1

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 To a covetous and grasping man, or1 the wife of such an one, dives in who did many tyrannical actions, after the death of her To 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 2, man's relations have died either beggars, or inhabitants of a probably prison.

οἰκεῖοι.

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 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 For if he had said openly, "As for you, the economy.

149

6.

Men may be vain for others as well as themselves. 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 me! xav 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 above what is written? It is written, Why beholdest thou the mote that? 8. 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 He that will be S. Mat. first of all, let him be the servant of all. These are the things which are written.

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

150 Absurdity of being rain for Gifts of Grace.

HOMIL. inflammation and disease; since in no other way doth one XII. member become higher than another, except when a swelling 1 So in takes place'. And so in the body of the Church also; English whoever is inflamed and puffed up, he must be the diseased "proud flesh." portion; for he is swollen above the proportion of the rest. For this [disproportion] is what we mean by "swelling." And so comes it to pass in the body, when some spurious and evil humour gathers, instead of the wonted nourishment. So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, Ye are puffed up: for that which is puffed up hath a certain tumour of spirit from being filled with corrupt humour.

These things, however, he saith, not to preclude all soothing, but such soothing as leads to harm. "Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another." For not that we might be formed in divisions one against another, were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general.

[3.] Ver. 7. For who maketh thee to differ? For what hast thou which thou didst not receive?

any essay? and if men

But let us

From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is it evident that thou art worthy of being praised? Why, hath any judgment taken place? any injury proceeded? any severe testing? Nay, thou canst not say it: give their votes, their judgment is not upright. suppose that thou really art worthy of praise, and that thou hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself, but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it:" and others have it with thee: well then, thou hast it upon receiving it; not merely this thing or that, but all things whatsoever thou hast.