use," by the omission of a larger portion of the work.
I8mo. 5s.
A RATIONALE upon the BOOK of COMMON PRAYER.
BY ANTH. SPARROW, D.D.
SOMETIME LORD BISHOP OF KOUWICH.
A new edition in the press, I81110.
ARCHBISHOP LAUD'S DEVOTIONS.
WITH EXTRACTS FKOM HIS DIARY.
By the Rev. F. W. Faber, M.A. Fellow of University College.
18 mo. 5s.
The AUTOBIOGRAPHY of ARCHBISHOP LAUD.
COLLECTED FROM HIS REMAINS.
In the press, 1 81110.
THOMAS a KEMPIS ON THE IMITATION OF CHRIST.
A nexo Translation.
18mo. 5s.
SELECTIONS from the WORKS of RICHARD HOOKER.
BY THE REV. JOHN KEBLE, M.A.
PROFESSOR OF POETRY, LATE FELLOW OF ORIEL COLLEGE,
18mo. 3s. 6d.
GODLY MEDITATIONS
UPON the MOST HOLY SACRAMENT of the LORD'S SUPPER.
BY CHRISTOPHER SUTTON, D.D.
With a Preface by J. H. NEWMAN, B. D.
FELLOW OF ORIEL COLLEGE.
BV THE SAME AUTHOR,
18mo. 3s. Od.
DISCE V1VERE. LEARNE TO LIVE.
A new edition, l8mo. 3s. Gd.
DISCE MORI. LEARNE TO DYE.
A new edition, 18mo. 3s. 6d.
THE GOLDEN GROVE; A GUIDE TO DEVOTION.
BY JEREMY TAYLOR, D.D.
BISHOP OF DOWN AND CONNOR.
18nio. 3s. 6d.
HEART'S EASE.
OR A REMEDY AGAINST ALL TROUBLES.
With a Consolatory Discourse particularly directed to those who
have lost their friends and dear relations.
BY SIMON PATRICK, D.D.
LATE LORD BISHOP OF ELY.
In this edition the work is reprinted entire, as -published by the
Author.
BY THE SAME AUTHOR.
18mo. 3s. 6d.
ADVICE TO A FRIEND.
l8mo. 3s. Gd.
A TREATISE ON REPENTANCE AND FASTING.
Edited by the Rev. F. E. PAGET, M.A. Ch. Ch.
CHAPLAIN TO THE BISHOP OF OXFORD.
18rao. 3s. 6d.
THE AUTOBIOGRAPHY OF BISHOP PATRICK.
Now first printed from the original Manuscript.
In the press, 18mo.
A MANUAL OF PRAYERS
FOK THE
USE OF THE SCHOLARS OF WINCHESTER COLLEGE, AND
ALL OTHER DEVOUT CHRISTIANS.
By THOMAS KEN, D.D.
SOMETIME LOUD BISHOP OF UATH AND WELLS.
A new edition, with a SHORT MEMOIR OF THE AUTHOR.
In the press, 18mo.
THE RICH MAN'S DUTY.
By EDYV. WELLS, D.D.
SOMETIME RECTO K OF COTESBACH, IN LEICESTEKSHIRE.
In the press, l8mo.
SARAVIA on the ORDERS OF THE PRIESTHOOD.
Translated by the
REV. A. W. STREET, M A.
PEMBROKE COLLEGE.
In the press, 18mo.
THE PRACTICAL CHRISTIAN.
By RICHARD SHERLOCK, D.D.
WITH A SHORT ACCOUNT OF THE AUTHOR BY HIS PUPIL
THOMAS WILSON, D.D.
BISHOP OF SODOR AND MAN.
BAXTER, PRINTER, OXFORD.
1 1012 01128 4447
DATE DUE
»CT#i
wm-*^.
| '
HIGHSMITH*
6230
Primed
In USA