{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/112/1120042.htm","path":"chr/ecf/112/1120042.htm","source_url":"https://sacred-texts.com/chr/ecf/112/1120042.htm","text":"p. 226 Homily XXXVIII.\nNow I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand; by which also ye are saved: in what words I preached it unto you. 255\nHaving finished the discourse of spiritual gifts, he passes to that which is of all most necessary, the subject of the resurrection. For in this too they were greatly unsound. And as in men\u2019s 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 henceforth nor about one man\u2019s being a fornicator, another covetous, 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 \u201cpast already;\u201d which also Paul writing to Timothy called a gangrene, I mean, this wicked doctrine, and those that brought it in he branded, saying, \u201cOf whom is Hymen\u0153us and Philetus, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.\u201d (2 Tim. 2:17, 18.) At one time then they said thus, but at another that the body rises not again but the purification of the soul is the resurrection.\nBut these things that wicked demon persuaded them to say, not wishing to overturn the resurrection only, but also to show that all the things done for our sakes are a fable. For if they were persuaded that there is no resurrection of bodies, he would have gradually 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 calls it \u201ccunning craftiness 256 ,\u201d because he doth not straightway signify what he intends to effect, for fear of being 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 endeavors. Therefore such snares on his part being continually detected, and these his crafty ambushes hunted out by this admirable and mighty man, he said, \u201cFor we are not ignorant of his devices.\u201d (2 Cor. ii. 11.) So also here he unfolds his whole guile and points out all his stratagems, and whatsoever 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 extremely necessary and because it involves the whole of our condition.\nAnd observe his consideration: how first having secured his own, he then proceeds even beyond in his discourse, and them that are without he doth abundantly reduce to silence. Now he secures his own, not by reasonings, but by things which had already happened 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.\n[2.] But that what I say may become clearer, we must needs in what follows attend to the very words. What then are these? \u201cI make known unto you, brethren,\u201d saith he, \u201cthe gospel which I preached unto you.\u201d Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who \u201cmaketh known\u201d that which was already known but afterwards had fallen into oblivion, \u201cmaketh known\u201d by recalling it into memory.\np. 227 And when he called them \u201cbrethren,\u201d even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we \u201cbrethren,\u201d 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.\nAnd what comes next again is demonstrative of the same. What then is this? \u201cThe gospel.\u201d 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.\n\u201cWhich I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain.\u201d\nSeest thou how he calls themselves to be witnesses of the things spoken? And he saith not, \u201cwhich ye heard,\u201d but, \u201cwhich ye received,\u201d demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.\nNext, because he was speaking of the things long past, he referred also to the present time, saying, \u201cwherein also ye stand,\u201d 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, \u201cI teach you,\u201d but, \u2018I make known unto you\u2019 what hath already been made manifest.\u201d\nAnd how saith he that they who were so tossed with waves \u201cstand?\u201d 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, \u201cI have confidence toward you in the Lord, that ye will be none otherwise minded.\u201d (Gal. v. 10.) He said not, \u201cthat ye were none otherwise minded,\u201d 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 effectually. Here however he doth feign ignorance, saying, \u201cwherein also ye stand.\u201d\nThen comes the advantage; \u201cby which also ye are saved, in what words I preached it unto you.\u201d \u201cSo then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not,\u201d saith he, \u201cto learn, but to be reminded of it and corrected.\u201d And these things he saith, leaving them no room to plunge into recklessness once for all.\nBut what is, \u201cin what word I preached it unto you?\u201d After what manner did I say,\u201d saith he, \u201cthat 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.\u201d Next, because he was directly affirming, \u201cwherein also ye stand;\u201d that he might not thereby make them more remiss, he alarms them again, saying, \u201cIf ye hold it fast, except ye believed in vain;\u201d 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 and proceeds to cry out 257 , and say, \u201cBut if Christ hath not been raised then is our preaching vain, your faith also is vain: ye are yet in your sins:\u201d but in the beginning not so: for thus it was expedient to proceed, gently and by degrees.\n1 Cor. 15.3. \u201cFor I delivered unto you first of all that which I also received.\u201d\nNeither here doth he say, \u201cI said unto you,\u201d nor, \u201cI taught you,\u201d but uses the same expression again, saying, \u201cI delivered unto you that which also I received:\u201d nor again here doth he say, \u201cI was taught,\u201d but, \u201cI received:\u201d establishing these two things; first, that one ought to introduce nothing from one\u2019s 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 whole to Christ, and signifies that nothing was of man in these doctrines.\nBut what is this, \u201cFor I delivered unto you first of all? 258 \u201d for that is his word. \u201cIn the beginning, not now.\u201d 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 \u201cdelivered\u201d among \u201cthe first,\u201d and from the beginning straightway. And what didst thou so deliver? tell me. But this he doth not say straightway, but first, \u201cI received.\u201d And what didst thou receive? \u201cThat Christ died for our sins.\u201d He said not immediately that there is a resurrection of our bodies, yet this very thing in truth he doth establish, but afar off and by other topics saying that \u201cChrist died,\u201d and laying before a kind of strong base and p. 228 irrefragable foundation of the doctrine concerning the resurrection. For neither did he simply say that \u201cChrist died;\u201d although even this were sufficient to declare the resurrection, but with an addition, \u201cChrist died for our sins.\u201d\n[3.] But first it is worth while to hear what those who are infected with the Manich\u00e6an 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, \u201cWhich of you convinceth Me of sin?\u201d and \u201cThe prince of this world cometh, and hath nothing in me?\u201d (John 8:46, John 14:30.) and again, \u201cThus it becometh Us to fulfill all righteousness?\u201d (Matt. iii. 15.) Nay, how did He at all die for sinners, if Himself were in sin? 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\u2019 sins He died, He died being without sin: and if being without sin He died, He died\u2014not the death of sin; for how could He being without sin?\u2014but the death of the body. Wherefore also Paul did not simply say, \u201cHe died,\u201d but added, \u201cfor our sins:\u201d both forcing these heretics against their will to the confession of His bodily death, and signifying also by this that before death He was without sin: for he that dies for others\u2019 sins, it followeth must himself be without sin.\nNeither was he content with this, but added, \u201caccording to the Scriptures:\u201d 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 everywhere proclaim. For, \u201cthey pierced My hands and My feet,\u201d (Ps. xxi. 18.) saith He, and, \u201cthey shall look on Him Whom they pierced.\u201d (John 19:37, Zech. 12:10.) And many other instances, too not to name all one by one, partly in words and partly in types, one may see in them stored up, setting forth His slaughter in the flesh and that He was slain for our sins. For, \u201cfor the sins of my people,\u201d saith one, \u201cis He come 259 to death:\u201d and, \u201cthe Lord delivered Him up for our sins:\u201d and, \u201cHe was wounded for our transgressions.\u201d (Is. liii.) But if thou 260 dost not endure the Old Testament, hear John crying out and declaring both, as well His slaughter in the body as the cause of it: thus, \u201cBehold,\u201d saith he, \u201cthe Lamb of God, Who taketh away the sin of the world:\u201d (John i. 29.) and Paul saying, \u201cFor Him Who knew no sin, He made to be sin on our behalf, that we might become the righteousness of God in Him:\u201d (2 Cor. v. 21.) and again, \u201cChrist redeemed us from the curse of the law, having become a curse for us:\u201d (Gal. iii. 13.) and again, \u201chaving put off from himself principalities and powers, He made a show of them openly, triumphing over them;\u201d (Col. ii. 15.) and ten thousand other sayings to show what happened at His death in the body, and because of our sins. Yea, and Christ Himself saith, \u201cfor your sakes I sanctify Myself 261 \u201d and, \u201cnow the prince of this world hath been condemned 262 ;\u201d showing that having no sin he was slain.\n[4.] 1 Cor. 15.4. \u201cAnd that he was buried.\u201d\nAnd this also confirms the former topics, for that which is buried is doubtless a body. And here he no longer adds, \u201caccording to the Scriptures.\u201d He had wherewithal, nevertheless he adds it not. For what cause? Either because the burial was evident unto all, both then and now, or because the expression, \u201caccording to the Scriptures,\u201d is set down of both in common. Wherefore then doth he add, \u201caccording to the Scriptures,\u201d in this place, \u201cand that He rose on the third day according to the Scriptures,\u201d 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 \u201cthe Scriptures\u201d by inspiration, having so conceived this thought so wise and divine.\nHow is it then that he doth the same in regard of His death 263 ? 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 was no longer equally known to the multitude. Wherefore he brings in the testimony from the Scriptures.\nThis however hath been sufficiently proved by what we have said. But where have the Scripp. 229 tures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, \u201cAs Jonah was three days and three nights in the whale\u2019s belly, so shall also the Son of Man be three days and three nights in the heart of the earth.\u201d (Matt. xii. 40.) By the bush in the desert. For even as that burned, yet was not consumed, (Exod. iii. 2.) so also that body died indeed, but was not holden of death continually 264 . And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; 265 even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.\nNow if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, \u201cHis life is taken from the earth,\u201d (Isa. 53:8, 10, 11.) 266 and,\u201d it pleaseth the Lord to cleanse Him from His wound\u2026to show unto Him light:\u201d and David before him, \u201cThou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption.\u201d (Ps. xvi. 10.)\nTherefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done. For how could they, when so many prophets are describing and proclaiming them beforehand? And no where doth the Scripture mean the death of sin, when it makes mention of our Lord\u2019s death, but that of the body, and a burial and resurrection of the same kind.\n[5.] 1 Cor. 15.5. \u201cAnd that He appeared to Cephas:\u201d he names immediately the most credible of all. \u201cThen to the twelve.\u201d\n1 Cor. 15.6. \u201cThen he appeared to above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep.\u201d\n1 Cor. 15.7. \u201cThen he appeared to James; then to all the Apostles.\u201d\n1 Cor. 15.8. \u201cAnd last of all, as unto one born out of due time, he appeared to me also.\u201d\nThus, 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 deliverance from sin, it were idle for him to say, He appeared to such and such an one; for this is the argument of one who is establishing the resurrection of the body, not of one obscurely teaching deliverance from sins. Wherefore neither said he once for all, \u201cHe appeared,\u201d 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 \u201cHe appeared,\u201d saith he, \u201cto Cephas, He appeared to above five hundred brethren, He appeared to me also.\u201d Yet surely the Gospel saith the contrary, that He was seen of Mary first. (Mark xvi. 9.) But among men He was seen of him first who did most of all long to see Him.\nBut of what twelve apostles doth he here speak 267 ? 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 recounts the appearance. For indeed it is probable that many took place; wherefore also John said, \u201cThis third time He was manifested.\u201d (John xxi. 14.)\n\u201cThen He appeared to above five hundred brethren.\u201d Some say that \u201cabove 268 ,\u201d is above from heaven; that is, \u201cnot walking upon earth, but above and overhead He appeared to them:\u201d adding, that it was Paul\u2019s purpose to confirm, not the resurrection only, but also the ascension. Others say that the expression, \u201cabove five hundred,\u201d means, \u201cmore than five hundred.\u201d\n\u201cOf whom the greater part remain until now.\u201d Thus, \u201cthough I relate events of old,\u201d saith he, \u201cyet have I living witnesses.\u201d \u201cBut some are fallen asleep.\u201d He said not, \u201care dead,\u201d but, \u201care fallen asleep,\u201d by this expression also again confirming the resurrection. \u201cAfter that, He was seen of James.\u201d I suppose, His brother. For the Lord is said to have Himself ordained him and made him Bishop in Jerusalem first. \u201cThen to all the apostles.\u201d For there were also other apostles, as the seventy.\n\u201cAnd last of all he appeared unto me also, as unto one born out of due time.\u201d This is rather an expression of modesty than any thing p. 230 else. For not because he was the least, therefore did he appear to 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 appeared to them before him.\nWhy did He not appear to 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 of this great wonder, and made way before for the faith of sight. Therefore neither did He appear to all together, nor in the beginning to many, but to 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 saw him after others had seen him, and heard it from them, had in their testimony 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 have said, of great faith, not to be confounded by a sight so contrary to expectation. Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. 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 despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore 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.\nBut after Peter, He appears also to each at intervals, and at one time to fewer, at another to more, hereby making them witnesses and teachers of each other, and rendering His apostles trustworthy in all that they said.\n[6.] \u201cAnd last of all, as unto one born out of due time, he appeared to me also.\u201d What mean here his expressions of humility, or wherein are they seasonable? For if he wishes to show himself 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 show 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, \u201cI labored more abundantly than all,\u201d his discourse may be rendered more acceptable, both hereby, and by its being spoken as a consequence 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 honorable to him also to be above suspicion.\nAnd consider the exceeding greatness of his humility. For having said, \u201cand last of all He appeared to me also,\u201d he was not content with this: \u201cFor many that are last shall be first,\u201d saith He, \u201cand the first last.\u201d (Matt. xx. 16.) Therefore he added, \u201cas unto one born out of due time.\u201d Neither did he stop here, but adds also his own judgment and with a reason, saying,\n1 Cor. 15.9. \u201cFor I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God.\u201d\nAnd 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, \u201cYe 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 labored more,\u201d 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.\nOn this account therefore neither doth he simply, as I said, declare himself to be the last and unworthy of the appellation of an apostle, but also states the reason, saying, \u201cbecause I persecuted the Church.\u201d And yet all those things were forgiven, but nevertheless he himself never forgot them, desiring to signify the greatness of God\u2019s favor: wherefore also he goes on to say,\np. 231 [7.] 1 Cor. 15.10. \u201cBut by the grace of God I am what I am.\u201d\nSeest thou again another 269 excess of humility? in that the 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, \u201cAnd His grace which was bestowed upon me was not found vain.\u201d And this again with reserve: in that he said not, \u201cI have displayed a diligence worthy of His grace,\u201d but, \u201cit was not found vain.\u201d\n\u201cBut I labored more abundantly than they all.\u201d He said not, \u201cI was honored,\u201d but, \u201cI labored;\u201d and when he had perils and deaths to speak of, by the name of labor he again abates his expression.\nThen again practicing his wonted humility, this also he speedily passes by and refers the whole to God, saying, \u201cYet not I, but the grace of God which was with me.\u201d What can be more admirable than such a soul? who having in so many ways depressed himself and uttered but one lofty 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 because it was of necessity that he came to it.\nBut consider how he abounds in the expressions of humility. For so, \u201cto me last of all He appeared,\u201d saith he. Wherefore neither doth he with himself mention any other, and saith, \u201cas of one born out of due time,\u201d and that himself is \u201cthe least of the apostles,\u201d and not even worthy of this appellation. 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 \u201cone born out of due time,\u201d his seeing Jesus last; and of his being unworthy even of the name of an apostle, \u201chis persecuting the Church.\u201d For he that is simply humble-minded doeth not this: but he that also sets down the reasons utters all from a contrite mind. Wherefore also he elsewhere makes mention of these same things, saying, \u201cAnd I thank him that enabled me; even Christ Jesus our Lord, for that He counted me faithful, appointing the to his service, though I was before a blasphemer, and a persecutor, and injurious.\u201d (1 Tim. 1:12, 13.)\nBut wherefore did he utter at all that same lofty expression, \u201cI labored more abundantly than they?\u201d 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,\n1 Cor. 15.11. \u201cWhether then it be I or they, so we preach.\u201d\nFor the witness ought to be trustworthy, and a great man. But how he \u201clabored more abundantly than they,\u201d he indicated above, saying, \u201cHave we no right to eat and to drink, as also the other Apostles?\u201d And again, \u201cto them that are without law as without law.\u201d Thus, both where exactness was to be displayed, he overshot all: and where there was need to condescend, he displayed again the same great superiority.\nBut some cite his being sent to the Gentiles and his overrunning the larger part of the world. Whence it is evident that he enjoyed more grace. For if he labored 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 shown to be first of all?\n[8.] And these things when we hear, let us also make open show 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\u2019s 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: and when he was pricked in his heart, again hastened up 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, \u201cLet him that thinketh he standeth take heed lest he fall:\u201d (1 Cor. x. 12.) but unto the other, \u201cTo-day if ye will hear His voice, harden not your hearts: (Heb. iv. 7.) and again, \u201cLift up the hands that hang down and the palsied knees.\u201d (Heb. xii. 12.) And him too that had committed fornication but repented, he therefore quickly refreshes, \u201cthat such an one might not be swallowed up with his overmuch sorrow?\u201d (2 Cor. ii. 7.)\nWhy 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 p. 232 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, \u201cHave we received good at the hand of the Lord, and shall we not receive evil?\u201d (Job ii. 10.) And together with that use this argument also; that even if thou didst lose thy money, yet thy body thou hast still sound and hast not with thy poverty to grieve that it also is maimed. But hath thy body too endured some outrage? Yet is not this the bottom of human calamities, but in the middle of the cask thou art as yet carried along. For many along with poverty and maiming, both wrestle with a demon 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.\nThese things then ever considering, bear in mind them that suffer worse, and be vexed at none of those things: but when thou sinnest, only then sigh, then weep; I forbid thee not, nay I enjoin thee rather; though even then with moderation, remembering that there is returning, there is reconciliation. But seest thou others in luxury and thyself in poverty: and another in goodly robes, and in preeminence? 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\u2019s 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 ceasing to hold office. And even before that day the tumults, the perils, the fatigues, the flatteries, the sleepless nights, and all the miseries.\n[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 wretched because he is not one of the highest officers of state. And when he hath obtained this honor, he will mourn that he is not a 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 himself 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 if of barbarous nations, that he is not of the whole world even: and if of the whole world, why not likewise of another world? And so his course of thought going on without end does not suffer him ever to be pleased. 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, enamored as it is of having more?\nCome, let me show thee the contrary too, that even if from a higher station thou shouldest bring down to a lower one him 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 p. 233 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 if he become a prisoner. It is not then wealth that is the foundation of pleasure, nor poverty of sadness, but our own judgment, and the fact, that the eyes of our mind are not pure, nor are fixed anywhere and abide, but without limit flutter abroad. And as healthy bodies, if they be nourished 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 honors can be happy: but the denying, even in bonds and fetters and poverty, will enjoy a pure pleasure.\n[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 naught, poverty is naught, disgrace is naught, honor is naught, but for a brief time and only in words do they differ from each other. And along with this there is another soothing topic also, greater than it; the consideration of the things to come, both evil and good, the things which are really evil and really good, and the being comforted by them. But since many, as I said, stand aloof from these doctrines, therefore were we compelled to dwell on other topics, that in course we might lead on to them the receivers of what had been said before.\nLet 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 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, honor, now and forever, and world without end. Amen.\n\u03bc\u03b5\u03b8\u03bf\u03b4\u03b5\u03af\u03b1\u03bd. Eph. iv. 14.\n227:257 227:258 228:259 228:260 228:261\nJohn xvii. 19. \u1f51\u03c0\u1f72\u03c1 \u03b1\u1f50\u03c4\u1ff6\u03bd.\n228:262\nJohn xvi. 11. \u03ba\u03b1\u03c4\u03b1\u03ba\u03ad\u03ba\u03c1\u03b9\u03c4\u03b1\u03b9. rec. text \u03ba\u03ad\u03ba\u03c1\u03b9\u03c4\u03b1\u03b9.\n228:263\nThe Benedictines insert a negative here, which contradicts the sense, and is not in Savile.\n229:264\nThis sign is variously yet without contradiction interpreted by the Fathers. St. Augustin considers it a type of the glory of God, inhabiting the Jewish people, yet not consuming the thorny hardness of their heart. t. v. p. 25. St. Cyril (in Exod. t. i. p. 263.) of the Divine Nature inhabiting the Human, yet not consuming it, in the person of our Lord. Theodoret (in loc.) says, \u201cThe power and mercy of God are proclaimed by the circumstance, that the bush being mere brushwood was not consumed by the unquenchable fire: I think however that other intimations are conveyed by this circumstance: as that Israel, plotted against by the Egyptians, should not be consumed, but overcome his enemies; and that the Only-Begotten, being made incarnate and dwelling in the Virgin\u2019s Womb, shall keep that virginity inviolate.\u201d Tertull. (adv. Gnost. c. 1.) alludes to it, as representing the Church in the fire of persecution.\n229:265 229:266\nLXX. in our vers. \u201cit pleased the Lord to bruise Him\u2026He shall see\u2026and be satisfied.\u201d\n229:267\n[It is generally considered that \u201cthe twelve\u201d is simply a designation of the Apostolic college. C.]\n229:268\n\u1f10\u03c0\u03ac\u03bd\u03c9. [One wonders that Chrysostom should mention this meaning of the word, yet it has been adopted by Peter Martyr and Seinler. It is certainly far more natural to take it as given in the A.V., especially as it is connected with a numeral. Had the Apostle intended to express the meaning \u201cfrom above,\u201d he would doubtless have used the word \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd. C.]\n231:269\n\u1f11\u03c4\u03ad\u03c1\u03b1\u03bd conj. Savile. \u1f11\u03c4\u03ad\u03c1\u03b1\u03c2 Bened.","title":"Nicene and Post-Nicene Fathers, Vol. XII: Homilies on Fir...","type":"page"}