20

Virtue and Vice not involuntary.

HOMIL. pointed, even now, a law forbidding to commit adultery', and II. all do not obey it." Not because the fear loses its power, but because the greater part expect to be unobserved. So that if when they were on the point of committing an unclean action the legislator and the judge came before them, the fear would be strong enough to cast out the lust. Nay, were I to apply another kind of force inferior to this; were I to take the man and remove him from the beloved person, and shut him up close in chains, he will be able to bear it, without suffering any great harm. Let us not say then that such an one is by nature good, and such an one by nature evil: for if a man were by nature good, he could never at any time become evil; and if he were by nature evil, he could never be good. But now we see that changes take place rapidly, and that men quickly shift from this side to the other, and from that fall back again into this. And these things we may see not in the Scriptures only; for instance, that publicans have become apostles; and disciples, traitors; and harlots, chaste; and that robbers have found approval, and magicians have adored, and ungodly men passed over unto godliness, both in the New Testament and in the Old: but even every day a man may see many such things occurring. Now if things were natural, they could not change. For so we, being by nature susceptible, could never by any exertions become void of feeling. For that which is whatever it is by nature, can never fall away from such its natural condition. No one, for example, ever fell away altogether from sleeping: no one from a state of corruption [changed] unto incorruption: no one from hunger to the perpetual absence of that sensation. Wherefore neither are these things matters of accusation, nor do we reproach ourselves for them; nor ever did any one, meaning to blame another, say to him, "O thou, corruptible and subject to passion;" but either adultery or fornication, or something of that kind, we always lay to the charge of those who are counted guilty; and we bring them before judges, who blame and punish, and in the contrary cases award honours. [11.] Since then both from our conduct towards one another, offence. Gibbon, c. 44. note 197.

f From the time of Constantine to that of Justinian it was a capital

Evidence of Experience against Fatalism.

21

1.

φίας.

and from others' conduct to us when judged, and from the things 1 COR. about which we have written laws, and from the things wherein 1. 4-7. we condemn ourselves, though there be no one to accuse us; and from the instances of our becoming worse through indolence, and better through fear; and from the cases wherein we see others doing well and arriving at the height of selfcommand', it is quite clear that we also have it in our power1 to do well: why do we, the most part, deceive ourselves in vain fias. with cold pretexts and excuses, bringing not only no pardon, but even punishment intolerable? when we ought to keep before our eyes that fearful day, and to give heed to virtue; and after a little labour, obtain the incorruptible crowns? For these words will be no defence to us; rather our fellowservants, and those who have practised the contrary virtues, will condemn all who continue in sin: the cruel man will be condemned by the merciful; the evil, by the good; the fierce, by the gentle; the grudging, by the courteous; the vain-glorious, by the self-denying; the indolent, by the serious; the intemperate, by the sober-minded. Thus will God pass judgment upon us, and will set in their place both companies; on the one bestowing praise, on the other punishment. But God forbid that any of those present should be among the punished and dishonoured, but rather among those who are crowned, and the winners of the divine kingdom. Which may God grant us all to obtain through the grace and lovingkindness of our Lord Jesus Christ; with whom unto the Father and the Holy Ghost be glory, power, honour, now, and ever, and unto everlasting ages. Amen.

HOMILY III.

1 Cor. i. 10.

Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

WHAT I have continually been saying, that we must frame our rebukes gently and gradually, this, Paul doth here also: in that, being about to enter upon a subject full of many dangers, and enough to tear up the Church from her foundations, he uses very mild language. His word is, that he beseeches them, and beseeches them through Christ; as though not even he were sufficient alone to make this supplication and to prevail.

But what is this, I beseech you through Christ? “I take Christ to fight on my side, and to aid me, His injured and insulted Name." An awful way of speaking indeed! lest they should prove hard and shameless: for sin makes men stubborn. Whereyfore if at once1 you sharply rebuke, you make a man fierce and podes impudent: but if you strike awe into him, you bow down his in neck, you check his confidence, you make him hang down his vil. head. Which object being Paul's also, he is content for a Bened. while to beseech them by the Name of Christ. And what,

εὐθέως

ys Sa

of all things, is the object of his request?

That ye may all speak the same thing, and that there be no divisions [schisms] among you. The emphatic force of the word schism, I mean the very word, was enough to astound them extremely. For it was not that they had become many parts, each entire within itself, but rather the One [Body which originally existed] had perished. For had they been entire Churches, there might be many of them; but if

a i. e. the bodies formed by separation.

1. 10,11.

they were schisms, then that first One was gone. For that 1 Cor. which is entire within itself not only does not become many by division into many parts, but rather the original One is lost. Such is the nature of schisms.

[2.] In the next place, because he had sharply dealt with them by so applying the word schism, he again softens and soothes them, saying, That ye may be perfectly joined together in the same mind and in the same judgment. That is; since he had said, That ye may all speak the same thing; "do not suppose," he adds, "that I said concord should be only in words; I seek for that harmony which is of the mind." But since there is such a thing as agreement in words, and that hearty, not however on all subjects, therefore he added this, That ye may be perfectly joined together. For he that is united in one thing, but in another falls apart1, is no longer perfectly joined, nor fitted1dia. in to complete accordance. There is also such a thing as Hened. harmony of opinions, where there is not yet harmony of x, sentiments; for instance, when having the same faith we are ance. not joined together in love: for thus, in opinions we are one, (for we think the same things,) but in sentiments not so. And such was the case at that time; this person choosing one [leader], and that, another. For this reason he saith it is necessary to agree both in mind and in judgment. For it was not from any difference in faith that the schisms arose, but from the division of their judgment through human contentiousness.

[3.] But seeing that whoso is blamed is unabashed so long as he hath no witnesses, observe how, not permitting them to stand forward and deny the fact, he adduces some to bear witness.

Ver. 11. For it hath been declared unto me of you, my brethren, by them that are of the house of Chloe. Neither did he say this at the very beginning, but first he brought forward his charge; as one who put confidence in his informants. Because, had it not been so, he would not have found fault: for Paul was not a person to believe lightly. Neither then did he immediately say, it hath been declared, lest he might seem to blame on their authority: neither does

χέων.

at vari

24

Sectarian Use of the Names of Apostles :

HOMIL. he omit all mention of them, lest he should seem to speak only from himself.

III.

And again, he styles them brethren; for although the fault be plain, there is nothing against calling people brethren still. Consider also his prudence in not speaking of any distinct person, but of the entire family; so as not to make them hostile towards the informer: for in this way he both protects him, and fearlessly opens the accusation. For he had an eye to the benefit not of the one side only, but of the other also. Wherefore he saith not, It hath been declared to me by certain, but he indicates also the household, lest they might suppose that he was inventing.

[4.] What was declared? That there are contentions among you. Thus, when he is rebuking them, he saith, That there be no schisms among you; but when he is reporting the statements of others, he doth it more gently; saying, For it hath been declared unto me ...that there are contentions among you; in order that he might not bring trouble upon the informants.

Next he declares also the kind of contention.

Ver. 12. That every one of you saith, I am of Paul, and I of Apollos, and I of Cephas. "I say, contentions,” saith he, “I mean, not about private matters, but of the more grievous sort." That every one of you saith; for the corruption pervaded not a part, but the whole of the Church. And yet they were not speaking about himself, nor about Peter, nor about Apollos; but he signifies that if these were not to be leaned on, much less others. For that they had not spoken about them, he saith further on: And these things I have transferred in a figure unto myself and Apollos, that ye may learn in us not to think above what is written. For if it were not right for them to call themselves by the name of Paul, and of Apollos, and of Cephas, much less of any others. If under the Teacher and the first of the Apostles, and one that had instructed so much people, it were not right to enrol themselves, much less under those who were nothing. In the very strongest way then, withdrawing them from their disease, he sets down these names in haste. Besides, he makes his argument less severe, not mentioning by name the rude dividers of the Church, but concealing them, as behind a sort of masks, with the name of Apostles.