Homilies on Hebrews

Homilies on Hebrews

continued

Homily 28

1 Hebrews xi. 37, 38.-"They wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented (of whom this world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth." [1.] At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition, because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted. For consider, I beseech you, Elijah, to whom our discourse has come round to-day, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that "they were slain with the sword, were stoned," he goes back again to Elijah, who suffered the same things with them. (See 2 Kings i. 8.) For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.

2 For "they wandered about" (he says) "in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom this world was not worthy." They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, "but the Son of Man hath not where to lay His head." (Matt. viii. 20.) Why do I say "no lodging-place"? No standing-place: for not even when they had gained the wilderness, were they at rest.For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them]. Then next, he says, they bring accusations against you for Christ's sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. "Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea" (Acts xi. 29), which was [the case] of these also.

3 "Tormented" [or "ill-treated"], he says that is, suffering distress, in journeyings, in dangers. But "They wandered about," what is this? "Wandering," he says, "in deserts and in mountains and in dens and caves of the earth," like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror. [2.] What then is the reward of so great a change? What is the recompense? They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed? Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for thee and those after thee?

4 Dost thou see that we have the advantage of them? For "God" (he says) "has provided some better thing for us." In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness? And he did not say, "that they without us might not be crowned," but "that they without us might not be made perfect" ; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.

5 [3.] (C. xii. 1) "Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays [of the sun.] And he did not say, "lifted on high above us," but, "compassing us about," which was more than the other; so that we are in greater security. What sort of "cloud"? "A load of witnesses." With good reason he calls not those in the New [Testament] only, but those in the Old also, "witnesses" [or "martyrs"]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.

6 "Laying aside all things." "All": what? That is, slumber, indifference, mean reasonings, all human things. "And the sin which doth [so] easily beset us "; euperistaton, that is either "which easily circumvents us," or "what can easily be circumvented," but rather this latter. For it is easy, if we will, to overcome sin. "Let us run with patience" (he says) "the race that is set before us." He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the [contest] of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. "Let us run" (he says) "the race that is set before us." [4.] In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. (Ver.2) "Looking" (he says) "unto Jesus the Author and Finisher of our Faith "; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" (Matt. x. 25.) And again, "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.)

7 "Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "Ye have not chosen Me, but I have chosen you" (John xv. 16); and Paul too says, "But then shall I know, even as also I have been known." (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End. "Who," he days, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" (1 Pet. ii. 22); as He also says in the Gospels, "The Prince of the world cometh and haft nothing in Me." (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!

8 "Who for the joy that was set before Him" (he says) "endured the cross, despising the shame." But what is, "Despising the shame"? He chose, he means, that ignominious death. For suppose that He died. Why [should He] also [die] ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not "pain," but "shame"? Because it was not with pain that He bore these things. What then is the end? "He is set down at the right hand of the throne of God." Seest thou the prize which Paul also says in an epistle, "Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all [such] things. But now prizes also are set before us, and these no common ones, but great and unspeakable.

9 [5.] Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said,"Nay," (it says) "but He deceiveth the people." (John vii. 12.) And again, "That deceiver said while He was yet alive, after three days I will rise again." (Matt. xxvii. 63.) As to sorcery too they calumniated Him, saying, "He casteth out the devils by Beelzebub." (Matt. xii. 24.) And that "He is mad and hath a devil." (John x. 20.) "Said we not well" (it says) "that He hath a devil and is mad?" (John viii. 48.) And these things He heard from them, when doing them good, performing miracles, showing forth the works of God. For indeed, if He had been so spoken of, when He did nothing, it would not have been so wonderful: But [it is wonderful] that when He was teaching what pertained to Truth He was called "a deceiver," and when He cast out devils, was said to "have a devil," and when He was overthrowing all that was opposed [to God], was called a sorcerer. For these things they were continually alleging against Him.

10 And if thou wouldst know both the scoffs and the ironical jeerings, which they made against Him (what particularly wounds our souls), hear first those from His kindred. "Is not this" (it says) "the carpenter's son, whose father and mother we know? Are not his brethren sit with us?" (Matt. xiii. 55; Mark vi. 3; John vi. 42.) Also scoffing at Him from His country, they said He was "of Nazareth." And again, "search," it says, "and see, for out of Galilee hath no prophet arisen." (John vii. 52.) And He endured being so greatly calumniated. And again they said, "Doth not the Scripture say, that Christ cometh from the town of Bethlehem?" (John vii. 42.) Wouldst thou see also the ironical jeerings they made? Coming, it says, to the very cross they worshiped Him; and they struck Him and buffeted Him, and said, "Tell us who it is that smote Thee" (Matt. xxvi. 68); and they brought vinegar to Him, and said, "If Thou be the Son of God, come down from the Cross." (Matt. xxvii. 40.) And again, the servant of the High Priest struck Him with the palm of his hand; and He says, "If I have spoken evil, bear witness of the evil; but if well, why smiteth thou Me?" (John xviii. 23.) And in derision they put a robe about Him; and they spat in His face; and they were continually applying their tests, tempting Him.

11 Wouldest thou see also the accusations, some secret, some open, some from disciples? "Will ye also go away?" (John vi. 67) He says. And that saying, "Thou hast a devil" (John viii. 48, vii. 20), was uttered by those who already believed. Was He not continually a fugitive, sometimesin Galilee, and sometimes in Judea? Was not His trial great, even from the swaddling clothes? When He was yet a young child, did not His mother take Him and go down into Egypt? For all these reasons he says, "Looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God." 12 To Him then let us look, also to the [sufferings ] of His disciples, reading the [writings ] of Paul, and hearing him say,"In much patience, in afflictions, in necessities, in persecutions, in distresses, in stripes, in imprisonments." (2 Cor. vi. 4, 5.) And again, "Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat." (1 Cor. iv. 11-13.) Has any one [of us] suffered the smallest part of these things? For, he says, [we are] "As deceivers, as dishonored, as having nothing." (2 Cor. vi. 8, 10.) And again, "Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in hunger." (2 Cor. xi. 24-26.) And that these things seem good to God, hear him saying, "For this I besought the Lord thrice, and He said to me, My Grace is sufficient for thee; for My strength is made perfect in weakness." (2 Cor. xii. 8-10.) "Wherefore,"he says, "l take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me." Moreover, hear Christ Himself saying, "In the world ye shall have tribulation."(John xvi. 33.)!

13 [6.] Ver. 3. "For consider," saith he, "Himthat endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us! And passing by all [else], he expressed the whole by the [word] "Contradiction"; and by adding "such." For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by "contradiction." And not these only, but also the things which befell Him during His whole life, of teaching. For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, "If a man take not his cross, and follow after Me, he is not worthy of Me." (Matt. x. 38.) If thou art a disciple, He means, imitate the Master; for this is [to be] a disciple. But if while He went by [the path of] affliction, thou [goest] by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, "We are weak, but ye are strong; we are despised, but ye are honored." (1 Cor. iv. 10.) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?

14 [7.] Affliction then is a great thing, beloved, for it accomplishes two great things; It wipes out sins, and it makes men strong. What then, you say, if it overthrow and destroy? Affliction does not do this, but our own slothfulness. How (you say)? If we are sober and watchful, if we beseech God that He would not "suffer us to be tempted above that we are able" (1 Cor. x. 13), if we always hold fast to Him, we shall stand nobly, and set ourselves against our enemy. So long as we have Him for our helper, though temptations blow more violently than all the winds, they will be to us as chaff and a leaf borne lightly along. Hear Paul saying, "In all these things" (are his words) "we are more than conquerors." (Rom. viii. 37.) And again, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. viii. 18.) And again, "For the light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (2 Cor. iv. 17.)

15 Consider what great dangers, shipwrecks, afflictions one upon another, and other such things, he calls "light"; and emulate this inflexible one, who wore this body simply and heedlessly. Thou art in poverty? But not in such as Paul, who was tried by hunger, and thirst, and nakedness. For he suffered this not for one day, but endured it continually. Whence does this appear? Hear himself saying, "Even unto this present hour we both hunger and thirst and are naked." (1 Cor. iv. 11.) Oh! How great glory did he already have in preaching, when he was undergoing so great [afflictions]! Having now [reached] the twentieth year [thereof], at the time when he wrote this. For he says, "I knew a man fourteen years ago, whether in the body, or out of the body, I know not." (2 Cor. xii. 2.) And again, "After three years" (he says) "I went up to Jerusalem." (Gal. i. 18.) And again hear him saying, "It were better for me-to die, than that any man should make my glorying void." (1 Cor. ix. 15.) And not only this, but again also in writing he said, "We are become as the filth of the world." (1 Cor. iv. 13.) What is more difficult to endure than hunger? What than freezing cold? What than plottings made by brethren whom he afterwards calls "false brethren"? (2 Cor. xi. 26.) Was he not called the pest of the world? An Impostor? A subverter? Was he not cut with scourging?

16 [8.] These things let us take into our mind, beloved, let us consider them, let us hold them in remembrance, and then we shall never faint, though we be wronged, though we be plundered, though we suffer innumerable evils. Let it be granted us to be approved in Heaven, and all things [are] endurable. Let it be granted us to fare well there, and things here are of no account. These things are a shadow, and a dream; whatever they may be, they are nothing either in nature or in duration, while those are hoped for and expected. For what wouldst thou that we should compare with those fearful things? What with the unquenchable fire? With the never-dying worm? Which of the things here canst thou name in comparison with the "gnashing of teeth," with the "chains," and the "outer darkness," with the"wrath," the "tribulation," the "anguish"? But as to duration? Why, what are ten thousand years to ages boundless and without end? Not so much as a little drop to the boundless ocean.

17 But what about the good things? There, the superiority is still greater. "Eye hath not seen," (it is said,) "ear hath not heard, neither have, entered into the heart of man" (1 Cor. ii. 9), and these things again shall be during boundless ages. For the sake of these then were it not well to be cut [by scourging] times out of number, to be slain, to be burned, to undergo ten thousand deaths, to endure everything whatsoever that is dreadful both in word and deed? For even if it were possible for one to live when burning in the fire, ought one not to endure all for the sake of attaining to those good things promised? [9.] But Why do I trifle in saying these things to men who do not even choose to disregard riches, but hold fist to them as though they wereimmortal? And if they give a little out of much, think they have done all? This is not Almsgiving. For Almsgiving is that of the Widow who emptied out "all her living." (Mark xii. 44.) But if thou dost not go on to contribute so much as the widow, yet at least contribute the whole of thy superfluity: keep what is sufficient, not what is superfluous.

18 But there is no one who contributes even his superabundance. For so long as thou hast many servants, and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live; these things are superfluous, and are simply superadded. Let us then see, if you please, what we cannot live without. If we have only two servants, we can live. For whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms; and this were sufficient for us. For are there not some with children and wife who have but one room? Let there be also, if you will, two serving boys. 19 [10.] And how is it not a shame (you say) that a gentlewoman should walk out with [only] two servants? It is no shame, that a gentlewoman should walk abroad with two servants, but it is a shame that she should go forth with many. Perhaps you laugh when you hear this. Believe me it is a shame. Do you think it a great matter to go out with many servants, like dealers in sheep, or dealers in slaves? This is pride and vainglory, the other is philosophy and respectability. For a gentlewoman ought not to be known from the multitude of her attendants. For what virtue is it to have many slaves? This belongs not to the soul, and whatever is not of the soul does not show gentility. When she is content with a few things, then is she a gentlewoman indeed; but when she needs many, she is a servant and inferior to slaves. Tell me, do not the angels go to and fro about the world alone, and need not any one to follow them? Are they then on this account inferior to us? They who need no [attendants] to us who need them? If then not needing an attendant at all, is angelic, who comes nearer to the angelic life, she who needs many [attendants], or she who [needs] few? Is not this a shame? For a shame it is to do anything out of place.

20 Tell me who attracts the attention of those who are in the public places, she who brings many in her train, or she who [brings but] few? And is not she who is alone, less conspicuous even than she who is attended by few? Seest thou that this [first-named conduct] is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments, or she who is dressed simply and artlessly? Again who attracts those in the public places, she who is borne on mules, and with trappings ornamented with gold, or she who walks out simply, and as it may be, with propriety? Or we do not even look at this latter, if we even see her; but the multitudes not only force their way to see the other, but also ask, Who is she, and Where from? And I do not say how great envy is hereby produced. What then (tell me), is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one [does]? When they inform themselves about her, or when they do not even care? Seest thou that we do everything, not for modesty's sake but for vainglory?

21 However, since it is impossible to draw you away from that, I am content for the present that you should learn that this [conduct] is no disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace, Sin alone is a disgrace, which no one thinks tto be a disgrace, but everything rather than this.[11.] Let your dress be such as is needful, not superfluous. However, that we may not shut you up too narrowly, this I assure you, that we have no need of ornaments of gold, or of lace And it is not I who say this. For that the words are not mine, hear the blessed Paul saying, and solemnly charging women "to adorn themselves, not with plaitings [of the hair], or gold, or pearls, or costly apparel." (1 Tim. ii. 9.) But with what kind, O Paul, wouldest thou tell us? For perhaps they will say, that only golden things are costly; and that silks are not costly. Tell us with what kind thou wouldest? "But having food and raiment, let us therewith" (he says) "be content." (1 Tim. vi. 8.) Let our garment be such as merely to cover us. For God hath given them to us for this reason, that we may cover our nakedness; and this any sort of garment can do, though but of trifling cost. Perhaps ye laugh, who wear dresses of silk; for in truth one may well laugh, considering what Paul enjoined and what we practice!

22 But my discourse is not addressed to women only, but also to men. For the rest of the things. which we have are all superfluous; only the poor possess no superfluities; and perhaps they too from necessity: since, if it had been in their power, even they would not have abstained [from theme. Nevertheless, "whether in pretense or in truth" (Phil. i. 18), so far they have no super-fluities. [12.] Let us then wear such clothes as are sufficient for our need. For what does much gold mean? To those on the stage these things are fitting, this apparel belongs to them, to harlots, to those who do everything to be looked at. Let her beautify herself, who is on the stage or the dancing platform. For she wishes to attract all to her. But a woman who professes godliness, let her not beautify herself thus, but in a different way. Thou hast a means of beautifying thyself far better than that. Thou also hast a theater: for that theater make thyself beautiful: clothe thyself with those ornaments. What is thy theater? Heaven, the company of Angels. I speak not of Virgins only, but also of those in the world. All as many as believe in Christ have that theater. Let us speak such things that we may please those spectators. Put on such garments that thou mayest gratify them.

23 For tell me, if a harlot putting aside her golden ornaments, and her robes, and her laughter, and her witty and unchaste talk, clothe herself with a cheap garment, and having dressed herself simply come [on the stage], and utter religious words, and discourse of chastity, and say nothing indelicate, will not all rise up? Will not this theater be dispersed? Will they not cast her out, as one who does not know how to suit herself to the crowd, and speaks things foreign to that Satanic theater? So thou also, if thou enter into the Theater of Heaven clad with her garments, the spectators will cast thee out. For there, there is no need of these garments of gold, but of different ones. Of what kind? Of such as the prophet names, "clothed in fringed work of gold, and in varied colors" (Ps. xlv. 13), not so as to make the body white and glistering, but so as to beautify the soul. For the soul it is, which is contending and wrestling in that Theater. "All the glory of the King's daughter is from within" (Ps. xlv. 13), it says. With these do thou clothe thyself; for [so] thou both deliverest thyself from other evils innumerable, and thy husband from anxiety and thyself from care.

24 For so thou wilt be respected by thy husband, when thou needest not many things. For every man is wont to be shy towards those who make requests of him; but when he sees that they have no need of him, then he lets down his pride, and converses with them as equals. When thy husband sees that thou hast no need of him in anything, that thou thinkest lightly of the presents which come from him, then, even though he be very arrogant, he will respect thee more, than if thou weft clad in golden ornaments; and thou wilt no longer be his slave. For those of whom we stand in need, we are compelled to stoop to. But if we restrain ourselves we shall no longer be regarded as criminals, but he knows that we pay him obedience from the fear of God, not for what is given by him. For now, when that he confers great favors on us, whatever honor he receives, he thinks he has not received all [that is due to him]: but then, though he obtain but a little, he will account it a favor he does not reproach, nor will he be himself compelled to overreach on thy account.

25 [13. For what is more unreasonable, than to provide golden ornaments, to be worn in baths, and in market places? However, in baths and in market places it is perhaps no wonder, but that a woman should come into Church so decked out is very ridiculous. For, for what possible reason does she come in here wearing golden ornaments, she who ought to come in that she may hear [the precept] "that they adorn not themselves with gold, nor pearls, nor costly array"? (1 Tim. ii. 9. With what object then, O woman, dost thou come? Is it indeed to fight with Paul, and show that even if he repeat these things ten thousand times thou regardest them not? Or is it as wishing to put us your teachers to shame as discoursing on these subjects in vain? For tell me; if any heathen and unbeliever, after he has heard the passage read where the blessed Paul says these things, having a believing wife, sees that she makes much account of beautifying herself, and puts on ornaments of gold, that she may come into Church and hear Paul charging [the women] that they adorn themselves, neither with "gold" (1 Tim. ii. 9), nor with "pearls," nor with "costly array," will he not indeed say to himself, when he sees her in her little room, putting on these things, and arranging them beautifully, "Why is my wife staying within in her little room? Why is she so slow? Why is she putting on her golden ornaments?

26 Where has she to go to? Into the Church? For what purpose? To hear? `not with costly array'; will he not smile, will he not burst out into laughter? will he not think our religion a mockery and a deceit? Wherefore, I beseech [you], let us leave golden ornaments to processions, to theaters, to signs on the shops. But let not the image of God be decked out with these things: let the gentlewoman be adorned with gentility, and gentility is the absence of pride, and of boastful display. 27 Nay even if thou wish to obtain glory from men, thou wilt obtain it thus. For we shall not wonder so much that the wife of a rich man wears gold and silk (for this is the common practice of them all), as when she is dressed in a plain and simple garment made merely of wool. This all will admire, this they will applaud. For in that adorning indeed of ornaments of gold and of costly apparel, she has many to share with her. And if she surpass one, she issurpassed by another. Yea, even if she surpass all, she must yield the palm to the Empress herself. But in the other case, she outdoes all, even the Emperor's wife herself. For she alone in wealth, has chosen the [dress] of the poor. So that even if we desire glory, here too the glory is greater. [14.] I say this not only to widows, and to the rich; for here the necessity of widowhood seems to cause this: but to those also who have a husband.

28 But, you say, I do not please my husband Elf I dress plainly]. It is not thy husband thou wishest to please, but the multitude of poor women; or rather not to please them, but to make them pine [with envy], and to give them pain, and make their poverty greater. How many blasphemies are uttered because of thee! `Let there be no poverty' (say they). `God hates the poor.' `God loves not those in poverty.' For that it is not thy husband whom thou wishest to please, and for this reason thou deckest thyself out, thou makest plain to all by what thou thyself doest. For as soon as thou hast passed over the threshold of thy chamber, thou immediately puttest off all, both the robes, and the golden ornaments, and the pearls; and at home of all places thou dost not wear them. But if thou really wishest to please thy husband, there are ways of pleasing him, by gentleness, by meekness, by propriety. For believe me, O woman, even if thy husband be infinitely debased, these are the things which will more effectually win him, gentleness, propriety, freedom from pride and expensiveness and extravagance. For even if thou devise ten thousand such things, thou wilt not restrain the profligate. And this they know who have had such husbands. For however thou mayest beautify thyself, he being a profligate will go off to a courtesan; while [the husband] that is chaste and regular thou wilt gain not by these means, but by the opposite: yea by these thou even causest him pain, clothing thyself with the reputation of a lover of the world. For what if thy husband out of respect, and that as a sober-minded man, does not speak, yet inwardly he will condemn thee, and will not conceal ill-will and jealousy. Wilt thou not drive away all pleasure for the future, by exciting ill-will against thyself?

29 [15.] Possibly you are annoyed at hearing what is said, and are indignant, saying, `He irritates husbands still more against their wives.' I say this, not to irritate your husbands, but I wish that these things should be done by you willingly, for your own sakes, not for theirs; not to free them from envy but to free you from the parade of this life. Dost thou wish to appear beautiful? I also wish it, but with beauty which God seeks, which "the King desires." (Ps. xlv. 11.) Whom wouldst thou have as a Lover? God or men? Shouldest thou be beautiful with that beauty, God will "desire thy beauty"; but if with the other apart from this, He will abominate thee, and thy lovers will be profligates. For no man who loves a married woman is good. Consider this even in regard to the adorning that is external. For the other adorning, I mean that of the soul, attracts God; but this again, profligates. Seest thou that I care for you, that I am anxious for you, that ye may be beautiful, really beautiful, splendid, really splendid, that instead of profligate men, ye may have for your Lover God the Lord of all? And she who has Him for her Lover, to whom will she be like? She has her place among the choirs of Angels. For if one who is beloved of a king is accounted happy above all, what will her dignity be who is beloved of God with much love? Though thou put the whole world [in the balance against it], there is nothing equivalent to that beauty.

30 This beauty then let us cultivate; with these embellishments let us adorn ourselves, that we may pass into the Heavens, into the spiritual chambers, into the nuptial chamber that is undefiled. For this beauty is liable to be destroyed by anything; and when it lasts well, and neither disease nor anxiety impair it (which is impossible), it does not last twenty years. But the other is ever blooming, ever in its prime. There, there is no change to fear; no old age coming brings a wrinkle, no undermining disease withers it; no desponding anxiety disfigures it; but it is far above all these things. But this [earthly beauty] takes flight before it appears, and if it appears it has not many admirers. For those of well-ordered minds do not admire it; and those who do admire it, admire with wantonness. 31 [16.] Let us not therefore cultivate this [beauty], but the other: let us have that, so that with bright torches we may pass into the bridal chamber. For not to virgins only has this been promised, but to virgin souls. For had it belonged merely to virgins, those five would not have been shut out. This then belongs to all who are virgins in soul, who are freed from worldly imaginations: for these imaginations corrupt our souls. If therefore we remain unpolluted, we shall depart thither, and shall be accepted. "For I have espoused you," he says, "to one husband, to present you a chaste virgin unto Christ." (2 Cor. xi. 2.) These things he said, not with reference to Virgins, but to the whole body of the entire Church. For theuncorrupt soul is a virgin, though she have a husband: she is a virgin as to that which is Virginity indeed, that which is worthy of admiration. For this of the body is but the accompaniment and shadow of the other: while that is the True Virginity. This let us cultivate, and so shall we be able with cheerful countenance to behold the Bridegroom, to enter in with bright torches, if the oil do not fail us, if by melting down our golden ornaments we procure such oil as makes our lamps bright. And this oil is lovingkindness.

32 If we impart what we have to others, if we make oil therefrom, then it will protect us, and we shall not say at that time, "Give us oil, for our lamps are going out" (Matt. xxv. 8), nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, "I know you not." (Matt. xxv. 12.) But He will acknowledge us, and we shall go in with the Bridegroom, and having entered into the spiritual Bride-chamber we shall enjoy good things innumerable. For if here the bride-chamber is so bright, the rooms so splendid, that none is weary of observing them, much more there. Heaven is the chamber, and the bride-chamber better than Heaven; then we shall enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?

33 And why do I say, `Let us put away our golden ornaments, and give to the needy'? For if ye ought even to sell yourselves, if ye ought to become slaves instead of free women, that so ye might be able to be with that Bridegroom, to enjoy that Beauty, [nay] merely to look on that Countenance, ought you not with ready mind to welcome all things? We look at and admire a king upon the earth, but when [we see] a king and a bridegroom both, much more ought we to welcome him with readiness. Truly these things are a shadow, while those are a reality. And a King and a Bridegroom in Heaven! To be counted worthy also to go before Him with torches, and to be near Him, and to be ever with Him, what ought we not to do? What should we not perform? What should we not endure? I entreat you, let us conceive some desire for those blessings, let us long for that Bridegroom, let us be virgins as to the true Virginity. For the Lord seeks after the virginity of the soul. With this let us enter into Heaven, "not having spot, or wrinkle, or any such thing" (Eph. v. 27); that we may attain also to the good things promised, of which may we all be partakers through the grace and mercy of Jesus Christ our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.

Homily 29

1 Hebrews xii. 4-6.-"Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him. For whom the Lord loveth, He chasteneth: and scourgeth every son whom He receiveth." [1.] There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, "Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions." (c. x. 32.) The other is when we say, "Thou hast suffered no great thing." The former, when [the soul] has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again and pulls down pride. Thus that no pride may spring up in them from that testimony [to their sufferings], see what he does. "Ye have not yet" (he says) "resisted unto blood, [striving] against sin." And he did not at once go on with what follows, but after having shown them all those who had stood "unto blood," and then brought in the glory of Christ, His sufferings, he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, "There hath no temptation taken you, but such as is common to man" (1 Cor. x. 13), that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole [trial], and encourages itself from what has already befallen it.

2 What he means is this: Ye have not yet submitted to death; your loss has extended to money, to reputation, to being driven from place to place. Christ however shed His blood for you, while you have not [done it] for yourselves. He contended for the Truth even unto death fighting for you; while ye have not yet entered upon dangers that threaten death. "And ye have forgotten the exhortation." That is, And ye have slackened your hands, ye have become faint. "Ye have not yet," he said, "resisted unto blood, striving against sin." Here he indicates that sin is both very vigorous, and is itself armed. For the [expression] "Ye have resisted [stood firm against]," is used with reference to those who stand firm. [2.] "Which" (he says) "speaketh unto you as unto sons, My son, despise not thou the chastening of the Lord, nor hint when thou art rebuked of Him." He has drawn his encouragement from the facts themselves; over and above he adds also that which is drawn from arguments, from this testimony.

3 "Faint not" (he says) "when thou art rebuked of Him." It follows that these things are of God. For this too is no small matter of consolation, when we learn that it is God's work that such things have power, He allowing [them]; even as also Paul says; "He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness." (2 Cor. xii. 9.) He it is who allows [them']. "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." Thou canst not say that any righteous man is without affliction: even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. (Matt. vii. 13, 14.) If then it is possible to enter into life by that means, and is not by any other, then all have entered in by the narrow [way], as many as have departed unto life.

4 Ver. 7. "Ye endure chastisement" (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted [of God], from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? If ye did not suffer, then it were right to suppose this. For if "He scourgeth every son whom He receiveth," he who is not scourged, perhaps is not a son. What then, you say, do not bad men suffer distress? They suffer indeed; how then? He did not say, Every one who is scourged is a son, but every son is scourged. For in all cases He scourges His son: what is wanted then is to show, whether any son is not scourged. But thou wouldest not be able to say: there are many wicked men also who are scourged, such as murderers, robbers, sorcerers, plunderers of tombs. These however are paying the penalty of their own wickedness, and are not scourged as sons, but punished as wicked: but ye as sons.

5 [3.] Then again [he argues] from the general custom. Seest thou how he brings up arguments from all quarters, from facts in the Scripture, from its words, from our own notions, from examples in ordinary life? (Ver. 8.) "But if ye be without chastisement" [&c.]. Seest thou that he said what I just mentioned, that it is not possible to be a son without being chastened? For as in families, fathers care not for bastards, though they learn nothing, though they be not distinguished, but fear for their legitimate sons lest they should be indolent, [so here.]. If then not to be chastised is [a mark] of bastards, we ought to rejoice at chastisement, if this be [a sign] of legitimacy. "God dealeth with you as with sons"; for this very cause. Ver. 9. "Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence." Again, [he reasons] from their own experiences, from what they themselves suffered. For as he says above, "Call to mind the former days" (c. x. 32), so here also "God" (he saith) "dealeth with you as with sons," and ye could not say, We cannot bear it: yea, "as with sons" tenderly beloved. For if they reverence their "fathers of the flesh," how shall not you reverence your heavenly Father?

6 However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they [did it] with a view to "what seemed good to them," that is, fulfilling [their own] pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. They [did it] that ye might be useful to themselves also, oftentimes without reason; but here there is nothing of this kind. Seest thou that this also brings consolation? For we are most closely attached to those [earthly parents], when we see that not for any interests of their own they either command or advise us: but their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,-not that he may receive, but that he may impart. Hechastens, He does everything, He uses all diligence, that we may become capable of receiving His benefits. (Ver. 10.) "For they verily" (he says) "for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness."

7 What is "of his holiness"? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? "I said unto the Lord" (one says) "Thou art my Lord, for of my good things Thou hast no need." (Ps. xvi. 2.) "Furthermore," he saith,"we have had fathers of our flesh which corrected us and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live?" ("To the Father of spirits," whether of spiritual gifts, or of prayers, or of the incorporeal powers.) If we die thus, then "we shall live. For they indeed for a few days chastened us after their own pleasure," for what seems [so] is not always profitable, but "He for our profit."

8 [4.] Therefore chastisement is "profitable"; therefore chastisement is a "participation of holiness." Yea and this greatly: for when it casts out sloth, and evil desire, and love of the things of this life, when it helps the soul, when it causes a light esteem of all things here (for affliction [does] this), is it not holy? Does it not draw down the grace of the Spirit? 9 Let us consider the righteous, from what cause they all shone brightly forth. Was it not from affliction? And, if you will, let us enumerate them from the first and from the very beginning: Abel, Noah himself; for it is not possible that he, being the only one in that so great multitude of the wicked, should not have been afflicted; for it is said, "Noah being" alone "perfect in his generation, pleased God." (Gen. vi. 9.) For consider, I beseech you, if now, when we have innumerable persons whose virtue we may emulate, fathers, and children, and teachers, we are thus distressed, what must we suppose he suffered, alone among so many? But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac, what fearful things he underwent, driven from every place, and laboring in vain, and toiling for others? Or of Jacob? for indeed to enumerate all his [afflictions] is not necessary, but it is reasonable to bring forward the testimony, which he himself (gave] when speaking with Pharaoh; "Few and evil are my days, and they have not attained to the days of my fathers." (Gen. xlvii. 9.) Or should I speak of Joseph himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of Samuel? Or wouldest thou [that I speak]of all the prophets? Wilt thou not find that all these were made illustrious from their afflictions? Tell me then, dost thou desire to become illustrious from ease and luxury? But thou canst not.

10 Or should I speak of the Apostles? Nay but they went beyond all. And Christ said this, "In the world ye shall have tribulation." (John xvi. 33.) And again, "Ye shall weep and lament, but the world shall rejoice." (John xvi. 20.) And, that "Strait and narrow is the way that teadeth unto life." (Matt. vii. 14.) The Lord of the way said, that it is "narrow and strait"; and dost thou seek the "broad" [way]? How is this not unreasonable? In consequence thou wilt not arrive at life, going another [way], but at destruction, for thou hast chosen the [path] which leads thither. Wouldst thou that I bring before you those [that live] in luxury? Let us ascend from the last to the first. The rich man who is burning in the furnace; the Jews who live for the belly, "whose god is their belly" (Phil. iii. 19), who were ever seeking ease in the wilderness, were destroyed; as also those in Sodore, on account of their gluttony; and those in the time of Noah, was it not because they chose this soft and dissolute life? For "they luxuriated," it says, "in fullness of bread." (Ezek. xvi. 49.) It speaks of those in Sodom. But if "fullnes of bread" wrought so great evil, what should we say of other delicacies? Esau, was not he in ease? And what of those who being of "the sons of God" (Gen. vi. 2), looked on women, and were borne down the precipice? And what of those who were maddened by inordinate lust? and all the kings of the nations, of the Babylonians, of the Egyptians, did they not perish miserably? Are they not in torment?

11 [5.] And as to things now, tell me, are they not the same? Hear Christ saying, "They that wear soft clothing are in kings' houses" (Matt. xi. 8), but they who do not [wear] such things, are in Heaven. For the soft garment relaxes even the austere soul, breaks it and enervates it: yea, even if it meet with a body rough and hard, it speedily by such delicate treatment makes it soft and weak. For, tell me, for what other reason do you suppose women are so weak? Is it from their sex only? By no means: but from their way of living, and their bringing up. For their avoiding exposure, their inactivity, their baths, their unguents, their multitude of perfumes, the delicate softness of their couches, makes them in the end such as they are. 12 And that thou mayest understand, attend to what I say. Tell me; take from a garden a tree from those standing in the uncultivated part and beaten by the winds, and plant it in a moist and shady place, and thou wilt find it very unworthy of that from which thou didst originally take it. And that this is true, [appears from the fact that] women brought up in the country are stronger than citizens of towns: and they would overcome many such in wrestling. For when the body becomes more effeminate, of necessity the soul also shares the mischief, since, for the most part, its energies are affected in accordance with the [body]. For in illness we are different persons owing to weakness, and when we become well, we are different again. For as in the case of a string when the tones are weak and relaxed, and not well arranged, the excellence of the art is also destroyed, being obliged to serve the ill condition of the strings: so in the case of the body also, the soul receives from it many hurts, many necessities. For when it needs much nursing, the other endures a bitter servitude.

13 [6.] Wherefore, I beseech you, let us make it strong by work, and not nurse it as an invalid. My discourse is not to men only but to women also. For why dost thou, O woman, continually enfeeble [thy body] with luxury and exhaust it? Why dost thou ruin thy strength with fat? This fat is flabbiness, not strength. Whereas, if thou break off from these things, and manage thyself differently, then will thy personal beauty also improve according to thy wish, when strength and a good habit of body are there. If however thou beset it with ten thousand diseases, there will neither be bloom of complexion, nor good health; for thou wilt always be in low spirits. And you know that as when the air is smiling it makes a beautiful house look splendid, so also cheerfulness of mind when added to a fair countenance, makes it better: but if [a woman] is in low spirits and in pain she becomes more ill-looking. But diseases and pains produce low spirits; and diseases are produced from the body too delicate through great luxury. So that even for this you will flee luxury, if you take my advice.

14 `But, you will say, luxury gives pleasure.' Yes, but not so great as the annoyances. And besides, the pleasure goes no further than the palate and the tongue. For when the table has been removed, and the food swallowed, thou wilt be like one that has not partaken, or rather much worse, in that thou bearest thence oppression, and distension, and headache, and a sleep like death, and often too, sleeplessness from repletion, and obstruction of the breathing, and eructation. And thou wouldest curse bitterly thy belly, when thou oughtest to curse thy immoderate eating. [7.] Let us not then fatten the body, but listen to Paul saying, "Make not provision for the flesh, to fulfill the lusts thereof," (Rom. xiii. 14.) As if one should take food and throw it into a drain, so is he who throws it into the belly: or rather it is not so, but much worse. For in the one case he uses the drain without harm to himself: but in the other he generates innumerable diseases. For what nourishes is a sufficiency which also can be digested: but what is over and above our need, not only does not nourish, but even spoils the other. But no man sees these things, owing to some prejudice and unseasonable pleasure.

15 Dost thou wish to nourish the body? Take away What is superfluous; give what is sufficient, and as much as can be digested, Do not load it, lest thou overwhelm it. A sufficiency is both nourishment and pleasure. For nothing is so productive of pleasure, as food well digested: nothing so [productive of] health: nothing [so productive of] acuteness of the faculties, nothing tends so much to keep away disease. For a sufficiency is both nourishment, and pleasure, and health; but excess is injury, and unpleasantness and disease. For what famine does, that also satiety does; or rather more grievous evils. For the former indeed within a few days carries a man off and sets him free; but the other eating into and putrefying the body, gives it over to long disease, and then to a most painful death. But we, while we account famine a thing greatly to be dreaded, yet run after satiety, which is more distressing than that.

16 Whence is this disease? Whence this madness? I do not say that we should waste ourselves away, but that we should eat as much food as also gives us pleasure, that is really pleasure, and can nourish the body, and furnish it to us well ordered and adapted for the energies of the soul, well joined and fitted together. But when it comes to be water-logged by luxury, it cannot in the flood-wave, keep fast the bolts themselves, as one may say, and joints which hold the frame together. For the flood-wave coming in, the whole breaks up and scatters. "Make not provision for the flesh" (he says) "to fulfill the lusts thereof." (Rom. xiii. 14.) He said well. For luxury is fuel for unreasonable lusts; though the luxurious should be the most philosophical of all men, of necessity he must be somewhat affected by wine, by eating, he must needs be relaxed, he must needs endure the greater flame. Hence [come] fornications, hence adulteries. For a hungry belly cannot generate lust, or rather not one which has used just enough. But that which generates unseemly lusts, is that which is relaxed by luxury. And as land which is very moist and a dung-hill which is wet through and retains much dampness, generates worms, while that which has been freed from such moistness bears abundant fruits, when it has nothing immoderate: even if it be not cultivated, it yields grass, and if it be cultivated, fruits: [so also do we].

17 Let us not then make our flesh useless, or unprofitable, or hurtful, but let us plant in it useful fruits, and fruit-bearing trees; let us not enfeeble them by luxury, for they too put forth worms instead of fruit when they are become rotten. So also implanted desire, if thou moisten it above measure, generates unreasonable pleasures, yea the most exceedingly unreasonable. Let us then remove this pernicious evil, that we may be able to attain the good things promised us, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory now and ever and world without end. Amen.

Homily 30

1 Hebrews xii. 11-13.-"No chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees: and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed." [1.] They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? because in the latter case the expectation of coming despondency makes the present pleasure less: hut in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. And the difference does not lie in this only, but also in other ways. As how? That the duration is not equal, but far greater and more ample. And here too, it is still more so in things spiritual.

2 From this [consideration] then Paul undertakes to console them; and again takes up the common judgment of men, which no one is able to stand against, nor to contend with the common decision, when one says what is acknowledged by all. Ye are suffering, he says. For such is chastisement; such is its beginning. For "no chastening for the present seemeth to be joyous but grievous." Well said he, "seemeth not," Chastisement he means is not grievous but "seemeth" so. "All chastisement": not this and that, but "all," both human and spiritual. Seest thou that he argues from our commonnotions? "Seemeth" (he says) "to be grievous," so that it is not [really so]. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency. "Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby." Not "fruit" but "fruits," a great abundance.

3 "To them" (he says) "which have been exercised thereby." What is "to them which have been exercised thereby"? To them that have endured for a long while, and been patient. And he uses an auspicious expression. So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars. If then "all chastisement" be such, this also will be such: so that we ought to look for good things, and for a sweet and peaceful end. And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after ye have endured the painful, do ye despond as to the good? The distasteful things which ye had to endure, ye endured: do not then despond as to the recompense.

4 He speaks as to runners, and boxers, and warriors. Seest thou how he arms them, how he encourages them? "Walk straight," he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are ye dispirited? For such are they who despair, who are not strengthened by the hope of the future. "Walk straight," he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed? 5 [2.] Ver. 14. "Follow peace with all men, and holiness, without which no man shall see the Lord." What he also said above, "Not forsaking the assembling of yourselves together" (c. x. 25), he hints at in this place also. For nothing so especially makes persons easily vanquished and subdued in temptations, as isolation. For, tell me, scatter a phalanx in war, and the enemy will need no trouble, but will take them prisoners, coming on them separately, and thereby the more helpless."Follow peace with all men, and holiness" (he says). Therefore with the evil-doers as well? "If it be possible," he says, "as much as lieth in you, live peaceably with all men." (Rom. xii. 18.) For thy part (he means) "live peaceably," doing no harm to religion: but in whatever thou art ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, "Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves," (Matt. x. 16.) What dost Thou say? Are we "among wolves," and dost Thou bid us to be "as sheep," and "as doves"? Yea, He says. For nothing so shames him that is doing us evil, as bearing nobly the things which are brought upon us: and not avenging ourselves either by word or by deed. This both makes us more philosophical ourselves and procures a greater reward, and also benefits them. But has such an one been insolent? Do thou bless [him]. See how much thou wilt gain from this: thou hast quenched the evil, thou hast procured to thyself a reward, thou hast made him ashamed, and thou hast suffered nothing serious.

6 [3.] "Follow peace with all men, and holiness." What does he mean by "holiness" ? Chaste, and orderly living in marriage. If any person is unmarried (he says) let him remain pure, let him marry: or if he be married, let him not commit fornication, but let him live with his own wife: for this also is "holiness." How? Marriage is not "holiness," but marriage preserves the holiness which [proceeds] from Faith, not permitting union with a harlot. For "marriage is honorable" (c. xiii. 4), not holy. Marriage is pure: it does not however also give holiness, except by forbidding the defilement of that [holiness] which has been given by our Faith. "Without which" (he says) "no man shall see the Lord." Which he also says in the [Epistle] to the Corinthians. "Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor covetous persons, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." (1 Cor. vi. 9, 10.) For how shall he who has become the body of a harlot, how shall he be able to be the body of Christ?

7 [4.] Ver. 15. "Looking diligently test any man come short of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator or profane person." Dost thou see how everywhere he puts the common salvation intothe hands of each individual? "Exhorting one another daily" (he says) "while it is called To-day." (c. iii. 13.) Do not then cast all [the burden] on your teachers; do not [cast] all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, "Edify one another, even as also ye do." (1 Thess. v. 11.) And again, "Comfort one another with these words." (1 Thess. iv. 18.) This we also now exhort you. [5.] If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other's affairs, and ye are not ignorant of each other's failings, and ye have more freedom of speech, and love, and intimacy; and these are no small [advantages] for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will be able, however many, to be teachers. Wherefore I entreat you, do not "neglect this gift." (1 Tim. iv. 14.) Each one of you has a wife, has a friend, has a servant, has a neighbor; let him reprove him, let him exhort him.

8 For how is it not absurd, with regard to [bodily] nourishment, to make associations for messing together, and for drinking together, and to have a set day whereon to club with one another, as they say, and to make up by the association what each person being alone by himself fails short of-as for instance, if it be necessary to go to a funeral, or to a dinner, or to assist a neighbor in any matter-and not to do this for the purpose of instruction in virtue? Yea, I entreat you, let no man neglect it. For great is the reward he receives from God. And that thou mayest understand, he who was entrusted with the five talents is the teacher: and he with the one is the learner. If the learner should say, I am a learner, I run no risk, and should hide the reason, which he received of God, that common and simple [reason], and give no advice, should not speak plainly, should not rebuke, should not admonish, if he is able, but should bury [his talents] in the earth (for truly that heart is earth and ashes, which hides the gift of God): if then he hides it either from indolence, or from wickedness, it will be no defense to him to say, `I had but one talent.' Thou hadst one talent. Thou oughtest then to have brought one besides, and to have doubled the talent. If thou hadst brought one in addition, thou wouldst not have been blamed.

9 For neither did He say to him who brought the two, Wherefore hast thou not brought five? But He accounted him of the same worth with him who brought the five. Why? Because he gained as much as he had. And, because he had received fewer than the one entrusted with the five, he was not on this account negligent, nor did he use the smallness [of his trust, as an excuse] for idleness. And thou oughtest not to have looked to him who had the two; or rather, thou oughtest to have looked to him, and as he having two imitated him who had five, so oughtest thou to have emulated him who had two. For if for him who has means and does not give, there is punishment, how shall there not be the greatest punishment for him who is able to exhort in any way, and does it not? In the former case the body is nourished, in the latter the soul; there thou preventest temporal death, here eternal.

10 [6.] But I have no [skill of] speech, you say. But there is no need of [skill of] speech nor of eloquence. If thou see a friend going into fornication, say to him, Thou art going after an evil thing; art thou not ashamed? Dost thou not blush? This is wrong. `Why, does he not know' (you say) `that it is wrong?' Yes, but he is dragged on by lust. They that are sick also know that it is bad to drink cold water, nevertheless they need persons who shall hinder [them from it]. For he who is suffering, will not easily be able to help himself in his sickness. There is need therefore of thee who art in health, for his cure. And if he be not persuaded by thy words, watch for him as he goes away and hold him fist; peradventure he will be ashamed. `And what advantage is it' (you say), `when he does this for my sake, and because he has been held back by me?' Do not be too minute in thy calculations. For a while, by whatever means, withdraw him from his evil practice; let him be accustomed not to go off to that pit, whether through thee, or through any means whatever. When thou hast accustomed him not to go, then by taking him after he has gained breath a little thou wilt be able to teach him that he ought to do this for God's sake, and not for man's. Do not wish to make all right at once, since you cannot: but do it gently and by degrees.

11 If thou see him going off to drinking, or to parties where there is nothing but drunkenness,then also do the same; and again on the other hand intreat him, if he observe that thou hast any failing, to help thee and set thee right. For in this way, he will even of himself, bear reproof, when he sees both that thou needest reproofs as well, and that thou helpest him, not as one thathad done everything right, nor as a teacher, but as a friend and a brother. Say to him, I have done thee a service, in reminding thee of things expedient: do thou also, whatever failing thou seest me have, hold me back, set me right. If thou see me irritable, if avaricious, restrain me, bind me by exhortation. This is friendship; thus "brother aided by brother becomes a fortified city." (Prov. xviii. 19.) For not eating and drinking makes friendship: such friendship even robbers have and murderers. But if we are friends, if we truly care for one another, let us in these respects help one another. This leads us to a profitable friendship: let us hinder those things which lead away to hell.

12 [7.] Therefore let not him that is reproved be indignant: for we are men and we have failings; neither let him who reproves do it as exulting over him and making a display, but privately, with gentleness. He that reproves has need of greater gentleness, that thus he may persuade [them] to bear the cutting. Do you not see surgeons, when they burn, when they cut, with how great gentleness they apply their treatment? Much more ought those who reprove others to act thus. For reproof is sharper even than fire and knife, and makes [men] start. On this account surgeons take great pains to make them bear the cutting quietly, and apply it as tenderly as possible, even giving in a little, then giving time to take breath. So ought we also to offer reproofs, that the reproved may not start away. Even if therefore, it be necessary to be insulted, yea even to be struck, let us not decline it. For those also who are cut [by the surgeons] utter numberless cries against those who are cutting them; they however heed none of these things, but only the health of the patients. So indeed in this case also we ought to do all things that our reproof may be effectual, to bear all things, looking to the reward which is in store.

13 "Bear ye one another's burdens," saith he, "and so fulfill the law of Christ." (Gal. vi. 2.) So then, both reproving and bearing with one another, shall we be able to fulfill edification. And thus will ye make the labor light for us, in all things taking a part with us, and stretching out a hand, and becoming sharers and partakers, both in one another's salvation, and each one in his own. Let us then endure patiently, both bearing "one another's burdens," and reproving: that we may attain to the good things promised in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, might, honor, now and for ever and world without end. Amen.