{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/113/1130066.htm","path":"chr/ecf/113/1130066.htm","source_url":"https://sacred-texts.com/chr/ecf/113/1130066.htm","text":"\u201cMortify your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; for which things\u2019 sake, cometh the wrath of God upon the sons of disobedience; in the which ye also walked aforetime, when ye lived in these things.\u201d\nI know that many are offended by the foregoing discourse, but what can I do? ye heard what the Master enjoined. Am I to blame? what shall I do? See ye not the creditors, when debtors are obstinate, how they wear 832 collars? Heard ye what Paul proclaimed today? \u201cMortify,\u201d he saith, \u201cyour members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.\u201d What is worse than such a covetousness? This is worse than any desire. This is still more grievous than what I was speaking of, the madness, and the silly weakness about silver. \u201cAnd covetousness,\u201d he p. 294 saith, \u201cwhich is idolatry.\u201d See in what the evil ends. Do not, I pray, take what I said amiss, for not by my own good-will, nor without reason, would I have enemies; but I was wishful ye should attain to such virtue, as that I might hear of you the things I ought. 833 So that I said it not for authority\u2019s sake, nor of imperiousness, 834 but out of pain and of sorrow. Forgive me, forgive! I have no wish to violate decency by discoursing upon such subjects, but I am compelled to it.\nNot for the sake of the sorrows of the poor do I say these things, but for your salvation; for they will perish, will perish, that have not fed Christ. For what, if thou dost feed some poor man? still so long as thou livest so voluptuously and luxuriously, all is to no purpose. For what is required is, not the giving much, but not too little for the property thou hast; for this is but playing at it.\n\u201cMortify therefore your members,\u201d he saith, \u201cwhich are upon the earth.\u201d What sayest thou? Was it not thou that saidst, \u201cYe are buried; ye are buried together with Him; ye are circumcised: we have put off the body of the sins of the flesh\u201d (Col. 2:11, 12, Rom. 6:4.); how then again sayest thou, \u201cMortify\u201d? 835 Art thou sporting? Dost thou thus discourse, as though those things were in us? There is no contradiction; but like as if one, who has clean scoured a statue that was filthy, or rather who has recast it, and displayed it bright afresh, 836 should say that the rust was eaten off and destroyed, and yet should again recommend diligence in clearing away the rust, he doth not contradict himself, for it is not that rust which he scoured off that he recommends should be cleared away, but that which grew afterwards; so it is not that former putting to death he speaks of, nor those fornications, but those which do afterwards grow.\nHe said that this is not our life, but another, that which is in heaven. Tell me now. When he said, Mortify your members that are upon the earth, is then the earth also accused? or does he speak of the things upon the earth as themselves sins? 837\n\u201cFornication, uncleanness,\u201d he saith. He has passed over the actions which it is not becoming even to mention, and by \u201cuncleanness\u201d has expressed all together.\n\u201cPassion,\u201d he said, \u201cevil desire.\u201d\nLo! he has expressed the whole in the class. For envy, anger, sorrow, all are \u201cevil desire.\u201d\n\u201cAnd covetousness,\u201d he saith, \u201cwhich is idolatry. For which things\u2019 sake cometh the wrath of God upon the sons of disobedience.\u201d\nBy many things he had been withdrawing them; by the benefits which are already given, by the evils to come from which we had been delivered, being who, and wherefore; and all those considerations, as, for instance, who we were, and in what circumstances, and that we were delivered therefrom, how, and in what manner, and on what terms. These were enough to turn one away, but this one is of greater force than all; unpleasant indeed to speak of, not however to disservice, but even serviceable. \u201cFor which things\u2019 sake cometh,\u201d he saith, \u201cthe wrath of God upon the sons of disobedience.\u201d He said not, \u201cupon you,\u201d but, \u201cupon the sons of disobedience.\u201d\n\u201cIn the which ye also walked aforetime, when ye lived in them.\u201d In order to shame them, he saith, \u201cwhen ye lived in them,\u201d and implying praise, as now no more so living: at that time they might.\nCol. 3.8. \u201cBut now put ye also away all these.\u201d\nHe speaks always both universally and particularly; but this is from earnestness.\nCol. 3:8, 9. \u201cAnger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another.\u201d\n\u201cShameful speaking,\u201d he saith, \u201cout of your mouth,\u201d clearly intimating that it pollutes it.\nCol. 3:9, 10. \u201cSeeing that ye have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him.\u201d\nIt is worth enquiring here, what can be the reason why he calls the corrupt life, \u201cmembers,\u201d and \u201cman,\u201d and \u201cbody,\u201d and again the virtuous life, the same. And if \u201cthe man\u201d means \u201csins,\u201d how is it that he saith, \u201cwith his doings\u201d? For once he said, \u201cthe old man,\u201d showing that this is not man, but the other. The moral choice doth rather determine one than the substance, and is rather \u201cman\u201d than the other. For his substance casteth him not into hell, nor leadeth him into the kingdom, but men themselves: and we neither love nor hate any one so far as he is man, but so far as he is such or such a man. If then the substance be the body, and in either sort cannot be accountable, how doth he say that it is evil? 838 But what is that he saith, \u201cwith p. 295 his doings\u201d? He means the choice, with the acts. And he calleth him \u201cold,\u201d on purpose to show his deformity, and hideousness, and imbecility; and \u201cnew,\u201d as if to say, Do not expect that it will be with this one even as with the other, but the reverse: for ever as he farther advances, he hasteneth not on to old age, but to a youthfulness greater than the preceding. For when he hath received a fuller knowledge, he is both counted worthy of greater things, and is in more perfect maturity, in higher vigor; and this, not from youthfulness alone, but from that \u201clikeness\u201d also, \u201cafter\u201d which he is. Lo! the best life is styled a creation, after the image of Christ: for this is the meaning of, \u201cafter the image of Him that created him,\u201d for Christ too came not finally to 839 old age, but was so beautiful as it is not even possible to tell.\nCol. 3.11. \u201cWhere there cannot be Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman: but Christ is all, and in all.\u201d\nLo! here is a third encomium of this \u201cman.\u201d With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he hath nothing of externals, nor needeth them; for all external things are such as these, \u201ccircumcision, and uncircumcision, bondman, freeman, Greek,\u201d that is, proselyte, \u201cand Jew,\u201d from his ancestors. If thou have only this \u201cman,\u201d thou wilt obtain the same things with the others that have him.\n\u201cBut Christ,\u201d he saith, \u201cis all, and in all\u201d: Christ will be all things to you, both rank, and descent, \u201cand\u201d Himself \u201cin you all.\u201d Or he says another thing, to wit, that ye all are become one Christ, being His body.\nCol. 3.12. \u201cPut on, therefore, as the elect of God, holy and beloved.\u201d\nHe shows the easiness of virtue, so that they might both possess it continually, and use it as the greatest ornament. The exhortation is accompanied also with praise, for then its force is greatest. For they had been before 840 holy, but not elect; but now both \u201celect, and holy, and beloved.\u201d\n\u201cA heart of compassion.\u201d He said not \u201cmercy,\u201d but with greater emphasis used the two words. And he said not, that it should be as towards brethren, but, as fathers towards children. For tell me not that he sinned, therefore he said \u201ca heart.\u201d And he said not \u201ccompassion,\u201d lest he should place them 841 in light estimation, but \u201ca heart of compassion, kindness, humility, meekness, longsuffering; forbearing one another, and forgiving each other, if any man have a complaint against any: even as Christ forgave you, so also do ye.\u201d\nAgain, he speaks after the class, 842 and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering. \u201cForbearing,\u201d he saith, \u201cone another,\u201d that is, passing things over. 843 And see, how he has shown it to be nothing, by calling it a \u201ccomplaint,\u201d and saying, \u201ceven as Christ forgave you.\u201d Great is the example! and thus he always does; he exhorts them after Christ. \u201cComplaint,\u201d he calls it. In these words indeed he showed it to be a petty matter; but when he has set before us the example, he has persuaded us that even if we had serious charges to bring, we ought to forgive. For the expression, \u201cEven as Christ,\u201d signifies this, and not this only, but also with all the heart; and not this alone, but that they ought even to love. For Christ being brought into the midst, bringeth in all these things, both that even if the matters be great, and even if we have not been the first to injure, even if we be of great, they of small account, even if they are sure to insult us afterwards, we ought to lay down our lives for them, (for the words, \u201ceven as,\u201d demand this;) and that not even at death only ought one to stop, but if possible, to go on even after death.\nCol. 3.14. \u201cAnd above all these things put on love, which is the bond of perfectness.\u201d\nDost thou see that he saith this? For since it is possible for one who forgives, not to love; yea, he saith, thou must love him too, and he points out a way whereby it becomes possible to forgive. For it is possible for one to be kind, and meek, and humbleminded, and longsuffering, and yet not affectionate. And therefore, he said at the first, \u201cA heart of compassion,\u201d both love and pity. \u201cAnd above all these things, love, which is the bond of perfectness.\u201d Now what he wishes to say is this; that there is no profit in those things, for all those things fall asunder, except they be done with love; this it is which clenches them all together; whatsoever good thing it be thou mentionest, if love be away, it is nothing, it melts away. And it is as in a ship, even though her rigging be large, yet if there be no girding ropes, it is of no service; and in an house, if there be no tie beams, it is the same; and in a body, though the bones be large, if there be no ligaments, they are of no service. For whatsoever good deeds any may have, all do vanish away, if love be not there. He said not that it is the summit, but what is greater, \u201cthe bond\u201d; this is more necessary than the other. For \u201csummit\u201d indeed is an intensity of perfectness, but \u201cbond\u201d is the holding fast p. 296 together of those things which produce the perfectness; it is, as it were, the root.\nCol. 3.15. \u201cAnd let the peace of God rule in your hearts, to the which also ye were called in one body; and be ye thankful.\u201d\n\u201cThe peace of God.\u201d This is that which is fixed and steadfast. If on man\u2019s account indeed thou hast peace, it quickly comes to dissolution, but if on God\u2019s account, never. Although he had spoken of love universally, yet again he comes to the particular. For there is a love too which is immoderate; for instance, when out of much love one makes accusations without reason, and is engaged in contentions, and contracts aversions. Not this, saith he, not this do I desire; not overdoing things, 844 but as God made peace with you, so do ye also make it. How made He peace? Of His own will, not having received anything of you. What is this? \u201cLet the peace of God rule 845 in your hearts.\u201d If two thoughts are fighting together, set not anger, set not spitefulness to hold the prize, but peace; for instance, suppose one to have been insulted unjustly; of the insult are born two thoughts, the one bidding him to revenge, the other to endure; and these wrestle with one another: if the Peace of God stand forward as umpire, it bestows the prize on that which bids endure, and puts the other to shame. How? by persuading him that God is Peace, that He hath made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he saith, act as umpire, let not contentiousness, let not human peace, for human peace cometh of avenging, of suffering no dreadful ill. But not this do I intend, he saith, but that which He Himself left.\nHe hath represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, \u201cto the which ye were called,\u201d he saith, that is, for the which ye were called. He has reminded them of how many good things peace is the cause; on account of this He called thee, for this He called thee, so as to receive a worthy 846 prize. For wherefore made He us \u201cone body\u201d? Was it not that she might rule? Was it not that we might have occasion of being at peace? Wherefore are we all one body? and now are we one body? Because of peace we are one body, and because we are one body, we are at peace. But why said he not, \u201cLet the peace of God be victorious,\u201d but \u201cbe umpire\u201d? He made her the more honorable. He would not have the evil thought to come to wrestle with her, but to stand below. And the very name \u201cprize\u201d cheered the hearer. For if she have given the prize to the good thought, however impudently the other behave, it is thereafter of no use. And besides, the other being aware that, perform what feats he might, he should not receive the prize; however he might puff, and attempt still more vehement onsets, would desist as laboring without profit. And he well added, \u201cAnd be ye thankful.\u201d For this is to be thankful, and very effectively, 847 to deal with his fellow-servants as God doth with himself, to submit himself to the Master, to obey; to express his gratitude for all things, 848 even though one insult him, or beat him.\nFor in truth he that confesses thanks due to God for what he suffers, will not revenge himself on him that has done him wrong, since he at least that takes revenge, acknowledges no gratitude. But let not us follow him (that exacted) 849 the hundred pence, lest we hear, \u201cThou wicked servant,\u201d for nothing is worse than this ingratitude. So that they who revenge are ungrateful.\nBut why did he begin his list with fornication? For having said, \u201cMortify your members which are upon the earth\u201d (Col. 3.5.), he immediately says, \u201cfornication\u201d; and so he does almost everywhere. Because this passion hath the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. (1 Thess. iv. 3.) And what wonder? since to Timothy even he saith, \u201cKeep thyself pure\u201d (1 Tim. v. 22.); and again elsewhere, \u201cFollow after peace with all men, and the sanctification,\u201d without which \u201cno man shall see the Lord.\u201d (Heb. xii. 14.) \u201cPut to death,\u201d he says, \u201cyour members.\u201d Ye know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If thou put anything to death, it doth not when dead continue dead, but presently is corrupted, like the body. Extinguish then the heat; and nothing that is dead will continue. He shows one having the same thing in hand, which Christ wrought in the Laver; therefore also he calleth them \u201cmembers,\u201d as though introducing some champion, thus advancing his discourse to greater emphasis. And he well said, \u201cWhich are upon the earth,\u201d for here they continue, and here they are corrupted, far rather than these our members. So that not so truly is the body of the earth, as sin is earthly, for the former indeed appears even beautiful at times, but those members never. And those members lust after all things that are p. 297 upon the earth. If the eye be such, it seeth not the things in the heavens; if the ear, if the hand, if thou mention any other member whatsoever. The eye seeth bodies, and beauties, and riches; these are the things of earth, with these it is delighted: the ear with soft strains, and harp, and pipe, and filthy talking; these are things which are concerned with earth.\nWhen therefore he has placed his hearers above, near the throne, he then says, \u201cMortify your members which are upon the earth.\u201d For it is not possible to stand above with these members; for there is nothing there for them to work upon. And this clay is worse than that, for that clay indeed becometh gold, \u201cfor this corruptible,\u201d he saith, \u201cmust put on incorruption\u201d (1 Cor. xv. 53.), but this clay can never be retempered more. So that these members are rather \u201cupon the earth\u201d than those. Therefore he said not, \u201cof the earth,\u201d but, \u201cwhich are upon the earth,\u201d for it is possible that these should not be upon the earth. For it is necessary that these 850 should be \u201cupon the earth,\u201d but that those 851 should, is not necessary. For when the ear hears nothing of what is here uttered, but only in the heavens, when the eye sees nothing of what is here, but only what is above, it is not \u201cupon the earth\u201d; when the mouth speaketh nothing of the things here, it is not \u201cupon the earth\u201d; when the hand doeth no evil thing\u2014these are not of things \u201cupon the earth,\u201d but of those in the heavens.\nSo Christ also saith, \u201cIf thy right eye causeth thee to stumble,\u201d that is, if thou lookest unchastely, \u201ccut it out\u201d (Matt. v. 29.), that is, thine evil thought. And he (Paul) seems to me to speak of \u201cfornication, uncleanness, passion, desire\u201d as the same, namely fornication: by means of all these expressions drawing us away from that thing. For in truth this is \u201ca passion\u201d; and like as the body is subject to any affection, either to fever or to wounds, so also is it with this. And he said not Restrain, but \u201cMortify\u201d (put to death), so that they never rise up more, and \u201cput them away.\u201d That which is dead, we put away; for instance, if there be callosities in the body, their body is dead, and we put it away. Now, if thou cut into that which is quick, it produces pain, but if into that which is dead, we are not even sensible of it. So, in truth, is it with the passions; they make the soul unclean; they make the soul, which is immortal, passible.\nHow covetousness is said to be idolatry, we have oftentimes explained. For the things which do most of all lord it over the human race, are these, covetousness, and unchasteness, and evil desire. \u201cFor which things\u2019 sake cometh,\u201d he saith, \u201cthe wrath of God upon the sons of disobedience.\u201d Sons of disobedience, he calls them, to deprive them of excuse, and to show that it was because they would not be obedient, that they were in that condition. \u201cIn the which ye also,\u201d he saith, \u201cwalked aforetime,\u201d and (afterward) became obedient. He points them out as still in them, and praises them, saying, \u201cBut now do ye also put away all these, anger, wrath, malice, railing, shameful speaking.\u201d But against others he advanceth his discourse. Under the head of \u201cpassion and railing\u201d he means revilings, just as under \u201cwrath\u201d he means wickedness. 852 And in another place, to shame them, he says, \u201cfor we are members one of another.\u201d (Eph. iv. 25.) He makes them out to be as it were manufacturers of men; casting away this one, and receiving that. He spoke of a man\u2019s \u201cmembers\u201d (Col. 3.5.); here he saith, \u201call.\u201d He spoke of his heart, wrath, mouth, blasphemy, eyes, fornication, covetousness, hands and feet, lying, the understanding itself, and the old mind. One royal form it hath, that, namely, of Christ. They whom he has in view, appear to me rather to be of the Gentiles. For like as earth, being but sand, even though one part be greater, another less, losing its own previous form, doth afterwards become gold; and like as wool, of whatever kind it be, receiveth another aspect, and hides its former one: so truly is it also with the faithful. \u201cForbearing,\u201d he saith, \u201cone another\u201d; he showeth what is just. Thou forbearest him, and he thee; and so he says in the Epistle to the Galatians, \u201cBear ye one another\u2019s burdens.\u201d (Gal. vi. 2.) \u201cAnd be ye thankful,\u201d he saith. For this is what he everywhere especially seeks; the chiefest of good things.\nGive we thanks then in all things; whatever may have happened; for this is thankfulness. For to do so in prosperity indeed, is no great thing, for the nature of the circumstances of itself impels one thereto; but when being in extremities we give thanks, then it is admirable. For when, in circumstances under which others blaspheme, and exclaim discontentedly, we give thanks, see how great philosophy is here. First, thou hast rejoiced God; next, thou hast shamed the devil; thirdly, thou hast even made that which hath happened to be nothing; for all at once, thou both givest thanks, and God cuts short the pain, and the devil departs. For if thou have exclaimed discontentedly, he, as having succeeded to his wish, standeth close by thee, and God, as being blasphemed, leaveth thee, and thy calamity is heightened; but if thou have given thanks, he, as gaining nought, departs; and God, as being honored, requites p. 298 thee with greater honor. And it is not possible, that a man, who giveth thanks for his evils should be sensible of them. For his soul rejoiceth, as doing what is right; forthwith his conscience is bright, it exults in its own commendation; and that soul which is bright, cannot possibly be sad of countenance. But in the other case, along with the misfortune, conscience also assails him with her lash; whilst in this she crowns, and proclaims him.\nNothing is holier than that tongue, which in evils giveth thanks to God; truly in no respect doth it fall short of that of martyrs; both are alike crowned, both this, and they. For over this one also stands the executioner to force it to deny God, by blasphemy; the devil stands over it, torturing it with executioner thoughts, darkening it with despondencies. If then one bear his griefs, and give thanks, he hath gained a crown of martyrdom. For instance, is her little child sick, and doth she give God thanks? this is a crown to her. What torture so bad that despondency is not worse? still it doth not force her to vent forth a bitter word. It dies: again she hath given thanks. She hath become the daughter of Abraham. For if she sacrificed not with her own hand, yet was she pleased with the sacrifice, which is the same; she felt no indignation when the gift was taken away.\nAgain, is her child sick? She hath made no amulets. 853 It is counted to her as martyrdom, for she sacrificed her son in her resolve. For what, even though those things are unavailing, and a mere cheat and mockery, still there were nevertheless those who persuaded her that they do avail: and she chose rather to see her child dead, than to put up with idolatry. As then she is a martyr, whether it be in her own case, or in her son\u2019s, that she hath thus acted; or in her husband\u2019s, or in any other\u2019s of her dearest; so is that other one an idolatress. For it is evident that she would have done sacrifice, had it been allowed her to do sacrifice; yea, rather, she hath even now performed the act of sacrifice. For these amulets, though they who make money by them are forever rationalizing about them, and saying, \u201cwe call upon God, and do nothing extraordinary,\u201d and the like; and \u201cthe old woman is a Christian,\u201d says he, \u201cand one of the faithful\u201d; the thing is idolatry. Art thou one of the faithful? sign the Cross; say, this I have for my only weapon; this for my remedy; and other I know none. Tell me, if a physician should come to one, and, neglecting the remedies belonging to his art, should use incantation, should we call that man a physician? By no means: for we see not the medicines of the healing art; so neither, in this case, do we see those of Christianity.\nOther women again tie about them 854 the names of rivers, and venture numberless things of like nature. Lo, I say, and forewarn you all, that if any be detected, I will not spare them again, whether they have made amulet, or incantation, or any other thing of such an art as this. What then, saith one, is the child to die? If he have lived through this means, he did then die, but if he have died without this, he then lived. But now, if thou seest him attaching himself to harlots, thou wishest him buried, and sayest, \u201cwhy, what good is it for him to live?\u201d but when thou seest him in peril of his salvation, dost thou wish to see him live? Heardest thou not Christ saying, \u201cHe that loseth his life, shall find it; and he that findeth it, shall lose it\u201d? (Matt. xvi. 25.) Believest thou these sayings, or do they seem to thee fables? Tell me now, should one say, \u201cTake him away to an idol temple, and he will live\u201d; wouldest thou endure it? No! she replies. Why? \u201cBecause,\u201d she saith, \u201che urges me to commit idolatry; but here, there is no idolatry, but simple incantation:\u201d this is the device of Satan, this is that wiliness of the devil to cloak over the deceit, and to give the deleterious drug in honey. After he found that he could not prevail with thee in the other way, 855 he hath gone this way about, to stitched charms, and old wives\u2019 fables; and the Cross indeed is dishonored, and these charms preferred before it. Christ is cast out, and a drunken and silly old woman is brought in. That mystery of ours is trodden under foot, and the imposture of the devil dances.\nWherefore then, saith one, doth not God reprove the aid from such sources? He hath many times reproved, and yet hath not persuaded thee; He now leaveth thee to thine error, for It saith, \u201cGod gave them up unto a reprobate mind.\u201d (Rom. i. 28.) These things, moreover, not even a Greek who hath understanding could endure. A certain demagogue in Athens is reported once to have hung these things about him: when a philosopher who was his instructor, on beholding them, rebuked him, expostulated, satirized, made sport of him. For in so wretched a plight are we, as even to believe in these things!\nWhy, saith one, are there not now those who raise the dead, and perform cures? Yes, then, why, I say: why are there not now those who have a contempt for this present life? Do we serve God for hire? When man\u2019s nature was weaker, when the Faith had to be planted, there were even many such; but now he would p. 299 not have us to hang upon these signs, but to be ready for death. Why then clingest thou to the present life? why lookest thou not on the future? and for the sake of this indeed canst bear even to commit idolatry, but for the other not so much as to restrain sadness? For this cause it is that there are none such now; because that (future) life hath seemed to us honorless, seeing that for its sake we do nothing, whilst for this there is nothing we refuse to undergo. And why too that other farce, ashes, and soot, and salt? and the old woman again brought in? A farce truly, and a shame! And then, \u201can eye,\u201d say they, \u201chath caught the child.\u201d\nWhere will these satanical doings end? How will not the Greeks laugh? how will they not gibe when we say unto them, \u201cGreat is the virtue of the Cross\u201d; how will they be won, when they see us having recourse to those things, which themselves laugh to scorn? Was it for this that God gave physicians and medicines? What then? Suppose they do not cure him, but the child depart? Whither will he depart? tell me, miserable and wretched one! Will he depart to the demons? Will he depart to some tyrant? Will he not depart to heaven? Will he not depart to his own Lord? Why then grievest thou? why weepest thou? why mournest thou? why lovest thou thine infant more than thy Lord? Is it not through Him that thou hast this also? Why art thou ungrateful? Dost thou love the gift more than the Giver? \u201cBut I am weak,\u201d she replies, \u201cand cannot bear the fear of God.\u201d Well, if in bodily evils the greater covers the less, much rather in the soul, fear destroyed fear, and sorrow, sorrow. Was the child beautiful? But be it what it may, not more beauteous is he than Isaac: and he too was an only one. Was it born in thine old age? So too was he. But is it fair? Well: however fair it may be, it is not lovelier than Moses (Acts vii. 20.), who drew even barbarian eyes unto a tender love of him, and this too at a time of life when beauty is not yet disclosed; and yet this beloved thing did the parents cast into the river. Thou indeed both seest it laid out, and deliverest it to the burying, and goest to its monument; but they did not so much as know whether it would be food for fishes, or for dogs, or for other beasts that prey in the sea; and this they did, knowing as yet nothing of the Kingdom, nor of the Resurrection.\nBut suppose it is not an only child; but that after thou hast lost many, this also hath departed. But not so sudden is thy calamity as was Job\u2019s, and (his was) of sadder aspect? 856 It is not when a roof has fallen in, it is not as they are feasting the while, it is not following on the tidings of other calamities.\nBut was it beloved by thee? But not more so than Joseph, the devoured of wild beasts; but still the father bore the calamity, and that which followed it, and the next to that. He wept; but acted not with impiety; he mourned, but he uttered not discontent, but stayed at those words, saying, \u201cJoseph is not, Simeon is not, and will ye take Benjamin away? all these things are against me.\u201d 857 (Gen. xlii. 36.) Seest thou how the constraint of famine prevailed with him to be regardless of his children? and doth not the fear of God prevail with thee as much as famine?\nWeep: I do not forbid thee: but aught blasphemous neither say nor do. Be thy child what he may, he is not like Abel; and yet nought of this kind did Adam say; although that calamity was a sore one, that his brother should have killed him. But I am reminded of others also that have killed their brothers; when, for instance, Absalom killed Amnon the eldest born (2 Sam. 13.), and King David loved his child, 858 and sat indeed in sackcloth and ashes, but he neither brought soothsayers, nor enchanters, (although there were such then, as Saul shows,) but he made supplication to God. So do thou likewise: as that just man did, so do thou also; the same words say thou, when thy child is dead, \u201cI shall go to him, but he will not come to me.\u201d (2 Sam. xii. 23.) This is true wisdom, this is affection. However much thou mayst love thy child, thou wilt not love so much as he did then. For even though his child were born of adultery, yet that blessed man\u2019s love of the mother was at its height, 859 and ye know that the offspring shares the love of the parents. And so great was his love toward it, that he even wished it to live, though it would be his own accuser, but still he gave thanks to God. What, thinkest thou, did Rebecca suffer, when his brother threatened Jacob, and she grieved not her husband, but bade him send her son away? (Gen. 27:46, Gen. 28:1.) When thou hast suffered any calamity, think on what is worse than it; and thou wilt have a sufficient consolation; and consider with thyself, what if he had died in battle? what if in fire? And whatsoever our sufferings may be, let us think upon things yet more fearful, and we shall have comfort sufficient, and let us ever look around us on those who have undergone more terrible things, and if we ourselves have ever suffered heavier calamities. So doth Paul also exhort us; as when he saith, \u201cYe have not p. 300 yet resisted unto blood, striving against sin\u201d (Heb. xii. 4.): and again, \u201cThere hath no temptation taken you but such as man can bear.\u201d (1 Cor. x. 13.) Be then our sufferings what they may, let us look round on what is worse; (for we shall find such,) and thus shall we be thankful. And above all, let us give thanks for all things continually; for so, both these things will be eased, and we shall live to the glory of God, and obtain the promised good things, whereunto may all we attain, through the grace and love toward man, &c.\n[This very natural inadvertence in free speaking is duly changed, by the group of mss. which make so many changes, into \u201chow they put collars on them.\u201d These wooden collars were a disgrace, like the stocks.\u2014J.A.B.]\n294:833\nOr perhaps, \u201cI could wish\u2026that I might hear from you what is right.\u201d Gr. \u03c0\u03b1\u03c1\u1fbd \u1f51\u03bc\u1ff6\u03bd.\n294:834\n\u1f00\u03be\u03b9\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2, wish to maintain dignity.\n294:835 294:836\n[The word is \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd, as in John 3:3, 7, and here necessarily means anew or afresh,\u2014a sense so rare as to justify calling attention to it.\u2014J.A.B.]\n294:837\n[This is a passing allusion to the Manich\u00e6ans, who held that matter is necessarily the seat of evil, and might try to interpret the apostle as here accusing the earth of being evil. The passage has been expanded in the often above mentioned group of documents, and so in the editions before Field, so as to be fuller and more perspicuous, thus: \u201cBut lo! say the heretics, Paul accuseth the creation; for he said before, \u2018Set your mind on the things that are above, not on the things that are upon the earth;\u2019 again he saith, \u2018Mortify your members which are upon the earth.\u2019 But the words \u2018 upon earth\u2019 are here expressive of sin, not an accusing of creation. For it is thus he calls sins themselves, things upon earth, either from their being wrought by earthly thoughts and upon earth, or from their showing sinners to be earthly.\u201d\u2014J.A.B.]\n294:838\nAs the Manichees interpreted his words.\n295:839\n\u03bf\u1f50 \u03c0\u03c1\u1f78\u03c2 \u03b3\u1fc6\u03c1\u03b1\u03c2 \u1f10\u03c4\u03b5\u03bb\u03b5\u03cd\u03c4\u03b7\u03c3\u03b5\u03bd, Lat. \u201cNec senex mortuus est\u201d (died not old). But the other sense seems more suitable. In either sense it is opposed to the view ascribed to Byzantine artists. See Rio\u2019s Po\u00e9sie Chr\u00e9tienne.\n295:840\n\u1f10\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf, i.e. he had before called them holy, c. l. v. 2.\n295:841 295:842\n\u03ba\u03b1\u03c4\u1fbd \u03b5\u1f36\u03b4\u03bf\u03c2, from genus to species, as remarked above, on v. 7.\n295:843\n\u03c0\u03b1\u03c1\u03b1\u03c0\u03b5\u03bc\u03c0\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9, al. \u03c0\u03b1\u03c1\u03b1\u03b4\u03ad\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u201creceiving one another.\u201d\n296:844\n[Literally, \u201cnot superperfectly,\u201d a singular expression, omitted in all editions before Field, but found in all the mss. he cites.\u2014J.A.B.]\n296:845\n[Literally, act as umpire, or as judge in the games.\u2014J.A.B.]\n296:846\n\u1f00\u03be\u03b9\u03cc\u03c0\u03b9\u03c3\u03c4\u03bf\u03bd. Usually \u201cworthy of credit,\u201d but sometimes rather in a secondary sense, \u201cworthy of honor.\u201d\n296:847\nThis must mean \u201cin a way that has power of prevailing with God,\u201d so to speak, \u201cputting Him to shame, if he do not grant the favor.\u201d Comp. Hebrew vi. 10.\n296:848\n[Compare Chrys.\u2019s famous motto, \u201cGlory to God for all things\u201d.\u2014J.A.B.]\n296:849\nSav. [and one ms.] has \u1f40\u03c6\u03b5\u03af\u03bb\u03bf\u03bd\u03c4\u03b1, \u201cthat owed,\u201d which makes no sense; mss. Par. only \u03c4\u1f78\u03bd \u03c4\u1f70 \u1f11\u03ba\u03b1\u03c4\u1f78\u03bd; Downes conj. \u1f00\u03c0\u03b1\u03b9\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b1 \u03c4\u1f70.\n297:850 297:851 297:852\nHe means that the word used expresses a natural emotion or act, but the abuse of this is intended; and so it may be necessary to speak evil of one.\n298:853\n\u03c0\u03b5\u03c1\u03af\u03b1\u03c0\u03c4\u03b1. See on Stat. Hom. xix. p. 470 and note 4. Perhaps it should be \u1f10\u03c0\u03ad\u03b4\u03b7\u03c3\u03b5, \u201cshe hath tied on.\u201d\n298:854\ni.e. their children, \u03c0\u03b5\u03c1\u03b9\u03ac\u03c0\u03c4\u03bf\u03c5\u03c3\u03b9. In what he says presently after, he must be referring to the temporal ill effects of immorality.\n298:855 299:856\n[This abrupt sentence was expanded as usual, in what came to be the common printed text.\u2014J.A.B.]\n299:857 299:858\nHe passes on to the child of Bathsheba.\n299:859\n\u1f24\u03ba\u03bc\u03b1\u03b6\u03b5\u03bd. 2 Sam. xii. 24 gives the impression that David laid the crime to his own charge, and regarded her as wronged.","title":"Nicene and Post-Nicene Fathers, Vol. XIII: The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians.: Colossians 3:5-7","type":"page"}