{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/113/1130074.htm","path":"chr/ecf/113/1130074.htm","source_url":"https://sacred-texts.com/chr/ecf/113/1130074.htm","text":"\u201cFor ye remember, brethren, our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God. Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe: as ye know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, to the end that ye should walk worthily of God, who calleth you into His own kingdom and glory.\u201d\nThe teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples. For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory thence arising to God. See then, Paul, a man that was a Preacher, an Apostle of the world, and raised to so great honor, worked with his hands that he might not be burdensome to his disciples.\n\u201cFor ye remember,\u201d he says, \u201cmy brethren, our labor and travail.\u201d He had said previously, \u201cwe might have been burdensome as the Apostles of Christ,\u201d as he also says in the Epistle to the Corinthians, \u201cKnow ye not that they which minister about sacred things eat of the things of the Temple? Even so also did Christ ordain that they which proclaim the Gospel should live of the Gospel.\u201d (1 Cor. 9:13, 14.) But I, he says, would not, but I labored; and he did not merely work, but with much diligence. Observe then what he says; \u201cFor ye remember,\u201d he has not said, the benefits received from me, but, \u201cour labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God.\u201d And to the Corinthians he said a different thing, \u201cI robbed other Churches, taking wages of them that I might minister unto you.\u201d (2 Cor. xi. 8.) And yet even there he worked, but of this he made no mention, but urged what was more striking, 958 as if he had said, I was maintained by others when ministering to you. But here it is not so. But what? \u201cWorking night and day.\u201d And there indeed he says, \u201cAnd when I was present with you, and was in want, I was not a burden on any man,\u201d and, \u201cI took wages that I might minister unto you.\u201d (2 Cor. 11:8, 9.) And here he shows that the men were in poverty, but there it was not so.\nOn this account he frequently addresses them as witnesses. For \u201cye are witnesses,\u201d he says, \u201cand God also\u201d; God was worthy to be believed, but this other was that which most fully assured them. For that indeed was uncertain to those who were ignorant of it; but this was without doubt to all. For do not enquire whether it was Paul who said these things. Much beyond what was necessary he gives them assurance. Wherefore he says, \u201cYe are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe.\u201d It was proper to praise them again. On this account he sets these things before them, which were sufficient to persuade them. For he that stood there in want, and did not receive anything, would much more not receive anything p. 333 now. \u201cHow holily,\u201d says he, \u201cand righteously and unblamably we behaved ourselves toward you that believe.\u201d\n\u201cAs ye know how we exhorted and comforted each one of you, as a father doth his own children.\u201d Above having spoken of his behavior here he speaks of his love, which was more than what belonged to his rule over them. And what is said marks his freedom from pride. \u201cAs a father his own children, exhorting you, and encouraging you, and testifying, to the end that ye should walk worthily of God, who calleth you into His own kingdom and glory.\u201d When he says, \u201cand testifying,\u201d then he makes mention of \u201cfathers\u201d; although we testified, it was not violently, but like fathers. \u201cEach one of you.\u201d Strange! in so great a multitude to omit no one, neither small nor great, neither rich nor poor. \u201cExhorting\u201d you, he says; to bear. \u201cAnd comforting and testifying.\u201d \u201cExhorting,\u201d 959 therefore they did not seek glory; and \u201ctestifying,\u201d therefore they did not flatter. \u201cThat ye should walk worthily of God, who calleth you into His own kingdom and glory.\u201d Observe again, how, in relating, he both teaches and comforts. For if He hath called them unto His kingdom, if He called them unto glory, they ought to endure all things. We \u201centreat\u201d 960 you, not that you should grant us any favor, but that you should gain the kingdom of heaven.\n1 Thess. 2.13. \u201cAnd for this cause we also thank God without ceasing, that when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but as it is in truth, the word of God, which also worketh in you that believe.\u201d\nIt cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life. For in hearing us, you gave such heed as if not hearing men, but as if God Himself were exhorting you. Whence is this manifest? Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory; so from their trials, he shows also that they rightly received the word. For whence, he says, unless ye had heard as if God were speaking, did ye endure such perils? And observe his dignity.\n1 Thess. 2.14-16. \u201cFor ye, brethren, became imitators of the Churches of God, which are in Jud\u00e6a in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews; who both killed the Lord Jesus and their own prophets, and drave out us, and please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins alway: but the wrath is come upon them to the uttermost.\u201d\n\u201cFor ye,\u201d he says, \u201cbecame imitators of the Churches of God which are in Jud\u00e6a.\u201d This is a great consolation. It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen. And this too is no little proof that the Preaching is true, that even Jews were able to endure all things. \u201cFor ye also,\u201d he says, \u201chave suffered the same things of your own countrymen, even as they did of the Jews.\u201d There is something more in his saying, \u201cas they also did in Jud\u00e6a\u201d; it shows that everywhere they rejoiced, as having nobly contended. He says therefore, \u201cthat ye also suffered the same things.\u201d And again, what wonder is it, if to you also, when even to the Lord they dared do such things?\nDo you see how he introduces this as containing great consolation? And constantly he adverts to it; and upon a close examination one may find it in nearly all his Epistles, how variously, 961 upon all occasions of temptation, he brings forward Christ. Observe accordingly, that here also, when accusing the Jews, he puts them in mind of the Lord, and of the sufferings of the Lord; so well does he know that this is a matter of the greatest consolation.\n\u201cWho both killed the Lord,\u201d he says\u2014but, perhaps, they did not know Him,\u2014assuredly they did know Him. What then? Did they not slay and stone their own prophets, whose books even they carry about with them? And they did not do this for the sake of truth. There is therefore not only a consolation under the temptations, but they are reminded not to think that (the Jews) did it for the truth\u2019s sake, and be troubled on that account. \u201cAnd drave out us,\u201d 962 he says. And we also, he says, have suffered numberless evils. \u201cAnd please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they may be saved.\u201d \u201cContrary to all men,\u201d he says. How? Because if we ought to speak to the world, and they forbid us, they are the common enemies of the world. They have slain Christ and the prophets, they insult God, they are the common enemies of the world, they banish us, when coming for their salvation. What wonder if they have done such things also to you, when they have done them even in Jud\u00e6a? \u201cForbidding us to speak to the Gentiles, that they might be saved.\u201d It is a mark of envy therefore to hinder the salvation of all. \u201cTo fill up their sins alway. But the wrath is come upon them to the uttermost.\u201d p. 334 What is \u201cto the uttermost\u201d? These things are no longer like the former. There is here no return back, no limit. But the wrath is nigh at hand. Whence is this manifest? From that which Christ foretold. For not only is it a consolation to have partakers in our afflictions, but to hear also that our persecutors are to be punished. And if the delay is a grievance, let it be a consolation that they will never lift up their heads again; or rather he hath cut short the delay, by saying, \u201cTHE wrath,\u201d showing that it was long ago due, and predetermined, and predicted.\n1 Thess. 2.17. \u201cBut we, being taken from you 963 for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire.\u201d\nHe has not said \u201cseparated,\u201d but what was much more. 964 He had spoken above of flattery, showing that he did not flatter, that he did not seek glory. He speaks here concerning love. Because he had said above, \u201cas a father his children,\u201d \u201cas a nurse,\u201d here he uses another expression, \u201cbeing made orphans,\u201d which is said of children who have lost their fathers. And yet they 965 were made orphans. \u201cNo\u201d\u2014he says\u2014\u201cbut we. For if any one should examine our longing, even as little children without a protector, having sustained an untimely bereavement, long for their parents, not only from the feelings of nature itself, but also on account of their deserted state, so truly do we too feel.\u201d From this also he shows his own despondency on account of their separation. And this we cannot say, he says, that we have waited a long period, but \u201cfor a short time,\u201d and that \u201cin presence, not in heart.\u201d For we always have you in our mind. See how great is his love! Although having them always in his heart, he sought also their presence face to face. Tell me not of your superlative 966 philosophy! This is truly fervent love; both to see, and to hear, and speak; and this may be of much advantage. \u201cWe endeavored the more exceedingly.\u201d What is \u201cmore exceedingly\u201d? He either means to say, \u201cwe are vehemently attached to you,\u201d or, \u201cas was likely, being bereaved for a season, we endeavored to see your face.\u201d Observe the blessed Paul. When of himself he cannot satisfy his longing, he does it through others, as when he sends Timothy to the Philippians, and the same person again to the Corinthians, holding intercourse with them through others, when he cannot of himself. For in loving them, he was like some mad person, not to be restrained, nor to command himself in his affection.\n1 Thess. 2.18. \u201cWherefore we would fain have come unto you.\u201d\nWhich is the part of love; yet here he mentions no other necessity but \u201cthat we might see you.\u201d \u201cI Paul once and again, and Satan hindered us.\u201d\nWhat sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv. 22.); and elsewhere Luke says, that \u201cthe Spirit\u201d hindered them from going into Asia. (Acts xvi. 7.) And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations: 967 for a plot, it says, being formed against him by the Jews, he was detained three months in Greece. But it is another thing to remain for the sake of the dispensation, and willingly. For there he says, \u201cWherefore having no more place in these parts\u201d (Rom. xv. 23.), and, \u201cTo spare you I forbare to come unto Corinth.\u201d (2 Cor. i. 23.) But here nothing of this sort. But what? That \u201cSatan hindered\u201d him. \u201cEven I Paul,\u201d he says, \u201cboth once and again.\u201d Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all. \u201cI Paul,\u201d he says, instead of Although no others. For they indeed were only willing, but I even attempted it.\n1 Thess. 2.19. \u201cFor what is our hope, or joy, or crown of glorying? Are not even ye before our Lord Jesus at His coming?\u201d\nAre the Macedonians, tell me, thy hope, O blessed Paul? Not these alone, he says. Therefore he has added, \u201cAre not ye also?\u201d For \u201cwhat,\u201d he says, \u201cis our hope, or joy, or crown of glorying\u201d? Observe then the words, which are those of women, inflamed with tenderness, talking to their little children. \u201cAnd crown of glorying,\u201d he says. For the name of \u201ccrown\u201d was not sufficient to express the splendor, but also \u201cof glorying.\u201d Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. \u201cMy joy and crown,\u201d he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children? So that this also is not p. 335 flattery. For he has not said \u201cye,\u201d but \u201cye also\u201d 968 together with the others.\n1 Thess. 2.20. \u201cFor ye are our glory and our joy.\u201d\n1 Thess. 3:1, 2. \u201cWherefore, when we could no longer forbear, we thought it good to be left behind at Athens alone.\u201d Instead of saying, \u201cwe chose.\u201d \u201cAnd sent Timothy, our brother and God\u2019s minister and our fellow-worker in the Gospel of Christ.\u201d\nAnd this he says, not as extolling Timothy, but honoring them, that he sent them the fellow-worker, and minister of the Gospel. As if he had said, Having withdrawn him from his labors we have sent to you the minister of God, and our fellow-laborer in the Gospel of Christ.\n\u201cTo establish you, and to comfort you concerning your faith.\u201d\n1 Thess. 3.3. \u201cThat no man be moved by these afflictions.\u201d\nWhat then does he say here? Because the temptations of the teachers trouble their disciples, and he had then fallen into many temptations, as also he himself says, that \u201cSatan hindered us,\u201d always saying this; \u201cboth once,\u201d he says, \u201cand again I would have come to you,\u201d and was not able, which was a proof of great violence. And it was reasonable that this should trouble them, for they are not so much troubled at their own temptations, as at those of their teachers; as neither is the soldier so much troubled at his own trials, 969 as when he sees his general wounded. \u201cTo establish you,\u201d he says; not that they were at all deficient in faith, nor that they required to learn anything.\n\u201cAnd to comfort you concerning your faith; that no man be moved by these afflictions; for yourselves know that hereunto we are appointed.\u201d\n1 Thess. 3.4. \u201cFor verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and ye know.\u201d\nYe ought not, he says, to be troubled, for nothing strange, nothing contrary to expectation is happening; which was sufficient to raise them up. For do you see that on this account also Christ foretold to His disciples? For hear Him saying, \u201cNow I have told you before it came to pass, that when it is come to pass ye may believe.\u201d (John xiv. 29.) For greatly indeed, greatly does it tend to the comfort of others, to have heard from their teachers what is to happen. For as he that is sick, if he hear from his physician that this or that is taking place, is not much troubled; but if anything happen unexpectedly, as if he too were at a loss, and the disorder was beyond his art, he is afflicted and troubled; so also is it here. Which Paul foreknowing, foretold to them, \u201cwe are about to be afflicted,\u201d \u201cas it came to pass, and ye know.\u201d He not only says that this came to pass, but that he foretold many things, and they happened. \u201cHereunto we are appointed.\u201d So that not only ye ought not to be troubled and disturbed about the past, but not even about the future, if any such thing should happen, \u201cfor hereunto we are appointed.\u201d\nMoral. Let us hear, who have ears to hear. The Christian is appointed hereunto. For concerning all the faithful is this said, \u201cHereunto we are appointed.\u201d And we, as if we were appointed 970 for ease, think it strange if we suffer anything; and yet what reason have we for thinking anything strange? For no season of affliction or temptation has overtaken us, but what is common to man. It is a fit season for us to say to you, \u201cYe have not yet resisted unto blood, striving against sin\u201d (Heb. xii. 4.). Or rather, this is not seasonable for us to say to you\u2014but what? Ye have not yet despised riches. For to them indeed these words were said with reason, when they had lost all their own possessions, 971 but this is said to those who retain theirs. Who has been robbed of his riches for Christ\u2019s sake? Who has been beaten? Who has been insulted? even in words, I mean. What have you to boast of? What confidence have you to say anything? So many things Christ suffered for us when we were enemies. What can we show that we have suffered for Him? Nothing that we have suffered indeed, but infinite good things that we have received from Him. Whence shall we have confidence in that Day? Know ye not, that the soldier too, when he can show numberless wounds and scars, will then be able to shine in the presence of the king? But if he has no good action to show, though he may have done no harm, he will take rank among the least.\nBut, you say, it is not the season of war. But if it was, tell me, who would contend? Who would attack? Who would break through 972 the phalanx? Perhaps no one. For when I see that you do not despise riches for the sake of Christ, how shall I believe that you will despise blows? Tell me, do you bear manfully those who insult you, and do you bless them? You do not\u2014but you disobey. What is attended with no danger, you do not; and will you endure blows, in which there is much pain and suffering? Know ye not that it is proper in peace to keep up the exercises of war? 973 Do you not p. 336 see these 974 soldiers, who though no war disturbs them, but it is profound peace, brightening up their arms, and going forth with the teachers who teach them tactics, into the broad and level plains, I may say, every day, keep up with the greatest strictness the exercises of war? Of our spiritual soldiers, who has done this? No one. For this reason we become in war weak and ignoble, and easily led captive by any.\nBut what stupidity is this, not to think the present a season of war, when Paul is crying out, \u201cYea, and all that would live godly in Christ Jesus shall suffer persecution\u201d (2 Tim. iii. 12.); and Christ says, \u201cIn the world ye shall have tribulation.\u201d (John xvi. 33.) And again the blessed Paul with a loud voice cries out, saying, \u201cOur wrestling is not against flesh and blood,\u201d and again, \u201cStand therefore, having girded your loins with truth.\u201d (Eph. 6:12, 14.) Why dost thou arm us, tell me, when it is not war? Why dost thou give us trouble to no purpose? Thou puttest breastplates on the soldiers, when it is allowed them to rest and revive. But he would have said, Certainly, however, though it were not war, it would be right to attend to the concerns of war. For he who in peace considers the business of battle, will be formidable in the season of battle; but he who is without experience in the things of war, will be more troubled even in peace. Why so? Because he will weep for the things which he possesses, and not being able to fight for them, will be in anguish. For the possessions of the cowardly and inexperienced and ignoble in war, are the property of all who are brave and warlike. So that on this account first I arm you. But then also the whole time of our life is the season of war. How and in what respect? The devil is ever at hand. Hear what it says, \u201cAs a roaring lion, he walketh about, seeking whom he may devour.\u201d (1 Pet. v. 8.) Numberless bodily affections assail us, which it is necessary to enumerate, that we may not vainly deceive ourselves. For tell me, what does not war against us? Riches, beauty, pleasure, power, authority, envy, glory, pride? For not only does our own glory war against us, forbidding us to descend to humility; but the glory of others also, leading us to envy and ill-nature. But what do their opposites, poverty, dishonor, the being despised, rejected, the having no power? These things indeed are in us. But from men proceed wickedness, plots, deceits, slanders, assaults innumerable. In like manner on the part of the demons, \u201cprincipalities, powers, the world-rulers of this darkness, spiritual hosts of wickedness.\u201d Some of us are rejoicing, others grieving, both are deviations from the right course. But health and sickness (war against us). From what quarter will not man be falling into sin? Would you that I should tell you from the beginning, commencing even immediately from Adam? What took captive the first created? Pleasure, and eating, and the love of dominion. What the son who came next after him? Grudging and envy. What those in the time of Noah? Fleshly pleasures, and the evils issuing from them. What his son? Insolence and irreverence. What the Sodomites? Insolence, wantonness; and fullness of bread. But often even poverty has this effect. On this account a certain wise man said, \u201cGive me neither poverty nor riches.\u201d (Prov. xxx. 8.) However it is neither poverty nor riches, but the will that cannot use either of them. \u201cAcknowledge,\u201d he says, \u201cthat thou passest through the midst of snares.\u201d (Ecclesiasticus 9.13.)\nThe blessed Paul has admirably said, \u201cHereunto we are appointed.\u201d He has not said merely, that we are tempted, but that \u201chereunto we are appointed,\u201d as if he had said, For this were we born. This is our business, this our life, and dost thou seek rest? The executioner does not stand over us, lacerating our sides, and compelling us to sacrifice; but the desire of riches, and of possessing more, is instant, tearing out our eyes. No soldier has kindled a pile, nor placed us on a gridiron, 975 but more than this, the flames of the flesh set fire on our souls. No king is present promising numberless bounties, and putting us out of countenance. But there is present a rage for glory, tickling us worse than he. A great war, truly, exceedingly great, if we would watch.\nAnd the present season too has its crowns. Hear Paul saying, \u201cHenceforth there is laid up for me the crown of righteousness, which the righteous Judge shall give me\u2026and not only to me, but also to all them that have loved His appearing.\u201d (2 Tim. iv. 8.) When thou hast lost a beloved and only son, whom thou wert bringing up in much wealth, displaying good hopes, himself being the only one to succeed to thine inheritance; do not complain, but give thanks to God, and glorify Him who has taken him, and in this respect thou wilt not be worse than Abraham. For as he gave him to God, when he commanded it, so thou hast not complained, when He has taken him. Hast thou fallen into a severe sickness, and do many come, constraining thee, some with charms, some with amulets, and others with other things, to remedy the evil? and hast thou borne it firmly and unflinchingly from the fear of God, and wouldst thou have chosen to suffer all things rather than submit to do any of those idolatrous practices? p. 337 This brings to thee the crown of martyrdom. Doubt it not. And how and by what means, I will tell thee. For as such an one bears firmly the pains of torture, so as not to worship the image, so thou also bearest the sufferings of thy disease, so as to want nothing of those remedies which the other offers, nor to do the things which he prescribes. \u201cBut those pains are more violent\u201d\u2014yes, but these are of longer duration, so that it is the same in the end; nay often these are more violent too. For tell me, when fever is raging and burning within, and thou rejectest the charm that others recommend to thee, hast thou not bound on thee the crown of martyrdom?\nAgain, has any one lost money? many advise thee to have recourse to diviners; but thou, from fear of God, because it is forbidden, choosest rather not to receive thy money than to disobey God\u2014thou hast a reward equal to him who has given it to the poor, if having lost, thou givest thanks, and when able to have recourse to diviners, thou bearest not to receive, rather than so to receive it. For as he from the fear of God has given all to the needy, so thou also from fear of God, when they have plundered thee, hast not recovered it.\nWe are the masters of injuring or not injuring ourselves. And if you will, let us make the whole matter plain in the case of theft itself. The thief has cut through the wall, he has rushed into the chamber, he has carried off costly golden vessels, and precious stones, in short, he has cleared thy whole treasure, and has not been taken. The fact is grievous, and it seems to be a loss; still as yet it is not so but it depends on thee to make it either a loss or a gain. And how, sayest thou, can this be a gain? I will endeavor to show thee how, if thou art willing, it will be a great gain, but if unwilling, the loss will be severer than that which has taken place. For as in the case of artificers, when material is before them, he who is skilled in his art uses it to good purpose, but he that is unskillful spoils it, and makes it a loss to him, so also in these matters. How then will it be a gain? If thou givest thanks to God, if thou dost not wail bitterly, if thou utterest the words of Job, \u201cThe Lord gave and the Lord hath taken away. Naked came I out of my mother\u2019s womb, naked shall I also go away.\u201d (Job i. 21, Sept.)\n\u201cWhat?\u201d sayest thou, \u201cthe Lord hath taken away? The thief hath taken away, and how canst thou say, the Lord hath taken away?\u201d Wonder not, for even Job, of things which the devil took away, said, These the Lord hath taken away? And shalt not thou say of what the thief took, The Lord hath taken away? Tell me, whom dost thou admire? him who has bestowed all his goods upon the poor, or Job for these words? Is he, who did not then give, inferior to him, who has given alms? For say not, \u201cI feel no thankfulness. The matter was not done with my consent, or knowledge, or will. The robber took it. What will be my reward?\u201d Neither did these things happen with Job\u2019s knowledge or will. For how could it be? Nevertheless, he wrestled. 976\nAnd it is in thy power to receive as great a reward, as if thou hadst cast it away willingly. And perhaps we admire this man more, who thankfully suffers wrongs, than him who gives spontaneously. And why? Because the latter indeed is fed with praises, and supported by conscience, and has good hopes; and having before 977 borne manfully the privation of his goods, he then cast them away; but the former, whilst yet bound to them, was forcibly deprived of them. And it is not the same thing, having first been induced to part with riches, in that way to bestow them, as it is while yet longing to be deprived of them. If thou wilt say these words, thou wilt receive many times as much, and even more than Job. For he received twice as much here, but to thee Christ has promised a hundred fold. From the fear of God, thou hast not blasphemed? thou hast not had recourse to diviners? suffering wrong, thou hast been thankful? Thou art like one who despises wealth, for thou couldest not do this, hadst thou not first despised it. And it is not the same thing in a long time to practice the contempt of riches, and all at once to bear a loss that has happened. Thus the loss becomes gain, and thou wilt not be injured, but even benefited by the devil.\nBut how does the loss also become grievous? When thou losest thy soul! Tell me, the thief has deprived thee of thy possessions: wilt thou deprive thyself of salvation? Wherefore, grieving at the evils which thou hast suffered from others, dost thou plunge thyself into more evils? He perhaps has involved thee in poverty: but thou perversely injurest thyself in things that are fatal. He hath deprived thee of things that are without thee, and that hereafter would spring away from thee even against thy will. But thou deprivest thyself of the eternal riches. The devil hath grieved thee by taking away thy wealth; do thou also grieve him, and do not delight him. If thou hast recourse to diviners, thou delightest him. If thou renderest thanks to God, thou givest him his death-blow.\nAnd see what happens. Thou wilt not still find it, if thou goest to the diviners, for it is not in their power to know; and even if by any chance they have told thee, thou both losest thy p. 338 own soul besides, and thou wilt be derided by thy brethren, and again wilt lose it wretchedly. For the demon, knowing that thou canst not bear thy loss, but for the sake of these things deniest even thy God, again gives thee wealth, that he may have an opportunity of deceiving thee again, and making thee fall away. And if the diviners should tell thee, wonder not. The demon is without body: he is everywhere going about. It is he who arms the robbers themselves. For these things do not take place without the demon. If therefore he arms them, he knows also where it is deposited. He is not ignorant of his own ministers. And this is not wonderful. If he sees thee grieving at the loss, he adds yet another to it. If he sees thee laughing at it, and despising it, he will desist from this course. For as we deal to our enemies those things by which we grieve them, but if we see that they do not grieve, we henceforth desist, as being unable to plague them; so does the devil also.\nWhat sayest thou? Dost thou not see those who sail on the sea, how, when a storm arises, they regard not their wealth, but even throw overboard their substance? \u201cO man, what dost thou say? Art thou co\u00f6perating with the storm and the shipwreck? Before the wave has taken away thy wealth, dost thou do it with thine own hands? Why, before the shipwreck, dost thou wreck thyself?\u201d But indeed a rustic inexperienced in the trials of the sea might say this. But the naval man, and one who truly knows what are the causes of calm, and what of storm, will even laugh at him who talks thus. For I throw it overboard, he says, that there may be no whelming sea. 978 So he who is experienced in the events and trials of life, when he sees the storm impending, and the spirits of evil wishing to cause shipwreck, throws overboard even the remainder of his wealth. Hast thou been plundered? Do alms, and thou lightenest the ship. Have robbers ravaged thee? Give what remains to Christ. So thou wilt console thy poverty from thy former loss. Lighten the ship, do not hold fast what remains, lest the vessel fill with water. They, to preserve their bodies, throw their goods overboard, and wait not for the assailing wave to overturn the vessel. And wilt thou not stay the shipwreck, that thou mayest save souls?\nMake the trial, I beseech you\u2014if you disbelieve, make the trial, and you will see the glory of God. When anything grievous has happened, immediately give alms; render thanks that it has happened, and thou wilt see how much joy will come upon thee. For spiritual gain, though it be small, is so great as to throw into the shade all bodily loss. As long as thou hast to give to Christ, thou art rich. Tell me, if when thou wast robbed, the king coming to thee held out his hand, begging to receive something from thee, wouldest thou not then think thyself richer than all, if the king not even after so great poverty was ashamed of thee? Be not carried away with thy wealth, only overcome thyself, and thou wilt overcome the assault of the devil. It is in thy power to acquire great gain.\nLet us despise wealth, that we may not despise the soul. But how can any one despise it? Dost thou not see in the case of beautiful bodies, and the lovers of them, how as long as they are in their sight the fire is kindled, the flame rises bright; but when any one has removed them afar off, all is extinguished, all is lulled to sleep; so also in the case of wealth, let no one provide gold, nor precious stones, nor necklaces; when seen, they ensnare the eyes. But if thou wouldest be rich like the ancients, be rich not in gold, but in necessary things, that thou mayest bestow on others from that which thou hast ready. Be not fond of ornament. Such wealth is both easy to be plotted against by robbers, and a thing that brings us cares. Not vessels of gold and silver, but let there be stores of bread and wine and oil, not that being sold again they may procure money, but that they may be supplied to those who need. If we withdraw ourselves from those superfluities, we shall obtain the heavenly goods; which God grant that we may all obtain, in Jesus Christ our Lord, with whom, &c.\nOr \u201centreating,\u201d and so he takes it below.\n333:960 333:961 333:962\n\u1f10\u03ba\u03b4\u03b9\u03c9\u03be\u03ac\u03bd\u03c4\u03c9\u03bd, \u201cdrove us out,\u201d see Acts 17:5, 14; or \u201cpersecuted us to the utmost.\u201d\n334:963\n\u1f00\u03c0\u03bf\u03c1\u03c6\u03b1\u03bd\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2, \u201cbereaved,\u201d \u201cmade orphans.\u201d\n334:964\n[This last clause is interpolated by some documents, but may be retained because it makes the meaning clearer to the English reader.\u2014J.A.B.]\n334:965 334:966\nGr. superfluous. He means such as would make friendship quite independent of such helps.\n334:967\n[We are not told how Satan hindered, though we have distinctly brought before us the personal devil as acting. It is not necessary to confine his agency to temptation to sin; he may have hindered by the continuance of that spirit of persecution which he prompted at Thessalonica. Acts xvii. 5.\u2014J.A.B.]\n335:968\n[\u03ba\u03b1\u1f76 \u1f51\u03bc\u03b5\u1fd6\u03c2 signifies \u201cye also,\u201d or \u201ceven ye,\u201d according to the connection. Ellicott thinks Chrys. here displays his \u201caccurate observation of language,\u201d\u2014\u201cye, as well as my other converts.\u201d\u2014J.A.B.]\n335:969\n[The Greek word is equivalent to both \u201ctemptations\u201d and \u201ctrials.\u201d \u201cTemptations\u201d formerly had a like breadth of meaning, but has been restricted to the bad sense.\u2014J.A.B.]\n335:970\n\u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03bf\u03b9. He alludes to the sense \u201claid,\u201d as if it were \u201claid down to repose.\u201d\n335:971\nSee Heb. x. 34.\n335:972\n\u03b4\u03b9\u03ad\u03be\u03c9\u03c3\u03b5, \u201cpush through\u201d; thus we read of \u1f60\u03b8\u03b9\u03c3\u03bc\u1f78\u03c2, Angl. \u201cshoving\u201d in hard-fought battles.\n335:973\nIn pace, ut sapiens, apt\u00e2rit idonea bello.\u2014Hor.\n336:974 336:975\n\u1f10\u03c0\u1f76 \u03ba\u03c1\u03b1\u03c4\u03af\u03ba\u03bb\u03b7\u03c2. From the Latin \u201cCraticula.\u201d Such was the \u201cCatasta\u201d in the martyrdom of St. Laurence. Prud. Peristeph. H. ii. 399. An iron seat is mentioned as thus used at Vienne. Euseb. v. 1.\n337:976\ni.e., with the temptation. See on Stat. Hom. i.\n337:977 338:978\nCalm, storm, &c., seem to be used here in a relative sense; what is a storm to a deep-laden vessel being less to a light one.","title":"Nicene and Post-Nicene Fathers, Vol. XIII: The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians.: 1 Thessalonians 2:9-12","type":"page"}