The Way of dealing with covetous Persons.

145

4.

nor hath he even spirit without trembling to make his suit for 1COR.4. his necessary food, to one so full fed, and so bent on taking his ease; nay, often he has to retire with insult. When therefore thou hast returned home, when thou liest down on thy couch, when the lights round thine house shine bright, when the table is prepared and plentiful, at that time call to remembrance that poor miserable man wandering about, like the dogs in the alleys, in darkness and in mire; except indeed when, as is often the case, he has to depart thence, not unto house, nor wife, nor bed, but unto a pallet of straw; even as we see the dogs baying all through the night. And thou, if thou seest but a little drop falling from the roof, throwest the whole house into confusion, calling thy slaves and disturbing every thing: while he, laid in rags, and straw, and dirt, has to bear all the cold.

What wild beast would not be softened by these things? Who is there so savage and inhuman, as that these things should not make him mild? and yet there are some who are arrived at such a pitch of cruelty, as even to say that they deserve what they suffer. Yea, when they ought to pity, and weep, and help to alleviate men's calamities, they on the contrary visit them with savage and inhuman censures. Of these I should be glad to ask, Tell me, why do they deserve what they suffer? Is it because they would be fed, and not starve ?

No, you will reply; but because they would be fed in idleness. And thou, dost not thou wanton in idleness? What say I? Art thou not oft-times toiling in an occupation more grievous than any idleness, grasping, and oppressing, and coveting? Better were it if thou too wert idle after this sort; for it is better to be idle in this way, than to be covetous. But now thou even tramplest on the calamities of others, not only idling, not only pursuing an occupation worse than idleness, but also maligning those who spend their days in misery.

And let us farther narrate to them the disasters of others; the untimely bereavements, the dwellers in prison, those who are torn to pieces before tribunals, those who are trembling for life; the unlooked for widowhood of women; the sudden reverses of the rich: and with this let us soften their minds.

L

stead of

δεῖνος.

146

The fear of Hell, to be gently appealed to.

HOMIL. For by our narrations concerning others, we shall induce XI. them by all means to fear these evils in their own case too. For when they hear that the son of such an one, who was 1 a covetous and grasping man, or1 the wife of such an one, who did many tyrannical actions, after the death of her husband endured afflictions without end; the injured persons setting upon the wife and the children, and a general war being raised from all quarters against his house; although a man be the most senseless of beings, yet expecting himself also to suffer the same, and fearing for his own, lest they undergo the same fate, he will become more moderate. Now we find life full of many such histories, and we shall not be at a loss for correctives of this kind.

But when we speak these things, let us not speak them as giving advice or counsel, lest our discourse become too irksome but as in the order of the narrative, and by association with something else, let us proceed in each case unto that kind of conversation, and let us be constantly putting them upon stories of this kind, permitting them to speak of no subject, except these which follow: How such an one's splendid and famous mansion fell down; How it is so entirely desolate, that all things that were in it have come into the hands of others; How many trials have taken place daily about this same property, what a stir; How many of that 27xsras, man's relations2 have died either beggars, or inhabitants of a probably prison.

All these things let us speak as in pity for the deceased, and as depreciating things present; in order that by fear and by pity we may soften the cruel mind. And when we see men shrinking into themselves at these narrations, then and not till then let us introduce to their notice also the doctrine of hell, not as terrifying these, but in compassion for others. And let us say, But why speak of things present? For far indeed will our concern be from ending with these; a yet more grievous punishment will await all such persons: even a river of fire, and a poisonous worm, and darkness interminable, and undying tortures. If with such addresses we succeed in throwing a spell over them, we shall correct both ourselves and them, and quickly get the better of our infirmity.

Value of the Praise of God.

3.

147 And on that day we shall have God to praise us: as also 1COR.4. Paul saith, And then shall every man have praise of God. For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.

Knowing these things therefore, let us act so as to be praised of God, and to acquire the greatest blessings; which God grant us all to obtain through the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honour, now, and always, and unto all the ages of eternity. Amen.

HOMILY XII.

1 συγ

κατά

βασις.

2 size νομία.

1 COR. iv. 6.

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written.

So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shews the persons concealed by the appellation of Paul and Apollos. And on this account he said, These things, brethren, I have transferred in a figure unto myself and Apollos.

And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician's hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honoured above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But, that once received, he presently makes known in whose behalf he was so expressing

himself.

Now this was not hypocrisy, but condescension1 and 2œconomy. For if he had said openly, "As for you, the

6.

Men may be vain for others as well as themselves. 149 men whom ye are judging are saints, and worthy of all 1COR.4. admiration;" they might have taken it ill, they might even have 'started off altogether. But now in saying, But to me1 äv it is a very small thing that I should be judged of you: and δησαν. again, Who is Paul, and who is Apollos? he had rendered his speech easy of reception.

This, if you mark it, is the reason why he says here, These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written, signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well.

7.3, 1.

[2.] But what is the meaning of, not to be wise abore what is written? It is written, Why beholdest thou the mote that? S.Mat. is in thy brother's eye, but considerest not the beam that is in thine own eye? and, Judge not, that ye be not judged. For if we are one, and are mutually bound together, it behoveth us not to rise up against one another. For, he that humbleth himself shall be exalted, saith he. And first of all, let him be the servant of all. things which are written.

3

3

He that will be S. Mat.
These are the

20.26.

27;
S. Mark

10. 43;

That no one of you be puffed up for one against another. not ver Again, having dismissed the teachers, he rebukes the disciples, batim. For it was they who caused the former to be elated.

And besides, the leaders would not quietly receive that kind of speech, because of their desire of outward glory: for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to destroy the disease.

It seems then, that this also is a symptom of being puffed up, to be elated on another's account, even though a man have no such feeling in regard of what is his own. For as he who is proud of another's wealth, is so out of arrogance; so also in the case of another's glory.

And he hath well called it being puffed up. For when one particular member rises up over the rest, it is nothing else but