Other Writings, Part 11

1 Corinthians 4:6

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us you might learn 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 shows 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 honored 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 condescension (συγκατάβασις) and tact (οἰκονομία). For if he had said openly, As for you, the men whom you are judging are saints, and worthy of all admiration; they might have taken it ill and (κἂν ἀπεπήδησαν) started back. But now in saying, But to me it is a very small thing that I should be judged of you: and again, Who is Paul, and who is Apollos? he 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 you 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 learned 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.

2. But what is the meaning of, not to be wise above what is written? It is written, [Matthew 7:3] Why do you behold the mote that is in your brothers's eye, but considerest not the beam that is in your own eye? and Judge not, that you be not judged. For if we are one and are mutually bound together, it behooves us not to rise up against one another. For he that humbles himself shall be exalted, says he. And Matthew 20:26-27; Mark 10:43; not verbatim He that will be first of all, let him be the servant of all. These are the things which are written.

That no one of you be puffed up for one against another. Again, having dismissed the teachers, he rebukes the disciples. 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 has well called it being puffed up. For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way does one member become higher than another, except when a swelling takes place. (So in our language proud flesh.) And so in the body of the Church also; whoever is inflamed and puffed up, he must be the diseased one; 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 humor 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 says, be not puffed up: for that which is puffed up has a certain tumor of spirit, from being filled with corrupt humor.

These things, however, he says, not to preclude all soothing, but such soothing as leads to harm. Would you wait upon this or that person? I forbid you not: but do it not to the injury of another. For not that we might array ourselves 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.

1 Corinthians 4:7

3. For who makes you to differ? For what have you which thou did not receive?

From this point, dismissing the governed, he turns to the governors.  What he says comes to this: From whence is evident that you are worthy of being praised? Why, has any judgment taken place? Any inquiry proceeded? Any essay? Any severe testing? Nay, you can not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and 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 you have nothing of yourself but from God received it. Why then do you pretend to have that which you have not? You will say, you have it: and others have it with you: well then, you have it upon receiving it: not merely this thing or that, but all things whatsoever you have.

For not to you belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; you received all from thence. Now what have you, tell me, which you have not received, but hast rather achieved of your own self? You have nothing to say. Well: you have received; and does that make you high-minded? Nay, it ought to make you shrink back into yourself. For it is not yours, what has been given, but the giver's. What if you received it? You received it of him. And if you received of him, it was not yours which you received, and if you but received what was not your own, why are you exalted as if you had something of your own? Wherefore he added also, Now if you received it, why do you glory, as if you had not received it?

4. Thus having, you see, made good his argument by concession, (κατὰ συνδρομὴν.) he indicates that they have their deficiencies; and those not a few: and says, In the first place, though you had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which you are destitute. And in the beginning he did but hint at this, saying, I could not speak unto you as unto spiritual: and, I determined to know nothing among you, save Jesus Christ and Him crucified. But here he does it in a way to abash them, saying,

1 Corinthians 4:8

Already you are filled, already you are rich: that is, you want nothing henceforth; you have become perfect; you have attained the very summit; you stand, as you think, in need of no one, either among Apostles or teachers.

Already you are filled. And well says he already; pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, So quickly have you come to the end; which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be full with a little betokens a feeble soul; and from a little to imagine one's self rich, a sick and miserable one. For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end.

Then also by means of what follows he puts them yet more out of countenance; for having said, Already you are full, he added, you have become rich, you have reigned without us: yea and I would to God you reigned, that we also might reign with you. Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance of reproof. For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions, (τὰ ἐυτρεπτικὰ ῤήματα.) For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought. It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience.

5. You have reigned without us. Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves (τὸ ἀσυνείδητον.) is pointed out, and their great inconsideration. For what he says is this: In labors indeed, says he, all things are common both to us and to you, but in the rewards and the crowns you are first. Not that I say this in vexation: wherefore he added also, I would indeed that you did reign: then, lest there should seem to be some irony, he added, that we also might reign with you; for, says he, we also should be in possession (ἐπιτύχοιμεν, ms. Reg., ἐπιτύχωμεν Edd.) of these blessings. Do you see how he shows in himself all at once his severity and his care over them and his self-denying mind? Do you see how he takes down their pride?

1 Corinthians 4:9

For I think that God has set forth us the Apostles last of all, as men doomed to death.

There is great depth of meaning and severity implied again in his saying, us: and not even with this was he satisfied, but added also his dignity, hitting them vehemently: us the Apostles; who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These He has set forth last, as doomed to death, that is, as condemned. For since he had said, That we also might reign with you, and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and says, For I think that God has set forth us the Apostles last, as men doomed to death. For according to what I see, says he, and from what you say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But you have already a kingdom and honors and great rewards in your fancy. And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, We are 'last,' but, God made us last; nor was he satisfied with saying, last, but he added also, doomed to death: to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them.

Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shows himself honorable and makes himself great; by these he now puts them to shame, calling himself condemned. Of so great consequence is it to do all things at the befitting season. By doomed to death, in this place he means condemned, and deserving of ten thousand deaths.

6. For we are made a spectacle unto the world, and to angels, and to men.

What means, We have become a spectacle unto the world? Not in a single corner nor yet in a small part of the world suffer we these things, says he; but every where and before all. But what means, unto angels? It is possible to become a spectacle unto men, but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set (μέγα θέατρον κάθηται.)

1 Corinthians 4:10

We are fools for Christ's sake, but you are wise in Christ.

Again, this also he spoke in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. For how can it be, says he, that you should be wise, but we fools in the things relating to Christ? That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, How can it be that they who preach such things should be looked upon as practically engaged in their contraries?

We are weak, but you are strong. That is, we are driven about and persecuted; but you enjoy security and are much waited upon; howbeit the nature of the Gospel endures it not.

We are despised, but you are honorable. Here he sets himself against the noble and those who plumed themselves upon external advantages.

Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands. That is, It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only. Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle.

7. Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this has turned every thing upside down? This puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which comes from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us.

But yet, though we know these things, we still gape after men, which is the first of sins. Thus were a man looking on no one would choose to commit fornication; but even though he be ten thousand times on fire with that plague, the tyranny of the passion is conquered by his reverence for men. But in God's sight men not only commit adultery and fornication; but other things also much more dreadful many have dared and still dare to do. This then alone, is it not enough to bring down from above ten thousand thunderbolts? Adulteries, did I say, and fornications? Nay, things even far less than these we fear to do before men: but in God's sight we fear no longer. From hence, in fact, all the world's evils have originated; because in things really bad we reverence not God but men.

On this account, you see, both things which are truly good, not accounted such by the generality, become objects of our aversion, we not investigating the nature of the things, but having respect unto the opinion of the many: and again, in the case of evil things, acting on this same principle. Certain things therefore not really good, but seeming fair unto the many, we pursue, as goods, through the same habit. So that on either side we go to destruction.

8. Perhaps many may find this remark somewhat obscure. Wherefore we must express it more clearly. When we commit uncleanness, (for we must begin from the instances alleged,) we fear men more than God. When therefore we have thus subjected ourselves unto them and made them lords over us; there are many other things also which seem unto these our lords to be evil, not being such; these also we flee for our part in like manner. For instance; To live in poverty, many account disgraceful: and we flee poverty, not because it is disgraceful nor because we are so persuaded, but because our masters count it disgraceful; and we fear them. Again, to be unhonored and contemptible, and void of all authority seems likewise unto the most part a matter of great shame and vileness. This again we flee; not condemning the thing itself, but because of the sentence of our masters.

Again on the contrary side also we undergo the same mischief. As wealth is counted a good thing, and pride, and pomp, and to be conspicuous. Accordingly this again we pursue, not either in this case from considering the nature of the things as good, but persuaded by the opinion of our masters. For the people is our master and the great mob (ὅ πολὺς όχλος); a savage master and a severe tyrant: not so much as a command being needed in order to make us listen to him; it is enough that we just know what he wills, and without a command we submit: so great good will do we bear towards him. Again, God threatening and admonishing day by day is not heard; but the common people, full of disorder, made up of all manner of dregs, has no occasion for one word of command; enough for it only to signify with what it is well pleased, and in all things we obey immediately.

9. But how, says some one, is a man to flee from these masters? By getting a mind greater than their's; by looking into the nature of things; by condemning the voice of the multitude; before all, by training himself in things really disgraceful to fear not men, but the unsleeping Eye; and again, in all good things, to seek the crowns which come from Him. For thus neither in other sort of things shall we be able to tolerate them. For whoever when he does right judges them unworthy to know his good deeds, and contents himself with the suffrage of God; neither will he take account of them in matters of the contrary sort.

And how can this be? you will say. Consider what man is, what God; whom you desert, and unto whom you fly for refuge; and you will soon be right altogether. Man lies under the same sin as yourself, and the same condemnation, and the same punishment. Man is like to vanity, [Psalm 144:4, Septuagint] and has not correct judgment, and needs the correction from above. Man is dust and ashes, and if he bestow praise, he will often bestow it at random, or out of favor, or ill will. And if he calumniate and accuse, this again will he do out of the same kind of purpose. But God does not so: rather irreprovable in His sentence, and pure His judgment. Wherefore we must always flee to Him for refuge; and not for these reasons alone, but because He both made, and more than all spares you, and loves you better than thou dost yourself.

Why then, neglecting to have so admirable (θαυμαστόν) an approver, betake we ourselves unto man, who is nothing, all rashness, all at random? Does he call you wicked and polluted when you are not so? So much the more do thou pity him, and weep because he is corrupt; and despise his opinion, because the eyes of his understanding are darkened. For even the Apostles were thus evil reported of; and they laughed to scorn their calumniators. But does he call you good and kind? If such indeed you are, yet be not at all puffed up by the opinion: but if you are not such, despise it the more, and esteem the thing to be mockery.

Would you know the judgments of the greater part of men, how corrupt they are, how useless, and worthy of ridicule; some of them coming only from raving and distracted persons, others from children at the breast? Hear what has been from the beginning. I will tell you of judgments, not of the people only, but also of those who passed for the wisest, of those who were legislators from the earliest period. For who would be counted wiser among the multitude than the person considered worthy of legislating for cities and peoples? But yet to these wise men fornication seems to be nothing evil nor worthy of punishment. At least, no one of the heathen laws makes its penal or brings men to trial on account of it. And should any one bring another into court for things of that kind, the multitude laughs it to scorn, and the judge will not suffer it. Dice-playing, again, is exempt from all their punishments: nor did any one among them ever incur penalty for it. Drunkenness and gluttony, so far from being a crime, are considered by many even as a fine thing. And in military carousals it is a point of great emulation; and they who most of all need a sober mind and a strong body, these are most of all given over to the tyranny of drunkenness; both utterly weakening the body and darkening the soul. Yet of the lawgivers not one has punished this fault. What can be worse than this madness?

Is then the good word of men so disposed an object of desire to you, and do you not hide yourself in the earth? For even though all such admired you, ought you not to feel ashamed and cover your face, at being applauded by men of such corrupt judgment?

Again, blasphemy by legislators in general is accounted nothing terrible. At any rate, no one for having blasphemed God was ever brought to trial and punishment. But if a man steal another's garment, or cut his purse, his sides are flayed, and he is often given over unto death: while he that blasphemes God has nothing laid to his charge by the heathen legislators. And if a man seduce a female servant when he has a wife, it seems nothing to the heathen laws nor to men in general.

10. Will you hear besides of some things of another class which show their folly? For as they punish not these things, so there are others which they enforce by law. What then are these? They collect crowds to fill theatres, and there they introduce choirs of harlots and prostituted children, yea such as trample on nature herself; and they make the whole people sit on high, and so they captivate their city; so they crown these mighty kings whom they are perpetually admiring for their trophies and victories. And yet, what can be more insipid than this honor? What more undelightful than this delight? From among these then do you seek judges to applaud your deeds? And is it in company with dancers, and effeminate, and buffoons, and harlots, that you are fain to enjoy the sound of compliment? Answer me.

How can these things be other than proofs of extreme infatuation? For I should like to ask them, is it or is it not, a dreadful thing to subvert the laws of nature, and introduce unlawful intercourse? They will surely say, it is dreadful: at any rate, they make a show of inflicting a penalty on that crime. Why then do you bring on the stage those abused wretches; and not only bring them in, but honor them also with honors innumerable, and gifts not to be told? In other places you punish those who dare such things; but here even as on common benefactors of the city, you spend money upon them and supportest them at the public expense.

However, you will say, they are (ἄτιμοι) infamous. Why then train them up? (παιδοτριβεῖς) Why choose the infamous to pay honor to kings withal? And why ruin our (ἐκτραχηλίζεις, Plutarch, περὶ παίδων ἀγωγῆς, c. 17.) cities? Or why spend so much upon these persons? Since if they be infamous expulsion is properest for the infamous. For why did you render them infamous? In praise or in condemnation? Of course in condemnation. Is the next thing to be, that although as after condemnation you make them infamous, yet as if they were honorable you run to see them, and admire and praise and applaud? Why need I speak of the sort of charm which is found in the horse races? Or in the contests of the wild beasts? For those places too being full of all senseless excitement train the populace to acquire a merciless and savage and inhuman kind of temper, and practise them in seeing men torn in pieces, and blood flowing, and the ferocity of wild beasts confounding all things. Now all these our wise lawgivers from the beginning introduced, being so many plagues! And our cities applaud and admire.

11. But, if you will, dismissing these things which clearly and confessedly are abominable, but seemed (οὐκ ἐδοξεν . perhaps were not decreed.) not [so] to the heathen legislators, let us proceed to their grave precepts; and you shall see these too corrupted through the opinion of the multitude. Thus marriage is accounted an honorable thing [Hebrews 13:4] both by us and by those without: and it is honorable. But when marriages are solemnized, such ridiculous things take place as you shall hear of immediately: because the most part, possessed and beguiled by custom, are not even aware of their absurdity, but need others to teach them. For dancing, and cymbals, and flutes, and shameful words, and songs, and drunkenness, and revellings, and all the Devil's great heap (πολὺς ὁ τοῦ διαβόλου φορυτός) of garbage is then introduced.

I know indeed that I shall appear ridiculous in finding fault with these things; and shall incur the charge of great folly with the generality, as disturbing the ancient laws: for, as I said before, great is the deceptive power of custom. But nevertheless, I will not cease repeating these things: for there is, there is surely a chance, that although not all, yet some few will receive our saying and will choose to be laughed to scorn with us, rather than we laugh with them such a laughter as deserves tears and overflowing punishment and vengeance.

For how can it be other than worthy of the utmost condemnation that a damsel who has spent her life entirely at home and been schooled in modesty from earliest childhood, should be compelled on a sudden to cast off all shame, and from the very commencement of her marriage be instructed in imprudence; and find herself put forward in the midst of wanton and rude men, and unchaste, and effeminate? What evil will not be implanted in the bride from that day forth? Immodesty, petulance, insolence, the love of vain glory: since they will naturally go on and desire to have all their days such as these. Hence our women become expensive and profuse; hence are they void of modesty, hence proceed their unnumbered evils.

And tell me not of the custom: for if it be an evil thing, let it not be done even once: but if good, let it be done constantly. For tell me, is not committing fornication evil? Shall we then allow just once this to be done? By no means. Why? Because though it be done only once, it is evil all the same. So also that the bride be entertained in this way, if it be evil, let it not be done even once; but if it be not evil, let it even be done always.

What then, says one, do you find fault with marriage? Tell me. That be far from me. I am not so senseless: but the things which are so unworthily appended to marriage, the painting the face, the coloring the eyebrows, and all the other niceness of that kind. For indeed from that day she will receive many lovers even before her destined consort.

But many will admire the woman for her beauty. And what of that? Even if discreet, she will hardly avoid evil suspicion; but if careless, she will be quickly overtaken, having got that very day a starting point in dissolute behavior.

Yet though the evils are so great, the omission of these proceedings is called an insult, by certain who are no better than brute beasts, and they are indignant that the woman is not exhibited to a multitude, that she is not set forth as a stage spectacle, common to all beholders: whereas most assuredly they should rather count it insult when these things do take place; and a laughing stock, and a farce. For even now I know that men will condemn me of much folly and make me a laughing stock: but the derision I can bear when any gain accrues from it. For I should indeed be worthy of derision, if while I was exhorting to contempt of the opinion of the many, I myself, of all men, were subdued by that feeling.

Behold then what follows from all this. Not in the day only but also in the evening, they provide on purpose men that have well drunk, besotted, and inflamed with luxurious fare, to look upon the beauty of the damsel's countenance; nor yet in the house only but even through the market-place do they lead her in pomp to make an exhibition; conducting her with torches late in the evening so as that she may be seen of all: by their doings recommending nothing else than that henceforth she put off all modesty. And they do not even stop here; but with shameful words do they conduct her. And this with the multitude is a law. And runaway slaves and convicts, thousands of them and of desperate character, go on with impunity uttering whatever they please, both against her and against him who is going to take her to his home. Nor is there anything solemn, but all base and full of indecency. Will it not be a fine lesson in chastity for the bride to see and hear such things? [Savile reads this sentence with a question.] And there is a sort of diabolical rivalry among these profligates to outdo one another in their zealous use of reproaches and foul words, whereby they put the whole company out of countenance, and those go away victorious who have found the largest store of railings and the greatest indecencies to throw at their neighbors.

Now I know that I am a troublesome, sort of person and disagreeable, and morose, as though I were curtailing life of some of its pleasure. Why, this is the very cause of my mourning that things so displeasing are esteemed a sort of pleasure. For how, I ask, can it be other than displeasing to be insulted and reviled? To be reproached by all, together with your bride? If any one in the market place speak ill of your wife, you make ado without end and countest life not worth living: and can it be that disgracing yourself with your future consort in the presence of the whole city, you are pleased and lookest gay on the matter? Why, what strange madness is this!

But, says one, the thing is customary. Nay, for this very reason we ought most to bewail it, because the devil has hedged in the thing with custom. In fact, since marriage is a solemn thing and that which recruits our race and the cause of numerous blessings; that evil one, inwardly pining and knowing that it was ordained as a barrier against uncleanness, by a new device introduces into it all kinds of uncleanness. At any rate, in such assemblages many virgins have been even corrupted. And if not so in every case, it is because for the time the devil is content with those words and those songs, so flagitious; with making a show of the bride openly, and leading the bridegroom in triumph through the market-place.

Moreover, because all this takes place in the evening, that not even the darkness may be a veil to these evils, many torches are brought in, suffering not the disgraceful scene to be concealed. For what means the vast throng, and what the wassail, and what the pipes? Most clearly to prevent even those who are in their houses and plunged [βαπτιζόμενοι] in deep sleep from remaining ignorant of these proceedings; that being wakened by the pipe and leaning to look out of the lattices, they may be witnesses of the comedy such as it is.

What can one say of the songs themselves, crammed as they are with all uncleanness, introducing monstrous amours, and unlawful connections, and subversions of houses, and tragic scenes without end; and making continual mention of the titles of friend and lover, mistress and beloved? And, what is still more grievous, that young women are present at these things, having divested themselves of all modesty; in honor of the bride, rather I should say to insult her, exposing even their own salvation, and in the midst of wanton young men acting a shameless part with their disorderly songs, with their foul words, with their devilish harmony. Tell me then: do you still enquire, Whence come adulteries? Whence fornications? Whence violations of marriage?

12. But they are not noble nor decent women, you will say, who do these things. Why then laugh me to scorn for this remonstrance, having been yourself aware of this law, before I said anything. I say, if the proceedings are right, allow those well-born women also to enact them. For what if these others live in poverty? Are not they also virgins? Ought not they also to be careful of chastity? But now here is a virgin dancing in a public theatre of licentious youths; and, I ask, seems she not unto you more dishonored than a harlot?

But if you say, Female servants do these things; neither so do I acquit you of my charge: for neither to these ought such things to have been permitted. For hence all these evils have their origin, that of our household we make no account. But it is enough in the way of contempt to say, He is a slave, and, They are handmaids. And yet, day after day we hear, [Galatians 3:28] In Christ Jesus there is neither bond nor free. Again, were it a horse or an ass, thou dost not overlook it but takest all pains not to have it of an inferior kind; and your slaves who have souls like your own do you neglect? And why do I say slaves, when I might say sons and daughters? What then must follow? It cannot be but grief (λύπην, qu. λύμην, mischief.) must immediately enter in, when all these are going to ruin. And often also very great losses must ensue, valuable golden ornaments being lost in the crowd and the confusion.

13. Then after the marriage if perchance a child is born, in this case again we shall see the same folly and many practices [σύμβολα] full of absurdity. For when the time has come for giving the infant a name, caring not to call it after the saints as the ancients at first did, they light lamps and give them names, and name the child after that one which continues burning the longest; from thence conjecturing that he will live a long time. After all, should there be many instances of the child's untimely death, (and there are many,) great laughter on the devil's part will ensue, at his having made sport of them as if they were silly children. What shall we say about the amulets and the bells which are hung upon the hand, and the scarlet woof, and the other things full of such extreme folly; when they ought to invest the child with nothing else save the protection of the Cross. But now that is despised which has converted the whole world and given the sore wound to the devil and overthrown all his power: while the thread, and the woof, and the other amulets of that kind are entrusted with the child's safety.

May I mention another thing yet more ridiculous than this? Only let no one tax us with speaking out of season, should our argument proceed with that instance also. For he that would cleanse an ulcer will not hesitate first to pollute his own hands. What then is this so very ridiculous custom? It is counted indeed as nothing; (and this is why I grieve;) but it is the beginning of folly and madness in the extreme. The women in the bath, nurses and waiting-maids, take up mud and smearing it with the finger make a mark on the child's forehead; and if one ask, What means the mud, and the clay? The answer is, It turns away an evil eye, witchcraft and envy. Astonishing! What power in the mud! What might in the clay! What mighty force is this which it has? It averts all the host of the devil. Tell me, can you help hiding yourselves for shame? Will you never come to understand the snares of the devil, how from earliest life he gradually brings in the several evils which he has devised? For if the mud has this effect, why do you not yourself also do the same to your own forehead, when you are a man and your character is formed; and you are likelier than the child to have such as envy you? Why do you not as well bemire the whole body? I say, if on the forehead its virtue be so great, why not anoint yourself all over with mud? All this is mirth and stage-play to Satan, not mockery only but hell-fire being the consummation to which these deceived ones are tending.

14. Now that among Greeks such things should be done is no wonder: but among the worshippers of the Cross, (τὸν σταυρὸν προσκυνοῦσι) and partakers in unspeakable mysteries, and professors of such high morality, (τοσαῦτα φιλοσοφοῦσιν) that such unseemliness should prevail, this is especially to be deplored again and again. God has honored you with spiritual anointing; and do you defile your child with mud? God has honored you, and do you dishonor yourself? And when you should inscribe on his forehead the Cross which affords invincible security; do you forego this, and cast yourself into the madness of Satan?

If any look on these things as trifles, let them know that they are the source of great evils; and that not even unto Paul did it seem right to overlook the lesser things. For, tell me, what can be less than a man's covering his head? Yet observe how great a matter he makes of this and with how great earnestness he forbids it; saying, among many things, He dishonors his head. [1 Corinthians 11:4] Now if he that covers himself dishonors his head; he that besmears his child with mud, how can it be less than making it abominable? For how, I want to know, can he bring it to the hands of the priest? How can you require that on that forehead the seal should be placed by the hand of the presbyter, where you have been smearing the mud? Nay, my brethren, do not these things, but from earliest life encompass them with spiritual armor and instruct them to seal the forehead with the hand (τῇ χειρὶ παιδεύτε σφραγίζειν τὸ μέτωπον): and before they are able to do this with their own hand, do you imprint upon them the Cross.

Why should one speak of the other satanical observances in the case of travail-pangs and childbirths, which the midwives introduce with a mischief on their own heads? Of the outcries which take place at each person's death, and when he is carried to his burial; the irrational wailings, the folly enacted at the funerals; the zeal about men's monuments; the importunate and ridiculous swarm of the mourning women; the observances of days; the days, I mean, of entrance into the world and of departure?

15. Are these then, I beseech you, the persons whose good opinion you follow after? And what can it be but the extreme of folly to seek earnestly the praise of men, so corrupt in their ideas, men whose conduct is all at random? When we ought always to resort to the unsleeping Eye, and look to His sentence in all that we do and speak? For these, even if they approve, will have no power to profit us. But He, should He accept our doings, will both here make us glorious, and in the future day will impart to us of the unspeakable good things: which may it be the lot of 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, honor, now and always, and unto everlasting ages. Amen.

1 Corinthians 4:10

We are fools for Christ's sake: (For it is necessary from this point to resume our discourse:) but you are wise in Christ: we are weak, but you are strong: you have glory, but we have dishonor.

Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, You have reigned without us; and God has set forth us last, as men doomed to death he shows by what comes next how they are doomed to death; saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands: which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.

Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, You have reigned without us. As if he had said, My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration: then as far as I see, (but this he says in irony,) ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things.

Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, are what the Gospel requires. But to this effect he speaks not directly, not to show himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke. For if he had introduced his address in a direct manner, he would have spoken thus; You err, and are beguiled, and have swerved far from the apostolic mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and dishonor; which indeed is our state: whereas you are in the contrary case.

But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows, saying ironically, But you are strong and honorable; since, if he had not used irony, he would have spoken to this effect; It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships. If this be too bad for anyone to say, it remains for you to make our condition your object.

2. And let no one, says he, think that I speak only of the past:

1 Corinthians 4:11

Even unto this present hour we both hunger and thirst and are naked. Do you see that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.

And hunger; against the luxurious. And are buffeted; against those who are puffed up. And have no certain dwelling-place; for we are driven about. And are naked; against the rich.

1 Corinthians 4:12-13

And labor; now against the false apostles who endure neither toil nor peril, while they themselves receive the fruits. But not so are we, says he: but together with our perils from without, we also strain ourselves to the utmost with perpetual labor. And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong.

Now as to the fact that so they did, hear what follows.

Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world. This is the meaning of fools for Christ's sake. For whoever suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what says he? We are made the filth, not, of your city, but, of the world. And again, the off-scouring of all men; not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward.

The offscouring of all men, even until now. This is a vigorous blow which he gave at the end, of all men; not of the persecutors only, says he, but of those also for whom we suffer these things: Oh greatly am I obliged to them. It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, (πλῆξαι) that he who has innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence.

1 Corinthians 4:14

3. Then since he saw that the blow could not well be borne, he speedily heals it; saying, I write not these things to shame you, but to admonish you as my beloved children. For not as abashing you, says he, do I speak these things. The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind. Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive. For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard. Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction.

However, even here also is great severity, and a strong appeal to their sense of shame, (ἐντροπή) in that he said not, As a master nor yet as an apostle, nor yet as having you for my disciples; (which had well suited his claims on them;) but, as my beloved children I admonish you. And not simply, children; but, longed after. Forgive me, says he. If anything disagreeable has been said, it all proceeds of love. And he said not, I rebuke, but I admonish. Now, who would not bear with a father in grief, and in the act of giving good advice? Wherefore he did not say this before, but after he had given the blow.

What then? some might say; Do not other teachers spare us? I say not so, but, they carry not their forbearance so far. This however he spoke not out at once, but by their professions and titles gave indication of it; Tutor and Father being the terms which he employs.

1 Corinthians 4:15

4. For though, says he, you have ten thousand tutors in Christ, you have not many fathers. He is not here setting forth his dignity, but the exceeding greatness of his love. Thus neither did he wound the other teachers: since he adds the clause, in Christ: but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them. On this account he said not, Yet not many masters, but, not many fathers. So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father.

And he says not merely, No one loves you so much; a statement which admitted not of being called in question; but he also brings forward a real fact. What then is this? For in Christ Jesus I begot you through the Gospel. In Christ Jesus. Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For you, says he, are the seal of mine Apostleship. And again, I planted: and in this place, I begot. He said not, I preached the word, but, I begot; using the words of natural relationship. (τοῖς τῆς φύσεως ὀνόμασι) For his one care at the moment was, to show forth the love which he had for them. For they indeed received you from me, and led you on; but that you are believers at all came to pass through me. Thus, because he had said, as children; lest you should suppose that the expression was flattery he produces also the matter of fact.

1 Corinthians 4:16

5. I beseech you, be imitators of me, as I also am of Christ. κάθως κὰγὼ Χριστοῦ, omitted in our version: the Vulgate has it, see 1 Corinthians 11:1 Astonishing! How great is our teacher's boldness of speech! How highly finished the image, when he can even exhort others hereunto! Not that in self-exaltation he does so, but implying that virtue is an easy thing. As if he had said, Tell me not, 'I am not able to imitate you. You are a Teacher, and a great one.' For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.

On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, Be imitators of God, is his word. [Ephesians 5:1] But in this place, since his discourse was addressed to weak persons, he puts himself in by the way.

And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model.

Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone. Will ye then that we bring the tablet before you and sketch out for you Paul's manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise.

Did you utter applause here? Nay, not here is the time for plaudits; but in what follows: for applauding, I say, and for imitating too: for so far we have but the material which is common to all without exception: inasmuch as soul differs not from soul in regard of its being a soul: but the purpose of heart shows the difference. For as one body differs not from another in so far as it is a body, but Paul's body is like every one's else, only dangers make one body more brilliant than another: just so is it in the case of the soul also.

6. Suppose then our tablet to be the soul of Paul: this tablet was lately lying covered with soot, full of spider's webs; (for nothing can be worse than blasphemy;) but when He came who transforms all things, and saw that not through indolence or sluggishness were his lines so drawn but through inexperience and his not having the tints (τὰ ἄνθη) of true piety: (for zeal indeed he had, but the colors were not there; for he had not the zeal according to knowledge:) He gives him the tint of the truth, that is, grace: and in a moment he exhibited the imperial image. For having got the colors and learned what he was ignorant of, he waited no time, but immediately appeared a most excellent artist. And first he shows the head of the king, preaching Christ; then also the remainder of the body; the body of a perfect Christian life. Now painters we know shut themselves up and execute all their works with great nicety and in quiet; not opening the doors to any one: but this man, setting forth his tablet in the view of the world, in the midst of universal opposition, clamor, disturbance, did under such circumstances work out this Royal Image, and was not hindered. And therefore he said, We are made a spectacle unto the world; in the midst of earth, and sea, and the heaven, and the whole habitable globe, and the world both material and intellectual, he was drawing that portrait of his.

Would you like to see the other parts also thereof from the head downwards? Or will you that from below we carry our description upwards? Contemplate then a statue of gold or rather of something more costly than gold, and such as might stand in heaven; not fixed with lead nor placed in one spot, but hurrying from Jerusalem even unto Illyricum, [Romans 15:19] and setting forth into Spain, and borne as it were on wings over every part of the world. For what could be more beautiful than these feet which visited the whole earth under the sun? This same beauty the prophet also from of old proclaims, saying, [Isaiah 52:7] How beautiful are the feet of them that preach the Gospel of peace! Have you seen how fair are the feet? Will you see the bosom too? Come, let me show you this also, and you shall behold it far more splendid than these beautiful, yea even than the bosom itself of the ancient lawgiver. For Moses indeed carried tablets of stone: but this man within him had Christ Himself: it was the very image of the King which he bore.

For this cause he was more awful than the Mercy Seat and the Cherubim. For no such voice went out from them as from hence; but from them it talked with men chiefly about things of sense, from the tongue of Paul on the other hand about the things above the heavens. Again, from the Mercy Seat it spoke oracles to the Jews alone; but from hence to the whole world: and there it was by things without life; but here by a soul instinct with virtue.

This Mercy Seat was brighter even than heaven, not shining forth with variety of stars nor with rays from the sun, but the very Sun of righteousness was there, and from hence He sent forth His rays. Again, from time to time in this our heaven, any cloud coursing over at times makes it gloomy; but that bosom never had any such storm sweeping across it. Or rather there did sweep over it many storms and oft: but the light they darkened not; rather in the midst of the temptation and dangers the light shone out. Wherefore also he himself when bound with his chain kept exclaiming, [2 Timothy 2:9] The word of God is not bound. Thus continually by means of that tongue was It sending forth its rays. And no fear, no danger made that bosom gloomy. Perhaps the bosom seems to outdo the feet; however, both they as feet are beautiful, and this as a bosom.

Will you see also the belly with its proper beauty? Hear what he says about it, [1 Corinthians 8:13] If meat make my brother to stumble, I will eat no flesh while the world stands: [Romans 14:21] It is good neither to eat flesh nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak: [1 Corinthians 6:13] Meats for the belly and the belly for meats. What can be more beautiful in its kind than this belly thus instructed to be quiet, and taught all temperance, and knowing how both to hunger and be famished, and also to suffer thirst? For as a well-trained horse with a golden bridle, so also did this walk with measured paces, having vanquished the necessity of nature. For it was Christ walking in it. Now this being so temperate, it is quite plain that the whole body of vice besides was done away.

Would you see the hands too? Those which he now has? Or would you rather behold first their former wickedness? [Acts 8:3] Entering (this very man) into the houses, he haled, of late, men and women, with the hands not of man, but of some fierce wild beast. But as soon as he had received the colors of the Truth and the spiritual experience, no longer were these the hands of a man, but spiritual; day by day being bound with chains. And they never struck any one, but they were stricken times without number. Once even a viper [Acts 28:3-5] reverenced those hands: for they were the hands of a human being no longer; and therefore it did not even fasten on them.

And will you see also the back, resembling as it does the other members? Hear what he says about this also. [2 Corinthians 11:24-25] Five times I received of the Jews forty stripes save one; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep.

7. But lest we too should fall into an interminable deep, and be carried away far and wide, going over each of his members severally; come let us quit the body and look at another sort of beauty, that, namely, which proceeds from his garments; to which even devils showed reverence; and therefore both they made off, and diseases took flight. And wheresoever Paul happened to show himself, they all retired and got out of the way, as if the champion of the whole world had appeared. And as they who have been often wounded in war, should they see but some part of the armor of him that wounded them feel a shuddering; much in the same way the devils also, at sight of handkerchiefs only were astonied. Where be now the rich, and they that have high thoughts about wealth? Where they who count over their own titles and their costly robes? With these things if they compare themselves, it will be clay in their sight and dirt, all they have of their own. And why speak I of garments and golden ornaments? Why, if one would grant me the whole world in possession, the mere nail of Paul I should esteem more powerful than all that dominion: his poverty than all luxury: his dishonor, than all glory: his nakedness than all riches: no security would I compare with the buffeting of that sacred head: no diadem, with the stones to which he was a mark. This crown let us long for, beloved: and if persecution be not now, let us mean while prepare ourselves. For neither was he of whom we speak glorious by persecutions alone: for he said also, [1 Corinthians 9:27]¹ make provision for the flesh to fulfill the lusts thereof. And again, [1 Timothy 6:8] Having food and covering, let us be therewith content. For to these purposes we have no need of persecutions. And the wealthy too he sought to moderate, saying, [1 Timothy 6:9] They that desire to be rich fall into temptation.

If therefore we also thus exercise ourselves, when we enter into the contest we shall be crowned: and though there be no persecution before us, we shall receive for these things many rewards. But if we pamper the body and live the life of a swine, even in peace we shall often sin and bear shame.

Do you see not with whom we wrestle? With the incorporeal powers. How then, being ourselves flesh, are we to get the better of these? For if wrestling with men one have need to be temperate in diet, much more with evil spirits. But when together with fullness of flesh we are also bound down to wealth, whence are we to overcome our antagonists? For wealth is a chain, a grievous chain, to those who know not how to use it; a tyrant savage and inhuman, imposing all his commands by way of outrage on those who serve him. Howbeit, if we will, this bitter tyranny we shall depose from its throne, and make it yield to us, instead of commanding. How then shall this be? By distributing our wealth unto all. For so long as it stands against us, each single handed, like any robber in a wilderness it works all its bad ends: but when we bring it forth among others, it will master us no more, holden as it will be in chains, on all sides, by all men.

8. And these things I say, not because riches are a sin: the sin is in not distributing them to the poor, and in the wrong use of them. For God made nothing evil but all things very good; so that riches too are good; i.e. if they do not master their owners; if the wants of our neighbors be done away by them. For neither is that light good which instead of dissipating darkness rather makes it intense: nor should I call that wealth, which instead of doing away poverty rather increases it. For the rich man seeks not to take from others but to help others: but he that seeks to receive from others is no longer rich, but is emphatically poor. So that it is not riches that are an evil, but the needy mind which turns wealth into poverty. These are more wretched than those who ask alms in the narrow streets, carrying a wallet and mutilated in body. I say, clothed in rags as they are, not so miserable as those in silks and shining garments. Those who strut in the market-place are more to be pitied than those who haunt the crossings of the streets, and enter into the courts, and cry from their cellars, and ask charity. For these for their part do utter praises to God, and speak words of mercy and a strict morality. And therefore we pity them, and stretch out the hand, and never find fault with them. But those who are rich to bad purpose; cruelty and inhumanity, ravening and satanical lust, are in the words they belch out. And therefore by all are they detested and laughed to scorn. Do but consider; which of the two among all men is reckoned disgraceful, to beg of the rich or the poor. Every one, I suppose, sees it at once:— of the poor. Now this, if you mark it, is what the rich do; for they dared not apply to those who are richer than themselves: whereas those who beg do so of the wealthy: for one beggar asks not alms of another, but of a rich man; but the rich man tears the poor in pieces.

Again tell me, which is the more dignified, to receive from those who are willing and are obliged to you, or when men are unwilling, to compel and tease them? Clearly not to trouble those who are unwilling. But this also the rich do: for the poor receive from willing hands, and such as are obliged to them; but the rich from persons unwilling and repugnant, which is an indication of greater poverty. For if no one would like so much as to go to a meal, unless the inviter were to feel obliged to the, how can it be honorable to take one's share of any property by compulsion? Do we not on this account get out of the way of dogs and fly from their baying, because by their much besetting they fairly force us off? This also our rich men do.

But, that fear should accompany the gift, is more dignified. Nay, this is of all most disgraceful. For he who moves heaven and earth about his gains, who can be so laughed to scorn as he? For even unto dogs, not seldom, through fear, we throw whatever we had hold of. Which I ask again, is more disgraceful? That one clothed with rags should beg, or one who wears silk? Thus when a rich man pays court to old and poor persons, so as to get possession of their property, and this when there are children, what pardon can he deserve?

Further: If you will, let us examine the very words; what the rich beggars say, and what the poor. What then says the poor man? That he who gives alms will never have to give by measure (μετριάσει perhaps corrupt:  conj. πεινάσει, will never hunger); that he is giving of what is God's: that God is loving unto men, and recompenses more abundantly; all which are words of high morality, and exhortation, and counsel. For he recommends you to look unto the Lord, and he takes away your fear of the poverty to come. And one may perceive much instruction in the words of those who ask alms: but of what kind are those of the rich? Why, of swine, and dogs, and wolves, and all other wild beasts. For some of them discourse perpetually on banquets, and dishes, and delicacies, and wine of all sorts, and ointments, and vestures, and all the rest of that extravagance. And others about the interest of money and loans. And making out accounts and increasing the mass of debts to an intolerable amount, as if it had begun in the time of men's fathers or grandfathers, one they rob of his house, another of his field, and another of his slave, and of all that he has. Why should one speak of their wills, which are written in blood instead of ink? For either by surrounding them with some intolerable danger, or else bewitching them with some paltry promises, whomsoever they may see in possession of some small property, those they persuade to pass by all their relations, and that oftentimes when perishing through poverty, and instead of them to enter their own names. Is there any madness and ferocity of wild beasts of any sort which these things do not throw into the shade?

8. Wherefore I beseech you, all such wealth as this let us flee, disgraceful as it is and in deaths abundant; and let us obtain that which is spiritual, and let us seek after the treasures in the heavens. For whoever possess these, they are the rich, they are the wealthy, both here and there enjoying things; even all things. Since whoever will be poor, according to the word of God, has all men's houses opened to him. For unto him that for God's sake has ceased to possess anything, every one will contribute of his own. But whoever will hold a little with injustice, shuts the doors of all against him. To the end, then, that we may attain both to the good things here and to those which are there, let us choose the wealth which cannot be removed, that immortal abundance: which may God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, etc.

1 Corinthians 4:17

For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which be in Christ Jesus.

Consider here also, I entreat, the noble soul, the soul more glowing and keener than fire: how he was indeed especially desirous to be present himself with the Corinthians, thus distempered and broken into parties. For he knew well what a help to the disciples his presence was and what a mischief his absence. And the former he declared in the Epistle to the Philippians, saying, Philippians 2:12. καὶ[] om. in rec. text Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling. The latter he signifies in this Epistle, saying, 78 18 Now some are puffed up, as though I were not coming to you; but I will come. He was urgent, it seems, and desirous to be present himself. But as this was not possible for a time, he corrects them by the promise of his appearance; and not this only, but also by the sending of his disciple. For this, he says, I have sent unto you Timothy. For this cause: how is that? Because I care for you as for children, and as having begotten you. And the message is accompanied with a recommendation of his person: Who is my beloved and faithful child in the Lord. Now this he said, both to show his love of him, and to prepare them to look on him with respect. And not simply faithful, but, in the Lord; that is, in the things pertaining to the Lord.  Now if in worldly things it is high praise for a man to be faithful, much more in things spiritual.

If then he was his beloved child, consider how great was Paul's love, in choosing to be separated from him for the Corinthian's sake, And if faithful also, he will be unexceptionable in his ministering to their affairs.

Who shall put you in remembrance. He said not, shall teach, lest they should take it ill, as being used to learn from himself. Wherefore also towards the end he says, [1 Corinthians 16:10-11] For he works the work of the Lord, as I also do. Let no man therefore despise him. For there was no envy among the Apostles, but they had an eye unto one thing, the edification of the Church. And if he that was employed was their inferior, they did as it were support (συνεκρότουν) him with all earnestness. Wherefore neither was he contented with saying, He shall put you in remembrance; but purposing to cut out their envy more completely — for Timothy was young — with this view, I say, he adds, my ways; not his, but mine; that is, his methods, (τὰς οἰκονομίας.) his dangers, his customs, his laws, his ordinances, his Apostolical Canons, and all the rest. For since he had said, We are naked, and are buffered, and have no certain dwelling place: all these things, says he, he will remind you of; and also of the laws of Christ; for destroying all heresies. Then, carrying his argument higher, he adds, which be in Christ; ascribing all, as was his wont, unto the Lord, and on that ground establishing the credibility of what is to follow. Wherefore he subjoins, Even as I teach every where in every church. Nothing new have I spoken unto you: of these my proceedings all the other Churches are cognizant as well as you. Further: he calls them ways in Christ, to show that they have in them nothing human, and that with the aid from that source he does all things well.

2. And having said these things and so soothed them, and being just about to enter on his charge against the unclean person, he again utters words full of anger; not that in himself he felt so but in order to correct them: and giving over the fornicator, he directs his discourse to the rest, as not deeming him worthy even of words from himself; just as we act in regard to our servants when they have given us great offense.

Next, after that he had said, I send Timothy, lest they should thereupon take things too easily, mark what he says:

1 Corinthians 4:18

Now some are puffed up, as though I were not coming unto you. For there he glances both at them and at certain others, casting down their highmindedness: since the love of preeminence is in fault, when men abuse the absence of their teacher for their own self-will. For when he addresses himself unto the people, observe how he does it by way of appeal to their sense of shame; when unto the originators of the mischief, his manner is more vehement. Thus unto the former he says, We are the offscouring of all: and soothing them he says, Not to shame you I write these things; but to the latter, Now as though I were not coming to you, some are puffed up; showing that their self-will argued a childish turn of mind. For so boys in the absence of their master wax more negligent.

This then is one thing here indicated; and another is that his presence was sufficient for their correction. For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church.

1 Corinthians 4:19

And therefore he goes on, But I will come to you shortly, if the Lord will. Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying,

And I will know, not the word of them which are puffed up, but the power. For not from any excellencies of their own but from their teacher's absence, this self-will arose. Which again itself was a mark of a scornful mind towards him. And this is why, having said, I have sent Timothy, he did not at once add, I will come; but waited until he had brought his charge against them of being puffed up: after that he says, I will come. Since, had he put it before the charge, it would rather have been an apology for himself as not having been deficient, instead of a threat; nor even so (οὕτως so the King's ms. οὖτος the rec. text.) would the statement have been convincing. But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear.

Mark also how solid and secure he makes his ground: for he says not simply, I will come: but, If the Lord will: and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, shortly,

3. And I will know, not the word of them that are puffed up, but the power. He said not, I will know not the wisdom, nor the signs, but what? not the word: by the term he employs at the same time depressing the one and exalting the other. And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, the power; but, the works, the corrupt works which he did.

Now why do you not seek after the word? Not because I am wanting in word but because all our doings are 'in power.' As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory. You, says he, art proud of this fine speaking. Well, if it were a contest and a time for orators, you might reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why are you puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient? For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands. Whereupon also he adds,

1 Corinthians 4:20

For the kingdom of God is not in word, but in power. By signs, says he, not by fine speaking, we have prevailed: and that our teaching is divine and really announces the Kingdom of Heaven we give the greater proof, namely, our signs which we work by the power of the Spirit. If those who are now puffed up desire to be some great ones; as soon as I have come, let them show whether they have any such power. And let me not find them sheltering themselves behind a pomp of words: for that kind of art is nothing to us.

1 Corinthians 4:21

4. What will you? Shall I come unto you with a rod, or in love and a spirit of meekness?

There is much both of terror and of gentleness in this saying. For to say, I will know, was the language of one as yet withholding himself: but to say, What will you? Must I come unto you with a rod? are the words of one thenceforth ascending the teacher's seat, and from thence holding discourses with them and taking upon him all his authority.

What means, with a rod? With punishment, with vengeance: that is, I will destroy; I will strike with blindness: the kind of thing which Peter did in the case of Sapphira, and himself in the case of Elymas the sorcerer. For henceforth he no longer speaks as bringing himself into a close comparison with the other teachers, but with authority. And in the second Epistle too he appears to say the same, when he writes, Since you seek a proof of Christ speaking in me.

Shall I come with a rod, or in love? What then? To come with a rod, was it not an instance of love? Of love it was surely. But because through his great love he shrinks back in punishing, therefore he so expresses himself.

Further; when he spoke about punishment, he said not, in a spirit of meekness, but, [simply,] with a rod: and yet of that too the Spirit was author. For there is a spirit of meekness, and a spirit of severity. He does not, however, choose so to call it, but from its milder aspect (ἀπὸ τῶν χρηστοτέρων.) And for a like reason also, God, although avenging Himself, has it often affirmed of Him that He is gracious and long-suffering, and rich in mercy and pity: but that He is apt to punish, once perhaps or twice, and sparingly, and that upon some urgent cause.

5. Consider then the wisdom of Paul; holding the authority in his own hands, he leaves both his and that in the power of others, saying, What will you? The matter is at your disposal.

For we too have depending on us both sides of the alternative; both falling into hell, and obtaining the kingdom: since God has so willed it. For, behold, says he, fire and water: whichever way you will, you may stretch forth your hand [Sirach 15:16] And, If you be willing, and will hearken unto me, you shall eat the good of the land; Isaiah 1:19, but if you be not willing, the sword shall devour you.

But perhaps one will say, I am willing; (and no one is so void of understanding as not to be willing;) but to will is not sufficient for me. Nay, but it is sufficient, if you be duly willing, and do the deeds of one that is willing. But as it is, you are not greatly willing.

And let us try this in other things, if it seem good. For tell me, he that would marry a wife, is he content with wishing? By no means; but he looks out for women to advance his suit, and request friends to keep watch with him, and gets together money. Again, the merchant is not content with sitting at home and wishing, but he first hires a vessel, then selects sailors and rowers, then takes up money on interest, and is inquisitive about a market and the price of merchandise. Is it not then strange for men to show themselves so much in earnest about earthly things, but that when they are to make a venture for heaven, they should be content with wishing only? Rather I should say, not even in this do they show themselves properly in earnest. For he that wills a thing as he ought, puts also his hand unto the means which lead to the object of his desire. Thus, when hunger compels you to take nourishment, you wait not for the viands to come unto you of their own accord, but omit test nothing to gather victuals together. So in thirst, and cold and all other such things, you are industrious and duly prepared to take care of the body. Now do this in respect of God's kingdom also, and surely you shall obtain it.

For to this end God made you a free agent, that you might not afterwards accuse God, as though some necessity had bound you: but you, in regard of those very things wherein you have been honored, murmur.

For in fact I have often heard people say, But why did He then make my goodness depend on me? Nay, but how was He to bring you, slumbering and sleeping, and in love with all iniquity, and living delicately, and pampering yourself; how was He to bring you up to heaven? If He had, you would not have abstained from vice. For if now, even in the face of threatening, you do not turn aside from your wickedness; had he added no less than heaven as the end of your race, when would you have ceased waxing more careless and worse by far? (χείρων πολλῷ. πολλῶν Bened.)

Neither again will you be able to allege, He has showed me indeed what things were good but gave no help, for abundant also is His promise to you of aid.

6. But, say you, Virtue is burdensome and distasteful; while with vice great pleasure is blended; and the one is wide and broad, but the other strait and narrow.

Tell me then, are they respectively such throughout, or only from the beginning? For in fact what you here say, you say, not intending it, in behalf of virtue; so potent a thing is truth. For suppose there were two roads, the one leading to a furnace, and the other to a Paradise; and that the one unto the furnace were broad, the other unto Paradise, narrow; which road would you take in preference? For although you may now gainsay for contradiction's sake, yet things which are plainly allowed on all hands, however shameless, you will not be able to gainsay. Now that that way is rather to be chosen which has its beginning difficult but not its end, I will endeavor to teach you from what is quite obvious. And, if you please, let us first take in hand the arts. For these have their beginning full of toil, but the end gainful. But, say you, no one applies himself to an art without some one to compel him; for, you add, so long as the boy is his own master, he will choose rather to take his ease at first, and in the end to endure the evil, how great soever, than to live hardly at the outset, and afterwards reap the fruit of those labors. Well then, to make such a choice comes of a mind left to itself, (ὀρφανικῆς διανοίας) and of childish idleness: but the contrary choice, of sense and manliness. And so it is with us: were we not children in mind, we should not be like the child aforesaid, forsaken (ὀρφάνῳ) as he is and thoughtless, but like him that has a father. We must cast out then our own childish mind, and not find fault with the things themselves; and we must set a charioteer over our conscience, who will not allow us to indulge our appetite, but make us run and strive mightily. For what else but absurdity is it to inure our children with pains at first unto pursuits which have laborious beginnings, but their end good and pleasant; while we ourselves in spiritual things take just the contrary turn?

And yet even in those earthly things it is not quite plain that the end will be good and pleasant: since before now untimely death, or poverty, or false accusation, or reverse of fortune, or other such things, of which there are many, have caused men after their long toil to be deprived of all its fruits. What is more, those who have such pursuits, though they succeed, it is no great gain which they will reap. For with the present life all those things are dissolved. But here, not for such fruitless and perishable things is our race, neither have we fears about the end; but greater and more secure is our hope after our departure hence. What pardon then can there be, what excuse for those who will not strip themselves for the evils to be endured for virtue's sake?

And do they yet ask, Wherefore is the way narrow? Why, thou dost not deem it right that any fornicator or lewd or drunken (και τῶν μεθυόντων inserted from the King's ms.) person should enter into the courts of earthly kings; and do you claim for men to be let into heaven itself with licentiousness, and luxury, and drunkenness, and covetousness, and all manner of iniquity? And how can these things be pardonable?

7. Nay, you reply, I say not that, but why has not virtue a broad way? In good truth if we be willing, its way is very easy. For whether is easier, tell me; to dig through a wall and take other men's goods and so be cast into prison; or to be content with what you have and freed from all fear? I have not however said all. For whether is easier, tell me; to steal all men's goods and revel in few of them for a short time, and then to be racked and scourged eternally; or having lived in righteous poverty for a short time, to live ever after in delights? (For let us not enquire as yet which is the more profitable, but for the present, which is the more easy.) Whether again is it pleasanter, to see a good dream and to be punished in reality; or after having had a disagreeable dream to be really in enjoyment? Of course the latter. Tell me then, In what sense do you call virtue harsh? I grant, it is harsh, tried by comparison with our carelessness. However, that it is really easy and smooth, hear what Christ says, [Matthew 11:30] My yoke is easy, and My burden is light. But if you perceive not the lightness, plainly it is for want of courageous zeal; since where that is, even heavy things are light; and by the same rule where it is not, even light things are heavy. For tell me, what could be sweeter and more easily obtained than the banquet of manna? Yet the Jews were discontented, though enjoying such delightful fare. What more bitter than hunger and all the other hardships which Paul endured? Yet he leaped up, and rejoiced, and said, [Colossians 1:24] Now I rejoice in my sufferings. What then is the cause? The difference of the mind. If then you frame this as it ought to be, you will see the easiness of virtue.

What then, say you, does she only become such through the mind of those who pursue her? She is such, not from their mind alone, but by nature as well. Which I thus prove: If the one had been throughout a thing painful, the other throughout of the contrary sort, then with some plausibility might some fallen persons have said that the latter was easier than the former. But if they have their beginnings, the one in hardship, the other in pleasure, but their respective ends again just opposite to these; and if those ends be both infinite, in the one the pleasure, in the other the burden; tell me, which is the more easy to choose?

Why then do many not choose that which is easy? Because some disbelieve; and others, who believe, have their judgment corrupt, and would prefer pleasure for a season to that which is everlasting. Is not this then easy? Not so: but this comes of a sick soul. And as the reason why persons in a fever long after cool drink is not upon calculation that the momentary luxury is pleasanter than being burned up from beginning to end, but because they cannot restrain their inordinate desire; so also these. Since if one brought them to their punishment at the very moment of their pleasure, assuredly they never would have chosen it. Thus you see in what sense vice is not an easy thing.

8. But if you will, let us try this same point over again by an example in the proper subject matter. Tell me, for instance, which is pleasanter and easier? (only let us not take again the desire of the many for our rule in the matter; since one ought to decide, not by the sick, but by the whole; just as you might show me ten thousand men in a fever, seeking things unwholesome upon choice to suffer for it afterwards; but I should not allow such choice;) which, I repeat, brings more ease, tell me; to desire much wealth, or to be above that desire? For I, for my part, think the latter. If you disbelieve it, let the argument be brought to the facts themselves.

Let us then suppose one man desiring much, another nothing. Which now is the better state, tell me, and which the more respectable? However, let that pass. For this is agreed upon, that the latter is a finer character than the former. And we are making no enquiry about this at present, but which lives the easier and pleasanter life? Well then: the lover of money will not enjoy even what he has: for that which he loves he cannot choose to spend; but would gladly even carve (κατακόψειε) himself out, and part with his flesh rather than with his gold. But he that despises wealth, gains this the while, that he enjoys what he has quietly and with great security, and that he values himself more than it. Which then is the pleasanter; to enjoy what one has with freedom, or to live under a master, namely wealth, and not dare to touch a single thing even of one's own? Why, it seems to me to be much the same as if any two men, having wives and loving them exceedingly, were not upon the same terms with them; but the one were allowed the presence and intercourse of his wife, the other not even permitted to come near his.

There is another thing which I wish to mention, indicating the pleasure of the one and the discomfort of the other. He that is greedy of gain will never be stayed in that desire, not only because it is impossible, for him to obtain all men's goods, but also because whatever he may have compassed, he counts himself to have nothing. But the despiser of riches will deem it all superfluous, and will not have to punish his soul with endless desires. I say, punish; for nothing so completely answers the definition of punishment as desire deprived of gratification; a thing too which especially marks his perverse mind. Look at it in this way. He that lusts after riches and has increased his store, he is the sort of person to feel as if he had nothing. I ask then, what more complicated than this disease? And the strange thing is not this only, but that although having, he thinks he has not the very things which are in his hold, and as though he had them not he bewails himself. If he even get all men's goods, his pain is but greater. And should he gain an hundred talents, he is vexed that he has not received a thousand: and if he received a thousand; he is stung to the quick that it is not ten thousand: and if he receive ten thousand, he utterly bemoans himself (κατακόπτεται) because it is not ten times as much. And the acquisition of more to him becomes so much more poverty; for the more he receives so much the more he desires. So then, the more he receives, the more he becomes poor: since whoever desires more, is more truly poor. When then he has an hundred talents, is he not very poor? for he desires a thousand. When he has got a thousand, then he becomes yet poorer. For it is no longer a thousand as before, but ten thousand that he professes himself to want. Now if you say that to wish and not to obtain is pleasure, you seem to me to be very ignorant of the nature of pleasure.

9. To show that this sort of thing is not pleasure but punishment, take another case, and so let us search it out. When we are thirsty, do we not therefore feel pleasure in drinking because we quench our thirst; and is it not therefore a pleasure to drink because it relieves us from a great torment, the desire, I mean, of drinking? Every one, I suppose, can tell. But were we always to remain in such a state of desire, we should be as badly off as the rich man in the parable of Lazarus for the matter of punishment; for his punishment was just this that vehemently desiring one little drop, he obtained it not. And this very thing all covetous persons seem to me continually to suffer, and to resemble him where he begs that he may obtain that drop, and obtains it not. For their soul is more on fire than his.

Well indeed has one said, that all lovers of money are in a sort of dropsy; for as they, bearing much water in their bodies, are the more burnt up: so also the covetous, bearing about with them great wealth, are greedy of more. The reason is that neither do the one keep the water in the parts of the body where it should be, nor the other their desire in the limits of becoming thought.

Let us then flee this strange and craving (ξένην καὶ κενὴν: a play on the sound of the words,) disease; let us flee the root of all evils; let us flee that which is present hell; for it is a hell, the desire of these things. Only just lay open the soul of each, of him who despises wealth and of him who does not so; and you will see that the one is like the distracted, choosing neither to hear nor see anything: the other, like a harbor free from waves: and he is the friend of all, as the other is the enemy. For whether one take anything of his, it gives him no annoyance; or if whether, on the contrary, one give him anything, it puffs him not up; but there is a certain freedom about him with entire security. The one is forced to flatter and feign before all; the other, to no man.

If now to be fond of money is to be both poor and timid and a dissembler and a hypocrite and to be full of fears and great penal anguish and chastisement: while he that despises wealth has all the contrary enjoyments: is it not quite plain that virtue is the more pleasant?

Now we might have gone through all the other evils also whereby it is shown that there is no vice which has pleasure in it, had we not spoken before so much at large.

Wherefore knowing these things, let us choose virtue; to the end that we may both enjoy such pleasure as is here, and may attain unto the blessings which are to come, through the grace and loving-kindness, etc. etc.

1 Corinthians 5:1-2

It is actually reported that there is fornication among you, and such fornication as is not even named among the Gentiles, that one of you has his father's wife. And you are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.

When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, [1 Corinthians 1:11] For it has been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you. But in this place, not so; but he lays about him immediately and makes the reproach of the accusation as general as possible. For he said not, Why did such an one commit fornication? but, It is reported that there is fornication among you; that they might as persons altogether aloof from his charge take it easily; but might be filled with such anxiety as was natural when the whole body was wounded, and the Church had incurred reproach. For no one, says he, will state it thus, 'such an one has committed fornication,' but, 'in the Church of Corinthians that sin has been committed.'

And he said not, Fornication is perpetrated, but, Is reported — such as is not even named among the Gentiles. For so continually he makes the Gentiles a topic of reproach to the believers. Thus writing to the Thessalonians, he said, [1 Thessalonians 4:4-5]¹ That you should no longer walk, as the other Gentiles walk. Now if their committing the same sins was unpardonable, when they even outdid the Gentiles, what place can we find for them? Tell me: inasmuch as among the Gentiles, so he speaks, not only they dare no such thing, but they do not even give it a name. Do you see to what point he aggravated his charge? For when they are convicted of inventing such modes of uncleanness as the unbelievers, so far from venturing on them, do not even know of, the sin must be exceeding great, beyond all words. And the clause, among you, is spoken also emphatically; that is, Among you, the faithful, who have been favored with so high mysteries, the partakers of secrets, the guests invited to heaven. Do you mark with what indignant feeling his works overflow? With what anger against all? For had it not been for the great wrath of which he was full, had he not been setting himself against them all, he would have spoken thus: Having heard that such and such a person has committed fornication, I charge you to punish him. But as it is he does not so; he rather challenges all at once. And indeed, if they had written first, this is what he probably would have said. Since however so far from writing, they had even thrown the fault into the shade, on this account he orders his discourse more vehemently.

2. That one of you should have his father's wife. Wherefore said he not, That he should abuse his father's wife? The extreme foulness of the deed caused him to shrink. He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before. And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was intolerable for Paul. Wherefore also, as he goes on, he uses the same mode of speech, saying, Him who has so done this thing: and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful. And he said not, his step-mother, but, his father's wife; so as to strike much more severely. For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing.

And tell me not, says he, that the fornicator is but one: the charge has become common to all. Wherefore at once he added, and you are puffed up: he said not, with the sin; for this would imply want of all reason: but with the doctrine you have heard from that person. This however he set not down himself, but left it undetermined, that he might inflict a heavier blow.

And mark the good sense of Paul. Having first overthrown the wisdom from without, and signified that it is nothing by itself although no sin were associated with it; then and not till then he discourses about the sin also. For if by way of comparison with the fornicator who perhaps was some wise one, he had maintained the greatness of his own spiritual gift; he had done no great thing: but even when unattended with sin to take down the heathen wisdom and demonstrate it to be nothing, this was indicating its extreme worthlessness indeed. Wherefore first, as I said, having made the comparison, he afterwards mentions the man's sin also.

And with him indeed he condescends not to debate, and thereby signifies the exceeding greatness of his dishonor. But to the others he says, You ought to weep and wail, and cover your faces, but now you do the contrary. And this is the force of the next clause, And you are puffed up, and did not rather mourn.

And why are we to weep? some might say. Because the reproach has made its way even unto the whole body of your Church. And what good are we to get by our weeping? That such an one should be taken away from you. Not even here does he mention his name; rather, I should say, not any where; which in all monstrous things is our usual way.

And he said not, You have not rather cast him out, but, as in the case of any disease or pestilence, there is need of mourning, says he, and of intense supplication, 'that he may be taken away.' And you should have used prayer for this, and left nothing undone that he should be cut off.

Nor yet does he accuse them for not having given him information, but for not having mourned so that the man should be taken away; implying that even without their Teacher this ought to have been done, because of the notoriety of the offense.

1 Corinthians 5:3-5

3. For I verily being absent in body, but present in spirit.

Mark his energy. He suffers them not even to wait for his presence, nor to receive him first and then pass the sentence of binding: but as if on the point of expelling some contagion before that it have spread itself into the rest of the body, he hastens to restrain it. And therefore he subjoins the clause, I have judged already, as though I were present. These things moreover he said, not only to urge them unto the declaration of their sentence and to give them no opportunity of contriving something else, but also to frighten them, as one who knew what was to be done and determined there. For this is the meaning of being present in spirit: as Elisha was present with Gehazi, and said, Went not my heart with you? [2 Kings 5:26] Wonderful! How great is the power of the gift, in that it makes all to be together and as one; and qualifies them to know the things which are far off. I have judged already as though I were present.

He permits them not to have any other device. Now I have uttered my decision as if I were present: let there be no delays and puttings off: for nothing else must be done.

Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence. For having said, I have judged, he adds, concerning him that has so wrought this thing, in the Name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan.

Now what means, In the Name of our Lord Jesus Christ? According to God; not possessed with any human prejudice.

Some, however, read thus, Him that has so wrought this thing in the name of our Lord Jesus Christ, and putting a stop there or a break, then subjoin what follows, saying, When you are gathered together and my spirit to deliver such an one unto Satan: and they assert that the sense of this reading is as follows, Him that has done this thing in the Name of Christ, says St. Paul, deliver ye unto Satan; that is, him that has done insult unto the Name of Christ, him that, after he had become a believer and was called after that appellation, has dared to do such things, deliver ye unto Satan. But to me the former exposition (ἐκδοσις . It seems to mean enunciation.) appears the truer.

What then is this? When you are gathered together in the Name of the Lord. That is; His Name, in whose behalf you have met, collecting you together.

And my spirit. Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.

4. Then making it yet more awful, he says, with the power of our Lord Jesus Christ; that is, either that Christ is able to give you such grace as that you should have power to deliver him to the devil; or that He is Himself together with you passing that sentence against him.

And he said not, Give up such an one to Satan, but deliver; opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. And again it is, such an one: he no where can endure to make mention of his name.

For the destruction of the flesh. As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. True it is that elsewhere he says, Of the Lord are we judged, [1 Corinthians 11:32] when we suffer these things. But here, desirous of making them feel it more severely, he delivers up unto Satan. And so this too which God had determined ensued, that the man's flesh was chastised. For because inordinate eating and carnal luxuriousness are the parents of desires, it is the flesh which he chastises.

That the spirit may be saved in the day of the Lord Jesus; that is the soul. Not as though this were saved alone, but because it was a settled point that if that were saved, without all controversy the body too would partake in its salvation. For as it became mortal because of the soul's sinning: so if this do righteousness, that also on the other hand shall enjoy great glory.

But some maintain, that the Spirit is the Gracious Gift which is extinguished when we sin. In order then that this may not happen, says he, let him be punished; that thereby becoming better, he may draw down to himself God's grace, and be found having it safe in that day. So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting.

And he said not simply, That the spirit may be saved, but in that day. Well and seasonably does he remind them of that day in order that both they might more readily apply themselves to the cure, and that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father. For this cause also he said, unto the destruction of the flesh: proceeding to lay down regulations for the devil and not suffering him to go a step too far. As in the instance of Job, God said, [Job 2:6] But touch not his life.

5. Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself against them;

1 Corinthians 5:6

Your glorying is not good: signifying that it was they up to the present time who had hindered him from repenting, by taking pride in him. Next he shows that he is taking this step in order to spare not that person only, but also those to whom he writes. To which effect he adds,

Do you not know, that a little leaven leavens the whole lump? For, says he, though the offense be his, yet if neglected it has power to waste the rest of the body of the Church also. For when the first transgressor escapes punishment, speedily will others also commit the same faults.

 In these words he indicates moreover that their struggle and their danger is for the whole Church, not for any one person. For which purpose he needs also the similitude of the leaven. For as that, says he, though it be but little, transforms unto its own nature the whole lump; so also this man, if he be let go unpunished and this sin turn out unavenged, will corrupt likewise all the rest.

1 Corinthians 5:7-8

Purge out the old leaven, that is, this evil one. Not that he speaks concerning this one only; rather he glances at others with him. For, the old leaven is not fornication only, but also sin of every kind. And he said not, purge, but purge out; cleanse with accuracy so that there be not so much as a remnant nor a shadow of that sort. In saying then, purge out, he signifies that there was still iniquity among them. But in saying, that you may be a new lump, even as you are unleavened, he affirms and declares that not over very many was the wickedness prevailing. But though he says, as you are unleavened, he means it not as a fact that all were clean, but as to what sort of people you ought to be.

6. For our Passover also has been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. So also Christ called His doctrine Leaven. And further he himself dwells upon the metaphor, reminding them of an ancient history, and of the Passover and unleavened bread, and of their blessings both then and now, and their punishments and their plagues.

 It is festival, therefore, the whole time in which we live. For though he said, Let us keep the feast, not with a view to the presence of the Passover or of Pentecost did he say it; but as pointing out that the whole of time is a festival unto Christians, because of the excellency of the good things which have been given. For what has not come to pass that is good? The Son of God was made man for you; He freed you from death; and called you to a kingdom. You therefore who hast obtained and art still obtaining such things, how can it be less than your duty to keep the feast all your life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time. Wherefore says Paul, [Philippians 4:4] Rejoice in the Lord always; again I say, Rejoice. Upon the festival days no one puts on filthy garments. Neither then let us do so. For a marriage has been made, a spiritual marriage. For, the kingdom of Heaven, says He, is likened unto a certain king which would make Matthew 22:1. ἠθέλησε ποιῆσαι, rec. text ἐποίησε a marriage feast for his son. Now where it is a king making a marriage, and a marriage for his son, what can be greater than this feast? Let no one then enter in clad in rags. Not about garments is our discourse but about unclean actions. For if where all wore bright apparel one alone, being found at the marriage in filthy garments, was cast out with dishonor, consider how great strictness and purity the entrance into that marriage feast requires.

7. However, not on this account only does he remind them of the unleavened bread, but also to point out the affinity of the Old Testament with the New; and to point out also that it was impossible, after the unleavened bread, again to enter into Egypt; but if any one chose to return, he would suffer the same things as did they. For those things were a shadow of these; however obstinate the Jew may be. Wherefore should you enquire of him, he will speak, no great thing, rather it is great which he will speak of, but nothing like what we speak of: because he knows not the truth. For he for his part will say, the Egyptians who detained us were so changed by the Almighty that they themselves urged and drove us out, who before held us forcibly; they did not suffer us so much as to leaven our dough. But if a man asks me, he shall hear not of Egypt nor of Pharaoh; but of our deliverance from the deceit of demons and the darkness of the devil: not of Moses but of the Son of God; not of a Red Sea but of a Baptism overflowing with ten thousand blessings, where the old man is drowned.

Again, should you ask the Jew why he expels all leaven from all his borders; here he will even be silent and will not so much as state any reason. And this is because, although some indeed of the circumstances were both types of things to come, and also due to things then happening; yet others were not so, that the Jews might not deal deceitfully; that they might not abide in the shadow. For tell me, what is the meaning of the Lamb's being a Male, and Unblemished, and a year old, and of, a bone shall not be broken? and what means the command to call the neighbors also, [Exodus 12:4] and that it should be eaten standing and in the evening; or the fortifying the house with blood? He will have nothing else to say but over and over all about Egypt. But I can tell you the meaning both of the Blood, and of the Evening, and the Eating all together, and of the rule that all should be standing.

8. But first let us explain why the leaven is cast out of all their borders. What then is the hidden meaning? The believer must be freed from all iniquity. For as among them he perishes with whomsoever is found old leaven, so also with us wheresoever is found iniquity: since of course the punishment being so great in that which is a shadow, in our case it cannot choose but be much greater. For if they so carefully clear their houses of leaven, and pry into mouse-holes; much more ought we to search through the soul so as to cast out every unclean thought.

This however was done by them of late; but now no longer. For every where there is leaven, where a Jew is found. For it is in the midst of cities that the feast of unleavened bread is kept: a thing which is now rather a game at play than a law. For since the Truth has come, the Types have no longer any place.

So that by means of this example also he mightily drives the fornicator out of the Church. For, says he, so far from his presence profiting, he even does harm, injuring the common estate of the body. For one knows not whence is the evil savor while the corrupt part is concealed, and so one imputes it to the whole. Wherefore he urges upon them strongly to purge out the leaven, that you may be, says he, a new lump, even as you are unleavened.

For our Passover has been sacrificed for us even Christ. He said not, has died, but more in point to the subject in hand, has been sacrificed. Seek not then unleavened bread of this kind, since neither have you a lamb of the same kind. Seek not leaven of this description, seeing that your unleavened bread is not such as this.

9. Thus, in the case of material leaven, the unleavened might become leavened, but never the reverse; whereas here there is a chance of the direct contrary occuring. This however he has not plainly declared: and observe his good sense. In the former Epistle he gives the fornicator no hope of return, but orders that his whole life should be spent in repentance, lest he should make him less energetic through the promise. For he said not, Deliver him up to Satan, that having repented he might be commended again unto the Church. But what says he? That he may be saved in the last day. For he conducts him on unto that time in order to make him full of anxiety. And what favors he intended him after the repentance, he reveals not, imitating his own Master. For as God says, [Jonah 3:4]¹. But he waits for him to do the work that so he may then receive the favor. For if he had said this at the beginning he might have set him free from the fear. Wherefore he not only does not so, but by the instance of leaven allows him not even a hope of return, but reserves him unto that day: Purge out (so he says) the old leaven; and, let us not keep the feast with old leaven. But as soon as he had repented, he brought him in again with all earnestness.

10. But why does he call it old? Either because our former life was of this sort, or because that which is old is ready to vanish away, [Hebrews 8:13] and is unsavory and foul; which is the nature of sin. For He neither simply finds fault with the old, nor simply praises the new, but with reference to the subject matter. And thus elsewhere He says, [Sirach 9:15] New wine is as a new friend: but if it become old, then with pleasure shall you drink it: in the case of friendship bestowing his praise rather upon the old than the new. And again, The Ancient of days sat, [Daniel 7:9] here again, taking the term ancient as among those laudatory expressions which confer highest glory. Elsewhere the Scripture takes the term old in the sense of blame; for seeing that the things are of various aspect as being composed of many parts, it uses the same words both in a good and an evil import, not according to the same shade of meaning. Of which you may see an instance in the blame cast elsewhere on the old: [Psalm 17:46. ap. Septuagint] They waxed old, and they halted from their paths. And again, [Psalm 6:7. ap. Septuagint] I have become old in the midst of all mine enemies. And again, Daniel 13:52. Hist. Susan O you that are become old in evil days. So also the Leaven is often taken for the kingdom of Heaven, although here found fault with. But in that place it is used with one aspect, and in this with another.

11. But I have a strong conviction that the saying about the leaven refers also to the priests who suffer a vast deal of the old leaven to be within, not purging out from their borders, that is, out of the Church, the covetous, the extortioners, and whatsoever would exclude from the kingdom of Heaven. For surely covetousness is an old leaven; and whenever it lights and into whatsoever house it enters, makes it unclean: and though you may gain but little by your injustice, it leavens the whole of your substance. Wherefore not seldom the dishonest gain being little, has cast out the stock honestly laid up however abundant. For nothing is more rotten than covetousness. You may fasten up that man's closet with key, and door, and bolt: you do all in vain, while you shut up within covetousness, the worst of robbers, and able to carry off all.

But what, say you, if there are many covetous who do not experience this? In the first place, they will experience it, though their experience come not immediately. And should they now escape, then fear it the more: for they are reserved for greater punishment. Add to this, that in the event of themselves escaping, yet those who inherit their wealth will have the same to endure. But how can this be just, you will say? It is quite just. For he that has succeeded to an inheritance; full of injustice, though he have committed no rapine himself, detains nevertheless the property of others; and is perfectly aware of this; and it is fair he should suffer for it. For if this or that person had robbed and you received a thing, and then the owner came and demanded it back; would it avail you in defense to say that you had not seized it? By no means. For what would be your plea when accused! Tell me. That it was another who seized it? Well: but you are keeping possession. That it was he who robbed? But you are enjoying it. Why these rules even the laws of the heathen recognise, which acquitting those who have seized and stolen, bid you demand satisfaction from those persons in whose possession you happen to find your things all laid up.

If then you know who are the injured, restore and do what Zacchæus did, with much increase. But if you know not, I offer you another way yet; I do not preclude you from the remedy. Distribute all these things to the poor: and thus you will mitigate the evil.

But if some have transmitted these things even to children and descendants, still in retribution they have suffered other disasters.

12. And why speak I of things in this present life? In that day at any rate will none of these things be said, when both appear naked, both the spoiled and the spoilers. Or rather not alike naked. Of riches indeed both will be equally stripped; but the one will be full of the charges to which they gave occasion. What then shall we do on that day, when before the dread tribunal he that has been evil entreated and lost his all is brought forward into the midst, and you have no one to speak a word for you? What will you say to the Judge? Now indeed you may be able even to corrupt the judgment, being but of men; but in that court and at that time, it will be no longer so: no, nor yet now will you be able. For even at this moment that tribunal is present: since God both sees our doings and is near unto the injured, though not invoked: it being certain that whoever suffers wrong, however in himself unworthy to obtain any redress, yet nevertheless seeing that what is done pleases not God, he has most assuredly one to avenge him.

How then, you will say, is such an one well off, who is wicked? Nay, it will not be so unto the end. Hear what says the Prophet; [Psalm 37:1-2] Fret not yourself because of the evil doers, because as grass they shall quickly wither away. For where, tell me, where is he who wrought rapine, after his departure hence? Where are his bright hopes! Where his august name? Are they not all passed and gone? Is it not a dream and a shadow, all that was his? And this you must expect in the case of every such person, both in his own person while living, and in that of him who shall come after him. But not such is the state of the saints, nor will it be possible for you to say the same things in their case also, that it is shadow and a dream and a tale, what belongs to them.

13. And if you please, he who spoke these things, the tent-maker, the Cilician, the man whose very parentage is unknown, let him be the example we produce. You will say, How is it possible to become such as he was? Do you then thoroughly desire it? Are you thoroughly anxious to become such? Yes, you will say. Well then, go the same way as he went and they that were with him. Now what way went he? One says, [2 Corinthians 11:27] In hunger, and thirst, and nakedness. Another, [Acts 3:6] Silver and gold I have none. Thus they had nothing and yet possessed all things. [2 Corinthians 6:10] What can be nobler than this saying? What more blessed or more abundant in riches? Others indeed pride themselves on the contrary things, saying, I have this or that number of talents of gold, and acres of land without end, and houses, and slaves; but this man on his being naked of all things; and he shrinks not from poverty, (which is the feeling of the unwise,) nor hides his face, but he even wears it as an ornament.

Where now be the rich men, they who count up their interest simple and compound, they who take from all men and are never satisfied? Have you heard the voice of Peter, that voice which sets forth poverty as the mother of wealth? That voice which has nothing, yet is wealthier than those who wear diadems? For this is that voice, which having nothing, raised the dead, and set upright the lame, and drove away devils, and bestowed such gracious gifts, as those who are clad in the purple robe and lead the mighty and terrible legions never were able to bestow. This is the voice of those who are now removed into heaven, of those who have attained unto that height.

14. Thus it is possible that he who has nothing may possess all men's goods. Thus may he who possesses nothing acquire the goods of all: whereas, were we to get all men's goods, we are bereft of all. Perhaps this saying seems to be a paradox; but it is not. But, you will say, how does he who has nothing possess all men's goods? Does he not have much more who has what belongs to all? By no means: but the contrary. For he who has nothing commands all, even as they did. And throughout the world all houses were open to them, and they who offered them took their coming as a favor, and they came to them as to friends and kindred.  For so they came to the woman who was a seller of purple, [Acts 16:14] and she like a servant set before them what she had. And to the keeper of the prison; and he opened to them all his house. And to innumerable others. Thus they had all things and had nothing: for [Acts 4:32] they said that none of the things which they possessed was their own; therefore all things were theirs. For he that considers all things to be common, will not only use his own, but also the things of others as if they belonged to him. But he that parts things off and sets himself as master over his own only, will not be master even of these. And this is plain from an example. He who possesses nothing at all, neither house, nor table, nor garment to spare, but for God's sake is bereft of all, uses the things which are in common as his own; and he shall receive from all whatsoever he may desire, and thus he that has nothing possesses the things of all. But he that has some things, will not be master even of these. For first, no one will give to him that has possessions; and, secondly, his property shall belong to robbers and thieves and informers and changing events and be any body's rather than his. Paul, for instance, went up and down throughout all the world, carrying nothing with him, though he went neither unto friends nor kindred. Nay, at first he was a common enemy to all: but nevertheless he had all men's goods after he had made good his entrance. But Ananias and Sapphira, hastening to gain a little more than their own, lost all together with life itself. Withdraw then from your own, that you may use others' goods as your own.

15. But I must stop: I know not how I have been carried into such a transport in speaking such words as these unto men who think it a great thing to impart but ever so little of their own. Wherefore let these my words have been spoken to the perfect. But to the more imperfect, this is what we may say, Give of what you have unto the needy. Increase your substance. For, says He, [Proverbs 19:17] He that gives unto the poor, lends unto God. But if you are in a hurry and wait not for the time of recompense, think of those who lend money to men: for not even these desire to get their interest immediately; but they are anxious that the principal should remain a good long while in the hands of the borrower, provided only the repayment be secure and they have no mistrust of the borrower. Let this be done then in the present case also. Leave them with God that He may pay you your wages manifold. Seek not to have the whole here; for if you recover it all here, how will you receive it back there? And it is on this account that God stores them up there, inasmuch as this present life is full of decay. But He gives even here also; for, Seek, says He, the kingdom of heaven, and all these things shall be added unto you. [Matthew 6:33] Well then, let us look towards the kingdom, and not be in a hurry for the repayment of the whole, lest we diminish our recompense. But let us wait for the fit season. For the interest in these cases is not of that kind, but is such as is meet to be given to God. This then having collected together in great abundance, so let us depart hence, that we may obtain both the present and the future blessings; through the grace and loving-kindness of our Lord Jesus Christ, with Whom unto the Father and the Holy Spirit be glory, power, honor, now, henceforth, and for evermore. Amen.

1 Corinthians 5:9-11

I wrote to you in my epistle to have no company with fornicators: yet not altogether with the fornicators of this world, or with the covetous and extortioners, or with idolaters, for then must ye needs go out of the world: but now I write unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner; with such an one no not to eat.

For since he had said, You have not rather mourned, that such an one should be taken away; and, Purge out the old leaven; and it was likely that they would surmise it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one's self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, much less any others;) and under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart: he used this mode of correction, saying, I wrote to you to have no company with fornicators, yet not altogether with the fornicators of this world: using the word altogether, as if it were an acknowledged thing. For that they might not think that he charged not this upon them as being rather imperfect, and should attempt to do it under the erroneous impression that they were perfect, he shows that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, For you must needs then go out of the world. Do you see that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where? For by the fornicators of the world, he means those who are among the Greeks. But now I write unto you, If any brother be of this kind, with such an one no not to eat. Here also he glances at others who were living in wickedness.

But how can one that is a brother be an idolater? As was the case once in regard to the Samaritans who chose piety but by halves. And besides he is laying down his ground beforehand for the discourse concerning things offered in sacrifice to idols, which after this he intends to handle.

Or covetous. For with these also he enters into conflict. Wherefore he said also, Why not rather take wrong? Why not rather be defrauded? Nay, you yourselves do wrong and defraud.

Or a drunkard. For this also he lays to their charge further on; as when he says, One is hungry and another is drunken: and, meats for the belly and the belly for meats.

Or a reviler, or an extortioner: for these too he had rebuked before.

2. Next he adds also the reason why he forbids them not to mix with heathens of that character, implying that it is not only impossible, but also superfluous.

1 Corinthians 5:12-13

For what have I to do with judging them that are without? Calling the Christians and the Greeks, those within and those without, as also he says elsewhere, [1 Timothy 3:7] He must also have a good report of them that are without. And in the Epistle to the Thessalonians he speaks the same language, saying, [2 Thessalonians 3:14] Have no intercourse with him to the end that he may be put to shame. And, Count him not as an enemy, but admonish him as a brother. Here, however, he does not add the reason. Why? Because in the other case he wished to soothe them, but in this, not so. For the fault in this case and in that was not the same, but in the Thessalonians it was less. For there he is reproving indolence; but here fornication and other most grievous sins. And if any one wished to go over to the Greeks, he hinders not him from eating with such persons; this too for the same reason. So also do we act; for our children and our brethren we leave nothing undone, but of strangers we do not make much account. How then? Did not Paul care for them that were without as well? Yes, he cared for them; but it was not till after they received the Gospel and he had made them subject to the doctrine of Christ, that he laid down laws for them. But so long as they despised, it was superfluous to speak the precepts of Christ to those who knew not Christ Himself.

Do not ye judge them that are within, whereas them that are without, God judges? For since he had said, What have I to do with judging those without; lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one. And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual: which also he has plainly declared elsewhere, saying, [1 Corinthians 11:32] But now being judged, we are chastened, that we should not be condemned with the world.

3. Put away from among yourselves the wicked person. He used an expression found in the Old Testament, [Deuteronomy 17:7] partly hinting that they too will be very great gainers, in being freed as it were from some grievous plague; and partly to show that this kind of thing is no innovation, but even from the beginning it seemed good to the legislator that such as these should be cut off. But in that instance it was done with more severity, in this with more gentleness. On which account one might reasonably question, why in that case he conceded that the sinner should be severely punished and stoned, but in the present instance not so; rather he leads him to repentance. Why then were the lines drawn in the former instance one way and in the latter another? For these two causes: one, because these were led into a greater trial and needed greater long-suffering; the other and truer one, because these by their impunity were more easily to be corrected, coming as they might to repentance; but the others were likely to go on to greater wickedness. For if when they saw the first undergoing punishment they persisted in the same things, had none at all been punished, much more would this have been their feeling. For which reason in that dispensation death is immediately inflicted upon the adulterer and the manslayer; but in this, if through repentance they are absolved, they have escaped the punishment. However, both here one may see some instances of heavier punishment, and in the Old Testament some less severe, in order that it may be signified in every way that the covenants are akin to each other, and of one and the same lawgiver: and you may see the punishment following immediately both in that covenant and in this, and in both often after a long interval. Nay, and oftentimes not even after a long interval, repentance alone being taken as satisfaction by the Almighty. Thus in the Old Testament, David, who had committed adultery and murder, was saved by means of repentance; and in the New, Ananias, who withdrew but a small portion of the price of the land, perished together with his wife. Now if these instances are more frequent in the Old Testament, and those of the contrary kind in the New, the difference of the persons produces the difference in the treatment adopted in such matters.

1 Corinthians 6:1-2

4. Dare any one of you, having a matter against his brother, (τὸν ἀδελφὸν, rec. text τὁν ἓτερον.) go to law before the unrighteous, and not before the saints?

Here also he again makes his complaint upon acknowledged grounds; for in that other place he says, It is actually reported that there is fornication among you. And in this place, Dare any one of you? From the very first outset giving signs of his anger, and implying that the thing spoken of comes of a daring and lawless spirit.

Now wherefore did he bring in by the way that discourse about covetousness and about the duty of not going to law without the Church? In fulfilment of his own rule. For it is a custom with him to set to right things as they fall in his way; just as when speaking about the tables which they used in common, he launched out into the discourse about the mysteries. So here, you see, since he had made mention of covetous brethren, burning with anxiety to correct those in sin, he brooks not exactly to observe order; but he again corrects the sin which had been introduced out of the regular course, and so returns to the former subject.

Let us hear then what he also says about this. Dare any of you, having a matter, go to law before the unrighteous, and not before the saints? For a while, he employs those personal terms to expose, discredit, and blame their proceedings: nor does he quite from the beginning subvert the custom of seeking judgment before the believers: but when he had stricken them down by many words, then he even takes away entirely all going to law. For in the first place, says he, if one must go to law it were wrong to do so before the unrighteous. But you ought not to go to law at all. This however he adds afterwards. For the present he thoroughly sifts the former subject, namely, that they should not submit matters to external arbitration. For, says he, how can it be otherwise than absurd that one who is at variance (μικροψυχοῦτα) with his friend should take his enemy to be a reconciler between them? And how can you avoid feeling shame and blushing when a Greek sits to judge a Christian? And if about private matters it is not right to go to law before Greeks, how shall we submit to their decisions about other things of greater importance?

Observe, moreover, how he speaks. He says not, Before the unbelievers, but, Before the unrighteous; using the expression of which he had most particular need for the matter before him, in order to deter and keep them away. For see that his discourse was about going to law, and those who are engaged in suits seek for nothing so much as that the judges should feel great interest about what is just; he takes this as a ground of dissuasion, all but saying, Where are you going? What are you doing, O man, bringing on yourself the contrary to what you wish, and in order to obtain justice committing yourself to unjust men? And because it would have been intolerable to be told at once not to go to law, he did not immediately add this, but only changed the judges, bringing the party engaged in the trial from without into the Church.

5. Then, since it seemed easily open to contempt, I mean our being judged by those who were within, and especially at that time, (for they were not perhaps competent to comprehend a point, nor were they such as the heathen judges, well skilled in laws and rhetoric, inasmuch as the greater part of them were uneducated men,) mark how he makes them worthy of credit, first calling them Saints.

But seeing that this bore witness to purity of life, and not to accuracy in hearing a case, observe how he orderly handles this part also, saying thus, Do ye not know that the saints shall judge the world? How then can you who art in your day to judge them, endure to be judged by them now? They will not indeed judge, taking their seat in person and demanding account, yet they shall condemn. This at least he plainly said; And if the world is judged in you, are you unworthy to judge the smallest matters? He says not by you, but in you: just as when He said, [Matthew 12:42] The queen of the south shall rise up and condemn this generation: and, The men of Nineveh shall arise and condemn this generation. For when beholding the same sun and sharing all the same things, we shall be found believers but they unbelievers, they will not be able to take refuge in ignorance. For we shall accuse them, simply by the things which we have done. And many such ways of judgment one will find there.

Then, that no one should think he speaks about other persons, mark how he generalizes his speech. And if the world is judged in you, are you unworthy to judge the smallest matters?

The thing is a disgrace to you, he says, and an unspeakable reproach. For since it was likely that they would be out of countenance at being judged by those that were within; nay, says he, on the contrary, the disgrace is when you are judged by those without: for those are the very small controversies, not these.

1 Corinthians 6:3

Do you not know that we shall judge angels? How much more, things which pertain to this life?

Some say that here the priests are hinted at, but away with this. His speech is about demons. For had he been speaking about corrupt priests, he would have meant them above when he said, the world is judged in you: (for the Scripture is wont to call evil men also The world:) and he would not have said the same thing twice, nor would he, as if he was saying something of greater consequence, have put it down afterwards. But he speaks concerning those angels about whom Christ says, Depart ye into the fire which is prepared for the devil and his angels. [Matthew 25:41] And Paul, his angels fashion themselves as ministers of righteousness. [2 Corinthians 11:15] For when the very incorporeal powers shall be found inferior to us who are clothed with flesh, they shall suffer heavier punishment.

But if some should still contend that he speaks of priests, What sort of priests? let us ask. Those whose walk in life has been worldly, of course. In what sense then does he say, We shall judge angels, much more things that relate to this life? He mentions the angels, in contradistinction to things relating to this life: likely enough; for they are removed from the need of these things, because of the superior excellence of their nature.

1 Corinthians 6:4

6. If then you have to judge things pertaining to this life, set them to judge who are of no account in the Church.

Wishing to instruct us as forcibly as possible that they ought not to commit themselves to those without, whatsoever the matter may be; having raised what seemed to be an objection, he answers it in the first instance. For what he says is something like this: Perhaps some one will say, No one among you is wise, nor competent to pass sentence; all are contemptible. Now what follows? Even though none be wise, says he, I bid you entrust things to those who are of least weight.

1 Corinthians 6:5

But this I say to move you to shame. These are the words of one exposing their objection as being an idle pretext: and therefore he adds, Is it so that there is not a wise man among you, no not even one? Is the scarcity, says he, so great? So great the want of sensible persons among you? And what he subjoins strikes even still harder. For having said, Is it so, that there is not a wise man among you, not even one? he adds, who shall be able to judge in the case of his brother. For when brother goes to law with brother, there is never any need of understanding and talent in the person who is mediating in the cause, the feeling and relationship contributing greatly to the settlement of such a quarrel.

But brother goes to law with brother, and that before unbelievers. Do you observe with what effect he disparaged the judges at first by calling them unrighteous; whereas here, to move shame, he calls them Unbelievers? For surely it is extremely disgraceful if the priest could not be the author of reconciliation even among brethren, but recourse must be had to those without. So that when he said, those who are of no account, his chief meaning was not (οὐ τοῦτο εἰπε προηγουμένως) that the Church's outcasts should be appointed as judges, but to find fault with them. For that it was proper to make reference to those who were able to decide, he has shown by saying, Is it so, that there is not a wise man among you, not even one? And with great impressiveness he stops their mouths, and says, Even though there were not a single wise man, the hearing ought to have been left to you who are unwise rather than that those without should judge. For what else can it be than absurd, that whereas on a quarrel arising in a house we call in no one from without and feel ashamed if news get abroad among strangers of what is going on within doors; where the Church is, the treasure of the unutterable Mysteries, there all things should be published without?

1 Corinthians 6:6

But brother goes to law with brother, and that before unbelievers.

The charge is twofold; both that he goes to law, and before the unbelievers. For if even the thing by itself, To go to law with a brother, be a fault, to do it also before aliens, what pardon does it admit of?

1 Corinthians 6:7

7. Nay, already it is altogether a defect in you, that you have lawsuits one with another.

Do you see for what place he reserved this point? And how he has cleared the discussion of it in good time? For I talk not yet, says he, which injures, or which is injured. Thus far, the act itself of going to law brings each party under his censure, and in that respect one is not at all better than another. But whether one go to law justly or unjustly, that is quite another subject. Say not then, which did the wrong? For on this ground I at once condemn you, even for the act of going to law.

Now if being unable to bear a wrong-doer be a fault, what accusation can come up to the actual wrong? Why not rather take wrong? Why not rather be defrauded?

1 Corinthians 6:8-10

Nay, you yourselves do wrong, and defraud, and that your brethren.

Again, it is a twofold crime, perhaps even threefold or fourfold. One, not to know how to bear being wronged. Another, actually to do wrong. A third, to commit the settlement of these matters even unto the unjust. And yet a fourth, that it should be so done to a brother. For men's offenses are not judged by the same rule, when they are committed against any chance person, and towards one's own member. For it must be a greater degree of recklessness to venture upon that. In the other case, the nature of the thing is alone trampled on; but in this, the quality of the person also.

8. Having thus, you see, abashed them from arguments on general principles, and before that, from the rewards proposed; he shuts up the exhortation with a threat, making his speech more peremptory, and saying thus, [1 Corinthians 6:9] Do you not know that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, [1 Corinthians 6:10] nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. What do you say? When discoursing about covetous persons, have you brought in upon us so vast a crowd of lawless men? Yes, says he, but in doing this, I am not confusing my discourse, but going on in regular order. For as when discoursing about the unclean he made mention of all together; so again, on mentioning the covetous he brings forward all, thus making his rebukes familiar to those who have such things on their conscience. For the continual mention of the punishment laid up for others makes the reproof easy to be received, when it comes into conflict with our own sins. And so in the present instance he utters his threat, not at all as being conscious of their doing such things, nor as calling them to account, a thing which has special force to hold the hearer and keep him from starting off; namely, the discourse having no respect unto him, but being spoken indefinitely and so wounding his conscience secretly.

Be not deceived. Here he glances at certain who maintain (what indeed most men assert now) that God being good and kind to man, takes not vengeance upon our misdeeds: Let us not then be afraid. For never will he exact justice of any one for anything. And it is on account of these that he says, Be not deceived. For it belongs to the extreme of error and delusion, after depending on good to meet with the contrary; and to surmise such things about God as even in man no one would think of. Wherefore says the Prophet in His person, [Psalm 49:21] You have conceived iniquity, that I shall be like you: I will reprove you and set before your face your iniquities. And Paul here, Be not deceived; neither fornicators, (he puts first the one that was already condemned,) nor adulterers, nor effeminate, nor drunkards, nor revilers, shall inherit the kingdom of God.

Many have attacked this place as extremely severe, since he places the drunkard and the reviler with the adulterer and the abominable and the abuser of himself with mankind. And yet the offenses are not equal: how then is the award of punishment the same? What shall we say then? First, that drunkenness is no small thing nor reviling, seeing that Christ Himself delivered over to hell him that called his brother Fool. And often that sin has brought forth death. Again, the Jewish people too committed the greatest of their sins through drunkenness. In the next place, it is not of punishment that he is so far discoursing, but of exclusion from the kingdom. Now from the kingdom both one and the other are equally thrust out; but whether in hell they will find any difference, it belongs not to this present occasion to enquire. For that subject is not before us just now.

1 Corinthians 6:11

9. And such were some of you: but you were washed, but you were sanctified.

In a way to abash them exceedingly, he adds this: as if he said, Consider from what evils God delivered us; how great an experiment and demonstration of loving-kindness He afforded us! He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made you clean. Was this then all? Nay: but He also sanctified. Nor even is this all: He also justified. Yet even bare deliverance from our sins were a great gift: but now He also filled you with countless blessing. And this He has done, In the Name of our Lord Jesus Christ; not in this name or in that: yea also, In the Spirit of our God.

Knowing therefore these things, beloved, and bearing in mind the greatness of the blessing which has been wrought, let us both continue to live soberly, being pure from all things that have been enumerated; and let us avoid the tribunals which are in the forums of the Gentiles; and the noble birth which God has freely given us, the same let us preserve to the end. For think how full of shame it is that a Greek should take his seat and deal out justice to you.

But you will say, what if he that is within judge contrary to the law? Why should he? Tell me. For I would know by what kind of laws the Greek administers justice, and by what the Christian? Is it not quite plain that the laws of men are the rule of the Greek, but those of God, of the Christian? Surely then with the latter there is greater chance of justice, seeing that these laws are even sent from heaven. For in regard to those without, besides what has been said, there are many other things also to suspect; talent in speakers and corruption in magistrates and many other things which are the ruin of justice. But with us, nothing of this sort.

What then, you will say, if the adversary be one in high place? Well, for this reason more than all one ought to go to law in Christian courts: for in the courts without he will get the better of you at all events. But what if he acquiesce not, but both despise those within and forcibly drag the course without? Better were it to submit willingly to what you are likely to endure by compulsion, and not go to law, that you may have also a reward. For, [Matthew 5:40] If any one will go to law with you, and take away your coat, you shall let him have your cloak also: and, [Matthew 5:25] Agree with your adversary quickly, while you are with him in the way. And why need I speak of our rules? For even the pleaders in the heathen courts very often tell us this, saying, it were better to make up matters out of court. But, O wealth, or rather, O the absurd love of wealth! It subverts all things and casts them down; and all things are to the many an idle tale and fables because of money! Now that those who give trouble to courts of laws should be worldly men is no marvel: but that many of those who have bid farewell to the world should do the very same, this is a thing from which all pardon is cut off. For if you choose to see how far you should keep from this sort of need, I mean that of the tribunals, by rule of the Scripture, and to learn for whom the laws are appointed, hear what Paul says; [1 Timothy 1:9] For a righteous man law is not made, but for the lawless, and unruly. And if he says these things about the Mosaic Law, much more about the laws of the heathen.

10. Now then, if you commit injustice, it is plain that you cannot be righteous: but if you are injured and bear it, (for this is a special mark of a righteous man,) you have no need of the laws which are without. How then, say you, shall I be able to bear it when injured? And yet Christ has commanded something even more than this. For not only has he commanded you when injured to bear it, but even to give abundantly more to the wrong-doer; and in your zeal for suffering ill to surpass his eagerness for doing it. For he said not, to him that will sue you at law, and take away your coat, give your coat, but, together with that give also your cloak. But I bid you overcome him, says He, by suffering, not by doing, evil: for this is the certain and splendid victory. Wherefore also Paul goes on to say, Now then it is altogether a defect in (ἥττημα rec. vers. a fault.) you that you have lawsuits one with another. And, Wherefore do ye not rather take wrong? For that the injured person overcomes, rather than he who cannot endure being injured, this I will make evident to you. He that cannot endure injury, though he force the other into court and gain the verdict, yet is he then most of all defeated. For that which he would not, he has suffered; in that the adversary has compelled him both to feel pain and to go to law. For what is it to the point that you have prevailed? And what, that you have recovered all the money? You have in the meanwhile borne what you did not desire, having been compelled to decide the matter by law. But if you endure the injustice, you overcome; deprived indeed of the money, but not at all of the victory which is annexed to such self-command. For the other had no power to oblige you to do what you did not like.

And to show that this is true; tell me, which conquered at the dunghill? Which was defeated? Job who was stripped of all, or the devil who stripped him of all? Evidently the devil who stripped him of all. Whom do we admire for the victory, the devil that smote, or Job that was smitten? Clearly, Job. And yet he could not retain his perishing wealth nor save his children. Why speak I of riches and children? He could not insure to himself bodily health. Yet nevertheless this is the conqueror, he that lost all that he had. His riches indeed he could not keep; but his piety he kept with all strictness. But his children when perishing he could not help. And what then? Since what happened both made them more glorious, and besides in this way he protected himself against the despiteful usage. Now had he not have suffered ill and been wronged of the devil, he would not have gained that signal victory. Had it been an evil thing to suffer wrong, God would not have enjoined it upon us: for God enjoins not evil things. What, know ye not that He is the God of Glory? That it could not be His will to encompass us with shame and ridicule and loss, but to introduce (προξενῆσαι) us to the contrary of these? Therefore He commands us to suffer wrong, and does all to withdraw us from worldly things, and to convince us what is glory, and what shame; what loss, and what gain.

But it is hard to suffer wrong and be spitefully entreated. Nay, O man, it is not, it is not hard. How long will your heart be fluttering about things present? For God, you may be sure, would not have commanded this, had it been hard. Just consider. The wrong-doer goes his way with the money, but with an evil conscience besides: the receiver of the wrong, defrauded indeed of some money, but enriched with confidence towards God; an acquisition more valuable than countless treasures.

11. Knowing these things, therefore, let us of our free choice go on strict principles, and not be like the unwise, who think that they are then not wronged, when their suffering wrong is the result of a trial. But, quite on the contrary, that is the greatest harm; and so in every case when we exercise self-restraint in these matters, not willingly, but after being worsted in that other quarter. For it is no advantage that a man defeated in a trial endures it; for it becomes thenceforth a matter of necessity. What then is the splendid victory? When you look down on it: when you refuse to go to law.

How say you? Have I been stripped of every thing, says one, and do you bid me keep silent? Have I been shamefully used, and do you exhort me to bear it meekly? And how shall I be able? Nay, but it is most easy if you will look up unto heaven; if you will behold the beauty that is in sight; and whither God has promised to receive you, if you bear wrong nobly. Do this then; and looking up unto the heaven, think that you are made like Him that sits there upon the Cherubim. For He also was injured and He bore it; He was reproached and avenged not Himself; and was beaten, yet He asserted not His cause. Nay, He made return, in the contrary kind, to those who did such things, even in benefits without number; and He commanded us to be imitators of Him. Consider that you came naked out of your mother's womb, and that naked both you and he that has done you wrong shall depart; rather, he for his part, with innumerable wounds, breeding worms. Consider that things present are but for a season; count over the tombs of your ancestors; acquaint yourself accurately with past events; and you shall see that the wrong-doer has made you stronger. For his own passion he has aggravated, his covetousness I mean; but yours, he has alleviated, taking away the food of the wild beast. And besides all this, he has set you free from cares, agony, envy, informers, trouble, worry, perpetual fear; and the foul mass of evils he has heaped upon his own head.

What then, says one, if I have to struggle with hunger? You endure this with Paul, who says, [1 Corinthians 4:10] Even unto this present hour we both hunger, and thirst, and are naked. But he did it, you will say, for God's sake: do it also for God's sake. For when you abstain from avenging, you do so for God's sake.

But he that wronged me, takes his pleasure with the wealthy. Nay, rather with the devil. But be you crowned with Paul.

Therefore fear not hunger, for [Proverbs 10:3] the Lord will not kill with hunger the souls of the righteous. And again, another says, [Psalm 55:23] Cast upon the Lord your care, and He will nourish you. For if the sparrows of the field are nourished by Him, how shall He not nourish you? Now let us not be of little faith nor of little soul, O my beloved! For He who has promised the kingdom of heaven and such great blessings, how shall He not give things present? Let us not covet superfluous things, but let us keep to a sufficiency, and we shall always be rich. Let shelter be what we seek and food, and we shall obtain all things; both these, and such as are far greater.

But if you are still grieving and bowing down, I should like to show you the soul of the wrongdoer after his victory, how it has become ashes. For truly sin is that kind of thing: while one commits it, it affords a certain pleasure; but when it is finished, then the trifling pleasure is gone, one knows not how, and in its place comes dejection. And this is our feeling when we do hurt to any: afterwards, at any rate, we condemn ourselves.  So also when we over-reach we have pleasure; but afterwards we are stung by conscience. Do you see in any one's possession some poor man's home? Weep not for him that is spoiled, but for the spoiler: for he has not inflicted, but sustained an evil. For he robbed the other of things present; but himself he cast out of the blessings which cannot be uttered. For if he who gives not to the poor shall go away into hell; what shall he suffer who takes the goods of the poor?

Yet, says one, where is the gain, if I suffer ill? Indeed, the gain is great. For not of the punishment of him that has done you harm does God frame a compensation for you: since that would be no great thing. For what great good is it, if I suffer ill and he suffer ill? And yet I know of many, who consider this the greatest comfort, and who think they have got all back again, when they see those who had insulted them undergoing punishment. But God does not limit His recompense to this.

Would you then desire to know in earnest how great are the blessings which await you? He opens for you the whole heaven; He makes you a fellow-citizen with the Saints; He fits you to bear a part in their choir: from sins He absolves; with righteousness He crowns. For if such as forgive offenders shall obtain forgiveness, those who not only forgive but who also give largely to boot, what blessing shall they not inherit?

Therefore, bear it not with a poor spirit, but even pray for him that injured you. It is for yourself that you do this. Has he taken your money? Well: he took your sins too: which was the case with Naaman and Gehazi. How much wealth would you not give to have your iniquities forgiven you? This, believe me, is the case now. For if you endure nobly and curse not, you have bound on you a glorious crown. It is not my word, but you have heard Christ speaking, Pray for those that despitefully use you. And consider the reward how great! That ye may be like your Father which is in the heavens. So then you have been deprived of nothing, yea, you have been a gainer: you have received no wrongs, rather you have been crowned; in that you have become better disciplined in soul; are made like to God; are set free from the care of money; are made possessor of the kingdom of heaven.

All these things therefore taking into account, let us restrain ourselves in injuries, beloved, in order that we may both be freed from the tumult of this present life, and cast out all unprofitable sadness of spirit, and may obtain the joy to come; through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now, henceforth, and for ever and ever. Amen.

1 Corinthians 6:12

All things are lawful for me, but not all things are expedient. All things are lawful for me, but I will not be brought into the power of any.

Here he glances at the gluttons. For since he intends to assail the fornicator again, and fornication arises from luxuriousness and want of moderation, he strongly chastises this passion. It cannot be that he speaks thus with regard to things forbidden, such not being lawful: but of things which seem to be indifferent. To illustrate my meaning: It is lawful, he says, to eat and to drink; but it is not expedient with excess. And so that marvellous and unexpected turn of his, which he is often wont to adopt; Cf. Romans 12:21; 1 Corinthians 7:23 bringing his argument clear round to its contrary, this he manages to introduce here also; and he signifies that to do what is in one's power not only is not expedient, but even is not a part of power, but of slavery.

And first, he dissuades them on the ground of the inexpediency of the thing, saying, they are not expedient: in the next place, on that of its contrariety to itself, saying, I will not be brought under the power of any. This is his meaning: You are at liberty to eat, says he; well then, remain in liberty, and take heed that you do not become a slave to this appetite: for he who uses it properly, he is master of it; but he that exceeds the proper measure is no longer its master but its slave, since gluttony reigns paramount within him. Do you perceive how, where the man thought he had authority Paul points out that he is under authority? For this is his custom, as I was saying before, to give all objections a turn the contrary way. It is just this which he has done here. For mark; each of them was saying, I have power to live luxuriously. He replies, In doing so, you are not so much acting as one who had power over a thing, but rather as being yourself subject to some such power. For you have not power even over your own belly, so long as you are dissolute, but it has power over you. And the same we may say both of riches and of other things.

1 Corinthians 6:13

Meats for the belly. By the belly here he means not the stomach, but the stomach's voraciousness. As when he says, [Philippians 3:19] Whose God is their belly: not speaking about that part of the body, but about greediness. To prove that so it is, hear what follows: And the belly for meats; but the body is not for fornication, but for the Lord. And yet the belly also is of the body. But he puts down two pairs of things, meats and gluttony, (which he terms the belly;) Christ, and the body.

What then is the meaning of, Meats for the belly? Meats, he says, are on good terms with gluttony, and it with them. It cannot therefore lead us unto Christ, but drags towards these. For it is a strong and brutal passion, and makes us slaves, and puts us upon ministering to the belly. Why then are you excited and gaping after food, O man? For the end of that service is this, and nothing further shall be seen of it: but as one was waiting on some mistress, it abides keeping up this slavery, and advances no further, and has no other employment but this same fruitless one. And the two are connected together and destroyed together; the belly with the meats, and the meats with the belly; winding out a sort of interminable course; just as from a corrupt body worms may be produced, and again by worms the body consumed; or as it were a wave swoln high and breaking, and having no further effect. But these things he says not concerning food and the body, but it is the passion of greediness and excess in eatables which he is censuring: and what follows shows it. For he proceeds:

But God shall bring to nought both it and them: speaking not of the stomach, but of immoderate desire: not of food but of high feeding. For with the former he is not angry, but even lays down rules about them, saying, [1 Timothy 6:8] Having food and covering we shall be therewith content. However, thus he stigmatizes the whole thing; its amendment (after advice given) being left by him to prayer.

But some say that the words are a prophecy, declaring the state which shall be in the life to come, and that there is no eating or drinking there. Now if that which is moderate shall have an end, much more ought we to abstain from excess.

Then lest any one should suppose that the body is the object of his censure, and suspect that from a part he is blaming the whole, and say that the nature of the body was the cause of gluttony or of fornication, hear what follows. I blame not, he says, the nature of the body, but the immoderate license of the mind. And therefore he subjoins, Now the body is not for fornication, but for the Lord; for it was not formed for this purpose, to live riotously and commit fornication, as neither was the belly to be greedy; but that it might follow Christ as a Head, and that the Lord might be set over the body. Let us be overcome with shame, let us be horror-struck, that after we have been counted worthy of such great honor as to become members of Him that sits on high, we defile ourselves with so great evils.

2. Having now sufficiently condemned the glutton, he uses also the hope of things to come to divert us from this wickedness: saying,

1 Corinthians 6:14

And God both raised up the Lord, and will raise up us also through His power.

Do you perceive again his Apostolical wisdom? For he is always establishing the credibility of the Resurrection from Christ, and especially now. For if our body be a member of Christ, and Christ be risen, the body also shall surely follow the Head.

Through his power. For since he had asserted a thing disbelieved and not to be apprehended by reasonings, he has left entirely to His incomprehensible power the circumstances of Christ's own Resurrection, producing this too as no small demonstration against them. And concerning the Resurrection of Christ he did not insert this: for he did not say, And God shall also raise up the Lord; — for the thing was past and gone — but how? And God both raised up the Lord; nor was there need of any proof. But concerning our resurrection, since it has not yet come to pass, he spoke not thus, but how? And will raise up us also through His power: by the reliance to be placed on the power of the Worker, he stops the mouths of the gainsayers.

Further: if he ascribe unto the Father the Resurrection of Christ, let not this at all disturb you. For not as though Christ were powerless, has he put this down, for He it is Himself who says, [John 2:19] Destroy this Temple, and in three days I will raise it up: and again, [John 10:18] I have power to lay down My life, and I have power to take it again. And Luke also in the Acts says, cf. Acts 1:3 To whom also He showed Himself alive. Wherefore then does Paul so speak? Because both the acts of the Son are imputed unto the Father, and the Father's unto the Son. For He says, [John 5:19] Whatsoever things He does, these the Son also does in like manner.

And very opportunely he here made mention of the Resurrection, keeping down by those hopes the tyranny of gluttonous desire; and all but saying, You have eaten, hast drunk to excess: and what is the result? Nothing, save only destruction. You have been conjoined unto Christ; and what is the result? A great and marvellous thing: the future Resurrection, that glorious one, and transcending all utterance!

3. Let no one therefore go on disbelieving the Resurrection: but if a man disbelieve, let him think how many things He made from nothing, and admit it as a proof also of the other. For the things which are already past are stranger by far, and fraught with overpowering wonder. Just consider. He took earth and mixed it, and made man; earth which existed not before this. How then did the earth become man? And how was it produced from nothing? And, how, all the things that were made from it? The endless sorts of irrational creatures; of seeds; of plants; no pangs of travail having preceded in the one case, no rains having come down upon the others; no tillage seen, no oxen, no plough, nor anything else contributing to their production? Why, for this cause the lifeless and senseless thing was made to put forth in the beginning so many kinds of plants and irrational creatures, in order that from the very first He might instruct you in the doctrine of Resurrection. For this is more inexplicable than the Resurrection. For it is not the same thing to rekindle an extinguished lamp, and to show fire that has never yet appeared. It is not the same thing to raise up again a house which has fallen down, and to produce one which has never at all had an existence. For in the former case, if nothing else, yet the material was given to work with: but in the latter, not even the substance appeared. Wherefore He made first that which seemed to be the more difficult, to the end that hereby you might admit that which is the more easy; more difficult, I say, not to God, but as far as our reasonings can follow the subject. For with God nothing is difficult: but as the painter who has made one likeness will make ten thousand with ease, so also with God it is easy to make worlds without number and end. Rather, as it is easy for you to conceive a city and worlds without bound, so unto God is it easy to make them; or rather again it is easier by far. For you consume time, brief though it be, in your conception; but God not even this, but as much as stones are heavier than any of the lightest things, yea even than our minds; so much is our mind surpassed by the rapidity of God's work of creation.

Do you marvel at His power on the earth? Think again how the heaven was made, not yet being; how the innumerable stars, how the sun, how the moon; and all these things not yet being. Again, tell me how after they were made they stood fast, and upon what? What foundation have they? And what the earth? What comes next to the earth? And again, what after that which came next to the earth? Do you see into what an eddy the eye of your mind is plunged, unless you quickly take refuge in faith and the incomprehensible power of the Maker?

But if you choose from human things also to make conjecture, you will be able by degrees to find wings for your understanding. What kind of human things? may be asked. Do you not see the potters, how they fashion the vase which had been broken in pieces and become shapeless? Those who fuse the ore from the mine, how the earth in their hands turns out (τὴν γῆν χρύσιον ἀποφαίνουσι) gold, or silver, or copper? Others again who work in glass, how they transform the sand into one compact and transparent substance? Shall I speak of the dressers of leather, the dyers of purple vestments; how they make that which had received their tint show as one thing, when it had been another? Shall I speak of the generation of our own race? Does not a small seed, at first without form and impress, enter into the womb which receives it? Whence then the so intricate formation of the living creature? What is the wheat? Is it not cast a naked seed into the earth? After it has been cast there, does it not decay? Whence is the ear, the beard, the stalk, and all the other parts? Does not often a little grain of a fig fall into the ground, and produce both root, and branches, and fruit? And do you hereupon admit each of these and make no curious enquiries, and of God alone do you demand account, in His work of changing the fashion of our body? And how can such things be pardonable?

These things and such like we say to the Greeks. For to those who are obedient to the Scriptures, I have no occasion to speak at all.

I say, if you intend to pry curiously into all His doings, what shall God have more than men? And yet even of men there are many about whom we do not so enquire. Much more then ought we to abstain from impertinent inquiry about the wisdom of God, and from demanding accounts of it: in the first place, because He is trustworthy who affirms: in the second place, because the matter admits not investigation by reasonings. For God is not so abjectly poor as to work such things only as can be apprehended by the weakness of your reasonings. And if you comprehend not the work of an artisan, much less of God, the best of artificers. Disbelieve not then the Resurrection, for very far will you be from the hope of that which is to come.

But what is the wise argument of the gain-sayers; rather, I should say, their exceeding senseless one? Why how, when the body is mixed up with the earth and has become earth, and this again is removed elsewhere, how, say they, shall it rise again? To you this seems impossible, but not to the unsleeping Eye. For unto that all things are clear. And thou in that confusion see no distinction of parts; but He knows them all. Since also the heart of your neighbor you know not, nor the things in it; but He knows all. If then, because of your not knowing how God raises men up, you believe not that He does raise them, will you disbelieve that He knows also what is in your mind? For neither is that obvious to view. And yet in the body it is visible matter, though it be dissolved: but those thoughts are invisible. Shall He then who knows with all certainty the invisible things, not see the things which be visible, and easily distinguish the scattered parts of the body? I suppose this is plain to every one.

Do not then disbelieve the Resurrection; for this is a doctrine of the Devil. This is what the Devil is earnest for, not only that the Resurrection may be disbelieved, but good works also may be done away with. For the man who does not expect that he shall rise again and give an account of the things which he has done, will not quickly apply himself to virtue; will in turn come to disbelieve the Resurrection entirely: for both these are established by each other; vice by unbelief, and unbelief by vice. For the conscience filled with many wickednesses, fearing and trembling for the recompense to come and not willing to provide itself with comfort by changing to what is most excellent, is fain to repose in unbelief. Thus when you deny resurrection and judgment, the other for his part will say, Then shall I also not have to render account of my bold deeds.

4. But why says Christ? [Matthew 22:29] You do err, not knowing the Scriptures, nor the power of God. For God would not have wrought so many things, had He intended not to raise us up again, but to dissolve and blot us out in annihilation. He would not have spread out this heaven, He would not have stretched the earth beneath, He would not have made all the rest of the universe only for this short life. But if all these are for the present, what will He not do for that which is to come? If, on the contrary, there is to be no future life, we are in this respect of far meaner account than the things which have been made for our sakes. For both the heaven, and the earth, and the sea, and the rivers, are more lasting than we are: and some even of the brutes; since the raven, and the race of elephants, and many other creatures, have a longer enjoyment of the present life. To us, moreover, life is both short and toilsome, but not to them. Theirs is both long, and freer from grief and cares.

What then? Tell me:  has he made the slaves better than the masters? Do not, I beseech you, do not reason thus, O man, nor be so poverty-stricken in mind, nor be ignorant of the riches of God, having such a Master. For even from the beginning God desired to make you immortal, but thou were not willing. Since the things also of that time were dark hints of immortality: the converse with God; the absence of uneasiness from life; the freedom from grief, and cares, and toils, and other things which belong to a temporary existence. For Adam had no need either of a garment or a shelter, or any other provision of this sort; but rather was like to the Angels; and many of the things to come he foreknew, and was filled with great wisdom. Even what God did in secret, he knew, I mean with regard to the woman: wherefore also he said, This is now bone of my bone, and flesh of my flesh. [Genesis 2:23] Labor came into being afterwards: so did sweat, so did shame, and cowardice, and want of confidence. But on that day there was no grief, nor pain, nor lamentation. But he abode not in that dignity.

What then, says one, am I to do? Must I perish on his account? I reply, first, It is not on his account: for neither have you remained without sin: though it be not the same sin, at least there is some other which you have committed. And again, you have not been injured by his punishment, but rather have been a gainer. For if you had been to remain altogether mortal, perchance what is said would have had some reason in it. But now you are immortal, and if you will, you may shine brighter than the sun itself.

5. But, says one, had I not received a mortal body, I had not sinned. Tell me then, had he a mortal body when he sinned? Surely not: for if it had been mortal before, it would not have undergone death as a punishment afterwards. And that a mortal body is no hindrance to virtue, but that it keeps men in order and is of the greatest service, is plain from what follows. If the expectation of immortality alone so lifted up Adam; had he been even immortal in reality, to what a pitch of arrogance would he not have proceeded? And as things are, after sinning you may do away with your sins, the body being abject, falling away, and subject to dissolution: for these thoughts are sufficient to sober a man. But if you had sinned in an immortal body, your sins were likely to have been more lasting.

Mortality then is not the cause of sin: accuse it not: but the wicked will is the root of all the mischief. For why was not Abel at all the worse for his body? Why are the devils not at all the better for being incorporeal? Will you hear why the body's becoming mortal, so far from hurting, has been positively useful? Mark how much you gain thereby, if you are sober. It drags you back and pulls you off from wickedness, by griefs and pains and labors and other such things. But it tempts men to uncleanness, perhaps you will say. Not the body, but incontinence, does this. For all these things which I was mentioning certainly do belong to the body: on which account it is impossible that a man who has entered into this life should escape disease and pain and lowness of spirits: but that he commit no uncleanness is possible. Thus it appears that if the affections of vice were part of the nature of the body they would be universal: since all things natural are so; but to commit fornication is not so. Pain indeed comes of nature: but to commit fornication proceeds from deliberate purpose.

Blame not the body then; let not the Devil take away your honor, which God has given you. For if we choose, the body is an excellent bridle to curb the wanton sallies of the soul, to pull down haughtiness, to repress arrogance, to minister to us in the greatest achievements of virtue. For tell me not of those who have lost their senses; since we often see horses, after they have thrown out their drivers, dashing with their reins over the precipices, and yet we do not blame the rein. For it is not the breaking of that which caused it all, but the driver not holding them in was the ruin of every thing. Just so do thou reason in this case. If you see a young person living in orphanhood and doing innumerable evil things, blame not the body, but the charioteer who is dragged on, I mean, the man's faculty of reasoning. For as the reins give no trouble to the charioteer, but the charioteer is the cruise of all the mischief through his not holding them properly: (and therefore do they often exact a penalty of him, entangling themselves with him, and dragging him on, and compelling him to partake in their own mishap:) so is it also in the case before us. I, say the reins, made bloody the horse's mouth as long as you held me: but since you threw me away, I require satisfaction for your contempt, and I entwine myself about you, and drag you along, so as not to incur the same usage again. Let no one then blame the reins, but himself and his own corrupt mind. For over us too is a charioteer, even reason: and the reins are the body, connecting the horses with the charioteer; if then these be in good condition, you will suffer no harm: but if you let them go, you have annihilated and ruined every thing. Let us be temperate then, and lay all blame not on the body, but on the evil mind. For this is the Devil's special work, to make foolish men accuse the body and God and their neighbor, rather than their own perverted minds; lest, having discovered the cause, they get free from the root of the evils.

But do ye, being aware of his design, direct your wrath against him: and having set the charioteer upon the car, bend the eye of your minds towards God. For in all other instances he that appoints the games contributes nothing, but only awaits the end. But in this case, He is all in all, who appointed the contest, even God. Him therefore let us render propitious, and surely we shall obtain the blessings in store; through the grace and loving-kindness of our Lord Jesus Christ, to Whom, with the Father and the Holy Spirit, be glory, power, honor, now, henceforth, and for evermore. Amen.

1 Corinthians 6:15-16

Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ, and make them members of a harlot? God forbid.

Having passed on from the fornicator to the covetous person, he comes back to the former from the latter, no longer henceforth discoursing with him but with the others who had not committed fornication. And in the act of securing them lest they fall into the same sins, he assails him again. For he that has committed sin, though you direct your words to another, is stung even in that way; his conscience being thoroughly awakened and scourging him.

Now the fear of punishment indeed was enough to keep them in chastity. But seeing that he does not wish by fear alone to set these matters right, he uses both threatenings and reasons.

Now upon that other occasion, having stated the sin, and prescribed the punishment, and pointed out the harm which intercourse with the fornicator brought upon all, he left off, and passed to the subject of covetousness: and having threatened the covetous and all the rest whom he mentioned with expulsion from the kingdom, he so concluded his discourse. But here he takes in hand the work of admonition in a yet more terrific manner. For as he that only punishes a sin and does nothing to point out its most extreme lawlessness, produces no such great effect by his chastisement: so again, he who only abashes and fails to terrify by his mode of punishing, does not very keenly hit men of hardened minds. Wherefore Paul does both: here he abashes, saying, Do you not know that we shall judge angels? there again he terrifies, saying, Do you not know that the covetous shall not inherit the kingdom of God?

And in regard to the fornicator, he again uses this order of discourse. For having terrified him by what he had said before; first cutting him off and delivering him to Satan, and then reminding him of that day which is coming; he abashes him again by saying, Do you not know that your bodies are members of Christ? thenceforth speaking as to children of noble birth. For whereas he had said, Now the body is for the Lord, he indicates it more plainly now. And in another place as well he does this same thing, saying, [1 Corinthians 12:27] Now you are the body of Christ, and severally members thereof. And the same figure he often employs, not with the same aim, but at one time to show His love, and at another to increase their fear. But here he has employed it to startle and fill them with alarm. Shall I then take the members of Christ, and make them members of a harlot? God forbid. Nothing can be apter to strike horror than this expression. He said not, Shall I take the members of Christ, and join them on to a harlot? but what? make them members of a harlot; which surely would strike more keenly.

Then he makes out how the fornicator becomes this, saying thus, Do you not know that he that is joined unto a harlot is one body? How is this evident? For the two, says He, shall become one.

1 Corinthians 6:17

But he that is joined unto the Lord is one spirit.

For the conjunction suffers the two no longer to be two, but makes them both one.

2. Now mark again, how he proceeds by means of the bare terms, conducting his accusation in the names of the harlot and of Christ.

1 Corinthians 6:18

Flee fornication.

He said not, abstain from fornication, but Flee: that is, with all zeal make to yourselves deliverance from that evil. Every sin that a man does is without the body; but he that commits fornication sins against his own body. This is less than what went before; but since he had to speak of fornicators, he amplifies that guilt by topics drawn from all quarters, from greater things and smaller alike, making the charge heinous. And, in fact, that former topic was addressed to the more religious, but this to the weaker sort. For this also is characteristic of the wisdom of Paul, not only to allege the great things wherewith to abash men, but the lesser also, and the consideration of what is disgraceful and unseemly.

What then, say you, does not the murderer stain his hand? What, of the covetous person and the extortioner? I suppose it is plain to every one. But since it was not possible to mention anything worse than the fornicator, he amplifies the crime in another way, by saying that in the fornicator the entire body becomes defiled. For it is as polluted as if it had fallen into a vessel of filth, and been immersed in defilement. And this too is our way. For from covetousness and extortion no one would make haste to go into a bath, but as if nothing had happened returns to his house. Whereas from intercourse with a harlot, as having become altogether unclean, he goes to a bath. To such a degree does the conscience retain from this sin a kind of sense of unusual shame. Both however are bad, both covetousness and fornication; and both cast into hell. But as Paul does every thing with good management, so by whatever topics he had he magnified the sin of fornication.

1 Corinthians 6:19-20

3. Do you not know that your body is a temple of the Holy Ghost which is in you? He did not merely say, of the Spirit, but, which is in you; which was the part of one who also was soothing. And again, explaining himself still further, he added, which you have from God. He mentioned Him that gave also, both exalting the hearer and putting him in fear, both by the magnitude of the deposit, and by the munificence of Him that made it.

And you are not your own. This is not only to abash, but even to force men towards virtue. For why, says he; doest thou what you will? You are not your own master. But these things he said, not to take away free-will. For so in saying, All things are lawful for me, but not all things are expedient, he does not take away our liberty. And here again, writing, You are not your own; he makes no infringement upon freedom of choice, but he leads away from vice and indicates the guardian care of the Lord. And therefore he added, For you were bought with a price.

But if I am not my own, upon what ground do you demand of me duties to be done? And why do you go on to say again, Glorify God therefore in your body and in your spirit, which are God's? What then is the meaning of, you are not your own? And what does he wish to prove thereby? To settle them in a state of security against sin, and against following the improper desires of the mind. For indeed we have many improper wishes: but we must repress them, for we can. And if we could not, exhortation would be in vain. Mark, accordingly, how he secures his ground. For having said, You are not your own, he adds not, But are under compulsion; but, You were bought with a price. Why do you say this? Surely on another ground, one might say perhaps, you should have persuaded men, pointing out that we have a Master. But this is common to the Greeks also together with us: whereas the expression, You were bought with a price. belongs to us peculiarly. For he reminds us of the greatness of the benefit and of the mode of our salvation, signifying that when we were alienated, we were bought: and not simply bought, but, with a price.

Glorify then, take up and bear, God in your body, and in your spirit. Now these things he says, that we may not only flee fornication in the body, but also in the spirit of our mind abstain from every wicked thought, and from driving away grace.

Which are God's. For as he had said your, he added therefore, which are God's: continually reminding us that all things belong to the Lord, both body and soul and spirit: For some say, that the words in the spirit mean the gracious Gift; for if That be in us, God is glorified. And this will be, if we have a clean heart.

But He has spoken of these things as God's, not only because He brought them into being, but also because, when they were alienated, He won them again a second time, paying as the price, the blood of the Son. Mark how He brought the whole to completion in Christ, how He raised us up into heaven. You are members of Christ, says he, you are a temple of the Spirit. Become not then members of a harlot: for it is not your body which is insulted; since it is not your body at all, but Christ's. And these things he spoke, both to make manifest His loving-kindness in that our body is His, and to withdraw us from all evil license. For if the body be another's, you have no authority, says he, to insult another's body; and especially when it is the Lord's; nor yet to pollute a temple of the Spirit. For if any one who invades a private house and makes his way revelling into it, must answer for it most severely; think what dreadful things he shall endure who makes a temple of the King a robber's lurking place.

Considering these things therefore, reverence thou Him that dwells within. For the Paraclete is He. Thrill before Him that is enfolded and cleaves unto you; for Christ is He. Have you indeed made yourself members of Christ? Think thus, and continue chaste; whose members they were, and Whose they have become. Erewhile they were members of an harlot, and Christ has made them members of His own Body. You have therefore henceforth no authority over them. Serve Him that has set you free.

For supposing you had a daughter, and in extreme madness had let her out to a procurer for hire, and made her live a harlot's life, and then a king's son were to pass by, and free her from that slavery, and join her in marriage to himself; you could have no power thenceforth to bring her into the brothel. For you gave her up once for all, and sold her. Such as this is our case also. We let out our own flesh for hire unto the Devil, that grievous procurer: Christ saw and set it free, and withdrew it from that evil tyranny; it is not then ours any more but His who delivered it. If you be willing to use it as a King's bride, there is none to hinder; but if you bring it where it was before, you will suffer just what they ought who are guilty of such outrages. Wherefore you should rather adorn instead of disgracing it. For you have no authority over the flesh in the wicked lusts, but in those things alone which God may enjoin. Let the thought enter your mind at least from what great outrage God has delivered it. For in truth never did any harlot expose herself so shamefully as our nature before this. For robberies, murders, and every wicked thought entered in and lay with the soul, and for a small and vulgar hire, the present pleasure. For the soul, being mixed up with all wicked devices and deeds, reaped this reward and no other.

However, in the time before this, bad though it were to be such as these, it was not so bad: but after heaven, after the King's courts, after partaking of the tremendous Mysteries, again to be contaminated, what pardon shall this have? Or, do you not think that the covetous too, and all those whom he recounted before, have the Devil to lie with them? And do you not judge that the women who beautify themselves for pollution have intercourse with him? Why, who shall gainsay this word? But if any be contentious, let him uncover the soul of the women who behave in this unseemly manner, and he will surely see that the wicked demon closely entwined with them. For it is hard, brethren, it is hard, perchance even impossible, when the body is thus beautified, for the soul to be beautified at the same time: but one must needs be neglected, while the other is cared for. For nature does not allow these to take place together.

4. Wherefore he says, He that is joined to a harlot is one body; but he that is joined to the Lord is one Spirit. For such an one becomes thenceforth Spirit, although a body envelope him. For when nothing corporeal nor gross nor earthly is around him, the body does but merely envelope him; since the whole government of him is in the soul and the Spirit. In this way God is glorified. Wherefore both in the Prayer we are commanded to say, Hallowed be Your Name: and Christ says also, Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.

So do the heavens also glorify Him, uttering no voice, but by the view of them attracting wonder and referring the glory unto the Great Artificer. So let us glorify Him also, or rather more than they. For we can if we will. For not so much do the heaven nor day nor night glorify God, as a holy soul. For as one that gazes upon the beauty of the heaven, says, Glory be to You, O God! How fair a work have you formed! so too when beholding virtue in any man: nay, and much more so in the latter instance. For from these works of creation all do not glorify God; but many even assert that the things which exist are self-moving: and others impute to demons the workmanship of the world and providence; and these indeed greatly and unpardonably err: but in regard to the virtue of man, no one shall have power to hold these shameless opinions, but shall assuredly glorify God when he sees him that serves Him living in goodness. For who shall help being astonished when one being a man, and partaking of our common nature, and living among other men, like adamant yields not at all to the swarm of passions? When being in the midst of fire and iron and wild beasts, he is even harder than adamant and vanquishes all for the Word of godliness' sake? When he is injured, and blesses; when he is evil reported of, and praises; when he is despitefully used, and prays for those who injure him; when he is plotted against, and does good to those that fight with him and lay snares for him? For these things, and such as these, will glorify God far more than the heaven. For the Greeks when they behold the heavens feel no awe; but when they see a holy man exhibiting a severe course of life with all strictness, they shrink away and condemn themselves. Since when he that partakes of the same nature as themselves is so much above them, a great deal more so than the heaven is above the earth, even against their inclination they think that it is a Divine power which works these things. Wherefore He says, And glorify your Father which is in heaven.

5. Will you learn also from another place how by the life of His servants God is glorified, and how by miracles? Nebuchadnezzar once threw the Three Children into the furnace. Then when he saw that the fire had not prevailed over them, he says, Daniel 3:28. Septuagint. ἐκ τῆς καμίνου added Blessed be God, who has sent His Angel, and delivered his servants out of the furnace, because they trusted in Him and have changed the word of the king. How do you say? Have you been despised, and do you admire those who have spit upon you? Yes, says he, and for this very reason, that I was despised. And of the marvel he gives this reason. So that not because of the miracle alone was glory given to God at that time, but also because of the purpose of those who have been thrown in. Now if any one would examine this point and the other, as they are in themselves, this will appear not less than that: for to persuade souls to brave a furnace is not less in respect of the wonder than to deliver from a furnace. For how can it be otherwise than astonishing for the Emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls, and land and sea subject to his sway, to be despised by captive children; for the bound to overcome the binder and conquer all that army? Neither was there any power in the king and his company to do what they would, no, not even with the furnaces for an ally. But they who were naked, and slaves, and strangers, and few, (for what number could be more contemptible than three?) being in chains, vanquished an innumerable army. For already now was death despised, since Christ was henceforth about to sojourn in the world. And as when the sun is on the point of rising, even before his rays appear the light of the day grows bright; so also when then the Sun of Righteousness was about to come, death henceforth began to withdraw himself. What could be more splendid than that theatre? What more conspicuous than that victory? What more signal than those new trophies of theirs?

The same thing is done in our time also. Even now is there a king of the Babylonish furnace, even now he kindles a flame fiercer than that. There is even now such an image, and one who gives command to admire it. At his side are satraps and soldiers and bewitching music. And many gaze in admiration upon this image, so varied, so great. For somewhat of the same kind of thing as that image is covetousness, which does not despise even iron, but unlike as the materials are whereof it is composed, it gives command to admire all, both brass and iron, and things much more ordinary than they.

But as these things are, so also even now are there some who are emulous of these children: who say, your gods we serve not, and your images we worship not; but both the furnace of poverty we endure and all other distress, for the sake of God's laws. And the wealthy for their part, even as those at that time, oftentimes, worship this image too and are burnt. But those who possess nothing despite even this, and although in poverty, are more in the dew than those who live in affluence. Even as at that time they who cast into the fire were burnt up; but those in the midst of it found themselves in dew as it were rain. Then also that tyrant was more burnt up with the flame, his wrath kindling him violently, than those children. As to them, the fire had no power even to touch the ends of their hair: but more fiercely than that fire did wrath burn up his mind. For consider what a thing it was that with so many to look on, he should be scorned by captive children. And it was a sign that his taking their city also had not been through his own might, but by reason of the sin of the multitude among them. Since if he had not the power to overcome these men in chains, and that when they were cast into a furnace, how could he have overcome the Jews in regular warfare, had they been all such as these? From which it is plain that the sins of the multitude betrayed the city.

6. But mark also the children's freedom from vain-glory. For they did not leap into the furnace, but they kept beforehand the commandment of Christ where he says, [Matthew 26:41] Pray that you enter not into temptation. Neither did they shrink when they were brought to it; but stood in the midst nobly, neither contending without a summons, nor yet when summoned playing the coward: but ready for everything, and noble, and full of all boldness of speech.

But let us hear also what they say, that from this also we may learn their lofty spirit. [Daniel 3:17] There is a God in heaven able to deliver us: they take no care for themselves, but even when about to be burned the glory of God is all their thought. For what they say comes to this, Lest perchance if we are burnt you should charge God with weakness, we now declare unto you accurately our whole doctrine. There is a God in heaven, not such as this image here on earth, this lifeless and mute thing, but able to snatch even from the midst of the burning fiery furnace. Condemn him not then of weakness for permitting us to fall into it. So powerful is He that after our fall, He is able to snatch us out again out of the flame. But if not, be it known unto you, O king, that we will not serve your gods, nor worship the golden image which you have set up. Observe that they by a special dispensation are ignorant of the future: for if they had foreknown, there would have been nothing wonderful in their doing what they did. For what marvel is it if when they had a guarantee for safety, they defied all terrors? Then God indeed would have been glorified in that He was able to deliver from the furnace: but they would not have been wondered at, inasmuch as they would not have cast themselves into any dangers. For this cause He suffered them to be ignorant of the future that He might glorify them the more. And as they cautioned (ἠσψαλίξοντο) the king that he was not to condemn God of weakness though they might be burnt, so God accomplished both purposes; the showing forth His own power and the causing the zeal of the children to appear more conspicuous.

From whence then arose their doubting and their not feeling confident that they should at all events be preserved? Because they esteemed themselves assuredly too mean, and unworthy of such a benefit. And to prove that I say not this upon conjecture; when they fell into the furnace, they bewailed themselves after this sort, saying, [Daniel 4:6-10] We have sinned, we have done iniquity, we cannot open our mouth. And therefore they said, But if not. But if they did not plainly say this, namely, God is able to deliver us; but if he deliver us not, for our sin's sake He will not deliver us; wonder not at it. For they would have seemed to the barbarians to be sheltering the weakness of God under the pretext of their own sins. Wherefore His power only is what they speak of: the reason they allege not. And besides, they were well disciplined not to be over-curious about the judgments of God.

With these words then, they entered into the fire; and they neither cast insult upon the king, nor overturned the statue. For such should the courageous man be, temperate and mild; and that especially in dangers; that he may not seem to go forth to such contests in wrath and vain-glory; but with fortitude and self-possession. For whoever deals insolently undergoes the suspicion of those faults: but he that endures, and is forced into the struggle, and goes through the trial with meekness, is not only admired as brave, but his self-possession also and consideration cause him to be no less extolled. And this is what they did at that time; showing forth all fortitude and gentleness, and doing nothing for reward nor for recompense or return.  'Though He be not willing 'so it stands' to deliver us, we will not serve your gods:' for we have already our recompense in that we are counted worthy to be kept from all impiety, and for that end to give our bodies to be burned.

We then also having already our recompense, (for indeed we have it in that we have been vouchsafed the full knowledge of Him, vouch-safed to be made members of Christ,) let us take care that we make them not members of an harlot. For with this most tremendous saying we must conclude our discourse, in order that having the fear of the threat in full efficacy, we may remain purer than gold, this fear helping to make us so. For so shall we be able, delivered from all fornication, to see Christ. Whom God grant us all to behold with boldness at that day, through the grace and loving-kindness of our Lord Jesus Christ; to Whom be the glory, for evermore. Amen.

1 Corinthians 7:1-2

Now concerning the things whereof ye wrote to me: it is good for a man not to touch a woman. But because of fornications, let each man have his own wife; and let each woman have her own husband.

Having corrected the three heaviest things laid to their charge, one, the distraction of the Church, another, about the fornicator, a third, about the covetous person, he thenceforth uses a milder sort of speech. And he interposes some exhortation and advice about marriage and virginity, giving the hearers some respite from more unpleasant subjects. But in the second Epistle he does the contrary; he begins from the milder topics, and ends with the more distressing. And here also, after he has finished his discourse about virginity, he again launches forth into matter more akin to reproof; not setting all down in regular order, but varying his discourse in either kind, as the occasion required and the exigency of the matters in hand.

Wherefore he says, Now concerning the things whereof ye wrote unto me. For they had written to him, Whether it was right to abstain from one's wife, or not: and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity: It is good for a man not to touch a woman. For if, says he, thou enquire what is the excellent and greatly superior course, it is better not to have any connection whatever with a woman: but if you ask what is safe and helpful to your own infirmity, be connected by marriage.

But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case. Some indeed say that this discourse was addressed by him to priests. But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms. For if he were writing these things only for the priests, he would have said, It is good for the teacher not to touch a woman. But now he has made it of universal application, saying, It is good for a man; not for priest only. And again, Are you loosed from a wife? Seek not a wife. He said not, You who are a priest and teacher, but indefinitely. And the whole of his speech goes on entirely in the same tones. And in saying, Because of fornications, let every man have his own wife by the very cause alleged for the concession he guides men to continence.

1 Corinthians 7:3-4

2. Let the husband pay the wife the honor due to her: in like manner the wife the husband.

Now what is the meaning of the due honor? The wife has not power over her own body; but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if you wish to withdraw yourself, it must be with the husband's permission, though it be but a for short time. For this is why he calls the matter a debt, to show that no one is master of himself but that they are servants to each other.

When therefore you see an harlot tempting you, say, My body is not mine, but my wife's. The same also let the woman say to those who would undermine her chastity, My body is not mine, but my husband's.

Now if neither husband nor wife has power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money.

Elsewhere I grant He gives to the husband abundant precedence, both in the New Testament, and the Old saying, (ἡ ἀποστρόφή σου, LXX. Genesis 3:16.) Your turning shall be towards your husband, and he shall rule over you. Paul does so too by making a distinction thus, and writing, [Ephesians 5:25-33] Husbands, love your wives; and let the wife see that she reverence her husband. But in this place we hear no more of greater and less, but it is one and the same right. Now why is this? Because his speech was about chastity. In all other things, says he, let the husband have the prerogative; but not so where the question is about chastity. The husband has no power over his own body, neither the wife. There is great equality of honor, and no prerogative.

1 Corinthians 7:5-9

3. Defraud ye not one the other, except it be by consent.

What then can this mean? Let not the wife, says he, exercise continence, if the husband be unwilling; nor yet the husband without the wife's consent. Why so? Because great evils spring from this sort of continence. For adulteries and fornications and the ruin of families have often arisen from hence. For if when men have their own wives they commit fornication, much more if you defraud them of this consolation. And well says he, Defraud not; fraud here, and debt above, that he might show the strictness of the right of dominion in question. For that one should practice continence against the will of the other is defrauding; but not so, with the other's consent: any more than I count myself defrauded, if after persuading me you take away anything of mine. Since only he defrauds who takes against another's will and by force. A thing which many women do, working sin rather than righteousness, and thereby becoming accountable for the husband's uncleanness, and rending all asunder. Whereas they should value concord above all things, since this is more important than all beside.

We will, if you please, consider it with a view to actual cases. Thus, suppose a wife and husband, and let the wife be continent, without consent of her husband; well then, if hereupon he commit fornication, or though abstaining from fornication fret and grow restless and be heated and quarrel and give all kind of trouble to his wife; where is all the gain of the fasting and the continence, a breach being made in love? There is none. For what strange reproaches, how much trouble, how great a war must of course arise! since when in a house man and wife are at variance, the house will be no better off than a ship in a storm when the master is upon ill terms with the man at the head. Wherefore he says, Defraud not one another, unless it be by consent for a season, that you may give yourselves unto prayer. It is prayer with unusual earnestness which he here means. For if he is forbidding those who have intercourse with one another to pray, how could pray without ceasing have any place? It is possible then to live with a wife and yet give heed unto prayer. But by continence prayer is made more perfect. For he did not say merely, That ye may pray; but, That ye may give yourselves unto it; as though what he speaks of might cause not uncleanness but much occupation.

And may be together again, that Satan tempt you not. Thus lest it should seem to be a matter of express enactment, he adds the reason. And what is it? That Satan tempt you not. And that you may understand that it is not the devil only who causes this crime, I mean adultery, he adds, because of your incontinency.

But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence. This he does in many places when he is advising about difficult matters; he brings forward himself, and says, Be imitators of me.

Howbeit each man has his own gift from God, one after this manner, and another after that. Thus since he had heavily charged them saying, for your incontinence, he again comforts them by the words, each one has his own gift of God; not declaring that towards that virtue there is no need of zeal on our part, but, as I was saying before, to comfort them. For if it be a gift, and man contributes nothing thereunto, how do you say, But [1 Corinthians 7:8] I say to the unmarried and to widows, it is good for them if they abide even as I: [1 Corinthians 7:9] but if they have not continency let them marry? Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offense arise?

For it is better to marry than to burn. He indicates how great is the tyranny of concupiscence. What he means is something like this: If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subverted.

1 Corinthians 7:10-11

4. But to the married I give charge, yet not I, but the Lord.

Because it is a law expressly appointed by Christ which he is about to read to them about the not putting away a wife without fornication; [Matthew 5:32, 19:9; Mark 10:11; Luke 16:18] therefore he says, Not I. True it is what was before spoken though it were not expressly stated, yet it also is His decree. But this, you see, He had delivered in express words. So that the words I and not I have this difference of meaning. For that you might not imagine even his own words to be human, therefore he added, For I think that I also have the Spirit of God.

Now what is that which to the married the Lord commanded? That the wife depart not from her husband: [1 Corinthians 7:11] but if she depart, let her remain unmarried, or be reconciled unto her husband. Here, seeing that both on the score of continence and other pretexts, and because of infirmities of temper, (μικροψυχίας.) it fell out that separations took place: it were better, he says, that such things should not be at all; but however if they take place, let the wife remain with her husband, if not to cohabit with him, yet so as not to introduce any other to be her husband.

1 Corinthians 7:12-14

But to the rest speak I, not the Lord. If any brother have a wife that believes not, and she is content to dwell with him, let him not leave her. And if any woman has an husband that believes not, and he is content to dwell with her, let her not leave him.

For as when discoursing about separating from fornicators, he made the matter easy by the correction which he applied to his words, saying, Howbeit, not altogether with the fornicators of this world; so also in this case he provides for the abundant easiness of the duty, saying, If any wife have a husband, or husband a wife, that believes not, let him not leave her. What do you say? If he be an unbeliever, let him remain with the wife, but not if he be a fornicator? And yet fornication is a less sin than unbelief. I grant, fornication is a less sin: but God spares your infirmities extremely. And this is what He does about the sacrifice, saying, [Matthew 5:24] Leave the sacrifice, and be reconciled to your brother. This also in the case of the man who owed ten thousand talents. For him too He did not punish for owing him ten thousand talents, but for demanding back a hundred pence from his fellow-servant He took vengeance on him.

Then lest the woman might fear, as though she became unclean because of intercourse with her husband, he says, For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. And yet, if he that is joined to an harlot is one body, it is quite clear that the woman also who is joined to an idolater is one body. Well: it is one body; nevertheless she becomes not unclean, but the cleanness of the wife overcomes the uncleanness of the husband; and again, the cleanness of the believing husband overcomes the uncleanness of the unbelieving wife.

How then in this case is the uncleanness overcome, and therefore the intercourse allowed; while in the woman who prostitutes herself, the husband is not condemned in casting her out? Because here there is hope that the lost member may be saved through the marriage; but in the other case the marriage has already been dissolved; and there again both are corrupted; but here the fault is in one only of the two. I mean something like this: she that has been guilty of fornication is utterly abominable: if then he that is joined to an harlot is one body, he also becomes abominable by having connection with an harlot; wherefore all the purity flits away. But in the case before us it is not so. But how? The idolater is unclean but the woman is not unclean. For if indeed she were a partner with him in that wherein he is unclean, I mean his impiety, she herself would also become unclean. But now the idolater is unclean in one way, and the wife holds communion with him in another wherein he is not unclean. For marriage and mixture of bodies is that wherein the communion consists.

Again, there is a hope that this man may be reclaimed by his wife for she is made completely his own: but for the other it is not very easy. For how will she who dishonored him in former times and became another's and destroyed the rights of marriage, have power to reclaim him whom she had wronged; him, moreover, who still remains to her as an alien?

Again in that case, after the fornication the husband is not a husband: but here, although the wife be an idolatress, the husband's rights are not destroyed.

However, he does not simply recommend cohabitation with the unbeliever, but with the qualification that he wills it. Wherefore he said, And he himself be content to dwell with her. For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? For the question now is not about those who have never yet come together, but about those who are already joined. He did not say, If any one wish to take an unbelieving wife, but, If any one has an unbelieving wife. Which means, If any after marrying or being married have received the word of godliness, and then the other party which had continued in unbelief still yearn for them to dwell together, let not the marriage be broken off. For, says he, the unbelieving husband is sanctified in the wife. So great is the superabundance of your purity.

What then, is the Greek holy? Certainly not: for he said not, He is holy; but, He is sanctified in his wife. And this he said, not to signify that he is holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth. For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts. And here follows the proof; namely, that if you continuing unclean have offspring, the child, not being of you alone, is of course unclean or half clean. But now it is not unclean. To which effect he adds, else were your children unclean; but now are they holy; that is, not unclean. But the Apostle calls them, holy, by the intensity of the expression again casting out the dread arising from that sort of suspicion.

1 Corinthians 7:15

Yet if the unbelieving departs, let him depart, for in this case the matter is no longer fornication. But what is the meaning of, if the unbelieving departs? For instance, if he bid you sacrifice and take part in his ungodliness on account of your marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, A brother is not under bondage, nor yet a sister, in such cases. If day by day he buffet you and keep up combats on this account, it is better to separate. For this is what he glances at, saying, But God has called us in peace. For it is the other party who furnished the ground of separation, even as he did who committed uncleanness.

1 Corinthians 7:16

For how do you know, O wife, whether you shall save your husband? This again refers to that expression, let her not leave him. That is, if he makes no disturbance, remain, says he, for there is even profit in this; remain and advise and give counsel and persuade. For no teacher will have such power to prevail (Reg. πεῖσαι. Bened. ἰσχὺσαι. ) as a wife. And neither, on one hand, does he lay any necessity upon her and absolutely demand the point of her, that he may not again do what would be too painful; nor, on the other, does he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future, saying, For how do you know, O wife, whether you shall save your husband? Or how do you know, O husband whether you shall save your wife?

1 Corinthians 7:17-22

5. And again, Only as God has distributed to each man, as the Lord has called each, so let him walk. Was any one called being circumcised? Let him not become uncircumcised. Was any called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. Let each man abide in that calling wherein he was called. Were you called, being a slave? Care not for it. These things contribute nothing unto faith, says he. Be not then contentious neither be troubled; for the faith has cast out all these things.

Let each man abide in that calling wherein he was called. Have you been called, having an unbelieving wife? Continue to have her. Cast not out your wife for the faith's sake. Have you been called, being a slave? Care not for it. Continue to be a slave. Have you been called, being in uncircumcision? Remain uncircumcised. Being circumcised, did you become a believer? Continue circumcised. For this is the meaning of, As God has distributed unto each man. For these are no hindrances to piety. You are called, being a slave; another, with an unbelieving wife; another, being circumcised.

Astonishing! Where has he put slavery? As circumcision profits not: and uncircumcision does no harm; so neither does slavery, nor yet liberty. And that he might point out this with surpassing clearness, he says, But even (Αλλ' εὶ καὶ δυνάσαι) if you can become free, use it rather: that is, rather continue a slave. Now upon what possible ground does he tell the person who might be set free to remain a slave? He means to point out that slavery is no harm but rather an advantage.

Now we are not ignorant that some say, the words, use it rather, are spoken with regard to liberty: interpreting it, if you can become free, become free. But the expression would be very contrary to Paul's manner if he intended this. For he would not, when consoling the slave and signifying that he was in no respect injured, have told him to get free. Since perhaps some one might say, What then, if I am not able? I am an injured and degraded person. This then is not what he says: but as I said, meaning to point out that a man gets nothing by being made free, he says, Though you have it in your power to be made free, remain rather in slavery.

Next he adds also the cause; For he that was called in the Lord being a bondservant, is the Lord's free man: likewise he that was called, being free, is Christ's bondservant. For, says he, in the things that relate to Christ, both are equal: and like as you are the slave of Christ, so also is your master. How then is the slave a free man? Because He has freed you not only from sin, but also from outward slavery while continuing a slave. For he suffers not the slave to be a slave, not even though he be a man abiding in slavery: and this is the great wonder.

But how is the slave a free man while continuing a slave? When he is freed from passions and the diseases of the mind: when he looks down upon riches and wrath and all other the like passions.

1 Corinthians 7:23-24

You were bought with a price: become not bondservants of men. This saying is addressed not to slaves only but also to free men. For it is possible for one who is a slave not to be a slave; and for one who is a freeman to be a slave. And how can one be a slave and not a slave? When he does all for God: when he feigns nothing, and does nothing out of eye-service towards men: that is how one that is a slave to men can be free. Or again, how does one that is free become a slave? When he serves men in any evil service, either for gluttony or desire of wealth or for office' sake. For such an one, though he be free, is more of a slave than any man.

And consider both these points. Joseph was a slave but not a slave to men: wherefore even in slavery he was freer than all that are free. For instance, he yielded not to his mistress; yielded not to the purposes which she who possessed him desired. Again she was free; yet none ever so like a slave, courting and beseeching her own servant. But she prevailed not on him, who was free, to do what he would not. This then was not slavery; but it was liberty of the most exalted kind. For what impediment to virtue had he from his slavery? Let men hear, both slaves and free. Which was the slave? He that was entreated or she that did entreat? She that besought or he that despised her supplication?

In fact, there are limits set to slaves by God Himself; and up to what point one ought to keep them, has also been determined, and to transgress them is wrong. Namely, when your master commands nothing which is unpleasing to God, it is right to follow and to obey; but no farther. For thus the slave becomes free. But if you go further, even though you are free you have become a slave. At least he intimates this, saying, Be not ye the servants of men.

But if this be not the meaning, if he bade them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, Let each one remain in the calling in which he is called? And in another place, [1 Timothy 6:1-2] As many servants as are under the yoke, let them count their own masters worthy of all honor; and those that have believing masters, let them not despise them, because they are brethren who partake of the benefit. And writing to the Ephesians also and to the Colossians, he ordains and exacts the same rules. Whence it is plain that it is not this slavery which he annuls, but that which caused as it is by vice befalls free men also: and this is the worst kind of slavery, though he be a free man who is in bondage to it. For what profit had Joseph's brethren of their freedom? Were they not more servile than all slaves; both speaking lies to their father, and to the merchants using false pretences, as well as to their brother? But not such was the free man: rather every where and in all things he was true. And nothing had power to enslave him, neither chain nor bondage nor the love of his mistress nor his being in a strange land. But he abode free every where. For this is liberty in the truest sense when even in bondage it shines through.

6. Such a thing is Christianity; in slavery it bestows freedom. And as that which is by nature an invulnerable body then shows itself to be invulnerable when having received a dart it suffers no harm; so also he that is strictly free then shows himself, when even under masters he is not enslaved. For this cause his bidding is, remain a slave. But if it is impossible for one who is a slave to be a Christian such as he ought to be, the Greeks will condemn true religion of great weakness: whereas if they can be taught that slavery in no way impairs godliness, they will admire our doctrine. For if death hurt us not, nor scourges, nor chains, much less slavery. Fire and iron and tyrannies innumerable and diseases and poverty and wild beasts and countless things more dreadful than these, have not been able to injure the faithful; nay, they have made them even mightier. And how shall slavery be able to hurt? It is not slavery itself, beloved, that hurts; but the real slavery is that of sin. And if you be not a slave in this sense, be bold and rejoice. No one shall have power to do you any wrong, having the temper which cannot be enslaved. But if you be a slave to sin, even though thou be ten thousand times free you have no good of your freedom.

For, tell me, what profit is it when, though not in bondage to a man, you lie down in subjection to your passions? Since men indeed often know how to spare; but those masters are never satiated with your destruction. Are you in bondage to a man? Why, your master also is slave to you, in arranging about your food, in taking care of your health and in looking after your shoes and all the other things. And thou dost not fear so much less you should offend your master, as he fears lest any of those necessaries should fail you. But he sits down, while you stand. And what of that? Since this may be said of you as well as of him. Often, at least, when you are lying down and sleeping sweetly, he is not only standing, but undergoing endless discomforts in the market-place; and he lies awake more painfully than thou.

For instance; what did Joseph suffer from his mistress to be compared with what she suffered from her evil desire? For he indeed did not the things which she wished to put upon him; but she performed every thing which her mistress ordered her, I mean her spirit of unchastity: which left not off until it had put her to open shame. What master commands such things? What savage tyrant? Intreat your slave, that is the word: flatter the person bought with your money, supplicate the captive; even if he reject you with disgust, again besiege him: even if you speak to him oftentimes, and he consent not, watch for his being alone, and force him, and become an object of derision. What can be more dishonorable, what more shameful, than these words? And if even by these means you make no progress, why, accuse him falsely and deceive your husband. Mark how mean, how shameful are the commands, how unmerciful and savage and frantic. What command does the master ever lay on his slave, such as those which her wantonness then laid upon that royal woman? And yet she dare not disobey. But Joseph underwent nothing of this sort, but every thing on the contrary which brought glory and honor.

Would you like to see yet another man under severe orders from a hard mistress, and without spirit to disobey any of them? Consider Cain, what commands were laid on him by his envy. She ordered him to slay his brother, to lie unto God, to grieve his father, to cast off shame; and he did it all, and in nothing refused to obey. And why marvel that over a single person so great should be the power of this mistress? She has often destroyed entire nations. For instance, the Midianitish women took the Jews, and all but bound them in captivity; their own beauty kindling desire, was the means of their vanquishing that whole nation. Paul then to cast out this sort of slavery, said, Become not servants of men; that is, Obey not men commanding unreasonable things: nay, obey not yourselves. Then having raised up their mind and made it mount on high, he says,

1 Corinthians 7:25-26

7. Now concerning virgins. I have no commandment of the Lord; but I give my judgment, as one that has obtained mercy of the Lord to be faithful.

Advancing on his way in regular order, he proceeds next to speak concerning virginity. For after that he had exercised and trained them, in his words concerning continence, he goes forth towards what is greater, saying, I have no commandment, but I esteem it to be good. For what reason? For the self-same reason as he had mentioned respecting continence.

1 Corinthians 7:27-34

Are you bound unto a wife? Seek not to be loosed. Are you loosed from a wife? Seek not a wife.

These words carry no contradiction to what had been said before but rather the most entire agreement with them. For he says in that place also, Except it be by consent: as here he says, Are you bound unto a wife? Seek not separation. This is no contradiction. For its being against consent makes a dissolution: but if with consent both live continently, it is no dissolution.

Then, lest this should seem to be laying down a law, he subjoins, [1 Corinthians 7:28] but if you marry, you have not sinned. He next alleges the existing state of things, the present distress, the shortness of the time, and the affliction. For marriage draws along with it many things, which indeed he has glanced at, as well here as also in the discourse about continence: there, by saying, the wife has not power over herself; and here, by the expression, You are bound.

But if and thou marry, you have not sinned. He is not speaking about her who has made choice of virginity, for if it comes to that, she has sinned. Since if the widows are condemned for having to do with second marriages after they have once chosen widowhood, much more the virgins.

 But such shall have trouble in the flesh. And pleasure too, you will say: but observe how he curtails this by the shortness of the time, saying, [1 Corinthians 7:28] the time is shortened; that is, we are exhorted to depart now and go forth, but you are running further in. And yet even although marriage had no troubles, even so we ought to press on towards things to come. But when it has affliction too, what need to draw on one's self an additional burden. What occasion to take up such a load, when even after taking it you must use it as having it not? For those even that have wives must be, he says, as though they had none.

Then, having interposed something about the future, he brings back his speech to the present. For some of his topics are spiritual; as that, the one cares about the things which be her husband's, the other about those which be God's. Others relate to this present life; as, I would have you to be free from cares. But still with all this he leaves it to their own choice: inasmuch as he who after proving what is best goes back to compulsion, seems as if he did not trust his own statements. Wherefore he rather attracts them by concession, and checks them as follows:

1 Corinthians 7:35

And this I say for your own profit, not that I may cast a snare upon you, but for that which is seemly, and that you may attend upon the Lord without distraction. Let the virgins hear that not by that one point is virginity defined; for she that is careful about the things of the world cannot be a virgin, nor seemly. Thus, when he said, There is difference between a wife and a virgin, he added this as the difference, and that wherein they are distinguished from each other. And laying down the definition of a virgin and her that is not a virgin, he names, not marriage nor continence but leisure from engagements and multiplicity of engagements. For the evil is not in the cohabitation, but in the impediment to the strictness of life.

1 Corinthians 7:36-40

But if any man think that he behaves himself unseemly toward his virgin.

Here he seems to be talking about marriage; but all that he says relates to virginity; for he allows even a second marriage, saying, only in the Lord. Now what means, in the Lord? With chastity, with honor: for this is needed every where, and must be pursued for else we cannot see God.

Now if we have passed lightly by what he says of virginity, let no one accuse us of negligence; for indeed an entire book has been composed by us upon this topic and as we have there with all the accuracy which we could, gone through every branch of the subject, we considered it a waste of words to introduce it again here. Wherefore, referring the hearer to that work as concerns these things, we will say this one thing here: We must follow after continence. For, says he, follow after peace, and the sanctification without which no one shall see the Lord. Therefore that we may be accounted worthy to see Him, whether we be in virginity or in the first marriage or the second, let us follow after this that we may obtain the kingdom of heaven, through the grace and loving-kindness of our Lord Jesus Christ; to Whom with the Father and the Holy Spirit, be glory, power, honor, now, henceforth, and for everlasting ages. Amen.

1 Corinthians 8:1

Now concerning things sacrificed to idols: we know that we all have knowledge. Knowledge puffs up, but love edifies.

It is necessary first to say what the meaning of this passage is: for so shall we readily comprehend the Apostle's discourse. For he that sees a charge brought against any one, except he first perceive the nature of the offense will not understand what is said. What then is it of which he was then accusing the Corinthians? A heavy charge and the cause of many evils. Well, what is it? Many among them, having learned that [Matthew 15:11] not the things which enter in defile the man, but the things which proceed out, and that idols of wood and stone, and demons, have no power to hurt or help, had made an immoderate use of their perfect knowledge of this to the harm both of others and of themselves. They had both gone in where idols were and had partaken of the tables there, and were producing thereby great and ruinous evil. For, on the one hand, those who still retained the fear of idols and knew not how to contemn them, took part in those meals, because they saw the more perfect sort doing this; and hence they got the greatest injury: since they did not touch what was set before them with the same mind as the others, but as things offered in sacrifice to idols; and the thing was becoming a way to idolatry. On the other hand, these very persons who pretended to be more perfect were injured in no common way, partaking in the tables of demons.

This then was the subject of complaint. Now this blessed man being about to correct it, did not immediately begin to speak vehemently; for that which was done came more of folly than of wickedness: wherefore in the first instance there was need rather of exhortation than of severe rebuke and wrath. Now herein observe his good sense, how he immediately begins to admonish.

 Now concerning things sacrificed to idols, we know that we all have knowledge. Leaving alone the weak, which he always does, he discourses with the strong first. And this is what he did also in the Epistle to the Romans, saying, [Romans 14:10] But you, why do you judge your brother? for this is the sort of person that is able to receive rebuke also with readiness. Exactly the same then he does here also.

And first he makes void their conceit by declaring that this very thing which they considered as peculiar to themselves, the having perfect knowledge, was common to all. Thus, we know, says he, that we all have knowledge. For if allowing them to have high thoughts, he had first pointed out how hurtful the thing was to others, he would not have done them so much good as harm. For the ambitious soul when it plumes itself upon anything, even though the same do harm to others, yet strongly adheres to it because of the tyranny of vain-glory. Wherefore Paul first examines the matter itself by itself: just as he had done before in the case of the wisdom from without, demolishing it with a high hand. But in that case he did it as we might have expected: for the whole thing was altogether blameworthy and his task was very easy. Wherefore he signifies it to be not only useless, but even contrary to the Gospel. But in the present case it was not possible to do this. For what was done was of knowledge, and perfect knowledge. Nor was it safe to overthrow it, and yet in no other way was it possible to cast out the conceit which had resulted from it. What then does he? First, by signifying that it was common, he curbs that swelling pride of theirs. For they who possess something great and excellent are more elated, when they alone have it; but if it be made out that they possess it in common with others, they no longer have so much of this feeling. First then he makes it common property, because they considered it to belong to themselves alone.

Next, having made it common, he does not make himself singly a sharer in it with them; for in this way too he would have rather set them up; for as to be the only possessor elates, so to have one partner or two perhaps among leading persons has this effect just as much. For this reason he does not mention himself but all: he said not, I too have knowledge, but, we know that we all have knowledge.

2. This then is one way, and the first, by which he cast down their pride; the next has greater force. What then is this? In that he shows that not even this thing itself was in all points complete, but imperfect, and extremely so. And not only imperfect, but also injurious, unless there were another thing joined together with it. For having said that we have knowledge, he added, Knowledge puffs up, but love edifies: so that when it is without love, it lifts men up to absolute arrogance.

And yet not even love, you will say, without knowledge has any advantage. Well: this he did not say; but omitting it as a thing allowed by all, he signifies that knowledge stands in extreme need of love. For he who loves, inasmuch as he fulfils the commandment which is most absolute of all, even though he have some defects, will quickly be blessed with knowledge because of his love; as Cornelius and many others. But he that has knowledge but has not love, not only shall gain nothing more, but shall also be cast out of that which he has, in many cases falling into arrogance. It seems then that knowledge is not productive of love, but on the contrary debars from it him that is not on his guard, puffing him up and elating him. For arrogance is wont to cause divisions: but love both draws together and leads to knowledge. And to make this plain he says, But if any man loves God, the same is known of Him. So that I forbid not this, says he, namely, your having perfect knowledge; but your having it with love, that I enjoin; else is it no gain, but rather loss.

Do you see how he already sounds the first note of his discourse concerning love? For since all these evils were springing from the following root, i.e., not from perfect knowledge, but from their not greatly loving nor sparing their neighbors; whence ensued both their variance and their self-satisfaction, and all the rest which he had charged them with; both before this and after he is continually providing for love; so correcting the fountain of all good things. Now why, says he, are you puffed up about knowledge? For if you have not love, you shall even be injured thereby. For what is worse than boasting? But if the other be added, the first also will be in safety. For although you may know something more than your neighbor, if you love him you will not set yourself up but lead him also to the same. Wherefore also having said, Knowledge puffs up, he added, but love edifies. He did not say, Behaves itself modestly, but what is much more, and more gainful. For their knowledge was not only puffing them up but also distracting them. On this account he opposes the one to the other.

3. And then he adds a third consideration, which was of force to set them down. What then is this? That although charity be joined with it, yet not even in that case is this our knowledge perfect. And therefore he adds,

1 Corinthians 8:2

But if any man think that he knows anything, he knows nothing yet as he ought to know. This is a mortal blow. I dwell not, says he, on the knowledge being common to all. I say not that by hating your neighbor and by arrogance, you injure yourself most. But even though you have it by yourself alone, though you be modest, though you love your brother, even in this case you are imperfect in regard of knowledge. For as yet you know nothing as you ought to know, Now if we possess as yet exact knowledge of nothing, how is it that some have rushed on to such a pitch of frenzy as to say that they know God with all exactness? Whereas, though we had an exact knowledge of all other things, not even so were it possible to possess this knowledge to such an extent. For how far He is apart from all things, it is impossible even to say.

And mark how he pulls down their swelling pride: for he said not, of the matters before us you have not the proper knowledge, but, about every thing. And he did not say, ye, but, no one whatever, be it Peter, be it Paul, be it any one else. For by this he both soothed them and carefully kept them under.

1 Corinthians 8:3

But if any man love God, the same, he does not say, knows Him, but, is known of Him. For we have not known Him, but He has known us. And therefore did Christ say, You have not chosen Me, but I have chosen you. And Paul elsewhere, Then shall I know fully, even as also I have been known.

Observe now, I pray, by what means he brings down their high-mindedness. First, he points out that not they alone knew the things which they knew; for we all, he says, have knowledge. Next, that the thing itself was hurtful so long as it was without love; for knowledge, says he, puffs up. Thirdly, that even joined with love it is not complete nor perfect. For if any man thinks that he knows anything, he knows nothing as yet as he ought to know, so he speaks. In addition to this, that they have not even this from themselves, but by gift from God. For he said not, has known God, but, is known of Him. Again, that this very thing comes of love which they have not as they ought. For, if any man, says he, love God, the same is known of Him. Having then so much at large allayed their irritation, he begins to speak doctrinally, saying thus.

1 Corinthians 8:4

4. Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one. Look what a strait he has fallen into! For indeed his mind is to prove both; that one ought to abstain from this kind of banquet, and that it has no power to hurt those who partake of it: things which were not greatly in agreement with each other. For when they were told that they had no harm in them, they would naturally run to them as indifferent things. But when forbidden to touch them, they would suspect, on the contrary, that their having power to do hurt occasioned the prohibition. Wherefore, you see, he puts down their opinion about idols, and then states as a first reason for their abstaining the scandals which they place in the way of their brethren; in these words: Now concerning the eating of things sacrificed to idols, we know that no idol is anything in the world. Again he makes it common property and does not allow this to be theirs alone, but extends the knowledge all over the world. For not among you alone, says he, but every where on earth this doctrine prevails. What then is it? That no idol is anything in the world; that there is no God but one. What then? Are there no idols? No statues? Indeed there are; but they have no power: neither are they gods, but stones and demons. For he is now setting himself against both parties; both the grosser sort among them, and those who were accounted lovers of wisdom. Thus, seeing that the former know of no more than the mere stones, the others assert that certain powers reside in them, which they also call gods; to the former accordingly he says, that no idol is anything in the world, to the other, that there is no God but one.

Do you mark how he writes these things, not simply as laying down doctrine, but in opposition to those without? A thing indeed which we must at all times narrowly observe, whether he says anything abstractedly, or whether he is opposing any persons. For this contributes in no ordinary way to the accuracy of our doctrinal views, and to the exact understanding of his expressions.

1 Corinthians 8:5-6

5. For though there be that are called gods, whether in heaven or on earth, as there are gods many and lords many; yet to us there is one God, the Father, of Whom are all things, and we unto Him; and one Lord Jesus Christ, through Whom are all things, and we through Him. Since he had said, that an idol is nothing and that there is no other God; and yet there were idols and there were those that were called gods; that he might not seem to be contradicting plain facts, he goes on to say, For though there be that are called gods, as indeed there are; not absolutely, there are; but, called, not in reality having this but in name: be it in heaven or on earth:— in heaven, meaning the sun and the moon and the remainder of the choir of stars; for these too the Greeks worshipped: but upon the earth demons, and all those who had been made gods of men: — yet to us there is One God, the Father. In the first instance having expressed it without the word Father, and said, there is no God but one, he now adds this also, when he had utterly cast out the others.

Next, he adduces what indeed is the greatest token of divinity; of Whom are all things. For this implies also that those others are not gods. For it is said [Jeremiah 10:11], Let the gods who made not the heaven and the earth perish. Then he subjoins what is not less than this, and we unto Him. For when he says, of Whom are all things, he means the creation and the bringing of things out of nothing into existence. But when he says, and we unto Him, he speaks of the word of faith and mutual appropriation (οἰκειώσεως), as also he said before [1 Corinthians 1:30], but of Him are you also in Christ Jesus. In two ways we are of Him, by being made when we were not, and by being made believers. For this also is a creation: a thing which he also declares elsewhere; [Ephesians 2:15] that He might create in Himself of the two one new man.

And there is one Lord, Jesus Christ, through Whom are all things, and we through Him. And in regard to Christ again, we must conceive of this in like manner. For through Him the race of men was both produced out of nothing into existence, and returned from error to truth. So that as to the phrase of Whom, it is not to be understood apart from Christ. For of Him, through Christ, were we created.

6. Nor yet, if you observe, has he distributed the names as if belonging exclusively, assigning to the Son the name Lord, and to the Father, God. For the Scripture uses also often to interchange them; as when it says, [Psalm 110:1] The Lord says unto My Lord; and again, [Psalm 65:8] Wherefore God Your God has appointed You; and, [Romans 9:5] Of Whom is Christ according to the flesh, Who is God over all. And in many instances you may see these names changing their places. Besides, if they were allotted to each nature severally, and if the Son were not God, and God as the Father, yet continuing a Son: after saying, but to us there is but One God, it would have been superfluous, his adding the word Father, with a view to declare the Unbegotten. For the word of God was sufficient to explain this, if it were such as to denote Him only.

And this is not all, but there is another remark to make: that if you say, Because it is said 'One God,' therefore the word God does not apply to the Son; observe that the same holds of the Son also. For the Son also is called One Lord, yet we do not maintain that therefore the term Lord applies to Him alone. So then, the same force which the expression One has, applied to the Son, it has also, applied to the Father. And as the Father is not thrust out from being the Lord, in the same sense as the Son is the Lord, because He, the Son, is spoken of as one Lord; so neither does it cast out the Son from being God, in the same sense as the Father is God, because the Father is styled One God.

7. Now if any were to say, Why did he make no mention of the Spirit? our answer might be this: His argument was with idolaters, and the contention was about gods many and lords many. And this is why, having called the Father, God, he calls the Son, Lord. If now he ventured not to call the Father Lord together with the Son, lest they might suspect him to be speaking of two Lords; nor yet the Son, God, with the Father, lest he might be supposed to speak of two Gods: why marvel at his not having mentioned the Spirit? His contest was, so far, with the Gentiles: his point, to signify that with us there is no plurality of Gods. Wherefore he keeps hold continually of this word, One; saying, There is no God but One; and, to us there is One God, and One Lord. From which it is plain, that to spare the weakness of the hearers he used this mode of explanation, and for this reason made no mention at all of the Spirit. For if it be not this, neither ought he to make mention of the Spirit elsewhere, nor to join Him with the Father and the Son. For if He be rejected from the Father and Son, much more ought He not to be put in the same rank with them in the matter of Baptism; where most especially the dignity of the Godhead appears and gifts are bestowed which pertain to God alone to afford. Thus then I have assigned the cause why in this place He is passed over in silence. Now do thou if this be not the true reason, tell me, why He is ranked with Them in Baptism? But you can not give any other reason but His being of equal honor. At any rate, when he has no such constraint upon him, he puts Him in the same rank, saying thus: [2 Corinthians 13:14] The grace of our Lord Jesus Christ, and the love of God and the Father, and the fellowship of the Holy Ghost, be with you all: and again, [2 Corinthians 12:4] There are diversities of gifts, but the same Spirit: and there are diversities of administrations, but the same Lord; and there are diversities of workings but the same God. But because now his speech was with Greeks and the weaker sort of the converts from among Greeks, for this reason he husbands it (ταμιεύεται) so far. And this is what the prophets do in regard of the Son; no where making mention of Him plainly because of the infirmity of the hearers.

1 Corinthians 8:7

But not in all is knowledge, says he. What knowledge does he mean? About God, or about things offered in sacrifice to idols? For either he here glances at the Greeks who say that there are many gods and lords, and who know not Him that is truly God; or at the converts from among Greeks who were still rather infirm, such as did not yet know clearly that they ought not to fear idols and that an idol is nothing in the world. But in saying this, he gently soothes and encourages the latter. For there was no need of mentioning all he had to reprove, particularly as he intended to visit them again with more severity.

8. But some being used to the idol eat as of a thing sacrificed to an idol, and their conscience being weak is defiled. They still tremble at idols, he says. For tell me not of the present establishment, and that you have received the true religion from your ancestors. But carry back your thoughts to those times, and consider when the Gospel was just set on foot, and impiety was still at its height, and altars burning, and sacrifices and libations offering up, and the greater part of men were Gentiles; think, I say, of those who from their ancestors had received impiety, and who were the descendants of fathers and grandfathers and great-grandfathers like themselves, and who had suffered great miseries from the demons. How must they have felt after their sudden change! How would they face and tremble at the assaults of the demons! For their sake also he employs some reserve, saying, But some with conscience of the things sacrificed to an idol. Thus he neither exposed them openly, not to strike them hard; nor does he pass by them altogether: but makes mention of them in a vague manner, saying, Now some with conscience of the idol even until now eat as of a thing sacrificed to an idol; that is, with the same thoughts as they did in former times: 'and their conscience being weak is defiled;' not yet being able to despise and once for all laugh them to scorn, but still in some doubt. Just as if a man were to think that by touching a dead body he should pollute himself according to the Jewish custom, and then seeing others touching it with a clear conscience, but not with the same mind touching it himself, would be polluted. This was their state of feeling at that time. For some, says he, with conscience of the idol do it even until now. Not without cause did he add, even until now; but to signify that they gained no ground by their refusing to condescend. For this was not the way to bring them in, but in some other way persuading them by word and by teaching.

And their conscience being weak is defiled. No where as yet does he state his argument about the nature of the thing, but turns himself this way and that as concerning the conscience of the person partaking. For he was afraid lest in his wish to correct the weak person, he should inflict a heavy blow upon the strong one, and make him also weak. On which account he spares the one no less than the other. Nor does he allow the thing itself to be thought of any consequence, but makes his argument very full to prevent any suspicion of the kind.

1 Corinthians 8:8

9. But meat does not commend us to God. For neither if we eat are we the better, nor if we eat not are we the worse. Do you see how again he takes down their high spirit? In that, after saying that not only they but all of us have knowledge, and that no one knows anything as he ought to know, and that knowledge puffs up; then having soothed them, and said that this knowledge is not in all, and that weakness is the cause of these being defiled, in order that they might not say, And what is it to us, if knowledge be not in all? Why then has not such an one knowledge? Why is he weak?— I say, in order that they might not rejoin in these terms, he did not proceed immediately to point out clearly that for fear of the other's harm one ought to abstain: but having first made but a sort of skirmish upon mention of him, he points out what is more than this. What then is this? That although no one were injured nor any perversion of another ensued, not even in this case were it right so to do. For the former topic by itself is laboring in vain. Since he that hears of another being hurt while himself has the gain, is not very apt to abstain; but then rather he does so, when he finds out that he himself is no way advantaged by the thing. Wherefore he sets this down first, saying, But meat commends us not to God. See how cheap he holds that which was accounted to spring from perfect knowledge! For neither if we eat are we the better, (that is, stand higher in God's estimation, as if we had done anything good or great:) nor if we eat not are we the worse, that is, fall in any way short of others. So far then he has signified that the thing itself is superfluous, and as nothing. For that which being done profits not, and which being left undone injures not, must be superfluous.

10. But as he goes on, he discloses all the harm which was likely to arise from the matter. For the present, however, that which befell the brethren is his subject.

1 Corinthians 8:9

For take heed, says he, lest by any means this liberty of yours become a stumbling-block to the weak among the brethren. (τῶν ἀδελφῶν not in rec. text.)

He did not say, Your liberty has become a stumbling-block, nor did he positively affirm it that he might not make them more shameless; but how? Take heed; frightening them, and making them ashamed, and leading them to disavow any such conduct. And he said not, This your knowledge, which would have sounded more like praise; nor this your perfectness; but, your liberty; a thing which seemed to savor more of rashness and obstinacy and arrogance. Neither said he, To the brethren, but, To those of the brethren who are weak; enhancing his accusation from their not even sparing the weak, and those too their brethren. For let it be so that you correct them not, nor arouse them: yet why trip them up, and make them to stumble, when you ought to stretch out the hand? But for that you have no mind: well then, at least avoid casting them down. Since if one were wicked, he required punishment; if weak, healing: but now he is not only weak, but also a brother.

1 Corinthians 8:10

For if a man see you who hast knowledge, sitting at meat in an idol's temple, will not his conscience if he is weak, be emboldened to eat things sacrificed to idols?

After having said, Take heed lest this your liberty become a stumbling-block, he explains how and in what manner it becomes so: and he continually employs the term weakness, that the mischief may not be thought to arise from the nature of the thing, nor demons appear formidable. As thus: At present, says he, a man is on the point of withdrawing himself entirely from all idols; but when he sees you fond of loitering about them, he takes the circumstance for a recommendation and abides there himself also. So that not only his weakness, but also your ill-timed behavior, helps to further the plot against him; for it is you who make him weaker.

1 Corinthians 8:11

And through your meat he that is weak perishes, the brother for whose sake Christ died.

For there are two things which deprive you of excuse in this mischief; one, that he is weak, the other, that he is your brother: rather, I should say, there is a third also, and one more terrible than all. What then is this? That whereas Christ refused not even to die for him, you can not bear even to accommodate yourself to him. By these means, you see, he reminds the perfect man also, what he too was before, and that for him He died. And he said not, For whom even to die was your duty; but what is much stronger, that even Christ died for his sake. Did your Lord then not refuse to die for him, and do you so make him of none account as not even to abstain from a polluted table for his sake? Yea, do you permit him to perish, after the salvation so wrought, and, what is still more grievous, 'for a morsel of meat?' For he said not, for your perfectness, nor for your knowledge, but for your meat. So that the charges are four, and these extremely heavy: that it was a brother, that he was weak, and one of whom Christ made so much account as even to die for him, and that after all this for a morsel of meat he is destroyed.

1 Corinthians 8:12

And thus sinning against the brethren, and wounding their weak conscience, you sin against Christ.

Do you observe how quietly and gradually he has brought their offense up to the very summit of iniquity? And again, he makes mention of the infirmity of the other sort: and so, the very thing which these considered to make for them, that he every where turns round upon their own head. And he said not, Putting stumbling-blocks in their way, but, wounding; so as by the force of his expression to indicate their cruelty. For what can be more savage than a man who wounds the sick? And yet no wound is so grievous as making a man to stumble. Often, in fact, is this also the cause of death.

But how do they sin against Christ? In one way, because He considers the concerns of His servants as His own; in another, because those who are wounded go to make up His Body and that which is part of Him: in a third way, because that work of His which He built up by His own blood, these are destroying for their ambition's sake.

1 Corinthians 8:13

11. Wherefore, if meat make my brother to stumble, I will eat no flesh forever. This is like the best of teachers, to teach in his own person the things which he speaks. Nor did he say whether justly or unjustly; but in any case. I say not, (such is his tone,) meat offered in sacrifice to an idol, which is already prohibited for another reason; but if any even of those things which are within license and are permitted causes stumbling, from these also will I abstain: and not one or two days, but all the time of my life. For he says, I will eat no flesh forever. And he said not, Lest I destroy my brother, but simply, That I make not my brother to stumble. For indeed it comes of folly in the extreme that what things are greatly cared for by Christ, and such as He should have even chosen to die for them, these we should esteem so entirely beneath our notice as not even to abstain from meats on their account.

Now these things might be seasonably spoken not to them only, but also to us, apt as we are to esteem lightly the salvation of our neighbors and to utter those satanical words. I say, satanical: for the expression, What care I, though such an one stumble, and such another perish? savors of his cruelty and inhuman mind. And yet in that instance, the infirmity also of those who were offended had some share in the result: but in our case it is not so, sinning as we do in such a way as to offend even the strong. For when we smite, and raven, and overreach, and use the free as if they were slaves, whom is not this enough to offend? Tell me not of such a man's being a shoemaker, another a dyer, another a brazier: but bear in mind that he is a believer and a brother. Why these are they whose disciples we are; the fishermen, the publicans, the tent-makers, of Him who was brought up in the house of a carpenter; and who deigned to have the carpenter's betrothed wife for a mother; and who was laid, after His swaddling clothes, in a manger; and who had not where to lay His head — of Him whose journeys were so long that His very journeying was enough to tire Him down; of Him who was supported by others.

12. Think on these things, and esteem the pride of man to be nothing. But count the tent-maker as well as your brother, as him that is borne upon a chariot and has innumerable servants and struts in the market-place: nay, rather the former than the latter; since the term brother would more naturally be used where there is the greater resemblance. Which then resembles the fisherman? He who is supported by daily labor and has neither servant nor dwelling, but is quite beset with privations; or that other who is surrounded with such vast pomp, and who acts contrary to the laws of God? Despise not then him that is more of the two your brother, for he comes nearer to the Apostolic pattern.

Not however, say you, of his own accord, but by compulsion; for he does not this of his own mind. How comes this? Have you not heard, Judge not, that you be not judged? But, to convince yourself that he does it not against his inclination, approach and give him ten thousand talents of gold, and you shall see him putting it away from him. And thus, even though he have received no wealth by inheritance from his ancestors, yet when it is in his power to take it, and he lets it not come near him neither adds to his goods, he exhibits a mighty proof of his contempt of wealth. For so John was the son of Zebedee that extremely poor man: yet I suppose we are not therefore to say that his poverty was forced upon him.

Whenever then you see one driving nails, smiting with a hammer, covered with soot, do not therefore hold him cheap, but rather for that reason admire him. Since even Peter girded himself, and handled the dragnet, and went a fishing after the Resurrection of the Lord.

And why say I Peter? For this same Paul himself, after his incessant runnings to and fro and all those vast miracles, standing in a tent-maker's shop, sewed hides together: while angels were reverencing him and demons trembling. And he was not ashamed to say, [Acts 20:34] Unto my necessities, and to those who were with me, these hands ministered. What say I, that he was not ashamed? Yea, he gloried in this very thing.

But you will say, Who is there now to be compared with the virtue of Paul? I too am aware that there is no one, yet not on this account are those who live now to be despised: for if for Christ's sake thou give honor, though one be last of all, yet if he be a believer he shall justly be honored. For suppose a general and a common soldier both present themselves before you, being friends of the king, and you open your house to both: in which of their persons would you seem to pay most honor to the king? Plainly in that of a soldier. For there were in the general, beside his loyalty to the king, many other things apt to win such a mark of respect from you: but the soldier had nothing else but his loyalty to the king.

Wherefore God bade us call to our suppers and our feasts the lame, and the maimed, and those who cannot repay us; for these are most of all properly called good deeds which are done for God's sake. Whereas if you entertain some great and distinguished man, it is not such pure mercy, what you do, but some portion many times is assigned to yourself also, both by vain-glory, and by the return of the favor, and by your rising in many men's estimation on account of your. At any rate, I think I could point out many who with this view pay court to the more distinguished among the saints, namely, that by their means they may enjoy a greater intimacy with rulers, and that they may find them thenceforth more useful in their own affairs and to their families. And many such favors do they ask in recompense from those saints; a thing which mars the repayment of their hospitality, they seeking it with such a mind.

And why need I say this about the saints? Since he who seeks, even from God, the reward of his labors in the present life and follows after virtue for this world's good, is sure to diminish his recompense. But he that asks for all his crowns wholly there, is found far more admirable; like that Lazarus, who even now is receiving [Luke 16:25] there all his good things; like those Three Children, who when they were on the point of being thrown into the furnace said, [Daniel 17:17-18] There is a God in heaven able to deliver us; and if not, be it known unto you, O king, that we serve not your gods, nor worship the golden image which you have set up: like Abraham, who even offered his son and slew him; and this he did, not for any reward, but esteeming this one thing the greatest recompense, to obey the Lord.

These let us also imitate. For so shall we be visited with a return of all our good deeds and that abundantly, because we do all with such a mind as this: so shall we obtain also the brighter crowns. And God grant that we may all obtain them, through the grace and loving-kindness of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, power, honor, now, henceforth, and for everlasting ages. Amen.

1 Corinthians 9:1

Am I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?

Inasmuch as he had said, If meat make my brother to stumble I will eat no flesh forever; a thing which he had not yet done, but professed he would do if need require: lest any man should say, You vaunt yourself at random, and art severe in discourse, and utterest words of promise, a thing easy to me or to any body; but if these sayings come from your heart, show by deeds something which you have slighted in order to avoid making your brother stumble: for this cause, I say, in what follows he is compelled to enter on the proof of this also, and to point out how he was used to forego even things permitted that he might not give offense, although without any law to enforce his doing so.

And we are not yet come to the admirable part of the matter: though it be admirable that he abstain even from things lawful to avoid offense: but it is his habit of doing so at the cost of so much trouble and danger. For why, says he, speak of the idol sacrifices? Since although Christ had enjoined that those who preach the Gospel should live at the charge of their disciples, I did not so, but chose, if need were, to end my life with famine and die the most grievous of deaths, so I might avoid receiving of those whom I instruct.

Not because they would otherwise be made to stumble, but because his not receiving would edify them: a much greater thing for him to do. And to witness this he summons themselves, among whom he was used to live in toil and in hunger, nourished by others, and put to straits, in order not to offend them. And yet there was no ground for their taking offense, for it would but have been a law which he was fulfilling. But for all this, by a sort of supererogation he used to spare them.

Now if he did more than was enacted lest they should take offense, and abstained from permitted things to edify others; what must they deserve who abstain not from idol sacrifices? And that, when many perish thereby? A thing which even apart from all scandal one ought to shrink from, as being the table of demons.

The sum therefore of this whole topic is this which he works out in many verses. But we must resume it and make a fresh entrance on what he has alleged. For neither has he set it down thus expressly as I have worded it; nor does he leap at once upon it; but begins from another topic, thus speaking;

2. Am I not an Apostle? For besides all that has been said, this also makes no small difference that Paul himself is the person thus conducting himself. As thus: To prevent their alleging, You may taste of the sacrifices, sealing at the same time: for a while he withstands not that statement, but argues, Though it were lawful, your brethren's harm should keep you from doing so; and afterwards he proves that it is not even lawful. In this particular place, however, he establishes the former point from circumstances relating to himself. And intending presently to say that he had received nothing from them, he sets it not down at once, but his own dignity is what he first affirms: Am I not an Apostle? Am I not free?

Thus, to hinder their saying, True; thou did not receive, but the reason thou did not was its not being lawful; he sets down therefore first the causes why he might reasonably have received, had he been willing to do so.

Further: that there might not seem to be anything invidious in regard of Peter and such as Peter, in his saying these things, (for they did not use to decline receiving;) he first shows that they had authority to receive, and then that no one might say, Peter had authority to receive but you had not, he possesses the hearer beforehand with these encomiums of himself. And perceiving that he must praise himself, (for that was the way to correct the Corinthians,) yet disliking to say any great thing of himself, see how he has tempered both feelings as the occasion required: limiting his own panegyric, not by what he knew of himself, but by what the subject of necessity required. For he might have said, I most of all had a right to receive, even more than they, because 'I labored more abundantly than they.'  But this he omits, being a point wherein he surpassed them; and those points wherein they were great and which were just grounds for their receiving, those only he sets down: as follows:

Am I not an Apostle? Am I not free? i.e. have I not authority over myself? Am I under any, to overrule me and forbid my receiving?

But they have an advantage over you, in having been with Christ.

Nay, neither is this denied me. With a view to which he says,

Have I not seen Jesus Christ our Lord? For last of all, [1 Corinthians 15:8] says he, as unto one born out of due time, He appeared unto me also. Now this likewise was no small dignity: since many Prophets, [Matthew 13:17] says He, and righteous men have desired to see the things which you see, and have not seen them: and, Days will come when you shall desire to see one of these days. [Luke 17:22]

What then, though thou be 'an Apostle,' and 'free,' and hast 'seen Christ,' if you have not exhibited any work of an Apostle; how then can it be right for you to receive? Wherefore after this he adds,

Are you not my work in the Lord? For this is the great thing; and those others avail nothing, apart from this. Even Judas himself was an Apostle, and free, and saw Christ; but because he had not the work of an Apostle, all those things profited him not. You see then why he adds this also, and calls themselves to be witnesses of it.

Moreover, because it was a great thing which he had uttered, see how he chastens it, adding, In the Lord: i.e., the work is God's, not mine.

1 Corinthians 9:2

If to others I am not an Apostle, yet at least I am to you.

Do you see how far he is from enlarging here without necessity? And yet he had the whole world to speak of, and barbarous nations, and sea and land. However, he mentions none of these things, but carries his point by concession, and even granting more than he need. As if he had said, Why need I dwell on things over and above, since these even alone are enough for my present purpose? I speak not, you will observe, of my achievements in other quarters, but of those which have you for witnesses. Upon which it follows that if from no other quarter, yet from you I have a right to receive. Nevertheless, from whom I had most right to receive, even you whose teacher I was, from those I received not.

If to others I am not an Apostle, yet at least I am to you. Again, he states his point by concession. For the whole world had him for its Apostle. However, says he, I say not that, I am not contending nor disputing, but what concerns you I lay down. 'For the seal of mine Apostleship are you:' i.e., its proof. Should any one, moreover, desire to learn whence I am an Apostle, you are the persons whom I bring forward: for all the signs of an Apostle have I exhibited among you, and not one have I failed in. As also he speaks in the Second Epistle, saying, [2 Corinthians 12:12] Though I am nothing, truly the signs of an Apostle were wrought among you in all patience, by signs and wonders and mighty works. For what is there wherein you were made inferior to the rest of the Churches? Wherefore he says, The seal of mine Apostleship are you. For I both exhibited miracles, and taught by word, and underwent dangers, and showed forth a blameless life. And these topics you may see fully set forth by these two Epistles, how he lays before them the demonstration of each with all exactness.

1 Corinthians 9:3

3. My defense to them that examine me is this. What is, My defense to them that examine me is this? To those who seek to know whereby I am proved to be an Apostle, or who accuse me as receiving money, or inquire the cause of my not receiving, or would fain show that I am not an Apostle: to all such, my instruction given to you and these things which I am about to say, may stand for a full explanation and defense. What then are these?

1 Corinthians 9:4-5

Have we no right to eat and to drink? Have we no right to lead about a wife that is a believer? Why, how are these sayings a defense? Because, when it appears that I abstain even from things which are allowed, it cannot be just to look suspiciously on me as a deceiver or one acting for gain.

Wherefore, from what was before alleged and from my having instructed you and from this which I have now said, I have matter sufficient to make my defense to you: and all who examine me I meet upon this ground, alleging both what has gone before and this which follows: Have we no right to eat and to drink? Have we no right to lead about a wife that is a believer? Yet for all this, having it I abstain?

What then? Did he not use to eat or to drink? It were most true to say that in many places he really did not eat nor drink: for [1 Corinthians 4:11] in hunger, says he, and in thirst, and in nakedness we were abiding. Here, however, this is not his meaning; but what? We eat not nor drink, receiving of those whom we instruct, though we have a right so to receive.

Have we no right to lead about a wife that is a believer, even as the rest of the Apostles, and the brethren of the Lord, and Cephas? Observe his skilfulness. The leader of the choir stands last in his arrangement: since that is the time for laying down the strongest of all one's topics. Nor was it so wonderful for one to be able to point out examples of this conduct in the rest, as in the foremost champion and in him who was entrusted with the keys of heaven. But neither does he mention Peter alone, but all of them: as if he had said, Whether you seek the inferior sort or the more eminent, in all you find patterns of this sort.

For the brethren too of the Lord, being freed from their first unbelief see John 7:5, had come to be among those who were approved, although they attained not to the Apostles. And accordingly the middle place is that which he has assigned to them, setting down those who were in the extremes before and after.

1 Corinthians 9:6

Or I only and Barnabas, have we not a right to forbear working?

(See his humility of mind and his soul pure from envy, how he takes care not to conceal him whom he knew to be a partaker with himself in this perfection.) For if the other things be common, how is not this common? Both they and we are apostles and are free, and have seen Christ, and have exhibited the works of Apostles. Therefore we likewise have a right both to live without working and to be supported by our disciples.

1 Corinthians 9:7

4. What soldier ever serves at his own charges? For since, which was the strongest point, he had proved from the Apostles that it is lawful to do so, he next comes to examples and to the common practice; as he uses to do: What soldier serves at his own charges? says he. But do thou consider, I pray, how very suitable are the examples to his proposed subject, and how he mentions first that which is accompanied with danger; viz. soldiership and arms and wars. For such a kind of thing was the Apostolate, nay rather much more hazardous than these. For not with men alone was their warfare, but with demons also, and against the prince of those beings was their battle array. What he says therefore is this: Not even do heathen governors, cruel and unjust as they are, require their soldiers to endure service and peril and live on their own means. How then could Christ ever have required this?

Nor is he satisfied with one example. For to him who is rather simple and dull, this also is wont to come as a great refreshment, viz. their seeing the common custom also going along with the laws of God. Wherefore he proceeds to another topic also and says, Who plants a vineyard, and eats not of the fruit thereof? For as by the former he indicated his dangers, so by this his labor and abundant travail and care.

He adds likewise a third example, saying, Who feeds a flock, and eats not of the milk thereof? He is exhibiting the great concern which it becomes a teacher to show for those who are under his rule. For, in fact, the Apostles were both soldiers and husbandmen and shepherds, not of the earth nor of irrational animals, nor in such wars as are perceptible by sense; but of reasonable souls and in battle array with the demons.

It also must be remarked how every where he preserves moderation, seeking the useful only, not the extraordinary. For he said not, What soldier serves and is not enriched? but, What soldier ever serves at his own charges? Neither did he say, Who plants a vineyard, and gathers not gold, or spares to collect the whole fruit? but, Who eats not of the fruit thereof? Neither did he say, Who feeds a flock, and makes not merchandize of the lambs? But what? And eats not of the milk thereof? Not of the lambs, but of the milk; signifying, that a little relief should be enough for the teacher, even his necessary food alone. (This refers to those who would devour all and gather the whole of the fruit.) So likewise the Lord ordained, saying, The laborer is worthy of his food. [Matthew 10:10]

And not this only does he establish by his illustrations, but he shows also what kind of man a priest ought to be. For he ought to possess both the courage of a soldier and the diligence of a husbandman and the carefulness of a shepherd, and after all these, to seek nothing more than necessaries.

5. Having shown, as you see, both from the Apostles, that it is not forbidden the teacher to receive, and from illustrations found in common life, he proceeds also to a third head, thus saying,

1 Corinthians 9:8

Do I speak these things after the manner of men? Or says not the law also the same?

For since he had hitherto alleged nothing out of the Scriptures, but put forward the common custom; think not, says he, that I am confident in these alone, nor that I go to the opinions of men for the ground of these enactments. For I can show that these things are also well-pleasing to God, and I read an ancient law enjoining them. Wherefore also he carries on his discourse in the form of a question, which is apt to be done in things fully acknowledged; thus saying, Say I these things after the manner of men? i.e. do I strengthen myself only by human examples? or says not the law also the same?

1 Corinthians 9:9-10

For it is written in the law of Moses, You shall not muzzle the ox when he treads out the grain.

And on what account has he mentioned this, having the example of the priests? Wishing to establish it far beyond what the case required. Further, lest any should say, And what have we to do with the saying about the oxen? he works it out more exactly, saying, Is it for the oxen that God cares; Does God then, tell me, take no care for oxen? Well, He does take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen.

Wherein he points out another thing likewise, that the labor of teachers both is and ought to be great.

And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear various crops, and those concerning leprosy; and, in a word, all the rest: for they being of a duller sort He was discoursing with them from these topics, advancing them little by little.

And see how in what follows he does not even confirm it, as being clear and self-evident. For having said, Is it for the oxen that God cares? he added, or says he it altogether for our sake? Not adding even the altogether at random, but that he might not leave the hearer anything whatever to reply.

And he dwells upon the metaphor, saying and declaring, Yea for our sakes it was written, because he who plowes ought to plow in hope; i.e., the teacher ought to enjoy the returns of his labors; and he that threshes ought to thresh in hope of partaking. And observe his wisdom in that from the seed he transferred the matter to the threshing floor; herein also again manifesting the many toils of the teachers, that they in their own persons both plough and tread the floor. And of the ploughing, because there was nothing to reap, but labor only, he used the word, hope; but of treading the floor he presently allows the fruit, saying, He that threshes is a partaker of his hope.

Further, lest any should say, Is this then the return for so many toils, he adds, in hope, i.e., which is to come. No other thing therefore does the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.

1 Corinthians 9:11

6. If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?

Lo, he adds also a fourth argument for the duty of yielding support. For since he had said, What soldier ever serves at his own charges? and, who plants a vineyard? and, who feeds a flock? and introduced the ox that treads the grain; he points out likewise another most reasonable cause on account of which they might justly receive; viz. having bestowed much greater gifts, no more as having labored only. What is it then? if we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? Do you see a most just allegation and fuller of reason than all the former? For in those instances, says he, carnal is the seed, carnal also is the fruit; but here not so, but the seed is spiritual, the return carnal. Thus, to prevent high thoughts in those who contribute to their teachers, he signified that they receive more than they give. As if he had said, Husbandmen, whatsoever they sow, this also do they receive; but we, sowing in your souls spiritual things, do reap carnal. For such is the kind of support given by them. Further, and still more to put them to the blush.

1 Corinthians 9:12

If others partake of this right over you, do not we yet more?

See also again another argument, and this too from examples though not of the same kind. For it is not Peter whom he mentions here nor the Apostles, but certain other spurious ones, with whom he afterwards enters into combat, and concerning whom he says, [2 Corinthians 11:20] If a man devour you, if he take you captive, if he exalt himself, if he smite you on the face, and already he is sounding the prelude to the fight with them. Wherefore neither did he say, If others take of you, but pointing out their insolence and tyranny and trafficking, he says, if others partake of this right over you, i.e., rule you, exercise authority, use you as servants, not taking you captive only, but with much authority. Wherefore he added do not we yet more? which he would not have said if the discourse were concerning the Apostles. But it is evident that he hints at certain pestilent men, and deceivers of them. So that besides the law of Moses even ye yourselves have made a law in behalf of the duty of contribution.

And having said, do not we yet more? he does not prove why yet more, but leaves it to their consciences to convince them of that, wishing at the same time both to alarm and to abash them more thoroughly.

7. Nevertheless, we did not use this right; i.e., did not receive. Do you see, when he had by so many reasons before proved that receiving is not unlawful, how he next says, we receive not, that he might not seem to abstain as from a thing forbidden? For not because it is unlawful, says he, do I not receive; for it is lawful and this we have many ways shown: from the Apostles; from the affairs of life, the soldier, the husbandman, and the shepherd; from the law of Moses; from the very nature of the case, in that we have sown unto you spiritual things; from what yourselves have done to others. But as he had laid down these things, lest he should seem to put to shame the Apostles who were in the habit of receiving; abashing them and signifying that not as from a forbidden thing does he abstain from it: so again, lest by his large store of proof and the examples and reasonings by which he had pointed out the propriety of receiving, he should seem to be anxious to receive himself and therefore to say these things; he now corrects it. And afterwards he laid it down more clearly where he says, And I wrote not these things, that it may be so done in my case; but here his words are, we did not use this right.

And what is a still greater thing, neither could any have this to say, that being in abundance we declined using it; rather, when necessity pressed upon us we would not yield to the necessity. Which also in the second Epistle he says; I robbed other Churches, taking wages of them that I might minister unto you; and when I was present with you, and was in want, I was not a burden on any man. [2 Corinthians 11:8-9] And in this Epistle again, We both hunger, and thirst, and are naked, and are buffeted. [1 Corinthians 4:11] And here again he hints the same thing, saying, But we bear all things. For by saying, we bear all things, he intimates both hunger and great straits and all the other things. But not even thus have we been compelled, says he, to break the law which we laid down for ourselves. Wherefore? that we may cause no hinderance to the Gospel of Christ. For since the Corinthians were rather weak-minded, lest we should wound you, says he by receiving, we chose to do even more than was commanded rather than hinder the Gospel, i.e., your instruction. Now if we in a matter left free to us, and when we were both enduring much hardship and having Apostles for our pattern, used abstinence lest we should give hindrance, (and he did not say, subversion, but hindrance; nor simply hindrance, but any hindrance,) that we might not, so to speak, cause so much as the slightest suspense and delay to the course of the Word: If now, says he, we used so great care, how much more ought you to abstain, who both come far short of the Apostles and have no law to mention, giving you permission: but contrariwise are both putting your hand to things forbidden and things which tend to the great injury of the Gospel, not to its hindrance only; and not even having any pressing necessity in view. For all this discussion he had moved on account of these Corinthians, who were making their weaker brethren to stumble by eating of things sacrificed to idols.

8. These things also let us listen to, beloved; that we may not despise those who are offended, nor, cause any hindrance to the Gospel of Christ; that we may not betray our own salvation. And say not thou to me when your brother is offended, this or that, whereby he is offended, has not been forbidden; it is permitted. For I have something greater to say to you: although Christ Himself have permitted it, yet if you see any injured, stop and do not use the permission. For this also did Paul; when he might have received, Christ having granted permission, he received not. Thus has our Lord in His mercy mingled much gentleness with His precepts that it might not be all merely of commandment, but that we might do much also of our own mind. Since it was in His power, had He not been so minded, to extend the commandments further and to say, he who fasts not continually, let him be chastised; he who keeps not his virginity, let him be punished; he that does not strip himself of all that he has, let him suffer the severest penalty. But he did not so, giving you occasion, if you will, to be forward in doing more. Wherefore both when He was discoursing about virginity, He said, He that is able to receive, let him receive it: and in the case of the rich man, some things He commanded, but some He left to the determination of his mind. For He said not, Sell what you have, but, If you will be perfect, sell.

But we are not only not forward to do more, and to go beyond the precepts, but we fall very short even of the measure of things commanded. And whereas Paul suffered hunger that he might not hinder the Gospel; we have not the heart even to touch what is in our own stores, though we see innumerable souls overthrown. Yea says one, let the moth eat, and let not the poor eat; let the worm devour, and let not the naked be clothed; let all be wasted away with time, and let not Christ be fed; and this when He hungers. Why, who said this? it will be asked. Nay, this is the very grievance, that not in words but in deeds these things are said: for it were less grievous uttered in words than done in deeds. For is not this the cry, day by day, of the inhuman and cruel tyrant, Covetousness, to those who are led captive by her? Let your goods be set before informers and robbers and traitors for luxury, and not before the hungry and needy for their sustenance. Is it not ye then who make robbers? Is it not ye who minister fuel to the fire of the envious? Is it not ye who make vagabonds and traitors, putting your wealth before them for a bait? What madness is this? (for a madness it is, and plain distraction,) to fill your chests with apparel, and overlook him that is made after God's image and similitude, naked and trembling with cold, and with difficulty keeping himself upright.

But he pretends, says one, this tremor and weakness. And do you not fear lest a thunderbolt from heaven, kindled by this word, should fall upon you? (For I am bursting with wrath: bear with me.) You, I say, pampering and fattening yourself and extending your potations to the dead of night and comforting yourself in soft coverlets, dost not deem yourself liable to judgment, so lawlessly using the gifts of God: (for wine was not made that we should be drunken; nor food, that we should pamper our appetites; nor meats, that we should distend the belly.) But from the poor, the wretched, from him that is as good as dead, from him do you demand strict accounts, and do you not fear Christ's tribunal, so full of all awfulness and terror? Why, if he do play the hypocrite, he does it of necessity and want, because of your cruelty and inhumanity, requiring the use of such masks and refusing all inclination to mercy. For who is so wretched and miserable as without urgent necessity, for one loaf of bread, to submit to such disgrace, and to bewail himself and endure so severe a punishment? So that this hypocrisy of his goes about, the herald of your inhumanity. For since by supplicating and beseeching and uttering piteous expressions and lamenting and weeping and going about all day, he does not obtain even necessary food, he devised perhaps even this contrivance also, the disgrace and blame whereof falls not so much on himself as on you: for he indeed is meet to be pitied because he has fallen into so great necessity; but we are worthy of innumerable punishments because we compel the poor to suffer such things. For if we would easily give way, never would he have chosen to endure such things.

And why speak I of nakedness and trembling? For I will tell a thing yet more to be shuddered at, that some have been compelled even to deprive their children of sight at an early age in order that they might touch our insensibility. For since when they could see and went about naked, neither by their age nor by their misfortunes could they win favor of the unpitying, they added to so great evils another yet sterner tragedy, that they might remove their hunger; thinking it to be a lighter thing to be deprived of this common light and that sunshine which is given to all, than to struggle with continual famine and endure the most miserable of deaths. Thus, since you have not learned to pity poverty, but delight yourselves in misfortunes, they satisfy your insatiable desire, and both for themselves and for us kindle a fiercer flame in hell.

9. And to convince you that this is the reason why these and such like things are done, I will tell you of an acknowledged proof which no man can gainsay. There are other poor men, of light and unsteady minds and not knowing how to bear hunger, but rather enduring every thing than it. These having often tried to deal with us by piteous gestures and words and finding that they availed nothing, have left off those supplications and henceforward our very wonder-workers are surpassed by them, some chewing the skins of worn-out shoes, and some fixing sharp nails into their heads, others lying about in frozen pools with naked stomachs, and others enduring different things yet more horrid than these, that they may draw around them the ungodly spectators. And thou, while these things are going on, standest laughing and wondering the while and making a fine show of other men's miseries, our common nature disgracing itself. And what could a fierce demon do more? Next, you give him money in abundance that he may do these things more promptly. And to him that prays and calls on God and approaches with modesty, you vouchsafe neither an answer nor a look: rather you utter to him, continually teazing you, those disgusting expressions, Ought this fellow to live? Or at all to breathe and see this sun? whereas to the other sort you are both cheerful and liberal, as though you were appointed to dispense the prize of that ridiculous and Satanic unseemliness. Wherefore with more propriety to those who appoint these sports and bestow nothing till they see others punishing themselves, might these words be addressed, Ought these men to live, to breathe at all, or see the sun, who transgress against our common nature, who insult God? For whereas God says, Give alms, and I give you the kingdom of heaven, you hear not: but when the Devil shows you a head pierced with nails, on a sudden you have become liberal. And the contrivance of the evil spirit pregnant with so much mischief, has wrought upon you more than the promise of God bringing innumerable blessings. If gold were to be laid down to prevent the doing of these things or the looking upon them when done, there is nothing which you ought not to practise and endure, to get rid of so excessive madness; but you contrive every thing to have them done, and look on the doing of them. Still do you ask then, tell me, to what end is hell-fire? Nay, ask not that any more, but how is there one hell only? For of how many punishments are not they worthy, who get up this cruel and merciless spectacle and laugh at what both they and yourselves ought to weep over; yea, rather of the two, you who compel them to such unseemly doings.

But I do not compel them, say you. What else but compelling is it, I should like to know? Those who are more modest and shed tears and invoke God, you are impatient even of listening to; but for these thou both findest silver in abundance and bringest around you many to admire them.

Well, let us leave off, say you, pitying them. And do you too enjoin this? Nay, it is not pity, O man, to demand so severe a punishment for a few pence, to order men to maim themselves for necessary food and cut into many pieces the skin of their head so mercilessly and pitifully. Gently, say you, for it is not we who pierce those heads. Would it were thou, and the horror would not be so horrible. For he that slays a man does a much more grievous thing than he who bids him slay himself, which indeed happens in the case of these persons. For they endure more bitter pains when they are bidden to be themselves the executors of these wicked commands.

And all this in Antioch, where men were first called Christians, wherein are bred the most civilized of mankind, where in old time the fruit of charity flourished so abundantly. For not only to those at hand but also to those very far off, they used to send, and this when famine was expected.

10. What then ought we to do? Say you. To cease from this savage practice: and to convince all that are in need that by doing these things they will gain nothing, but if they modestly approach they shall find your liberality great. Let them be once aware of this, even though they be of all men most miserable, they will never choose to punish themselves so severely, I pledge myself; nay, they will even give you thanks for delivering them both from the mockery and the pain of that way of life. But as it is, for charioteers you would let out even your own children, and for dancers you would throw away your very souls, while for Christ an hungered you spare not the smallest portion of your substance. But if you give a little silver, you think as much of it as if you had laid out all you have, not knowing that not the giving but the giving liberally, this is true almsgiving. Wherefore also it is not those simply who give whom the prophet proclaims and calls happy, but those who bestow liberally. For he does not say simply, He has given, but what? [Psalm 112:8] he has dispersed abroad, he has given to the poor. For what profit is it, when out of it you give as it were a glass of water out of the sea, and even a widow's magnanimity is beyond your emulation? And how will you say, Pity me, O Lord, according to your great pity, and according to the multitude of your mercies blot out my transgression, yourself not pitying according to any great pity, nay, haply not according to any little. For I am greatly ashamed, I own, when I see many of the rich riding upon their golden-bitted chargers with a train of domestics clad in gold, and having couches of silver and other and more pomp, and yet when there is need to give to a poor man, becoming more beggarly than the very poorest.

11. But what is their constant talk? He has, they say, the common church-allowance. And what is that to you? For you will not be saved because I give; nor if the Church bestow have you blotted out your own sins. For this cause do you not give, because the Church ought to give to the needy? Because the priests pray, will you never pray yourself? And because others fast, will you be continually drunken? Do you not know that God enacted not almsgiving so much for the sake of the poor as for the sake of the persons themselves who bestow?

But do you suspect the priest? Why this thing itself, to begin with, is a grievous sin. However, I will not examine the matter too nicely. Do thou it all in your own person, and so shall you reap a double reward. Since in fact, what we say in behalf of almsgiving, we say not, that you should offer to us, but that you should yourself minister by your own hands. For if you bring your alms to me, perhaps you may even be led captive by vain-glory, and oftentimes likewise you shall go away offended through suspicion of something evil: but if you do all things by yourselves, you shall both be rid of offenses and of unreasonable suspicion, and greater is your reward. Not therefore to compel you to bring your money hither, do I say these things; nor from indignation on account of the priests being ill-reported of. For if one must be indignant and grieve, for you should be our grief, who say this ill. Since to them who are spoken ill of falsely and vainly the reward is greater, but to the speakers the condemnation and punishment is heavier. I say not these things therefore in their behalf, but in solicitude and care for you. For what marvel is it if some in our generation are suspected, when in the case of those holy men who imitated the angels, who possessed nothing of their own, I mean the Apostles, there was a murmuring in the ministration to the widows [Acts 6:1] that the poor were overlooked? When not one said that anything of the things he possessed was his own, but they had all things common? [Acts 4:32]

Let us not then put forward these pretexts, nor account it an excuse that the Church is wealthy. But when you see the greatness of her substance, bear in mind also the crowds of poor who are on her list, the multitudes of her sick, her occasions of endless expenses. Investigate, scrutinize, there is none to forbid, nay, they are even ready to give you an account. But I wish to go much farther. Namely, when we have given in our accounts and proved that our expenditure is no less than our income, nay, sometimes more, I would gladly ask you this further question: When we depart hence and shall hear Christ saying, You saw me hungry, and gave me no meat; naked, and you clothed me not; what shall we say? What apology shall we make? Shall we bring forward such and such a person who disobeyed these commands? Or some of the priests who were suspected? Nay, what is this to you? For I accuse you, says He, of those things wherein you have yourself sinned. And the apology for these would be, to have washed away your own offenses, not to point to others whose errors have been the same as yours.

In fact, the Church through your meanness is compelled to have such property as it has now. Since, if men did all things according to the apostolic laws, its revenue should have been your good will, which were both a secure chest and an inexhaustible treasury. But now when you lay up for yourselves treasures upon the earth and shut up all things in your own stores, while the Church is compelled to be at charges with bands of widows, choirs of virgins, sojournings of strangers, distresses of foreigners, the misfortunes of prisoners, the necessities of the sick and maimed, and other such like causes, what must be done? Turn away from all these, and block up so many ports? Who then could endure the shipwrecks that would ensue; the weepings, the lamentations, the wailings which would reach us from every quarter?

Let us not then speak at random what comes into our mind. For now, as I have just said, we are really prepared to render up our accounts to you. But even if it were the reverse, and you had corrupt teachers plundering and grasping at every thing, not even so were their wickedness an apology for you. For the Lover of mankind and All-wise, the Only-Begotten Son of God, seeing all things, and knowing the chance that in so great length of time and in so vast a world there would be many corrupt priests; lest the carelessness of those under their rule should increase through their neglect, removing every excuse for indifference; In Moses' seat, says He, sit the Scribes and the Pharisees; all things, therefore, whatsoever they bid you, these do ye, but do not ye after their works: implying, that even if you have a bad teacher, this will not avail you, should you not attend to the things which are spoken. For not from what your teacher has done but from what you have heard and disobeyed, from that, I say, does God pass his sentence upon you. So that if you do the things commanded, you shall then stand with much boldness: but if you disobey the things spoken, even though you should show ten thousand corrupt priests, this will not plead for you at all. Since Judas also was an apostle, but nevertheless this shall never be any apology for the sacrilegious and covetous. Nor will any be able when accused to say, Why the Apostle was a thief and sacrilegious, and a traitor; yea, this very thing shall most of all be our punishment and condemnation that not even by the evils of others were we corrected. For this cause also these things were written that we might shun all emulation of such things.

Wherefore, leaving this person and that, let us take heed to ourselves. For each of us shall give account of himself to God. In order therefore that we may render up this account with a good defense, let us well order our own lives and stretch out a liberal hand to the needy, knowing that this only is our defense, the showing ourselves to have rightly done the things commanded; there is no other whatever. And if we be able to produce this, we shall escape those intolerable pains of hell, and obtain the good things to come; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.

1 Corinthians 9:13-14

Do you not know that they which minister about sacred things eat of the temple? And they which wait upon the altar have their portion with the altar? Even so did the Lord ordain that they which proclaim the Gospel should live of the Gospel.

He takes great care to show that the receiving was not forbidden. Whereupon having said so much before, he was not content but proceeds also to the Law, furnishing an example closer to the point than the former. For it was not the same thing to bring forward the oxen and to adduce the law expressly given concerning priests.

But consider, I pray, in this also the wisdom of Paul, how he mentions the matter in a way to give it dignity. For he did not say, They which minister about sacred things receive of those who offer them. But what? They eat of the temple: so that neither they who receive may be blamed nor they who give may be lifted up. Wherefore also what follows he has set down in the same way.

For neither did he say, They which wait upon the altar receive of them which sacrifice, but, have their portion with the altar. For the things offered now no longer belonged to those who offered them, but to the temple and the altar. And he said not, They receive the holy things, but, they eat of the temple, indicating again their moderation, and that it behooves them not to make money nor to be rich. And though he say that they have their portion with the altar, he does not speak of equal distribution but of relief given them as their due. And yet the case of the Apostles was much stronger. For in the former instance the priesthood was an honor, but in the latter it was dangers and slaughters and violent deaths. Wherefore all the other examples together did not come up to the saying, If we sowed unto you spiritual things: since in saying, we sowed, he points out the storms, the danger, the snares, the unspeakable evils, which they endured in preaching. Nevertheless, though the superiority was so great, he was unwilling either to abase the things of the old law or to exalt the things which belong to himself: nay he even contracts his own, reckoning the superiority not from the dangers, but from the greatness of the gift. For he said not, if we have jeoparded ourselves or exposed ourselves to snares but if we sowed unto you spiritual things.

And the part of the priests, as far as possible, he exalts, saying, They which minister about sacred things, and they that wait upon the altar, thereby intending to point out their continual servitude and patience. Again, as he had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he has expressed each of the orders, both the inferior and the superior; the one by saying, they which minister about sacred things, and the other by saying, they which wait upon the altar. For not to all was one work commanded; but some were entrusted with the coarser, others with the more exalted offices. Comprehending therefore all these, lest any should say, why talk to us of the old law? Do you not know that ours is the time of more perfect commandments? after all those topics he placed that which is strongest of all, saying,

Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel. [1 Corinthians 9:14]

Nor does he even here say that they are supported by men, but as in the case of the priests, of the temple and of the altar, so likewise here, of the Gospel; and as there he says, eat, so here, live, not make merchandize nor lay up treasures. For the laborer, says He, is worthy of his hire.

1 Corinthians 9:15

2. But I have used none of these things:

What then if you have not used them now, says one, but intendest to use them at a future time, and on this account sayest these things. Far from it; for he speedily corrected the notion, thus saying;

And I write not these things that it may be so done in my case.

And see with what vehemence he disavows and repels the thing:

For it were good for me rather to die, than that any man should make my glorying void.

And not once nor twice, but many times he uses this expression. For above he said, We did not use this right: and after this again, that I abuse not my right: and here, but I have used none of these things. These things; what things? The many examples. That is to say, many things giving me license; the soldier, the husbandman, the shepherd, the Apostles, the law, the things done by us unto you, the things done by you unto the others, the priests, the ordinance of Christ; by none of these have I been induced to abolish my own law, and to receive. And speak not to me of the past: (although I could say, that I have endured much even in past times on this account,) nevertheless I do not rest on it alone, but likewise concerning the future I pledge myself, that I would choose rather to die of hunger than be deprived of these crowns.

For it were good for me rather to die, says he, than that any man should make my glorying void.

He said not, that any man should abolish my law, but, my glorying. For lest any should say, he does it indeed but not cheerfully, but with lamentation and grief, willing to show the excess of his joy and the abundance of his zeal, he even calls the matter glorying. So far was he from vexing himself that he even glories, and chooses rather to die than to fall from this glorying. So much dearer to him even than life itself was that proceeding of his.

3. Next, he exalts it from another consideration also, and signifies that it was a great thing, not that he might show himself famous, (for far was he from that disposition,) but to signify that he rejoices, and with a view more abundantly to take away all suspicion. For on this account, as I before said, he also called it a glorying: and what says he?

1 Corinthians 9:16-18

For if I preach the Gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the Gospel! For if I do this of my own will, I have a reward: but if not of my own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge, so as not to use to the full my right in the Gospel.

What do you say? Tell me. If you preach the Gospel, it is nothing for you to glory of, but it is, if you make the Gospel of Christ without charge? Is this therefore greater than that? By no means; but in another point of view it has some advantage, inasmuch as the one is a command, but the other is a good deed of my own free-will: for what things are done beyond the commandment, have a great reward in this respect: but such as are in pursuance of a commandment, not so great: and so in this respect he says, the one is more than the other; not in the very nature of the thing. For what is equal to preaching; since it makes men vie even with the angels themselves. Nevertheless since the one is a commandment and a debt, the other a forwardness of free-will, in this respect this is more than that. Wherefore he says, explaining the same, what I just now mentioned:

For if I do this of my own will, I have a reward, but if not of my own will, a stewardship is entrusted to me; taking the words of my own will and not of my own will, of its being committed or not committed to him. And thus we must understand the expression, for necessity is laid upon me; not as though he did anything of these things against his will, God forbid, but as though he were bound by the things commanded, and for contradistinction to the liberty in receiving before mentioned. Wherefore also Christ said to the disciples, [Luke 17:10] When you have done all, say, We are unprofitable servants; for we have done that which was our duty to do.

What then is my reward? That when I preach the Gospel, I may make the Gospel without charge. What then, tell me, has Peter no reward? Nay, who can ever have so great an one as he? And what shall we say of the other Apostles? How then said he, If I do this of my own will I have a reward, but if not of my own will, a stewardship is entrusted to me? Do you see here also his wisdom? For he said not, But if not of my own will, I have no reward, but, a stewardship is committed unto me: implying that even thus he has a reward, but such as he obtains who has performed what was commanded, not such as belongs to him who has of his own resources been generous and exceeded the commandment.

What then is the reward? That, when I preach the Gospel, says he, I may make the Gospel without charge, so as not to use to the full my right in the Gospel. See how throughout he uses the term right, intimating this, as I have often observed; that neither are they who receive worthy of blame. But he added, in the Gospel, partly to show the reasonableness of it, partly also to forbid our carrying the matter out into every case. For the teacher ought to receive, but not the mere drone also.

1 Corinthians 9:19

4. For though I was free from all men, I brought myself under bondage to all, that I might gain the more.

Here again he introduces another high step in advance. For a great thing it is even not to receive, but this which he is about to mention is much more than that. What then is it that he says? Not only have I not received, says he, not only have I not used this right, but I have even made myself a slave, and in a slavery manifold and universal. For not in money alone, but, which was much more than money, in employments many and various have I made good this same rule: and I have made myself a slave when I was subject to none, having no necessity in any respect, (for this is the meaning of, though I was free from all men;) and not to any single person have I been a slave, but to the whole world.

Wherefore also he subjoined, I brought myself under bondage to all. That is, To preach the Gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless things beside, all that was of my own zeal. For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than was commanded. Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable desire for the salvation of mankind. Wherefore also he used to overpass by a very great deal the lines marked out, in every way springing higher than the very heaven.

5. Next, having mentioned his servitude, he describes in what follows the various modes of it. And what are these?

1 Corinthians 9:20

And I became, says he, to the Jews as a Jew, that I might gain Jews. And how did this take place? When he circumcised that he might abolish circumcision. Wherefore he said not, a Jew, but, as a Jew, which was a wise arrangement. What do you say? The herald of the world and he who touched the very heavens and shone so bright in grace, does he all at once descend so low? Yea. For this is to ascend. For you are not to look to the fact only of his descending, but also to his raising up him that was bowed down and bringing him up to himself.

To them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law. Either it is the explanation of what went before, or he hints at some other thing besides the former: calling those Jews, who were such originally and from the first: but under the law, the proselytes, or those who became believers and yet adhered to the law. For they were no longer as Jews, yet 'under the law.' And when was he under the law? When he shaved his head; when he offered sacrifice.  Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended. For that he might bring over to this faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed. Indeed, how could he, zealous as he was to convert others also, and doing these things only in order that he might free others who did them from that degradation?

1 Corinthians 9:21

To them that are without law, as without law. These were neither Jews, nor Christians, nor Greeks; but 'outside of the Law,' as was Cornelius, and if there were any others like him. For among these also making his appearance, he used to assume many of their ways. But some say that he hints at his discourse with the Athenians from the inscription on the altar, and that so he says, to them that are without law, as without law.

Then, lest any should think that the matter was a change of mind, he added, not being without law to God, but under law to Christ; i.e., so far from being without law, I am not simply under the Law, but I have that law which is much more exalted than the older one, viz. that of the Spirit and of grace. Wherefore also he adds, to Christ. Then again, having made them confident of his judgment, he states also the gain of such condescension, saying, that I might gain them that are without law. And every where he brings forward the cause of his condescension, and stops not even here, but says,

1 Corinthians 9:22

To the weak became I weak, that I might gain the weak: in this part coming to their case, with a view to which also all these things have been spoken. However, those were much greater things, but this more to the purpose; whence also he has placed it after them. Indeed he did the same thing likewise in his Epistle to the Romans, when he was finding fault about meats; and so in many other places.

Next, not to waste time by naming all severally, he says, I have become all things to all men, that I may by all means save some.

Do you see how far it is carried? I have become all things to all men, not expecting, however, to save all, but that I may save though it be but a few. And so great care and service have I undergone, as one naturally would who was about saving all, far however from hoping to gain all: which was truly magnanimous and a proof of burning zeal. Since likewise the sower sowed every where, and saved not all the seed, notwithstanding he did his part. And having mentioned the fewness of those who are saved, again, adding, by all means, he consoled those to whom this was a grief. For though it be not possible that all the seed should be saved, nevertheless it cannot be that all should perish. Wherefore he said, by all means, because one so ardently zealous must certainly have some success.

1 Corinthians 9:23

And I do all things for the Gospel's sake, that I may be a joint partaker thereof.

That is, that I may seem also myself to have added some contribution of my own, and may partake of the crowns laid up for the faithful. For as he spoke of living of the Gospel, i.e., of the believers; so also here, that I may be a joint partaker in the Gospel, that I may be able to partake with them that have believed in the Gospel. Do you perceive his humility, how in the recompense of rewards he places himself as one of the many, though he had exceeded all in his labors? Whence it is evident that he would in his reward also. Nevertheless, he claims not to enjoy the first prize, but is content if so be he may partake with the others in the crowns laid up for them. But these things he said, not because he did this for any reward, but that hereby at least he might draw them on, and by these hopes might induce them to do all things for their brethren's sake. Do you see his wisdom! Do you see the excellency of his perfection? How he wrought beyond the things commanded, not receiving when it was lawful to receive. Do you see the exceeding greatness of his condescension? How he that was under law to Christ, and kept that highest law, to them that were without law, was as one without law, to the Jews, as a Jew, in either kind showing himself preeminent, and surpassing all.

6. This also do thou, and think not being eminent, that you lower yourself, when for your brother's sake you submit to some abasement. For this is not to fall, but to descend. For he who falls, lies prostrate, hardly to be raised up again; but he who descends shall also rise again with much advantage. As also Paul descended indeed alone, but ascended with the whole world: not acting a part, for he would not have sought the gain of them that are saved had he been acting. Since the hypocrite seeks men's perdition, and feigns, that he may receive, not that he may give. But the apostle not so: as a physician rather, as a teacher, as a father, the one to the sick, the other to the disciple, the third to the son, condescends for his correction, not for his hurt; so likewise did he.

To show that the things which have been stated were not pretence; in a case where he is not compelled to do or say any such thing but means to express his affection and his confidence; hear him saying, [Romans 8:39] neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Do you see a love more ardent than fire? So let us also love Christ. For indeed it is easy, if we will. For neither was the Apostle such by nature. On this account, you see, his former life was recorded, so contrary to this, that we may learn that the work is one of choice, and that to the willing all things are easy.

Let us not then despair, but even though thou be a reviler, or covetous, or whatsoever you are, consider that Paul was 1 Timothy 13-16 a blasphemer, and persecutor, and injurious, and the chief of sinners, and suddenly rose to the very summit of virtue, and his former life proved no hindrance to him. And yet none with so great frenzy clings to vice as he did to the war against the Church. For at that time he put his very life into it; and because he had not ten thousand hands that he might stone Stephen with all of them, he was vexed. Notwithstanding, even thus he found how he might stone him with more hands, to wit, those of the false witnesses whose clothes he kept. And again, when he entered into houses like a wild beast and no otherwise did he rush in, haling, tearing men and women, filling all things with tumult and confusion and innumerable conflicts. For instance, so terrible was he that the Apostles, [Acts 9:26] even after his most glorious change, did not yet venture to join themselves to him. Nevertheless, after all those things he became such as he was: for I need not say more.

7. Where now are they who build up the necessity of fate against the freedom of the will? Let them hear these things, and let their mouths be stopped. For there is nothing to hinder him that wills to become good, even though before he should be one of the vilest. And in fact we are more aptly disposed that way, inasmuch as virtue is agreeable to our nature, and vice contrary to it, even as sickness and health. For God has given us eyes, not that we may look wantonly, but that, admiring his handi-work, we may worship the Creator. And that this is the use of our eyes is evident from the things which are seen. For the lustre of the sun and of the sky we see from an immeasurable distance, but a woman's beauty one cannot discern so far off. Do you see that for this end our eye was chiefly given? Again, he made the ear that we should entertain not blasphemous words, but saving doctrines. Wherefore you see, when it receives anything dissonant, both our soul shudders and our very body also. For, says one, [Sirach 27:5] the talk of him that swears much makes the hair stand upright. And if we hear anything cruel or merciless, again our flesh creeps; but if anything decorous and kind, we even exult and rejoice. Again, if our mouth utter base words, it causes us to be ashamed and hide ourselves, but if grave words, it utters them with ease and all freedom. Now for those things which are according to nature no one would blush, but for those which are against nature. And the hands when they steal hide themselves, and seek excuses; but if they give alms, they even glory. So that if we will, we have from every side a great inclination towards virtue. But if you talk to me of the pleasure which arises from vice, consider that this also is a thing which we reap more of from virtue. For to have a good conscience and to be looked up to by all and to entertain good hopes, is of all things most pleasant to him that has seen into the nature of pleasure, even as the reverse is of all things the most grievous to him that knows the nature of pain; such as to be reproached by all, to be accused by our own conscience, to tremble and fear both at the future and the present.

And that what I say may become more evident, let us suppose for argument's sake one man having a wife, yet defiling the marriage-bed of his neighbor and taking pleasure in this wicked robbery, enjoying his paramour. Then let us again oppose to him another who loves his own spouse. And that the victory may be greater and more evident, let the man who enjoys his own wife only, have a fancy also for the other, the adulteress, but restrain his passion and do nothing evil: (although neither is this pure chastity.) However, granting more than is necessary, that you may convince yourself how great is the pleasure of virtue, for this cause have we so framed our story.

Now then, having brought them together, let us ask them accordingly, whose is the pleasanter life: and you will hear the one glorying and exulting in the conquest over his lust: but the other — or rather, there is no need to wait to be informed of anything by him. For you shall see him, though he deny it times without number, more wretched than men in a prison. For he fears and suspects all, both his own wife and the husband of the adulteress and the adulteress herself, and domestics, and friends, and kinsmen, and walls, and shadows, and himself, and what is worst of all, he has his conscience crying out against him, barking aloud every day. But if he should also bring to mind the judgment-seat of God, he will not be able even to stand. And the pleasure is short: but the pain from it unceasing. For both at even, and in the night, in the desert and the city and every where, the accuser haunts him, pointing to a sharpened sword and the intolerable punishment, and with that terror consuming and wasting him. But the other, the chaste person, is free from all these things, and is at liberty, and with comfort looks upon his wife, his children, his friends, and meets all with unembarrassed eyes. Now if he that is enamored but is master of himself enjoy so great pleasure, he that indulges no such passion but is truly chaste, what harbor, what calm will be so sweet and serene as the mind which he will attain? And on this account you may see few adulterers but many chaste persons. But if the former were the pleasanter, it would be preferred by the greater number. And tell me not of the terror of the laws. For this is not that which restrains them, but the excessive unreasonableness, and the fact that the pains of it are more than the pleasures, and the sentence of conscience.

8. Such then is the adulterer. Now, if you please, let us bring before you the covetous, laying bare again another lawless passion. For him too we shall see afraid of the same things and unable to enjoy real pleasure: in that calling to mind both those whom he has wronged, and those who sympathize with them, and the public sentence of all concerning himself, he has ten thousand agitations.

And this is not his only vexation, but not even his beloved object can he enjoy. For such is the way of the covetous; not that they may enjoy do they possess, but that they may not enjoy. But if this seem to you a riddle, hear next what is yet worse than this and more perplexing; that not in this way only are they deprived of the pleasure of their goods, by their not venturing to use them as they would, but also by their never being filled with them but living in a continual thirst: than which what can be more grievous? But the just man is not so, but is delivered both from trembling and hatred and fear and this incurable thirst: and as all men curse the one, even so do all men conspire to bless the other: and as the one has no friend, so has the other no enemy.

What now, these things being so acknowledged, can be more unpleasing than vice or more pleasant than virtue? Nay, rather, though we should speak for ever, no one shall be able to represent in discourse either the pain of this, or the pleasure of the other, until we shall experience it. For then shall we find vice more bitter than gall, when we shall have fully tasted the honey of virtue. Not but vice is even now unpleasant, and disgusting, and burdensome, and this not even her very votaries gainsay; but when we withdraw from her, then do we more clearly discern the bitterness of her commands. But if the multitude run to her, it is no marvel; since children also oftentimes, choosing things less pleasant, despise those which are more delightful and the sick for a momentary gratification lose the perpetual and more certain joy. But this comes of the weakness and folly of those who are possessed with any fondness, not of the nature of the things. For it is the virtuous man who lives in pleasure; he who is rich indeed and free indeed.

But if any one would grant the rest to virtue — liberty, security, freedom from cares, the fearing no man, the suspecting no man — but would not grant it pleasure; to laugh, and that heartily, occurs to me, I confess, as the only course to be taken. For what else is pleasure, but freedom from care and fear and despondency, and the not being under the power of any? And who is in pleasure, tell me, the man in frenzy and convulsion, who is goaded by various lusts, and is not even himself; or he who is freed from all these waves, and is settled in the love of wisdom, as it were in a harbor? Is it not evident, the latter? But this would seem to be a thing peculiar to virtue. So that vice has merely the name of pleasure, but of the substance it is destitute. And before the enjoyment, it is madness, not pleasure: but after the enjoyment, straightway this also is extinguished. Now then if neither at the beginning nor afterwards can one discern the pleasure of it, when will it appear, and where?

And that you may more clearly understand what I say, let us try the force of the argument in an example. Now consider. One is enamored of a fair and lovely woman: this man as long as he cannot obtain his desire is like men beside themselves and frantic; but after that he has obtained it, he has quenched his appetite. If therefore neither at the beginning does he feel pleasure, (for the affair is madness,) nor in the end, (for by the indulgence of his lust he cools down his wild fancy,) where after all are we to find it? But our doings are not such, but both at the beginning they are freed from all disturbance, and to the end the pleasure remains in its bloom: nay rather there is no end of our pleasure, nor have our good things a limit, nor is this pleasure ever done away.

Upon all these considerations, then, if we love pleasure, let us lay hold on virtue that we may win good things both now and hereafter: unto which may we all attain, through the grace and mercy, etc.

1 Corinthians 9:24

Do you not know that they which run in a race run all, but one receives the prize?

Having pointed out the manifold usefulness of condescension and that this is the highest perfectness, and that he himself having risen higher than all towards perfection, or rather having gone beyond it by declining to receive, descended lower than all again; and having made known to us the times for each of these, both for the perfectness and for the condescension; he touches them more sharply in what follows, covertly intimating that this which was done by them and which was counted a mark of perfectness, is a kind of superfluous and useless labor. And he says it not thus out clearly, lest they should become insolent; but the methods of proof employed by him makes this evident.

And having said that they sin against Christ and destroy the brethren, and are nothing profited by this perfect knowledge, except charity be added; he again proceeds to a common example, and says,

Do you not know that they which run in a race run all, but one receives the prize? Now this he says, not as though here also one only out of many would be saved; far from it; but to set forth the exceeding diligence which it is our duty to use. For as there, though many descend into the course not many are crowned, but this befalls one only; and it is not enough to descend into the contest, nor to anoint one's self and wrestle: so likewise here it is not sufficient to believe, and to contend in any way; but unless we have so run as unto the end to show ourselves unblameable, and to come near the prize, it will profit us nothing. For even though thou consider yourself to be perfect according to knowledge, you have not yet attained the whole; which hinting at, he said, so run, that you may obtain. They had not then yet, as it seems, attained. And having said thus, he teaches them also the manner.

1 Corinthians 9:25

And every man that strives in the games is temperate in all things.

What is, all things? He does not abstain from one and err in another, but he masters entirely gluttony and lasciviousness and drunkenness and all his passions. For this, says he, takes place even in the heathen games. For neither is excess of wine permitted to those who contend at the time of the contest, nor wantonness, lest they should weaken their vigor, nor yet so much as to be busied about anything else, but separating themselves altogether from all things they apply themselves to their exercise only. Now if there these things be so where the crown falls to one, much more here, where the incitement in emulation is more abundant. For here neither is one to be crowned alone, and the rewards also far surpass the labors. Wherefore also he puts it so as to shame them, saying, Now they do it receive to a corruptible crown, but we an incorruptible.

1 Corinthians 9:26

2. I therefore so run, as not uncertainly.

Thus having shamed them from those that are without, he next brings forward himself also, which kind of thing is a most excellent method of teaching: and accordingly we find him every where doing so.

But what is, not uncertainly? Looking to some mark, says he, not at random and in vain, as you do. For what profit have ye of entering into idol-temples, and exhibiting for-truth that perfectness? None. But not such am I, but all things whatsoever I do, I do for the salvation of my neighbor. Whether I show forth perfectness, it is for their sake; or condescension, for their sake again: whether I surpass Peter in declining to receive [compensation], it is that they may not be offended; or descend lower than all, being circumcised and shaving my head, it is that they may not be subverted. This is, not uncertainly. But you, why do you eat in idol-temples, tell me? Nay, you can not assign any reasonable cause. For meat commends you not to God; neither if you eat are you the better, nor if you eat not are you the worse. [1 Corinthians 8:8] Plainly then you run at random: for this is, uncertainly.

So fight I, as not beating the air. This he says, again intimating that he acted not at random nor in vain. For I have one at whom I may strike, i.e., the devil. But thou dost not strike him, but simply throwest away your strength.

Now so far then, altogether bearing with them, he thus speaks. For since he had dealt somewhat vehemently with them in the preceding part, he now on the contrary keeps back his rebuke, reserving for the end of the discourse the deep wound of all. Since here he says that they act at random and in vain; but afterwards signifies that it is at the risk of no less than utter ruin to their own soul, and that even apart from all injury to their brethren, neither are they themselves guiltless in daring so to act.

1 Corinthians 9:27

But I buffet my body, and bring it into bondage lest by any means, after that I have preached to others, I myself should be rejected.

Here he implies that they are subject to the lust of the belly and give up the reins to it, and under a pretence of perfection fulfil their own greediness; a thought which before also he was travailing to express, when he said, meats for the belly, and the belly for meats. [1 Corinthians 6:13] For since both fornication is caused by luxury, and it also brought forth idolatry, he naturally oftentimes inveighs against this disease; and pointing out how great things he suffered for the Gospel, he sets this also down among them. As I went, says he, beyond the commands, and this when it was no light matter for me: (for we endure all things, it is said,) so also here I submit to much labor in order to live soberly. Stubborn as appetite is and the tyranny of the belly, nevertheless I bridle it and give not myself up to the passion, but endure all labor not to be drawn aside by it.

For do not, I pray you, suppose that by taking things easily I arrive at this desirable result. For it is a race and a manifold struggle, and a tyrannical nature continually rising up against me and seeking to free itself. But I bear not with it but keep it down, and bring it into subjection with many struggles. Now this he says that none may despairingly withdraw from the conflicts in behalf of virtue because the undertaking is laborious. Wherefore he says, I buffet and bring into bondage. He said not, I kill: nor, I punish for the flesh is not to be hated, but, I buffet and bring into bondage; which is the part of a master not of an enemy, of a teacher not of a foe, of a gymnastic master not of an adversary.

Lest by any means, having preached to others, I myself should be a rejected.

Now if Paul feared this who had taught so many, and feared it after his preaching and becoming an angel and undertaking the leadership of the whole world; what can we say?

For, think not, says he, because you have believed, that this is sufficient for your salvation: since if to me neither preaching nor teaching nor bringing over innumerable persons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to you.

3. Then he comes to other illustrations again. And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament. And because what he has to say will be somewhat unpleasing he makes his exhortation general, and discourses not only concerning the subject before him, but also generally concerning all the evils among the Corinthians. And in the case of the heathen games, Do you not know? says he: but here,

1 Corinthians 10:1-4

For I would not, brethren, have you ignorant.

Now this he said, implying that they were not very well instructed in these things. And what is this which you would not have us ignorant of?

That our fathers, says he, were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ. Howbeit with most of them God was not well pleased.

And wherefore says he these things? To point out that as they were nothing profited by the enjoyment of so great a gift, so neither these by obtaining Baptism and partaking of spiritual Mysteries, except they go on and show forth a life worthy of this grace. Wherefore also he introduces the types both of Baptism and of the Mysteries.

But what is, They were baptized into Moses? Like as we, on our belief in Christ and His resurrection, are baptized, as being destined in our own persons to partake in the same mysteries; for, we are baptized, says he, for the dead, i.e., for our own bodies; even so they putting confidence in Moses, i.e., having seen him cross first, ventured also themselves into the waters. But because he wishes to bring the Type near the Truth; he speaks it not thus, but uses the terms of the Truth even concerning the Type.

Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as you eat the Lord's Body, so they the manna: and as you drink the Blood, so they water from a rock. For though they were things of sense which were produced, yet were they spiritually exhibited, not according to the order of nature, but according to the gracious intention of the gift, and together with the body nourished also the soul, leading it unto faith. On this account, you see, touching the food he made no remark, for it was entirely different, not in mode only but in nature also; (for it was manna;) but respecting the drink, since the manner only of the supply was extraordinary and required proof, therefore having said that they drank the same spiritual drink, he added, for they drank of a spiritual Rock that followed them, and he subjoined, and the Rock was Christ. For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, that followed them.

Do you perceive the wisdom of Paul, how in both cases he points cut Him as the Giver, and thereby brings the Type near to the Truth? For He who set those things before them, says he, the same also has prepared this our Table: and the same Person both brought them through the sea and you through Baptism; and before them set manna, but before you His Body and Blood.

4. As touching His gift then, such is the case: now let us observe also what follows, and consider, whether when they showed themselves unworthy of the gift, He spared them. Nay, this you can not say. Wherefore also he added, Howbeit with most of them God was not well-pleased; although He had honored them with so great honor. Yea, it profited them nothing, but most of them perished. The truth is, they all perished, but that he might not seem to prophesy total destruction to these also, therefore he said, most of them. And yet they were innumerable, but their number profited them nothing: and these were all so many tokens of love; but not even did this profit them, inasmuch as they did not themselves show forth the fruits of love.

Thus, since most men disbelieve the things said of hell, as not being present nor in sight; he alleges the things heretofore done as a proof that God does punish all who sin, even though He have bestowed innumerable benefits upon them: for if you disbelieve the things to come, so he speaks, yet surely the things that are past ye will not disbelieve. Consider, for example, how great benefits He bestowed on them: from Egypt and the slavery there He set them free, the sea He made their path, from heaven he brought down manna, from beneath He sent forth strange and marvellous fountains of waters; He was with them every where, doing wonders and fencing them in on every side: nevertheless since they showed forth nothing worthy of this gift, He spared them not, but destroyed them all.

1 Corinthians 10:5

For they were overthrown, says he, in the wilderness. Declaring by this word both the sweeping destruction, and the punishments and the vengeance inflicted by God, and that they did not so much as attain to the rewards proposed to them.  Neither were they in the land of promise when He did these things unto them, but without and afar somewhere, and wide of that country; He thus visiting them with a double vengeance, both by not permitting them to see the land, and this too though promised unto them, and also by actual severe punishment.

And what are these things to us? Say you. To you surely they belong. Wherefore also he adds,

1 Corinthians 10:6

Now these things were figures of us.

For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by these examples might learn soberness. Wherefore also he adds,

To the intent we should not lust after evil things, as they also lusted. For as in the benefits the types went before and the substance followed, such shall be the order also in the punishments. Do you see how he signifies not only the fact that these shall be punished, but also the degree, more severely than those ancients? For if the one be type, and the other substance, it must needs be that the punishments should as far exceed as the gifts.

And see whom he handles first: those who eat in the idol-temples. For having said, that we should not lust after evil things, which was general, he subjoins that which is particular, implying that each of their sins arose from evil lusting. And first he said this,

1 Corinthians 10:7-8

Neither be ye idolaters, as were some of them; as it is written, 'the people sat down to eat and to drink, and rose up to play.'

Do you hear how he even calls them idolaters? here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, to the intent that we should not lust after evil things, and having added, nor be idolaters, he names the cause of such transgression; and this was gluttony. For the people sat down, says he, to eat and to drink, and he adds the end thereof, they rose up to play. For even as they, says he, from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other. Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured? Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony. And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own.

Neither let us commit fornication, as some of them committed. Wherefore does he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul's custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention also of the former: which thing God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them. This then Paul also does here, at the same time both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony. Wherefore also he adds, Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

And wherefore names he not likewise the punishment for their idolatry? Either because it was clear and more notorious, or because the plague was not so great at that time, as in the matter of Balaam, when they joined themselves to Baalpeor, the Midianitish women appearing in the camp and alluring them to wantonness according to the counsel of Balaam. For that this evil counsel was Balaam's Moses shows after this, in the following statement at the end of the Book of Numbers. Numbers 31:8-16 in our translation Balaam also the son of Beor they slew in the war of Midian with the sword and they brought the spoils.... And Moses was angry, and said, Wherefore have ye saved all the women alive? For these were to the children of Israel for a stumbling-block, according to the word of Balaam, to cause them to depart from and despise the word of the Lord for Peor's sake.

1 Corinthians 10:9

Neither let us tempt Christ, as some of them also tempted, and perished by serpents.

By this he again hints at another charge which he likewise states at the end, blaming them because they contended about signs. And indeed they were destroyed on account of trials, saying, when will the good things come? When the rewards? Wherefore also he adds, on this account correcting and alarming them,

1 Corinthians 10:10

Neither murmur ye, as some of them murmured, and perished by the destroyer.

For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace. Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.

1 Corinthians 10:11

5. Now all these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages have come.

Again he terrifies them speaking of the ends, and prepares them to expect things greater than had already taken place. For that we shall suffer punishment is manifest, says he, from what has been said, even to those who disbelieve the statements concerning hell-fire; but that the punishment also will be most severe, is evident, from the more numerous blessings which we have enjoyed, and from the things of which those were but figures. Since, if in the gifts one go beyond the other, it is most evident that so it will be in the punishment likewise. For this cause he both called them types, and said that they were written for us and made mention of an end that he might remind them of the consummation of all things. For not such will be the penalties then as to admit of a termination and be done away, but the punishment will be eternal; for even as the punishments in this world are ended with the present life, so those in the next continually remain. But when he said, the ends of the ages, he means nothing else than that the fearful judgment is henceforth near at hand.

1 Corinthians 10:12

Wherefore let him that thinks he stands take heed lest he fall.

Again, he casts down their pride who thought highly of their knowledge. For if they who had so great privileges suffered such things; and some for murmuring alone were visited with such punishment, and others for tempting, and neither their multitude moved God to repent, nor their having attained to such things; much more shall it be so in our case, except we be sober. And well said he, he that thinks he stands: for this is not even standing as one ought to stand, to rely on yourself: for quickly will such an one fall: since they too, had they not been high-minded and self-confident, but of a subdued frame of mind, would not have suffered these things. Whence it is evident, that chiefly pride, and carelessness from which comes gluttony also, are the sources of these evils. Wherefore even though thou stand, yet take heed lest you fall. For our standing here is not secure standing, no not until we be delivered out of the waves of this present life and have sailed into the tranquil haven. Be not therefore high-minded at your standing, but guard against your falling; for if Paul feared who was firmer than all, much more ought we to fear.

6. Now the Apostle's word, as we have seen, was, Wherefore let him that thinks he stands take heed lest he fall; but we cannot say even this; all of us, so to speak, having fallen, and lying prostrate on the ground. For to whom am I to say this? To him that commits extortion every day? Nay, he lies prostrate with a mighty fall. To the fornicator? He too is cast down to the ground. To the drunkard? He also is fallen, and knows not even that he is fallen. So that it is not the season for this word, but for that saying of the prophet which he spoke even to the Jews, [Jeremiah 8:4]— He that falls, does he not rise again? For all are fallen, and to rise again they have no mind. So that our exhortation is not concerning the not falling, but concerning the ability of them that are fallen to arise. Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly. How long do we lie prostrate? How long are we drunken, besotted with the excessive desire of the things of this life? It is a meet opportunity now to say, [Jeremiah 6:10] To whom shall I speak and testify? So deaf are all men become even to the very instruction of virtue, and thence filled with abundance of evils. And were it possible to discern their souls naked; as in armies when the battle is ended one may behold some dead, and some wounded, so also in the Church we might see. Wherefore I beseech and implore you, let us stretch out a hand to each other and thoroughly raise ourselves up. For I myself am of them that are smitten, and require one to apply some remedies.

Do not however despair on this account. For what if the wounds be severe? Yet are they not incurable; such is our physician: only let us feel our wounds. Although we be arrived at the very extreme of wickedness, many are the ways of safety which He strikes out for us. Thus, if you forbear to be angry with your neighbor, your own sins shall be forgiven. For if you forgive men, says He, your heavenly Father will also forgive you. [Matthew 6:14] And if you give alms, He will remit you your sins; for, break off your sins, says He, by alms. [Daniel 4:24] And if you pray earnestly, you shall enjoy forgiveness: and this the widow signifies who prevailed upon that cruel judge by the importunity of her prayer. And if you accuse your own sins, you have relief: for declare thou your iniquities first, that you may be justified: [Isaiah 47:26] and if you are sorrowful on account of these things, this too will be to you a powerful remedy: for I saw, says He, that he was grieved and went sorrowful, and I healed his ways. [Isaiah 57:17] And if, when you suffer any evil, thou bear it nobly, you have put away the whole. For this also did Abraham say to the rich man, that Lazarus received his evil things, and here he is comforted. And if you have pity on the widow, your sins are washed away. For, Judge, says He, the orphan, and plead for the widow, and come and let us reason together, says the Lord. And if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool. [Isaiah 1:17] For not even a single scar of the wounds does He suffer to appear. Yea, and though we be come to that depth of misery into which he fell, who devoured his father's substance and fed upon husks, and should repent, we are undoubtedly saved. And though we owe ten thousand talents, if we fall down before God and bear no malice, all things are forgiven us. Although we have wandered away to that place whither the sheep strayed from his keeper, even thence He recovers us again: only let us be willing, beloved. For God is merciful. Wherefore both in the case of him that owed ten thousand talents, He was content with His falling down before Him; and in the case of him who had devoured his father's goods, with his return only; and in the case of the sheep, with its willingness to be borne.

7. Considering therefore the greatness of His mercy, let us here make Him propitious unto us, and let us come before His face by a full confession, [Psalm 95:2. Septuagint] that we may not depart hence without excuse, and have to endure the extreme punishment. For if in the present life we exhibit even an ordinary diligence, we shall gain the greatest rewards: but if we depart having become nothing better here, even though we repent ever so earnestly there it will do us no good. For it was our duty to strive while yet remaining within the lists, not after the assembly was broken up idly to lament and weep: as that rich man did, bewailing and deploring himself, but to no purpose and in vain, since he overlooked the time in which he ought to have done these things. And not he alone, but many others there are like him now among the rich; not willing to despise wealth, but despising their own souls for wealth's sake: at whom I cannot but wonder, when I see men continually interceding with God for mercy, while they are doing themselves incurable harm, and unsparing of their very soul as if it were an enemy. Let us not then trifle, beloved, let us not trifle nor delude ourselves, beseeching God to have mercy upon us, while we ourselves prefer both money and luxury, and, in fact, all things to this mercy. For neither, if any one brought before you a case and said in accusation of such an one, that being to suffer ten thousand deaths and having it in his power to rid himself of the sentence by a little money, he chose rather to die than to give up any of his property, would you say that he was worthy of any mercy or compassion. Now in this same way do thou also reason touching yourself. For we too act in this way, and making light of our own salvation, we are sparing of our money. How then do you beseech God to spare you, when you yourself art so unsparing of yourself, and honorest money above your soul?

Wherefore also I am greatly astonished to see, how great witchery lies hid in wealth, or rather not in wealth, but in the souls of those that are beguiled. For there are, there are those that utterly derided this sorcery. For which among the things therein is really capable of bewitching us? Is it not inanimate matter? Is it not transitory? Is not the possession thereof unworthy of trust? Is it not full of fears and? Dangers? Nay, of murders and conspiracy? Of enmity and hatred? Of carelessness and much vice? Is it not dust and ashes? What madness have we here? What disease?

But, say you, we ought not merely to bring such accusations against those that are so diseased, but also to destroy the passion. And in what other way shall we destroy it, except by pointing out its baseness and how full it is of innumerable evils?

But of this it is not easy to persuade a lover concerning the objects of his love. Well then, we must set before him another sort of beauty. But incorporeal beauty he sees not, being yet in his disease. Well then, let us show him some beauty of a corporeal kind, and say to him, Consider the meadows and the flowers therein, which are more sparkling than any gold, and more elegant and transparent than all kinds of precious stones. Consider the limpid streams from their fountains, the rivers which like oil flow noiselessly out of the earth. Ascend to heaven and behold the lustre of the sun, the beauty of the moon, the stars that cluster like flowers. Why, what is this, say you, since we do not, I suppose, make use of them as of wealth? Nay, we use them more than wealth, inasmuch as the use thereof is more needful, the enjoyment more secure. For you have no fear, lest, like money, any one should take them and go off: but you may be ever confident of having them, and that without anxiety or care. But if you grieve because you enjoy them in common with others, and dost not possess them alone like money; it is not money, but mere covetousness, which you seem to me to be in love with: nor would even the money be an object of your desire, if it had been placed within reach of all in common.

8. Therefore, since we have found the beloved object, I mean Covetousness, come let me show you how she hates and abhors you, how many swords she sharpens against you, how many pits she digs, how many nooses she ties, how many precipices she prepares; that thus at any rate you may do away with the charm. Whence then are we to obtain this knowledge? From the highways, from the wars, from the sea, from the courts of justice. For she has both filled the sea with blood, and the swords of the judges she often reddens contrary to law, and arms those who on the highway lie in wait day and night, and persuades men to forget nature, and makes parricides and matricides, and introduces all sorts of evils into man's life.  Which is the reason why Paul entitles her a root of these things. [1 Timothy 6:10] She suffers not her lovers to be in any better condition than those who work in the mines. For as they, perpetually shut up in darkness and in chains, labor unprofitably; so also these buried in the caves of avarice, no one using any force with them, voluntarily draw on their punishment, binding on themselves fetters that cannot be broken. And those condemned to the mines at least when even comes on, are released from their toils; but these both by day and night are digging in these wretched mines. And to those there is a definite limit of that hard labor, but these know no limit, but the more they dig so much the greater hardship do they desire. And what if those do it unwillingly, but these of their own will? In that you tell me of the grievous part of the disease, that it is even impossible for them to be rid of it, since they do not so much as hate their wretchedness. But as a swine in mud, so also do these delight to wallow in the noisome mire of avarice, suffering worse things than those condemned ones. As to the fact that they are in a worse condition, hear the circumstances of the one, and then you will know the state of the other.

Now it is said that that soil which is impregnated with gold has certain clefts and recesses in those gloomy caverns. The malefactor then condemned to labor in that place, taking for that purpose a lamp and a mattock, so, we are told, enters within, and carries with him a cruse to drop oil from thence into the lamp, because there is darkness even by day, without a ray of light, as I said before. Then when the time of day calls him to his wretched meal, himself, they say, is ignorant of the time, but his jailor from above striking violently on the cave, by that clattering sound declares to those who are at work below the end of the day.

Do ye not shudder when you hear all this? Let us see now, whether there be not things more grievous than these in the case of the covetous. For these too, in the first place, have a severer jailor, viz. avarice, and so much severer, as that besides their body he chains also their soul. And this darkness also is more awful than that. For it is not subject to sense, but they producing it within, wherever they go, carry it about with themselves. For the eye of their soul is put out: which is the reason why more than all Christ calls them wretched, saying, But if the light that is in you be darkness, how great is that darkness. [Matthew 6:23] And they for their part have at least a lamp shining, but these are deprived even of this beam of light; and therefore every day they fall into countless pitfalls. And the condemned when night overtakes them have a respite, sailing into that calm port which is common to all the unfortunate, I mean the night: but against the covetous even this harbor is blocked up by their own avarice: such grievous thoughts have they even at night, since then, without disturbance from any one, at full leisure they cut themselves to pieces.

Such are their circumstances in this world; but those in the next, what discourse shall exhibit? The intolerable furnaces, the rivers burning with fire, the gnashing of teeth, the chains never to be loosed, the envenomed worm, the rayless gloom, the never-ending miseries. Let us fear them, beloved, let us fear the fountain of so great punishments, the insatiate madness, the destroyer of our salvation. For it is impossible at the same time to love both money and your soul. Let us be convinced that wealth is dust and ashes, that it leaves us when we depart hence, or rather that even before our departure it oftentimes darts away from us, and injures us both in regard of the future and in respect of the present life. For before hell fire, and before that punishment, even here it surrounds us with innumerable wars, and stirs up strifes and contests. For nothing is so apt to cause war as avarice: nothing so apt to produce beggary, whether it show itself in wealth or in poverty. For in the souls of poor men also this grievous disease arises, and aggravates their poverty the more. And if there be found a poor covetous man, such an one suffers not punishment in money, but in hunger. For he allows not himself to enjoy his moderate means with comfort, but both racks his belly with hunger and punishes his whole body with nakedness and cold, and every where appears more squalid and filthy than any prisoners; and is always wailing and lamenting as though he were more wretched than all, though there be ten thousand poorer than he. This man, whether he go into the market-place, goes away with many a stripe; or into the bath, or into the theatre, he will still be receiving more wounds, not only from the spectators, but also from those upon the stage, where he beholds not a few of the unchaste women glittering in gold. This man again, whether he sail upon the sea, regarding the merchants and their richly-freighted ships and their enormous profits, will not even count himself to live: or whether he travel by land, reckoning up the fields, the suburban farms, the inns, the baths, the revenues arising out of them, will count his own life thenceforth not worth living; or whether thou shut him up at home, he will but rub and fret the wounds received in the market, and so do greater despite to his own soul: and he knows only one consolation for the evils which oppress him; death and deliverance from this life.

And these things not the poor man only, but the rich also, will suffer, who falls into this disease, and so much more than the poor, inasmuch as the tyranny presses more vehemently on him, and the intoxication is greater. Wherefore also he will account himself poorer than all; or rather, he is poorer. For riches and poverty are determined not by the measure of the substance, but by the disposition of the mind: and he rather is the poorest of all, who is always hangering after more and is never able to stay this wicked lust.

On all these accounts then let us flee covetousness, the maker of beggars, the destroyer of souls, the friend of hell, the enemy of the kingdom of heaven, the mother of all evils together; and let us despise wealth that we may enjoy wealth, and with wealth may enjoy also the good things laid up for us; unto which may we all attain, etc.

1 Corinthians 10:13

There has no temptation taken you, but such as man can bear: but God is faithful, Who will not suffer you to be tempted above that you are able; but will with the temptation make also the way of escape, that you may be able to endure it.

Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, Let him that thinks he stands take heed lest he fall; though they had borne many temptations, and had exercised themselves many times therein; for I was with you, says he, in weakness, and in fear, and in much trembling: [1 Corinthians 2:3] lest they should say, Why terrify and alarm us? We are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured: repressing again their pride, he says, there has no temptation taken you but such as man can bear, i.e., small, brief, moderate. For he uses the expression man can bear, in respect of what is small; as when he says, I speak after the manner of men because of the infirmity of your flesh. [Romans 6:19] Think not then great things, says he, as though ye had overcome the storm. For never have ye seen a danger threatening death nor a temptation intending slaughter: which also he said to the Hebrews, you have not yet resisted unto blood, striving against sin. [Hebrews 12:4]

Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, God is faithful, Who will not suffer you to be tempted above that you are able. There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God's gracious influence; a power which we draw down by our own will. Wherefore that you may know and see that not only those which exceed our power, but not even these which are common to man is it possible without assistance from God easily to bear, he added,

But will with the temptation also make the way of escape, that you may be able to endure it.

For, says he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable. This he covertly intimates, saying, will also make the way of escape, that you may be able to bear it: and all things he refers to Him.

1 Corinthians 10:14

2. Wherefore, my brethren, flee from idolatry.

Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but flee; and he calls the matter idolatry, and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.

1 Corinthians 10:15

I speak as to wise men: judge ye what I say.

Because he has cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. For I speak as to wise men, says he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.

Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters.

1 Corinthians 10:16

3. The cup of blessing which we bless, is it not a communion of the Blood of Christ?

What do you say, O blessed Paul? When you would appeal to the hearer's reverence, when you are making mention of awful mysteries, do you give the title of cup of blessing to that fearful and most tremendous cup? Yea, says he; and no mean title is that which was spoken. For when I call it 'blessing,' I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God's goodness, and call to mind those mighty gifts. Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He has delivered from error the whole race of mankind; that being afar off, He made them near; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. How then are not your doings inconsistent, says he, O you Corinthians; blessing God for delivering you from idols, yet running again to their tables?

The cup of blessing which we bless, is it not a communion of the Blood of Christ? Very persuasively spoke he, and awfully. For what he says is this: This which is in the cup is that which flowed from His side, and of that do we partake. But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. Wherefore if you desire blood, says He, redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood. Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.

4. The bread which we break, is it not a communion of the Body of Christ? Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.

But why adds he also, which we break? For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, A bone of Him, says one, shall not be broken. But that which He suffered not on the cross, this He suffers in the oblation for your sake, and submits to be broken, that he may fill all men.

Further, because he said, a communion of the Body, and that which communicates is another thing from that whereof it communicates; even this which seems to be but a small difference, he took away. For having said, a communion of the Body, he sought again to express something nearer. Wherefore also he added,

1 Corinthians 10:17

For we, who are many, are one bread, one body. For why speak I of communion? says he, we are that self-same body. For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for you, and another for your neighbor to be nourished by, but the very same for all. Wherefore also he adds,

For we all partake of the one bread. Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: for the multitude of them that believed, says the text, were of one heart and soul. [Acts 4:32] Not so, however, now, but altogether the reverse. Many and various are the contests between all, and worse than wild beasts are we affected towards each other's members. And Christ indeed made you so far remote, one with himself: but thou dost not deign to be united even to your brother with due exactness, but separatest yourself, having had the privilege of so great love and life from the Lord. For he gave not simply even His own body; but because the former nature of the flesh which was framed out of earth, had first become deadened by sin and destitute of life; He brought in, as one may say, another sort of dough and leaven, His own flesh, by nature indeed the same, but free from sin and full of life; and gave to all to partake thereof, that being nourished by this and laying aside the old dead material, we might be blended together unto that which is living and eternal, by means of this table.

1 Corinthians 10:18

5. Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?

Again, from the old covenant he leads them unto this point also. For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they were accustomed. And he says well, according to the flesh, as though they themselves were according to the Spirit. And what he says is of this nature: even from persons of the grosser sort ye may be instructed that they who eat the sacrifices, have communion with the altar. Do you see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees? For if among men the fellowship of salt and the table becomes an occasion and token of friendship, it is possible that this may happen also in the case of devils.

But do thou, I pray, consider, how with regard to the Jews he said not, they are par-takers with God, but, they have communion with the altar; for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is a Communion of the Lord's Body. For not with the altar, but with Christ Himself, do we have communion.

But having said that they have communion with the altar, afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying,

1 Corinthians 10:19

What say I then? That an idol is anything? Or that a thing sacrificed to idols is anything?

As if he had said, Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them. And if you will have us despise them, says one, wherefore do you carefully withdraw us from them? Because they are not offered to your Lord.

1 Corinthians 10:20

For that which the Gentiles sacrifice, says he, they sacrifice to demons, and not to God.

Do not then run to the contrary things. For neither if you were a king's son, and having the privilege of your father's table, should leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would your father permit it, but with great vehemence he would withdraw you; not as though the table could harm you, but because it disgraces your nobility and the royal table. For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes. How then are you not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, you run there and partakest of the viands? Here is the cause why I seek to withdraw you. For the intention of the sacrificers, and the person of the receivers, makes the things set before you unclean.

And I would not that you should have communion with demon. Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it has to express his feeling? For it is my wish, says he, that you have nothing in common with them.

6. Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, I would not, and, judge ye; he positively affirms in what follows and lays down the law, saying,

1 Corinthians 10:21

You cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord's table, and of the table of demons.

And he contents himself with the mere terms, for the purpose of keeping them away.  Then, speaking also to their sense of shame,

1 Corinthians 10:22

Do we provoke the Lord to jealousy? are we stronger than He? i.e., Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies? And this he said, reminding them of an ancient history and of their fathers' transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. For they, says He, moved Me to jealousy with that which is not God; they provoked Me to anger with their idols. [Deuteronomy 32:21]

Are we stronger than He? Do you see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride? Well, but why, some one will say, did he not set down these things at first, which would be most effectual to withdraw them? Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.

1 Corinthians 10:23-24

All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor's good.

Do you see his exact wisdom? Because it was likely that they might say, I am perfect and master of myself, and it does me no harm to partake of what is set before me; Even so, says he, perfect you are and master of yourself; do not however look to this, but whether the result involve not injury, nay subversion. For both these he mentioned, saying, All things are not expedient, all things edify not; and using the former with reference to one's self, the latter, to one's brother: since the clause, are not expedient, is a covert intimation of the ruin of the person to whom he speaks; but the clause, edify not, of the stumbling block to the brother.

Wherefore also he adds, Let no man seek his own; which he every where through the whole Epistle insists upon and in that to the Romans; when he says, For even Christ pleased not Himself: [Romans 15:3] and again, Even as I please all men in all things, not seeking my own profit. [1 Corinthians 10:33] And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where seeks his own, but both to the Jews became as a Jew and to them that are without law as without law, and used not his own liberty and right at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.

7. These things therefore knowing, let us also, beloved, consult for the good of the brethren and preserve unity with them. For to this that fearful and tremendous sacrifice leads us, warning us above all things to approach it with one mind and fervent love, and thereby becoming eagles, so to mount up to the very heaven, nay, even beyond the heaven. For wheresoever the carcass is, says He, there also will be the eagles, [Matthew 24:28] calling His body a carcass by reason of His death. For unless He had fallen, we should not have risen again. But He calls us eagles, implying that he who draws near to this Body must be on high and have nothing common with the earth, nor wind himself downwards and creep along; but must ever be soaring heavenwards, and look on the Sun of Righteousness, and have the eye of his mind quick-sighted. For eagles, not daws, have a right to this table. Those also shall then meet Him descending from heaven, who now worthily have this privilege, even as they who do so unworthily, shall suffer the extremest torments.

For if one would not inconsiderately receive a king — (why say I a king? Nay were it but a royal robe, one would not inconsiderately touch it with unclean hands;)— though he should be in solitude, though alone, though no man were at hand: and yet the robe is nought but certain threads spun by worms: and if you admire the dye, this too is the blood of a dead fish; nevertheless, one would not choose to venture on it with polluted hands: I say now, if even a man's garment be what one would not venture inconsiderately to touch, what shall we say of the Body of Him Who is God over all, spotless, pure, associate with the Divine Nature, the Body whereby we are, and live; whereby the gates of hell were broken down and the sanctuaries of heaven opened? How shall we receive this with so great insolence? Let us not, I pray you, let us not slay ourselves by our irreverence, but with all awfulness and purity draw near to It; and when you see It set before you, say thou to yourself, Because of this Body am I no longer earth and ashes, no longer a prisoner, but free: because of this I hope for heaven, and to receive the good things therein, immortal life, the portion of angels, converse with Christ; this Body, nailed and scourged, was more than death could stand against; this Body the very sun saw sacrificed, and turned aside his beams; for this both the veil was rent in that moment, and rocks were burst asunder, and all the earth was shaken. This is even that Body, the blood-stained, the pierced, and that out of which gushed the saving fountains, the one of blood, the other of water, for all the world.

Would you from another source also learn its power? Ask of her diseased with an issue of blood, who laid hold not of Itself, but of the garment with which It was clad; nay not of the whole of this, but of the hem: ask of the sea, which bare It on its back: ask even of the Devil himself, and say, Whence have you that incurable stroke? Whence have you no longer any power? Whence are you captive? By whom have you been seized in your flight? And he will give no other answer than this, The Body that was crucified. By this were his goads broken in pieces; by this was his head crushed; by this were the powers and the principalities made a show of. For, says he, having put off from himself principalities and powers, He made a show of them openly, triumphing over them in it. [Colossians 2:15]

Ask also Death, and say, whence is it that your sting has been taken away? Your victory abolished? Your sinews cut out? And thou become the laughing-stock of girls and children, who wast before a terror even to kings and to all righteous men? And he will ascribe it to this Body. For when this was crucified, then were the dead raised up, then was that prison burst, and the gates of brass were broken, and the dead were loosed, and the keepers of hell-gate all cowered in fear. And yet, had He been one of the many, death on the contrary should have become more mighty; but it was not so. For He was not one of the many. Therefore was death dissolved. And as they who take food which they are unable to retain, on account of that vomit up also what was before lodged in them; so also it happened unto death. That Body, which he could not digest, he received: and therefore had to cast forth that which he had within him. Yea, he travailed in pain, while he held Him, and was straitened until He vomited Him up. Wherefore says the Apostle, Having loosed the pains of death. [Acts 11:24] For never woman labouring of child was so full of anguish as he was torn and racked in sunder, while he held the Body of the Lord. And that which happened to the Babylonian dragon, when, having taken the food it burst asunder in the midst, this also happened unto him. For Christ came not forth again by the mouth of death, but having burst asunder and ripped up in the very midst, the belly of the dragon, thus from His secret chambers [Psalm 19:5] right gloriously He issued forth and flung abroad His beams not to this heaven alone, but to the very throne most high. For even there did He carry it up.

This Body has He given to us both to hold and to eat; a thing appropriate to intense love. For those whom we kiss vehemently, we oft-times even bite with our teeth. Wherefore also Job, indicating the love of his servants towards him, said, that they ofttimes, out of their great affection towards him, said, Oh! That we were filled with his flesh! [Job 31:31] Even so Christ has given to us to be filled with His flesh, drawing us on to greater love.

8. Let us draw near to Him then with fervency and with inflamed love, that we may not have to endure punishment. For in proportion to the greatness of the benefits bestowed on us, so much the more exceedingly are we chastised when we show ourselves unworthy of the bountifulness. This Body, even lying in a manger, Magi reverenced. Yea, men profane and barbarous, leaving their country and their home, both set out on a long journey, and when they came, with fear and great trembling worshipped Him. Let us, then, at least imitate those Barbarians, we who are citizens of heaven. For they indeed when they saw Him but in a manger, and in a hut, and no such thing was in sight as you behold now, drew near with great awe; but you behold Him not in the manger but on the altar, not a woman holding Him in her arms, but the priest standing by, and the Spirit with exceeding bounty hovering over the gifts set before us. You do not see merely this Body itself as they did, but you know also Its power, and the whole economy, and art ignorant of none of the holy things which are brought to pass by It, having been exactly initiated into all.

Let us therefore rouse ourselves up and be filled with horror, and let us show forth a reverence far beyond that of those Barbarians; that we may not by random and careless approaches heap fire upon our own heads.  But these things I say, not to keep us from approaching, but to keep us from approaching without consideration. For as the approaching at random is dangerous, so the not communicating in those mystical suppers is famine and death. For this Table is the sinews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life. When with this sacrifice we depart into the outer world, with much confidence we shall tread the sacred threshold, fenced round on every side as with a kind of golden armor.

And why speak I of the world to come? Since here this mystery makes earth become to you a heaven. Open only for once the gates of heaven and look in; nay, rather not of heaven, but of the heaven of heavens; and then you will behold what I have been speaking of. For what is there most precious of all, this will I show you lying upon the earth. For as in royal palaces, what is most glorious of all is not walls, nor golden roofs, but the person of the king sitting on the throne; so likewise in heaven the Body of the King. But this, you are now permitted to see upon earth. For it is not angels, nor archangels, nor heavens and heavens of heavens, that I show you, but the very Lord and Owner of these. Perceivest thou how that which is more precious than all things is seen by you on earth; and not seen only, but also touched; and not only touched, but likewise eaten; and after receiving It you go home?

Make your soul clean then, prepare your mind for the reception of these mysteries. For if you were entrusted to carry a king's child with the robes, the purple, and the diadem, you would cast away all things which are upon the earth. But now that it is no child of man how royal soever, but the only-begotten Son of God Himself, Whom you received, do you not thrill with awe, tell me, and cast away all the love of all worldly things, and have no bravery but that wherewith to adorn yourself? Or do you still look towards earth, and love money, and pant after gold? What pardon then can you have? What excuse? Do you not know that all this worldly luxury is loathsome to your Lord? Was it not for this that on His birth He was laid in a manger, and took to Himself a mother of low estate? Did He not for this say to him that was looking after gain, But the Son of Man has not where to lay His head? [Matthew 8:20]

And what did the disciples? Did they not observe the same law, being taken to houses of the poor and lodged, one with a tanner, another with a tent-maker, and with the seller of purple? For they inquired not after the splendor of the house, but for the virtues of men's souls.

These therefore let us also emulate, hastening by the beauty of pillars and of marbles, and seeking the mansions which are above; and let us tread under foot all the pride here below with all love of money, and acquire a lofty mind.  For if we be sober-minded, not even this whole world is worthy of us, much less porticoes and arcades. Wherefore, I beseech you, let us adorn our souls, let us fit up this house which we are also to have with us when we depart; that we may attain even to the eternal blessings, through the grace and mercy, etc.

1 Corinthians 10:25

Whatsoever is sold in the shambles, eat, asking no question for conscience sake.

Having said that they could not drink the cup of the Lord and the cup of the devils, and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he says, Whatsoever is sold in the shambles, eat, asking no question. For, says he, if you eat in ignorance and not knowingly, you are not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance.

Nor does he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he does not even suffer them to question; i.e., to search and enquire, whether it be an idol-sacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is set before us. So that even he that eats, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, but through the man's intention make him unclean. Wherefore he says, asking no question.

1 Corinthians 10:26

For to the Lord belongs the earth and the fullness thereof. Not to the devils. Now if the earth and the fruits and the beasts be all His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience. Wherefore he not only gave permission, but also,

1 Corinthians 10:27

If one of them that believe not bids you, says he, to a feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry does so as being in dread: but he who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion. Wherefore Paul, purposing to establish both points, says, Whatsoever is set before you, eat.

1 Corinthians 10:28-29

But if any man say unto you, This has been offered in sacrifice unto idols; eat not, for his sake that showed it.

Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded. Wherefore he said, eat not for his sake that showed it, and for conscience sake. For the earth is the Lord's and the fullness thereof.

Do you see how both when he bids them eat and when they must abstain, he brings forward the same testimony? For I do not forbid, says he, for this cause as though they belonged to others: (for the earth is the Lord's:) but for the reason I mentioned, for conscience sake; i.e., that it may not be injured. Ought one therefore to inquire scrupulously? Nay says he for I said not your conscience, but his. For I have already said, 'for his sake that showed it.' And again, v. 29, Conscience, I say, not your own, but the other's.

2. But perhaps some one may say, The brethren indeed, as is natural, you spare, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to you? Was it not your own word, 'What have I to do with judging them that are without?' [1 Corinthians 5:12]  Wherefore then do you on the contrary care for them? Not for him is my care, he replies, but in this case also for you.  To which effect also he adds,

For why is my liberty judged by another conscience? meaning by liberty, that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: God has made me free and above all reach of injury, but the Gentile knows not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, 'Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony.' And what then? it may be said. What harm is it to us, should he judge us unfairly? But how much better to give him no room to judge at all! For if you abstain, he will not even say this. How, say you, will he not say it? For when he sees me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination? It is not so at all. For you partake, not as of idol-sacrifices, but as of things clean. And if you make no nice enquiry, it is that you may signify that you fear not the things set before you; this being the reason why, whether you enter a house of Gentiles or go into the market, I suffer you not to ask questions; viz. lest you become timid and perplexed, and occasion yourself needless trouble.

1 Corinthians 10:30

If I by grace partake, why am I evil spoken of for that for which I give thanks? Of what do you 'by grace partake?' tell me. Of the gifts of God. For His grace is so great, as to render my soul unstained and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure; so likewise and much more, we, living in the midst of the world remain pure, if we will, by how much the power we have is even greater than his. Why then abstain? say you. Not as though I should become unclean, far from it; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience and the friendship with devils which makes me unclean, and the purpose of heart works the pollution.

But what is, why am I evil spoken of for that for which I give thanks? I, for my part, says he, give thanks to God that He has thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, 'Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking? But these things, even as it is, say you, will the Gentile allege, when he sees me not making enquiry. In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost you yourself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave you grace and set you on high and above all injury from that quarter, not that you might be evil spoken of, nor that the circumstance which has been such a gain to you as to be matter of special thanksgiving, should so injure others as to make them even blaspheme. Nay, why, says he, do I not say to the Gentile, 'I eat, I am no wise injured, and I do not this as one in friendship with the demons'? Because you can not persuade him, even though you should say it ten thousand times: weak as he is and hostile. For if your brother has not yet been persuaded by you, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?

What then? Whereas we have known Christ and give thanks, while they blaspheme, shall we therefore abandon this custom also? Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the reproach; but in the other, there will be no advantage. Wherefore also he said before, for neither if we eat, are we the better; nor if we eat not, are we the worse. [1 Corinthians 8:8] And besides this too he showed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only but also for the other reasons which he assigned.

1 Corinthians 10:31

3. Whether therefore you eat, or drink, or whatsoever ye do, do all to the glory of God.

Do you perceive how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all aims, that God in all things should be glorified?

1 Corinthians 10:32

Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God: i.e., give no handle to anyone: since in the case supposed, both your brother is offended, and the Jew will the more hate and condemn you, and the Gentile in like manner deride you even as a gluttonous man and a hypocrite.

Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are light, and leaven, and luminaries, and salt, we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then do you put to flight those whom you ought to draw to you? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our soul has come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same.

Do you see how many reasons he has assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.

Further, because he had said, give no occasion of stumbling, and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying,

1 Corinthians 10:33

Even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.

1 Corinthians 11:1

Be imitators of me, even as I also am of Christ.

This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this is the point that stands highest of all; viz. the seeking those things which are for the common profit: which also Paul himself declared, by adding, even as I also am of Christ. For nothing can so make a man an imitator of Christ as caring for his neighbors. Nay, though you should fast, though you should lie upon the ground, and even strangle yourself, but take no thought for your neighbor; you have wrought nothing great, but still standest far from this Image, while so doing. However, in the case before us, even the very thing itself is naturally useful, viz; the abstaining from idol-sacrifices. But I, says he, have done many of those things which were unprofitable also: e.g., when I used circumcision, when I offered sacrifice; for these, were any one to examine them in themselves, rather destroy those that follow after them and cause them to fall from salvation: nevertheless, I submitted even to these on account of the advantage therefrom: but here is no such thing. For in that case, except there accrue a certain benefit and except they be done for others' sake, then the thing becomes injurious: but in this, though there be none made to stumble, even so ought one to abstain from the things forbidden.

But not only to things hurtful have I submitted, but also to things toilsome. For, I robbed other Churches, says he, taking wages of them; [2 Corinthians 11:8] and when it was lawful to eat and not to work, I sought not this, but chose to perish of hunger rather than offend another. This is why he says, I please all men in all things. Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. So then, being above all in perfection, he became beneath all in condescension.

4. For no virtuous action can be very exalted, when it does not distribute its benefit to others also: as is shown by him who brought the one talent safe, and was cut in sunder because he had not made more of it. And thou then, brother, though you should remain without food, though you should sleep upon the ground, though you should eat ashes and be ever wailing, and do good to no other; you will do no great work. For so also those great and noble persons who were in the beginning made this their chiefest care: examine accurately their life, and you will see clearly that none of them ever looked to his own things, but each one to the things of his neighbor, whence also they shone the brighter. For so Moses (to mention him first) wrought many and great wonders and signs; but nothing made him so great as that blessed voice which he uttered unto God, saying, If You will forgive their sin, forgive; but if not, blot me also out. [Exodus 32:32] Such too was David: wherefore also he said, I the shepherd have sinned, and I have done wickedly, but these, the flock, what have they done? Let Your hand be upon me and upon my father's house. [2 Samuel 24:17] So likewise Abraham sought not his own profit, but the profit of many. Wherefore he both exposed himself to dangers and besought God for those who in no wise belonged to him.

Well: these indeed so became glorious. But as for those who sought their own, consider what harm too they received. The nephew, for instance, of the last mentioned, because he listened to the saying, If you will go to the right, I will go to the left; [Genesis 13:9] and accepting the choice, sought his own profit, did not even find his own: but this region was burned up, while that remained untouched. Jonah again, not seeking the profit of many, but his own, was in danger even of perishing: and while the city stood fast, he himself was tossed about and overwhelmed in the sea. But when he sought the profit of many, then he also found his own. So likewise Jacob among the flocks, not seeking his own gain, had exceeding riches for his portion. And Joseph also, seeking the profit of his brethren, found his own. At least, being sent by his father, [Genesis 37:14] he said not, What is this? Have you not heard that for a vision and certain dreams they even attempted to tear me in pieces, and I was held responsible for my dreams, and suffer punishment for being beloved of you? What then will they not do when they get me in the midst of them? He said none of these things, he thought not of them, but prefers the care of his brethren above all. Therefore he enjoyed also all the good things which followed, which both made him very brilliant and declared him glorious. Thus also Moses — for nothing hinders that we should a second time make mention of him, and behold how he overlooked his own things and sought the things of others:— I say this Moses, being conversant in a king's court, because he counted the reproach of Christ [Hebrews 11:26] greater riches than the treasures of Egypt; and having cast them even all out of his hands, became a partaker of the afflictions of the Hebrews;— so far from being himself enslaved, he liberated them also from bondage.

Well: these surely are great things and worthy of an angelical life. But the conduct of Paul far exceeds this. For all the rest leaving their own blessings chose to be partakers in the afflictions of others: but Paul did a thing much greater. For it was not that he consented to be a partaker in others' misfortunes, but he chose himself to be at all extremities that other men might enjoy blessings. Now it is not the same for one who lives in luxury to cast away his luxury and suffer adversity, as for one himself alone suffering adversity, to cause others to be in security and honor. For in the former case, though it be a great thing to exchange prosperity for affliction for your neighbor's sake, nevertheless it brings some consolation to have partakers in the misfortune. But consenting to be himself alone in the distress that others may enjoy their good things — this belongs to a much more energetic soul, and to Paul's own spirit.

And not by this only, but by another and greater excellency does he surpass all those before mentioned. That is, Abraham and all the rest exposed themselves to dangers in the present life, and all these were but asking for this kind of death once for all: but Paul prayed [Romans 9:3] that he might fall from the glory of the world to come for the sake of others' salvation.

I may mention also a third point of superiority. And what is this? That some of those, though they interceded for the persons who conspired against them, nevertheless it was for those with whose guidance they had been entrusted: and the same thing happened as if one should stand up for a wild and lawless son, but still a son: whereas Paul wished to be accursed in the stead of those with whose guardianship he was not entrusted. For to the Gentiles was he sent. Do you perceive the greatness of his soul and the loftiness of his spirit, transcending the very heaven? This man do thou emulate: but if you can not, at least follow those who shone in the old covenant. For thus shall you find your own profit, if you seek that of your neighbor. Wherefore when you feel backward to care for your brother, considering that no otherwise can you be saved, at least for your own sake stand thou up for him and his interests.

5. And although what has been said is sufficient to convince you that no otherwise is it possible to secure our own benefit: yet if you would also assure yourself of it by the examples of common life, conceive a fire happening any where to be kindled in a house, and then some of the neighbors with a view to their own interest refusing to confront the danger but shutting themselves up and remaining at home, in fear lest some one find his way in and purloin some part of the household goods; how great punishment will they endure? Since the fire will come on and burn down likewise all that is theirs; and because they looked not to the profit of their neighbor, they lose even their own besides. For so God, willing to bind us all to each other, has imposed upon things such a necessity, that in the profit of one neighbor that of the other is bound up; and the whole world is thus constituted. And therefore in a vessel too, if a storm come on, and the steersman, leaving the profit of the many, should seek his own only, he will quickly sink both himself and them. And of each several art too we may say that should it look to its own profit only, life could never stand, nor even the art itself which so seeks its own. Therefore the husbandman sows not so much grain only as is sufficient for himself, since he would long ago have famished both himself and others; but seeks the profit of the many: and the soldier takes the field against dangers, not that he may save himself, but that he may also place his cities in security: and the merchant brings not home so much as may be sufficient for himself alone, but for many others also.

Now if any say, each man does this, not looking to my interest, but his own, for he engages in all these things to obtain for himself money and glory and security, so that in seeking my profit he seeks his own: this also do I say and long since wished to hear from you, and for this have I framed all my discourse; viz. to signify that your neighbor then seeks his own profit, when he looks to yours. For since men would no otherwise make up their mind to seek the things of their neighbor, except they were reduced to this necessity; therefore God has thus joined things together, and suffers them not to arrive at their own profit except they first travel through the profit of others.

Well then, this is natural to man, thus to follow after his neighbors' advantage; but one ought to be persuaded not from this reason, but from what pleases God. For it is not possible to be saved, wanting this; but though you should exercise the highest perfection of the work and neglect others who are perishing, you will gain no confidence towards God. Whence is this evident? From what the blessed Paul declared. For if I bestow my goods to feed the poor, and give my body to be burned, and have not love, it profits me nothing, [1 Corinthians 13:3] says he. Sees thou how much Paul requires of us? And yet he that bestowed his goods to feed the poor, sought not his own good, but that of his neighbor. But this alone is not enough, he says. For he would have it done with sincerity and much sympathy. For therefore also God made it a law that he might bring us into the bond of love. When therefore He demands so large a measure, and we do not render even that which is less, of what indulgence shall we be worthy?

And how, says one, did God say to Lot by the Angels, 'Escape for your life?' [Genesis 19:17] Say, when, and why. When the punishment was brought near, not when there was an opportunity of correction but when they were condemned and incurably diseased, and old and young had rushed into the same passions, and henceforth they must needs be burned up, and in that day when the thunderbolts were about to be launched. And besides, this was not spoken of vice and virtue but of the chastisement inflicted by God. For what was he to do, tell me? Sit still and await the punishment, and without at all profiting them, be burned up? Nay, this were the extremest folly.

For I do not affirm this, that one ought to bring chastisement on one's self without discrimination and at random, apart from the will of God. But when a man tarries long in sin, then I bid you push yourself forward and correct him: if you will, for your neighbor's sake: but if not, at least for your own profit. It is true, the first is the better course: but if you reach not yet unto that height, do it even for this. And let no man seek his own that he may find his own; and bearing in mind that neither voluntary poverty nor martyrdom, nor any other thing, can testify in our favor, unless we have the crowning virtue of love; let us preserve this beyond the rest, that through it we may also obtain all other, both present and promised blessings; at which may we all arrive through the grace and mercy of our Lord Jesus Christ; Whom be the glory world without end. Amen.

1 Corinthians 11:2

Now I praise you that you remember me in all things, and hold fast the traditions, even as I delivered them to you.

Having completed the discourse concerning the idol-sacrifices as became him, and having rendered it most perfect in all respects, he proceeds to another thing, which also itself was a complaint, but not so great a one. For that which I said before, this do I also now say, that he does not set down all the heavy accusations continuously, but after disposing them in due order, he inserts among them the lighter matters, mitigating what the readers would else feel offensive in his discourse on account of his continually reproving.

Wherefore also he set the most serious of all last, that relating to the resurrection. But for the present he goes to another, a lighter thing, saying, Now I praise you that you remember me in all things. Thus when the offense is admitted, he both accuses vehemently and threatens: but when it is questioned, he first proves it and then rebukes. And what was admitted, he aggravates: but what was likely to be disputed, he shows to be admitted. Their fornication, for instance, was a thing admitted. Wherefore there was no need to show that there was an offense; but in that case he proved the magnitude of the transgression, and conducted his discourse by way of comparison. Again, their going to law before aliens was an offense, but not so great a one. Wherefore he considered by the way, and proved it. The matter of the idol-sacrifices again was questioned. It was however, a most serious evil. Wherefore he both shows it to be an offense, and amplifies it by his discourse. But when he does this, he not only withdraws them from the several crimes, but invites them also to their contraries. Thus he said not only that one must not commit fornication, but likewise that one ought to exhibit great holiness. Wherefore he added, Therefore glorify God in your body, and in your spirit. [1 Corinthians 6:20] And having said again that one ought not to be wise with the wisdom that is without, he is not content with this, but bids him also to become a fool. [1 Corinthians 3:18] And where he advises them not to go to law before them that are without, and to do no wrong; he goes further, and takes away even the very going to law, and counsels them not only to do no wrong, but even to suffer wrong. c. vi. 7, 8

And discoursing concerning the idol-sacrifices, he said not that one ought to abstain from things forbidden only, but also from things permitted when offense is given: and not only not to hurt the brethren, but not even Greeks, nor Jews. Thus, give no occasion of stumbling, says he, either to Jews, or to Greeks, or to the Church of God. [1 Corinthians 10:32]

2. Having finished therefore all the discourses concerning all these things, he next proceeds also to another accusation. And what was this? Their women used both to pray and prophesy unveiled and with their head bare, (for then women also used to prophesy;) but the men went so far as to wear long hair as having spent their time in philosophy, and covered their heads when praying and prophesying, each of which was a Grecian custom. Since then he had already admonished them concerning these things when present, and some perhaps listened to him and others disobeyed; therefore in his letter also again, he foments the place, like a physician, by his mode of addressing them, and so corrects the offense. For that he had heretofore admonished them in person is evident from what he begins with. Why else, having said nothing of this matter any where in the Epistle before, but passing on from other accusations, does he straightway say, Now I praise you that you remember me in all things, and hold fast the traditions, even as I delivered them to you?

You see that some obeyed, whom he praises; and others disobeyed, whom he corrects by what comes afterwards, saying, Now if any man seem to be contentious, we have no such custom. [1 Corinthians 11:16] For if after some had done well but others disobeyed, he had included all in his accusation, he would both have made the one sort bolder, and have caused the others to become more remiss; whereas now by praising and approving the one, and rebuking the other, he both refreshes the one more effectually, and causes the other to shrink before him. For the accusation even by itself was such as might well wound them; but now that it takes place in contrast with others who have done well and are praised, it comes with a sharper sting. However, for the present he begins not with accusation, but with encomiums and great encomiums, saying, Now I praise you that you remember me in all things. For such is the character of Paul; though it be but for small matters he weaves a web of high praise; nor is it for flattery that he does so: far from it; how could he so act to whom neither money was desirable, nor glory, nor any other such thing? But for their salvation he orders all his proceedings. And this is why he amplifies the encomium, saying, Now I praise you that you remember me in all things.

All what things? For hitherto his discourse was only concerning their not wearing long hair and not covering their heads; but, as I said, he is very bountiful in his praises, rendering them more forward. Wherefore he says,

That ye remember me in all things, and hold fast the traditions, even as I delivered them to you. It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others' pride, who oppose themselves. Further, he does not say, you have obeyed, while others disobeyed, but without exciting suspicion, intimates it by his mode of teaching in what follows, where he says,

1 Corinthians 11:3

But I would have ye know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God.

This is his account of the reason of the thing, and he states it to make the weaker more attentive. He indeed that is faithful, as he ought to be, and steadfast, does not require any reason or cause of those things which are commanded him, but is content with the ordinance alone. But he that is weaker, when he also learns the cause, then both retains what is said with more care and obeys with much readiness.

Wherefore neither did he state the cause until he saw the commandment transgressed. What then is the cause? The head of every man is Christ. Is He then Head of the Gentile also? In no wise. For if we are the Body of Christ, and severally members thereof, [1 Corinthians 12:27] and in this way He is our head, He cannot be the head of them who are not in the Body and rank not among the members. So that when he says, of every man, one must understand it of the believer. Perceivest thou how every where he appeals to the hearer's shame by arguing from on high? Thus both when he was discoursing on love, and when on humility, and when on almsgiving, it was from thence that he drew his examples.

3. But the head of the woman is the man; and the head of Christ is God. Here the heretics rush upon us with a certain declaration of inferiority, which out of these words they contrive against the Son. But they stumble against themselves. For if the man be the head of the woman, and the head be of the same substance with the body, and the head of Christ is God, the Son is of the same substance with the Father. Nay, say they, it is not His being of another substance which we intend to show from hence, but that He is under subjection. What then are we to say to this? In the first place, when anything lowly is said of him conjoined as He is with the Flesh, there is no disparagement of the Godhead in what is said, the Economy admitting the expression. However, tell me how you intend to prove this from the passage? Why, as the man governs the wife, says he, so also the Father, Christ. Therefore also as Christ governs the man, so likewise the Father, the Son. For the head of every man, we read, is Christ. And who could ever admit this? For if the superiority of the Son compared with us, be the measure of the Father's compared with the Son, consider to what meanness you will bring Him. So that we must not try all things by like measure in respect of ourselves and of God, though the language used concerning them be similar; but we must assign to God a certain appropriate excellency, and so great as belongs to God. For should they not grant this, many absurdities will follow. As thus; the head of Christ is God: and, Christ is the head of the man, and he of the woman. Therefore if we choose to take the term, head, in the like sense in all the clauses, the Son will be as far removed from the Father as we are from Him. Nay, and the woman will be as far removed from us as we are from the Word of God. And what the Son is to the Father, this both we are to the Son and the woman again to the man. And who will endure this?

But do you understand the term head differently in the case of the man and the woman, from what thou dost in the case of Christ? Therefore in the case of the Father and the Son, must we understand it differently also. How understand it differently? says the objector. According to the occasion. For had Paul meant to speak of rule and subjection, as you say, he would not have brought forward the instance of a wife, but rather of a slave and a master. For what if the wife be under subjection to us? It is as a wife, as free, as equal in honor. And the Son also, though He did become obedient to the Father, it was as the Son of God, it was as God. For as the obedience of the Son to the Father is greater than we find in men towards the authors of their being, so also His liberty is greater. Since it will not of course be said that the circumstances of the Son's relation to the Father are greater and more intimate than among men, and of the Father's to the Son, less. For if we admire the Son that He was obedient so as to come even unto death, and the death of the cross, and reckon this the great wonder concerning Him; we ought to admire the Father also, that He begot such a son, not as a slave under command, but as free, yielding obedience and giving counsel. For the counsellor is no slave. But again, when you hear of a counsellor, do not understand it as though the Father were in need, but that the Son has the same honor with Him that begot Him. Do not therefore strain the example of the man and the woman to all particulars.

For with us indeed the woman is reasonably subjected to the man: since equality of honor causes contention. And not for this cause only, but by reason also of the deceit [1 Timothy 2:14] which happened in the beginning. Wherefore you see, she was not subjected as soon as she was made; nor, when He brought her to the man, did either she hear any such thing from God, nor did the man say any such word to her: he said indeed that she was bone of his bone, and flesh of his flesh: [Genesis 2:23] but of rule or subjection he no where made mention unto her. But when she made an ill use of her privilege and she who had been made a helper was found to be an ensnarer and ruined all, then she is justly told for the future, your turning shall be to your husband. [Genesis 3:16]

To account for which; it was likely that this sin would have thrown our race into a state of warfare; (for her having been made out of him would not have contributed anything to peace, when this had happened, nay, rather this very thing would have made the man even the harsher, that she made as she was out of him should not have spared even him who was a member of herself:) wherefore God, considering the malice of the Devil, raised up the bulwark of this word and what enmity was likely to arise from his evil device, He took away by means of this sentence and by the desire implanted in us: thus pulling down the partition-wall, i.e., the resentment caused by that sin of hers. But in God and in that undefiled Essence, one must not suppose any such thing.

Do not therefore apply the examples to all, since elsewhere also from this source many grievous errors will occur. For so in the beginning of this very Epistle, he said, [1 Corinthians 3:22-23] All are yours, and you are Christ's, and Christ is God's. What then? Are all in like manner ours, as we are Christ's, and Christ is God's? In no wise, but even to the very simple the difference is evident, although the same expression is used of God, and Christ, and us. And elsewhere also having called the husband head of the wife, he added, [Ephesians 5:23] Even as Christ is Head and Saviour and Defender of the Church, so also ought the man to be of his own wife. Are we then to understand in like manner the saying in the text, both this, and all that after this is written to the Ephesians concerning this subject? Far from it. It is impossible. For although the same words are spoken of God and of men, they do not have the same force in respect to God and to men, but in one way those must be understood, and in another these. Not however on the other hand all things diversely: since contrariwise they will seem to have been introduced at random and in vain, we reaping no benefit from them. But as we must not receive all things alike, so neither must we absolutely reject all.

Now that what I say may become clearer, I will endeavor to make it manifest in an example. Christ is called the Head of the Church. If I am to take nothing from what is human in the idea, why, I would know, is the expression used at all? On the other hand, if I understand all in that way, extreme absurdity will result. For the head is of like passions with the body and liable to the same things. What then ought we to let go, and what to accept? We should let go these particulars which I have mentioned, but accept the notion of a perfect union, and the first principle; and not even these ideas absolutely, but here also we must form a notion, as we may by ourselves, of that which is too high for us and suitable to the Godhead: for both the union is surer and the beginning more honorable.

Again, you hear the word Son; do not thou in this case admit all particulars; yet neither ought thou to reject all: but admitting whatever is meet for God, e.g. that He is of the same essence, that He is of God; the things which are incongruous and belong to human weakness, leave thou upon the earth.

Again, God is called Light. Shall we then admit all circumstances which belong to natural light? In no wise. For this light yields to darkness, and is circumscribed by space, and is moved by another power, and is overshadowed; none of which it is lawful even to imagine of That Essence. We will not however reject all things on this account, but will reap something useful from the example. The illumination which comes to us from God, the deliverance from darkness, this will be what we gather from it.

4. Thus much in answer to the heretics: but we must also orderly go over the whole passage. For perhaps some one might here have doubt also, questioning with himself, what sort of a crime it was for the woman to be uncovered, or the man covered? What sort of crime it is, learn now from hence.

Symbols many and diverse have been given both to man and woman; to him of rule, to her of subjection: and among them this also, that she should be covered, while he has his head bare. If now these be symbols you see that both err when they disturb the proper order, and transgress the disposition of God, and their own proper limits, both the man falling into the woman's inferiority, and the woman rising up against the man by her outward habiliments.

For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a mantle or a veil: (for the woman, says He, shall not wear that which pertains to a man, neither shall a man put on a woman's garments:) much more is it unseemly for these [Deuteronomy 22:5] things to be interchanged. For the former indeed were ordained by men, even although God afterwards ratified them: but this by nature, I mean the being covered or uncovered. But when I say Nature, I mean God. For He it is Who created Nature. When therefore you overturn these boundaries, see how great injuries ensue.

And tell me not this, that the error is but small. For first, it is great even of itself: being as it is disobedience. Next, though it were small, it became great because of the greatness of the things whereof it is a sign. However, that it is a great matter, is evident from its ministering so effectually to good order among mankind, the governor and the governed being regularly kept in their several places by it.

 So that he who transgresses disturbs all things, and betrays the gifts of God, and casts to the ground the honor bestowed on him from above; not however the man only, but also the woman. For to her also it is the greatest of honors to preserve her own rank; as indeed of disgraces, the behavior of a rebel. Wherefore he laid it down concerning both, thus saying,

1 Corinthians 11:4-5

Every man praying or prophesying having his head covered, dishonors his head. But every woman praying or prophesying with her head unveiled dishonors her head.

For there were, as I said, both men who prophesied and women who had this gift at that time, as the daughters of Philip, [Acts 21:9] as others before them and after them: concerning whom also the prophet spoke of old: your sons shall prophesy, and your daughters shall see visions. [Joel 2:28 and Acts 2:17]

Well then: the man he compels not to be always uncovered, but only when he prays. For every man, says he, praying or prophesying, having his head covered, dishonors his head. But the woman he commands to be at all times covered. Wherefore also having said, Every woman that prays or prophesies with her head unveiled, dishonors her head, he stayed not at this point only, but also proceeded to say, for it is one and the same thing as if she were shaven. But if to be shaven is always dishonorable, it is plain too that being uncovered is always a reproach. And not even with this only was he content, but added again, saying, The woman ought to have a sign of authority on her head, because of the angels. He signifies that not at the time of prayer only but also continually, she ought to be covered. But with regard to the man, it is no longer about covering but about wearing long hair, that he so forms his discourse. To be covered he then only forbids, when a man is praying; but the wearing long hair he discourages at all times. Wherefore, as touching the woman, he said, But if she be not veiled, let her also be shorn; so likewise touching the man, If he have long hair, it is a dishonor unto him. He said not, if he be covered but, if he have long hair. Wherefore also he said at the beginning, Every man praying or prophesying, having anything on his head, dishonors his head. He said not, covered, but having anything on his head; signifying that even though he pray with the head bare, yet if he have long hair, he is like to one covered. For the hair, says he, is given for a covering.

1 Corinthians 11:6

But if a woman is not veiled, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be veiled.

Thus, in the beginning he simply requires that the head be not bare: but as he proceeds he intimates both the continuance of the rule, saying, for it is one and the same thing as if she were shaven, and the keeping of it with all care and diligence. For he said not merely covered, but covered over, meaning that she be carefully wrapped up on every side. And by reducing it to an absurdity, he appeals to their shame, saying by way of severe reprimand, but if she be not covered, let her also be shorn. As if he had said, If you cast away the covering appointed by the law of God, cast away likewise that appointed by nature.

But if any say, Nay, how can this be a shame to the woman, if she mount up to the glory of the man? we might make this answer; She does not mount up, but rather falls from her own proper honor. Since not to abide within our own limits and the laws ordained of God, but to go beyond, is not an addition but a diminuation. For as he that desires other men's goods and seizes what is not his own, has not gained anything more, but is diminished, having lost even that which he had, (which kind of thing also happened in paradise) so likewise the woman acquires not the man's dignity, but loses even the woman's decency which she had. And not from hence only is her shame and reproach, but also on account of her covetousness.

Having taken then what was confessedly shameful, and having said, but if it be a shame for a woman to be shorn or shaven, he states in what follows his own conclusion, saying, let her be covered. And he said not, let her have long hair, but, let her be covered, ordaining both these to be one, and establishing them both ways, from what was customary and from their contraries: in that he both affirms the covering and the hair to be one, and also that she again who is shaven is the same with her whose head is bare. For it is one and the same thing, says he, as if she were shaven. But if any say, And how is it one, if this woman have the covering of nature, but the other who is shaven have not even this? we answer, that as far as her will goes, she threw that off likewise by having the head bare. And if it be not bare of tresses, that is nature's doing, not her own. So that as she who is shaven has her head bare, so this woman in like manner. For this cause He left it to nature to provide her with a covering, that even of it she might learn this lesson and veil herself.

Then he states also a cause, as one discoursing with those who are free: a thing which in many places I have remarked. What then is the cause?

1 Corinthians 11:7

For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God.

This is again another cause. Not only, so he speaks, because he has Christ to be His Head ought he not to cover the head, but because also he rules over the woman. For the ruler when he comes before the king ought to have the symbol of his rule. As therefore no ruler without military girdle and cloak, would venture to appear before him that has the diadem: so neither do thou without the symbols of your rule, (one of which is the not being covered,) pray before God, lest you insult both yourself and Him that has honored you.

And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection. But the woman is the glory of the man. Therefore the rule of the man is natural.

5. Then, having affirmed his point, he states again other reasons and causes also, leading you to the first creation, and saying thus:

1 Corinthians 11:8

For the man is not of the woman, but the woman of the man.

But if to be of any one, is a glory to him of whom one is, much more the being an image of him.

1 Corinthians 11:9

For neither was the man created for the woman, but the woman for the man.

This is again a second superiority, nay, rather also a third, and a fourth, the first being, that Christ is the head of us, and we of the woman; a second, that we are the glory of God, but the woman of us; a third, that we are not of the woman, but she of us; a fourth, that we are not for her, but she for us.

1 Corinthians 11:10

For this cause ought the woman to have a sign of authority on her head.

For this cause: what cause, tell me? For all these which have been mentioned, says he; or rather not for these only, but also because of the angels. For although thou despise your husband, says he, yet reverence the angels.

It follows that being covered is a mark of subjection and authority. For it induces her to look down and be ashamed and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in his obedience.

Again: the man is not compelled to do this; for he is the image of his Lord: but the woman is; and that reasonably. Consider then the excess of the transgression when being honored with so high a prerogative, you put yourself to shame, seizing the woman's dress. And you do the same as if having received a diadem, you should cast the diadem from your head, and instead of it take a slave's garment.

1 Corinthians 11:11

Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord.

Thus, because he had given great superiority to the man, having said that the woman is of him and for him and under him; that he might neither lift up the men more than was due nor depress the women, see how he brings in the correction, saying, Howbeit neither is the man without the woman, nor the woman without the man, in the Lord. Examine not, I pray, says he, the first things only, and that creation. Since if you enquire into what comes after, each one of the two is the cause of the other; or rather not even thus each of the other, but God of all. Wherefore he says, neither is the man without the woman, nor the woman without the man, in the Lord.

1 Corinthians 11:12

For as the woman is of the man, so is the man also by the woman.

He said not, of the woman, but he repeats the expression, from 1 Corinthians 11:7 of the man. For still this particular prerogative remains entire with the man. Yet are not these excellencies the property of the man, but of God. Wherefore also he adds, but all things of God. If therefore all things belong to God, and he commands these things, do thou obey and gainsay not.

1 Corinthians 11:13

Judge ye in yourselves: is it seemly that a woman pray unto God veiled? Again he places them as judges of the things said, which also he did respecting the idol-sacrifices. For as there he says, judge ye what I say: c. 1 Corinthians 10:15 so here, judge in yourselves: and he hints something more awful here. For he says that the affront here passes on unto God: although thus indeed he does not express himself, but in something of a milder and more enigmatical form of speech: is it seemly that a woman pray unto God unveiled?

1 Corinthians 11:14

Does not even nature itself teach you, that if a man have long hair, it is a dishonor unto him?

1 Corinthians 11:15

But if a woman have long hair, it is a glory to her; for her hair is given her for a covering.

His constant practice of stating commonly received reasons he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men's ordinary practice they might have learned. For such things are not unknown even to Barbarians: and see how he every where deals in piercing expressions: every man praying having his head covered dishonors his head; and again, but if it be a shame for a woman to be shorn or shaven, let her be veiled: and here again, if a man have long hair, it is a shame unto him; but if a woman have long hair, it is a glory to her, for her hair is given her for a covering.

And if it be given her for a covering, say you, wherefore need she add another covering? That not nature only, but also her own will may have part in her acknowledgment of subjection. For that you ought to be covered nature herself by anticipation enacted a law. Add now, I pray, your own part also, that you may not seem to subvert the very laws of nature; a proof of most insolent rashness, to buffet not only with us, but with nature also. This is why God accusing the Jews said, [Ezekiel 16:21-22] You have slain your sons and your daughters: this is beyond all your abominations.

And again, Paul rebuking the unclean among the Romans thus aggravates the accusation, saying, that their usage was not only against the law of God, but even against nature. For they changed the natural use into that which is against nature. [Romans 1:26] For this cause then here also he employs this argument signifying this very thing, both that he is not enacting any strange law and that among Gentiles their inventions would all be reckoned as a kind of novelty against nature. So also Christ, implying the same, said, Whatsoever ye would that men should do to you, do ye also so them; showing that He is not introducing anything new.

1 Corinthians 11:16

But if any man seems to be contentious, we have no such custom, neither the Churches of God.

It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. For we, says he, have no such custom, so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, neither the Churches of God; signifying that they resist and oppose themselves to the whole world by not yielding. However, even if the Corinthians were then contentious, yet now the whole world has both received and kept this law. So great is the power of the Crucified.

6. But I fear lest having assumed the dress, yet in their deeds some of our women should be found immodest and in other ways uncovered. For therefore also writing to Timothy Paul was not content with these things, but added others, saying, that they adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold. [1 Timothy 2:9] For if one ought not to have the head bare, but everywhere to carry about the token of authority, much more is it becoming to exhibit the same in our deeds. Thus at any rate the former women also used both to call their husbands lords, [1 Peter 3:6] and to yield the precedence to them. Because they for their part, you say, used to love their own wives. I know that as well as you: I am not ignorant of it. But when we are exhorting you concerning your own duties, let not theirs take all your attention. For so, when we exhort children to be obedient to parents, saying, that it is written, honor your father and your mother, they reply to us, mention also what follows, 'and you fathers, provoke not your children to wrath,' [Ephesians 6:1-4] And servants when we tell them that it is written that they should obey their masters, and not serve with eye-service, they also again demand of us what follows, bidding us also give the same advice to masters. For Paul bade them also, they saw, to forbear threatening. But let us not do thus nor enquire into the things enjoined on others, when we are charged with regard to our own: for neither will your obtaining a partner in the charges free you from the blame: but look to one thing only, how you may rid yourself of those charges which lie against yourself. Since Adam also laid the blame on the woman, and she again on the serpent, but this did in no wise deliver them. Do not thou, therefore, for your part, say this to me now, but be careful with all consideration to render what you owe to your husband: since also when I am discoursing with your husband, advising him to love and cherish you, I allow him not to bring forward the law that is appointed for the woman, but I require of him that which is written for himself. And do thou therefore busy yourself with those things only which belong to you, and show yourself tractable to your consort. And accordingly if it be really for God's sake that you obey your husband, tell me not of the things which ought to be done by him, but for what things you have been made responsible by the lawgiver, those perform with exactness. For this is especially to obey God, not to transgress the law even when suffering things contrary to it. And by the same rule, he that being beloved loves, is not reckoned to do any great thing. But he that waits upon a person who hates him, this above all is the man to receive a crown. In the same manner then do thou also reckon that if your husband give you disgust, and thou endure it, you shall receive a glorious crown: but if he be gentle and mild, what will there be for God to reward in you? And these things I say, not bidding the husbands be harsh; but persuading the wives to bear even with harshness in their husbands. Since when each is careful to fulfil his own duty, his neighbor's part also will quickly follow: as when the wife is prepared to bear even with rough behavior in the husband, and the husband refrains from abusing her in her angry mood; then all is a calm and a harbor free from waves.

7. So also was it with those of old time. Each was employed in fulfilling his own duty, not in exacting that of his neighbor. Thus, if you mark it, Abraham took his brother's son: his wife found no fault with him. He commanded her to travel a long journey; she spoke not even against this but followed. Again, after those many miseries and labors and toils having become lord of all, he yielded the precedency to Lot. And so far from Sarah being offended at this, she did not even open her mouth, nor uttered any such thing as many of the women of these days utter, when they see their own husbands coming off inferior in such allotments, and especially in dealing with inferiors; reproaching them, and calling them fools and senseless and unmanly and traitors and stupid. But no such thing did she say or think, but was pleased with all things that were done by him.

And another thing, and that a greater: after that Lot had the choice put in his power, and had thrown the inferior part upon his uncle, a great danger fell upon him.

Whereof the patriarch hearing, armed all his people, and set himself against the whole army of the Persians with his own domestics only, and not even then did she detain him, nor say, as was likely, O man, where are you going, thrusting yourself down precipices, and exposing yourself to so great hazards; for one who wronged you and seized on all that was yours, shedding your blood? Yea, and even if you make light of yourself, yet have pity on me which have left house and country and friends and kindred, and have followed you in so long a pilgrimage; and involve me not in widowhood, and in the miseries of widowhood. None of these things she said: she thought not of them but bore all in silence.

After this, her womb continuing barren, she herself suffers not the grief of women nor laments: but he complains, though not to his wife, but to God. And see how each preserves his own appropriate part: for he neither despised Sarah as childless, nor reproached her with any such thing: and she again was anxious to devise some consolation to him for her childlessness by means of the handmaid. For these things had not yet been forbidden then as now. For now neither is it lawful for women to indulge their husbands in such things, nor for the men, with or without the wife's knowledge, to form such connexions, even though the grief of their childlessness should infinitely harass them: since they also shall hear the sentence, their worm shall not die, neither shall their fire be quenched. For now it is not permitted, but then it had not been forbidden. Wherefore both his wife commanded this, and he obeyed, yet not even thus for pleasure's sake. But behold, it will be said, how he cast Hagar out again at her bidding. Well, this is what I want to point out, that both he obeyed her in all things, and she him. But do not thou give heed to these things only, but examine, thou who urgest this plea, into what had gone before also, Hagar's insulting her, her boasting herself against her mistress; than which what can be more vexatious to a free and honorable woman?

8. Let not then the wife tarry for the virtue of the husband and then show her own, for this is nothing great; nor, on the other hand, the husband, for the obedience of the wife and then exercise self-command; for neither would this any more be his own well-doing; but let each, as I said, furnish his own share first. For if to the Gentiles smiting us on the right, we must turn the other cheek; much more ought one to bear with harsh behavior in a husband.

And I say not this for a wife to be beaten; far from it: for this is the extremest affront, not to her that is beaten, but to him who beats. But even if by some misfortune thou have such a yokefellow allotted you, take it not ill, O woman, considering the reward which is laid up for such things and their praise too in this present life. And to you husbands also this I say: make it a rule that there can be no such offense as to bring you under the necessity of striking a wife. And why say I a wife? Since not even upon his handmaiden could a free man endure to inflict blows and lay violent hands. But if the shame be great for a man to beat a maidservant, much more to stretch forth the right hand against her that is free. And this one might see even from heathen legislatures who no longer compel her that has been so treated to live with him that beat her, as being unworthy of her fellowship. For surely it comes of extreme lawlessness when your partner of life, she who in the most intimate relations and in the highest degree, is united with you; when she, like a base slave, is dishonored by you. Wherefore also such a man, if indeed one must call him a man and not rather a wild beast, I should say, was like a parricide and a murderer of his mother. For if for a wife's sake we were commanded to leave even father and mother, not wronging them but fulfilling a divine law; and a law so grateful to our parents themselves that even they, the very persons whom we are leaving, are thankful, and bring it about with great eagerness; what but extreme frenzy can it be to insult her for whose sake God bade us leave even our parents?

But we may well ask, Is it only madness? There is the shame too: I would fain know who can endure it. And what description can set it before us; when shrieks and wailings are borne along the alleys, and there is a running to the house of him that is so disgracing himself, both of the neighbors and the passers by, as though some wild beast were ravaging within? Better were it that the earth should gape asunder for one so frantic, than that he should be seen at all in the forum after it.

But the woman is insolent, says he. Consider nevertheless that she is a woman, the weaker vessel, whereas you are a man. For therefore were thou ordained to be ruler; and were assigned to her in place of a head, that you might bear with the weakness of her that is set under you. Make then your rule glorious. And glorious it will be when the subject of it meets with no dishonor from you. And as the monarch will appear so much the more dignified, as he manifests more dignity in the officer under him; but if he dishonor and depreciate the greatness of that rank, he is indirectly cutting off no small portion of his own glory likewise: so also thou dishonor her who governs next to yourself, will in no common degree mar the honor of your governance.

Considering therefore all these things, command yourself: and withal think also of that evening on which the father having called you, delivered you his daughter as a kind of deposit, and having separated her from all, from her mother, from himself, from the family, entrusted her entire guardianship to your right hand. Consider that (under God) through her you have children and hast become a father, and be thou also on that account gentle towards her.

Do you see not the husbandmen, how the earth which has once received the seed, they tend with all various methods of culture, though it have ten thousand disadvantages; e.g., though it be an unkindly soil or bear ill weeds, or though it be vexed with excessive rain through the nature of its situation? This also do thou. For thus shall you be first to enjoy both the fruit and the calm. Since your wife is to you both a harbor, and a potent healing charm to rejoice your heart. Well then: if you shall free your harbor from winds and waves, you shall enjoy much tranquility on your return from the market-place: but if you fill it with clamor and tumult, thou dost but prepare for yourself a more grievous shipwreck.  In order then to prevent this, let what I advise be done: When anything uncomfortable happens in the household, if she be in the wrong console her and do not aggravate the discomfort. For even if you should lose all, nothing is more grievous than to have a wife without good-will sharing your abode. And whatever offense you can mention, you will tell me of nothing so very painful as being at strife with her. So that if it were only for such reasons as these, let her love be more precious than all things. For if one another's burdens are to be borne, much more our own wife's.

Though she be poor do not upbraid her: though she be foolish, do not trample on her, but train her rather: because she is a member of you, and you have become one flesh.  But she is trifling and drunken and passionate. You ought then to grieve over these things, not to be angry; and to beseech God, and exhort her and give her advice, and do every thing to remove the evil. But if you strike her thou dost aggravate the disease: for fierceness is removed by moderation, not by rival fierceness. With these things bear in mind also the reward from God: that when it is permitted you to cut her off, and you do not so for the fear of God, but bearest with so great defects, fearing the law appointed in such matters which forbids to put away a wife whatsoever disease she may have: you shall receive an unspeakable reward. Yea, and before the reward you shall be a very great gainer, both rendering her more obedient and becoming yourself more gentle thereby. It is said, for instance, that one of the heathen philosophers, who had a bad wife, a trifler and a brawler, when asked, Why, having such an one, he endured her; made reply, That he might have in his house a school and training-place of philosophy. For I shall be to all the rest meeker, says he, being here disciplined every day. Did you utter a great shout? Why, I at this moment am greatly mourning, when heathens prove better lovers of wisdom than we; we who are commanded to imitate angels, nay rather who are commanded to follow God Himself in respect of gentleness.

But to proceed: it is said that for this reason the philosopher having a bad wife, cast her not out; and some say that this very thing was the reason of his marrying her. But I, because many men have dispositions not exactly reasonable, advise that at first they do all they can, and be careful that they take a suitable partner and one full of all virtue. Should it happen, however, that they miss their end, and she whom they have brought into the house prove no good or tolerable bride, then I would have them at any rate try to be like this philosopher, and train her in every way, and consider nothing more important than this. Since neither will a merchant, until he have made a compact with his partner capable of procuring peace, launch the vessel into the deep, nor apply himself to the rest of the transaction. And let us then use every effort that she who is partner with us in the business of life and in this our vessel, may be kept in all peace within. For thus shall our other affairs too be all in calm, and with tranquility shall we run our course through the ocean of the present life. Compared with this, let house, and slaves, and money, and lands, and the business itself of the state, be less in our account. And let it be more valuable than all in our eyes that she who with us sits at the oars should not be in mutiny and disunion with us. For so shall our other matters proceed with a favoring tide, and in spiritual things also we shall find ourselves much the freer from hindrance, drawing this yoke with one accord; and having done all things well, we shall obtain the blessings laid up in store; unto which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.

1 Corinthians 11:17

But in giving you this charge, I praise you not, that you come together not for the better, but for the worse.

It is necessary in considering the present charge to state also first the occasion of it. For thus again will our discourse be more intelligible. What then is this occasion?

As in the case of the three thousand who believed in the beginning, all had eaten their meals in common and had all things common; such also was the practice at the time when the Apostle wrote this: not such indeed exactly; but as it were a certain outflowing of that communion which abode among them descended also to them that came after. And because of course some were poor, but others rich, they laid not down all their goods in the midst, but made the tables open on stated days, as it should seem; and when the solemn service was completed, after the communion of the Mysteries, they all went to a common entertainment, the rich bringing their provisions with them, and the poor and destitute being invited by them, and all feasting in common. But afterward this custom also became corrupt. And the reason was, their being divided and addicting themselves, some to this party, and others to that, and saying, I am of such a one, and I of such a one; which thing also to correct he said in the beginning of the Epistle, For it has been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you. Now this I mean, that each one of you says, I am of Paul; and I of Apollos; and I of Cephas. Not that Paul was the person to whom they were attaching themselves; for he would not have borne it: but wishing by concession to tear up this custom from the root, he introduced himself, indicating that if any one had inscribed upon himself even his name when breaking off from the common body, even so the thing done was profane and extreme wickedness. And if in his case it were wickedness, much more in the case of those who were inferior to him.

2. Since therefore this custom was broken through, a custom most excellent and most useful; (for it was a foundation of love, and a comfort to poverty, and a corrective of riches, and an occasion of the highest philosophy, and an instruction of humility) since however he saw so great advantages in a way to be destroyed, he naturally addresses them with severity, thus saying: But in giving you this charge, I praise you not. For in the former charge, as there were many who kept (the ordinances), he began otherwise, saying thus: Now I praise you that you remember me in all things: but here contrariwise, But in giving you this charge, I praise you not. And here is the reason why he placed it not after the rebuke of them that eat the idol-sacrifices. But because that was unusually harsh he interposes the discourse about wearing of long hair, that he might not have to pass from one set of vehement reproofs to others again of an invidious kind and so appear too harsh: and then he returns to the more vehement tone, and says, But in giving you this charge, I praise you not.  What is this? That which I am about to tell you of. What is, giving you this charge, I praise you not? I do not approve you, says he, because you have reduced me to the necessity of giving advice: I do not praise you, because you have required instruction in regard to this, because you have need of an admonition from me. Do you perceive how from his beginning he signifies that what was done was very profane? For when he that errs ought not to require so much as a hint to prevent his erring, the error would seem to be unpardonable.

And why do you not praise? Because ye come together, says he, not for the better but for the worse; i.e., because ye do not go forward unto virtue. For it were meet that your liberality should increase and become manifold, but you have taken rather from the custom which already prevailed, and have so taken from it as even to need warning from me, in order that you may return to the former order.

Further, that he might not seem to say these things on account of the poor only, he does not at once strike in to the discourse concerning the tables, lest he render his rebuke such as they might easily come to think slightly of, but he searches for an expression most confounding and very fearful. For what says he?

1 Corinthians 11:18

For first of all, when you come together in the Church, I hear that divisions exist among you.

And he says not, For fear that you do not sup together in common; for I hear that you feast in private, and not with the poor: but what was most calculated thoroughly to shake their minds, that he set down, the name of division, which was the cause of this mischief also: and so he reminded them again of that which was said in the beginning of the Epistle, and was signified by them of the house of Chloe. [1 Corinthians 1:11] And I partly believe it.

Thus, lest they should say, But what if the accusers speak falsely? he neither says, I believe it, lest he should rather make them reckless; nor again, on the other hand, I disbelieve it, lest he should seem to reprove without cause, but, I partly believe it, says he, i.e., I believe it in a small part; making them anxious and inviting them to return to correction.

1 Corinthians 11:19

3. For there must be also factions among you, that they which are approved may be made manifest among you.

By factions, here he means those which concern not the doctrines, but these present divisions. But even if he had spoken of the doctrinal heresies, not even thus did he give them any handle. For Christ Himself said, it must needs be that occasions of stumbling come, [Matthew 18:7] not destroying the liberty of the will nor appointing any necessity and compulsion over man's life, but foretelling what would certainly ensue from the evil mind of men; which would take place, not because of his prediction, but because the incurably disposed are so minded. For not because he foretold them did these things happen: but because they were certainly about to happen, therefore he foretold them. Since, if the occasions of stumbling were of necessity and not of the mind of them that bring them in, it was superfluous His saying, Woe to that man by whom the occasion comes. But these things we discussed more at length when we were upon the passage itself; now we must proceed to what is before us.

Now that he said these things of these factions relating to the tables, and that contention and division, he made manifest also from what follows. For having said, I hear that there are divisions among you, he stopped not here, but signifying what divisions he means he goes on to say, each one takes before other his own supper; and again, What? Have ye not houses to eat and to drink in? Or despise ye the Church of God? However, that of these he was speaking is evident. And if he call them divisions, marvel not. For, as I said, he wishes to touch them by the expression: whereas had they been divisions of doctrine, he would not have discoursed with them thus mildly. Hear him, for instance, when he speaks of any such thing, how vehement he is both in assertion and in reproof: in assertion, as when he says, If even an angel preach any other gospel unto you than that you have received, let him be accursed; [Galatians 1:8] but in reproof, as when he says, Whosoever of you would be justified by the law, you are fallen away from grace. [Galatians 5:4] And at one time he calls the corrupters dogs, saying, Beware of dogs: [Philippians 3:2] at another, having their consciences seared with a hot iron. [1 Timothy 4:2] And again, angels of Satan: [2 Corinthians 11:14-15] but here he said no such thing, but spoke in a gentle and subdued tone.

But what is, that they which are approved may be made manifest among you? That they may shine the more. And what he intends to say is this, that those who are unchangeable and firm are so far from being at all injured hereby, but even shows them the more, and that it makes them more glorious. For the word, that, is not every where indicative of cause, but frequently also of the event of things. Thus Christ Himself uses it, when He says, For judgement I have come into this world; that they which see not may see, and that they which see may be made blind. [John 9:39] So likewise Paul in another place, when discoursing of the law, he writes, And the Law came in beside, that the trespass might abound. [Romans 5:20] But neither was the law given to this end that the trespasses of the Jews might be increased: (though this did ensue:) nor did Christ come for this end that they which see might be made blind, but for the contrary; but the result was such. Thus then also here must one understand the expression, that they which are approved may be made manifest. For not at all with this view came heresies into being, that they which are approved may be made manifest, but on these heresies taking place such was the result. Now these things he said to console the poor, those of them who nobly bore that sort of contempt. Wherefore he said not, that they may become approved, but, that they which are approved may be made manifest; showing that before this also they were such, but they were mixed up with the multitude, and while enjoying such relief as was afforded them by the rich, they were not very conspicuous: but now this strife and contentiousness made them manifest, even as the storm shows the pilot. And he said not, that you may appear approved, but, that they which are approved may be made manifest, those among you who are such. For neither when he is accusing does he lay them open, that he may not render them more reckless; nor when praising, that he may not make them more boastful; but he leaves both this expression and that in suspense, allowing each man's own conscience to make the application of what he says.

Nor does he here seem to me to be comforting the poor only, but those also who were not violating the custom. For it was likely that there were among them also those that observed it.

And this is why he said, I partly believe it. Justly then does he call these approved, who not only with the rest observed the custom, but even without them kept this good law undisturbed. And he does this, studying by such praises to render both others and these persons themselves more forward.

4. Then at last he adds the very form of offense. And what is it?

1 Corinthians 11:20

When ye assemble yourselves together, says he, it is not possible to eat the Lord's Supper.

Do you see how effectually appealing to their shame, even already by way of narrative he contrives to give them his counsel? For the appearance of your assembly, says he, is different. It is one of love and brotherly affection. At least one place receives you all, and you are together in one flock. But the Banquet, when you come to that, bears no resemblance to the Assembly of worshippers. And he said not, When ye come together, this is not to eat in common; this is not to feast with one another; but otherwise again and much more fearfully he reprimands them, saying, it is not possible to eat the Lord's Supper, sending them away now from this point to that evening on which Christ delivered the awful Mysteries. Therefore also he called the early meal a supper. For that supper too had them all reclining at meat together: yet surely not so great was the distance between the rich and the poor as between the Teacher and the disciples. For that is infinite. And why say I the Teacher and the disciples? Think of the interval between the Teacher and the traitor: nevertheless, the Lord Himself both sat at meat with them and did not even cast him out, but both gave him his portion of salt and made him partaker of the Mysteries.

Next he explains how it is not possible to eat the Lord's Supper.

1 Corinthians 11:21

For in your eating, each one takes before other his own supper, says he, and one is hungry, and another is drunken.

Do you perceive how he intimates that they were disgracing themselves rather? For that which is the Lord's, they make a private matter: so that themselves are the first to suffer indignity, depriving their own table of its greatest prerogative. How and in what manner? Because the Lord's Supper, i.e. the Master's, ought to be common. For the property of the master belongs not to this servant without belonging to that, but in common to all. So that by the Lord's Supper he expresses this, the community of the feast. As if he had said, If it be your master's, as assuredly it is, you ought not to withdraw it as private, but as belonging to your Lord and Master to set it in common before all. For this is the meaning of, 'the Lord's.' But now thou dost not suffer it to be the Lord's, not suffering it to be common but feasting by yourself. Wherefore also he goes on to say,

For each one takes before other his own supper. And he said not, cuts off, but takes before, tacitly censuring them both for greediness and for precipitancy. This at least the sequel also shows. For having said this, he added again, and one is hungry, and another is drunken, each of which showed a want of moderation, both the craving and the excess. See also a second fault again whereby those same persons are injured: the first, that they dishonor their supper: the second, that they are greedy and drunken; and what is yet worse, even when the poor are hungry. For what was intended to be set before all in common, that these men fed on alone, and proceeded both to surfeiting and to drunkenness. Wherefore neither did he say, one is hungry, and another is filled: but, is drunken. Now each of these, even by itself, is worthy of censure: for it is a fault to be drunken even without despising the poor; and to despise the poor without being drunken, is an accusation. When both then are joined together at the same time, consider how exceeding great is the transgression.

Next, having pointed out their profaneness, he adds his reprimand in what follows, with much anger, saying,

1 Corinthians 11:22

What? Have ye not houses to eat and to drink in? Or despise ye the Church of God, and put them to shame that have not?

Do you see how he transferred the charge from the indignity offered to the poor to the Church, that his words might make a deeper impression of disgust? Here now you see is yet a fourth accusation, when not the poor only, but the Church likewise is insulted. For even as you make the Lord's Supper a private meal, so also the place again, using the Church as a house. For it was made a Church, not that we who come together might be divided, but that they who are divided might be joined: and this act of assembling shows.

And put them to shame that have not. He said not, and kill with hunger them that have not, but so as much more to put them to the blush, shame them; to point out that it is not food which he cares for so much as the wrong done unto them. Behold again a fifth accusation, not only to overlook the poor but even to shame them. Now this he said, partly as treating with reverence the concerns of the poor, and intimating that they grieve not so for the belly as for the shame; and partly also drawing the hearer to compassion.

Having therefore pointed out so great impieties, indignity to the Supper, indignity to the Church, the contempt practised towards the poor; he relaxes again the tones of his reproof, saying, all of a sudden, Shall I praise you? In this I praise you not. Wherein one might especially marvel at him that when there was need to strike and chide more vehemently after the proof of so great offenses, he does the contrary rather, gives way, and permits them to recover breath. What then may the cause be? He had touched more painfully than usual in aggravating the charge, and being a most excellent physician, he adapts the incision to the wounds, neither cutting superficially those parts which require a deep stroke; (for you have heard him how he cut off among those very persons him that had committed fornication;) nor delivering over to the knife those things which require the milder sort of remedies. For this cause then here also he conducts his address more mildly, and in another point of view likewise, he sought especially to render them gentle to the poor: and this is why he discourses with them rather in a subdued tone.

5. Next, wishing also from another topic to shame them yet more, he takes again the points which were most essential and of them weaves his discourse.

1 Corinthians 11:23

For I received of the Lord, says he, that which also I delivered unto you: how that the Lord Jesus in the night in which He was betrayed, took bread:

1 Corinthians 11:24

And when He had given thanks, He broke it, and said, Take, eat: this is My Body, which is broken for you: this do in remembrance of me.

Wherefore does he here make mention of the Mysteries? Because that argument was very necessary to his present purpose. As thus: Your Master, says he, counted all worthy of the same Table, though it be very awful and far exceeding the dignity of all: but you consider them to be unworthy even of your own, small and mean as we see it is; and while they have no advantage over you in spiritual things, you rob them in the temporal things. For neither are these your own.

However, he does not express himself thus, to prevent his discourse becoming harsh:  but he frames it in a gentler form, saying, that the Lord Jesus in the night in which He was betrayed, took bread.

And wherefore does he remind us of the time, and of that evening, and of the betrayal? Not indifferently nor without some reason, but that he might exceedingly fill them with compunction, were it but from consideration of the time. For even if one be a very stone, yet when he considers that night, how He was with His disciples, very heavy, how He was betrayed, how He was bound, how He was led away, how He was judged, how He suffered all the rest in order, he becomes softer than wax, and is withdrawn from earth and all the pomp of this world. Therefore he leads us to the remembrance of all those things, by His time, and His table, and His betrayal, putting us to shame and saying, Your Master gave up even Himself for you: and thou dost not even share a little meat with your brother for your own sake.

But how says he, that he received it from the Lord? since certainly he was not present then but was one of the persecutors. That you may know that the first table had no advantage above that which comes after it. For even today also it is He who does all, and delivers it even as then.

And not on this account only does he remind us of that night, but that he may also in another way bring us to compunction. For as we particularly remember those words which we hear last from those who are departing; and to their heirs if they should venture to transgress their commands, when we would put them to shame we say, Consider that this was the last word that your father uttered to you, and until the evening when he was just about to breathe his last he kept repeating these injunctions: just so Paul, purposing hence also to make his argument full of awfulness; Remember, says he, that this was the last mysterious rite He gave unto you, and in that night on which He was about to be slain for us, He commanded these things, and having delivered to us that Supper after that He added nothing further.

Next also he proceeds to recount the very things that were done, saying, He took bread, and, when He had given thanks, He broke it, and said, Take, eat: this is My Body, which is broken for you. If therefore you come for a sacrifice of thanksgiving, do thou on your part nothing unworthy of that sacrifice: by no means either dishonor your brother, or neglect him in his hunger; be not drunken, insult not the Church. As you come giving thanks for what you have enjoyed: so do you yourself accordingly make return, and not cut yourself off from your neighbor. Since Christ for His part gave equally to all, saying, Take, eat. He gave His Body equally, but dost not thou give so much as the common bread equally? Yea, it was indeed broken for all alike, and became the Body equally for all.

1 Corinthians 11:25

In like manner also the cup after supper, saying, This cup is the New Covenant in My Blood: this do, as oft as you drink of it, in remembrance of Me.

What do you say? Are you making a remembrance of Christ, and do you despise the poor and tremblest not? Why, if a son or brother had died and thou were making a remembrance of him, you would have been smitten by your conscience, had you not fulfilled the custom and invited the poor: and when you are making remembrance of your Master, do you not so much as simply give a portion of the Table?

But what is it which He says, This cup is the New Covenant? Because there was also a cup of the Old Covenant; the libations and the blood of the brute creatures. For after sacrificing, they used to receive the blood in a chalice and bowl and so pour it out. Since then instead of the blood of beasts He brought in His own Blood; lest any should be troubled on hearing this, He reminds them of that ancient sacrifice.

6. Next, having spoken concerning that Supper, he connects the things present with the things of that time, that even as on that very evening and reclining on that very couch and receiving from Christ himself this sacrifice, so also now might men be affected; and he says,

1 Corinthians 11:26

For as often as you eat this bread, and drink this cup, you proclaim the Lord's death till He come.

For as Christ in regard to the bread and the cup said, Do this in remembrance of Me, revealing to us the cause of the giving of the Mystery, and besides what else He said, declaring this to be a sufficient cause to ground our religious fear upon:— (for when you consider what your Master has suffered for you, you will the better deny yourself:)— so also Paul says here: as often as you eat ye do proclaim His death. And this is that Supper. Then intimating that it abides unto the end, he says, till He come.

1 Corinthians 11:27

Wherefore whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the Body and the Blood of the Lord.

Why so? Because he poured it out, and makes the thing appear a slaughter and no longer a sacrifice. Much therefore as they who then pierced Him, pierced Him not that they might drink but that they might shed His blood: so likewise does he that comes for it unworthily and reaps no profit thereby. Do you see how fearful he makes his discourse, and inveighs against them very exceedingly, signifying that if they are thus to drink, they partake unworthily of the elements? For how can it be other than unworthily when it is he who neglects the hungry? Who besides overlooking him puts him to shame? Since if not giving to the poor casts one out of the kingdom, even though one should be a virgin; or rather, not giving liberally: (for even those virgins too had oil, only they had it not abundantly:) consider how great the evil will prove, to have wrought so many impieties?

What impieties? say you. Why do you say, what impieties? You have partaken of such a Table and when you ought to be more gentle than any and like the angels, none so cruel as you have become. You have tasted the Blood of the Lord, and not even thereupon do you acknowledge your brother. Of what indulgence then are you worthy? Whereas if even before this you had not known him, you ought to have come to the knowledge of him from the Table; but now you dishonor the Table itself; he having been deemed worthy to partake of it and thou not judging him worthy of your meat. Have you not heard how much he suffered who demanded the hundred pence? How he made void the gift vouchsafed to him? Does it not come into your mind what thou were and what you have become? Do you not put yourself in remembrance that if this man be poor in possessions, you were much more beggarly in good works, being full of ten thousand sins? Notwithstanding, God delivered you from all those and counted you worthy of such a Table: but you are not even thus become more merciful: therefore of course nothing else remains but that you should be delivered to the tormentors.

7. These words let us also listen to, all of us, as many as in this place approach with the poor to this holy Table, but when we go out, do not seem even to have seen them, but are both drunken and pass heedlessly by the hungry; the very things whereof the Corinthians were accused. And when is this done? Say you. At all times indeed, but especially at the festivals, where above all times it ought not so to be. Is it not so, that at such times, immediately after Communion, drunkenness succeeds and contempt of the poor? And having partaken of the Blood, when it were a time for you to fast and watch, you give yourself up to wine and revelling. And yet if you have by chance made your morning meal on anything good, you keep yourself lest by any other unsavory viand thou spoil the taste of the former: and now that you have been feasting on the Spirit you bring in a satanical luxury. Consider, when the Apostles partook of that holy Supper, what they did: did they not betake themselves to prayers and singing of hymns? To sacred vigils? To that long work of teaching, so full of all self-denial? For then He related and delivered to them those great and wonderful things, when Judas had gone out to call them who were about to crucify Him. Have you not heard how the three thousand also who partook of the Communion continued even in prayer and teaching, not in drunken feasts and revellings? But thou before you have partaken fastest, that in a certain way you may appear worthy of the Communion: but when you have partaken, and you ought to increase your temperance, you undo all. And yet surely it is not the same to fast before this and after it. Since although it is our duty to be temperate at both times, yet most particularly after we have received the Bridegroom.  Before, that you may become worthy of receiving: after, that you may not be found unworthy of what you have received.

What then? Ought we to fast after receiving? I say not this, neither do I use any compulsion. This indeed were well: however, I do not enforce this, but I exhort you not to feast to excess. For if one never ought to live luxuriously, and Paul showed this when he said, she that gives herself to pleasure is dead while she lives [1 Timothy 5:6]; much more will she then be dead. And if luxury be death to a woman, much more to a man: and if this done at another time is fatal, much more after the communion of the Mysteries. And do you having taken the bread of life, do an action of death and not shudder? Do you not know how great evils are brought in by luxury? Unseasonable laughter, disorderly expressions, buffoonery fraught with perdition, unprofitable trifling, all the other things, which it is not seemly even to name. And these things you do when you have enjoyed the Table of Christ, on that day on which you have been counted worthy to touch His flesh with your tongue. What then is to be done to prevent these things? Purify your right hand, your tongue, your lips, which have become a threshold for Christ to tread upon. Consider the time in which you drew near and set forth a material table, raise your mind to that Table, to the Supper of the Lord, to the vigil of the disciples, in that night, that holy night. Nay, rather should one accurately examine, this very present state is night. Let us watch then with the Lord, let us be pricked in our hearts with the disciples. It is the season of prayers, not of drunkenness; ever indeed, but especially during a festival. For a festival is therefore appointed, not that we may behave ourselves unseemly, not that we may accumulate sins, but rather that we may blot out those which exist.

I know, indeed, that I say these things in vain, yet will I not cease to say them. For if you do not all obey, yet surely ye will not all disobey; or rather, even though ye should all be disobedient, my reward will be greater, though yours will be more condemnation. However, that it may not be more, to this end I will not cease to speak. For perchance, perchance, by my perseverance I shall be able to reach you.

Wherefore I beseech you that we do not this to condemnation; let us nourish Christ, let us give Him drink, let us clothe Him. These things are worthy of that Table. Have you heard holy hymns? Have you seen a spiritual marriage? Have you enjoyed a royal Table? Have you been filled with the Holy Ghost? Have you joined in the choir of the Seraphim? Have you become partaker of the powers above? Cast not away so great a joy, waste not the treasure, bring not in drunkenness, the mother of dejection, the joy of the devil, the parent of ten thousand evils. For hence is a sleep like death, and heaviness of head, and disease, and obliviousness, and an image of dead men's condition. Further, if you would not choose to meet with a friend when intoxicated, when you have Christ within, dared thou, tell me, to thrust in upon Him so great an excess?

But do you love enjoyment? Then, on this very account cease being drunken. For I, too, would have you enjoy yourself, but with the real enjoyment, that which never fades. What then is the real enjoyment, ever blooming? Invite Christ to sup [Revelation 2:20] with you; give Him to partake of yours, or rather of His own. This brings pleasure without limit, and in its prime everlastingly. But the things of sense are not such; rather as soon as they appear they vanish away; and he that has enjoyed them will be in no better condition than he who has not, or rather in a worse. For the one is settled as it were in a harbor, but the other exposes himself to a kind of torrent, a besieging army of distempers, and has not even any power to endure the first swell of the sea.

That these things be therefore not so, let us follow after moderation. For thus we shall both be in a good state of body, and we shall possess our souls in security, and shall be delivered from evils both present and future: from which may we all be delivered, and attain unto the kingdom, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and ever, and world without end. Amen.

1 Corinthians 11:28

But let a man prove himself, and so let him eat of the bread, and drink of the cup.

What mean these words, when another object is proposed to us? This is Paul's custom, as also I said before, not only to treat of those things which he had proposed to himself, but also if an argument incidental to his purpose occur, to proceed upon this also with great diligence, and especially when it relates to very necessary and urgent matters. Thus, when he was discoursing with married persons, and the question about the servants fell in his way, he handled it very strenuously and at great length. Again, when he was speaking of the duty of not going to law before those courts, then also having fallen upon the admonition respecting covetousness, he discoursed at length concerning this subject likewise. Now the same thing he has also done here: in that having once found occasion to remind them of the Mysteries, he judged it necessary to proceed with that subject. For indeed it was no ordinary one. Wherefore also he discoursed very awfully concerning it, providing for that which is the sum of all good things, viz. their approaching those Mysteries with a pure conscience. Whence neither was he content with the things said before alone, but adds these also, saying,

But let a man prove himself: which also he says in the second Epistle: try your own selves, prove your own selves: [2 Corinthians 13:5] not as we do now, approaching because of the season rather than from any earnestness of mind. For we do not consider how we may approach prepared, with the ills that were within us purged out, and full of compunction, but how we may come at festivals and whenever all do so. But not thus did Paul bid us come: he knows only one season of access and communion, the purity of a man's conscience. Since if even that kind of banquet which the senses take cognizance of cannot be partaken of by us when feverish and full of bad humors, without risk of perishing: much more is it unlawful for us to touch this Table with profane lusts, which are more grievous than fevers. Now when I say profane lusts, I mean both those of the body, and of money, and of anger, and of malice, and, in a word, all that are profane. And it becomes him that approaches, first to empty himself of all these things and so to touch that pure sacrifice. And neither if indolently disposed and reluctantly ought he to be compelled to approach by reason of the festival; nor, on the other hand, if penitent and prepared, should any one prevent him because it is not a festival. For a festival is a showing forth of good works, and a reverence of soul, and exactness of deportment. And if you have these things, you may at all times keep festival and at all times approach. Wherefore he says, But let each man prove himself, and then let him approach. And he bids not one examine another, but each himself, making the tribunal not a public one and the conviction without a witness.

1 Corinthians 11:29

2. For he that eats and drinks unworthily, eats and drinks judgment to himself.

What do you say, tell me? Is this Table which is the cause of so many blessings and teeming with life, become judgment? Not from its own nature, says he, but from the will of him that approaches. For as His presence, which conveyed to us those great and unutterable blessings, condemned the more them that received it not: so also the Mysteries become provisions of greater punishment to such as partake unworthily.

But why does he eat judgment to himself? Not discerning the Lord's body: i.e., not searching, not bearing in mind, as he ought, the greatness of the things set before him; not estimating the weight of the gift. For if you should come to know accurately Who it is that lies before you, and Who He is that gives Himself, and to whom, you will need no other argument, but this is enough for you to use all vigilance; unless you should be altogether fallen.

1 Corinthians 11:30

For this cause many among you are weak and sickly, and not a few sleep.

Here he no longer brings his examples from others as he did in the case of the idol-sacrifices, relating the ancient histories and the chastisements in the wilderness, but from the Corinthians themselves; which also made the discourse apt to strike them more keenly. For whereas he was saying, he eats judgment to himself, and, he is guilty; that he might not seem to speak mere words, he points to deeds also and calls themselves to witness; a kind of thing which comes home to men more than threatening, by showing that the threat has issued in some real fact. He was not however content with these things alone, but from these he also introduced and confirmed the argument concerning hell-fire, terrifying them in both ways; and solving an inquiry which is handled everywhere. I mean, since many question one with another, whence arise the untimely deaths, whence the long diseases of men; he tells them that these unexpected events are many of them conditional upon certain sins. What then? They who are in continual health, say you, and come to a green old age, do they not sin? Nay, who dared say this? How then, say you, do they not suffer punishment? Because there they shall suffer a severer one. But we, if we would, neither here nor there need suffer it.

1 Corinthians 11:31

For if we discerned ourselves, says he, we should not be judged.

And he said not, if we punished ourselves, if we were revenged on ourselves, but if we were only willing to acknowledge our offense, to pass sentence on ourselves, to condemn the things done amiss, we should be rid of the punishment both in this world and the next. For he that condemns himself propitiates God in two ways, both by acknowledging his sins, and by being more on his guard for the future. But since we are not willing to do even this light thing, as we ought to do it, not even thus does He endure to punish us with the world, but even thus spares us, exacting punishment in this world, where the penalty is for a season and the consolation great; for the result is both deliverance from sins, and a good hope of things to come, alleviating the present evils. And these things he says, at the same time comforting the sick and rendering the rest more serious. Wherefore he says,

1 Corinthians 11:32

But when we are judged, we are chastened of the Lord.

He said not, we are punished, he said not, we have vengeance taken on us, but, we are chastened. For what is done belongs rather to admonition than condemnation, to healing than vengeance, to correction than punishment. And not so only but by the threat of a greater evil he makes the present light, saying, that we may not be condemned with the world. Do you see how he brings in hell also and that tremendous judgment-seat, and signifies that that trial and punishment is necessary and by all means must be? For if the faithful, and such as God especially cares for, escape not without punishment in whatsoever things they offend, (and this is evident from things present,) much more the unbelieving and they who commit the unpardonable and incurable sins.

1 Corinthians 11:33

3. Wherefore when you come together to eat, wait one for another.

Thus, while their fear was yet at its height and the terror of hell remained, he chooses again to bring in also the exhortation in behalf of the poor, on account of which he said all these things; implying that if they do not this they must partake unworthily. But if the not imparting of our goods excludes from that Table, much more the violently taking away. And he said not, wherefore, when you come together, impart to them that need, but, which has a more reverential sound, wait one for another. For this also prepared the way for and intimated that, and in a becoming form introduced the exhortation. Then further to shame them,

1 Corinthians 11:34

And if any man is hungry, let him eat at home.

By permitting, he hinders it, and more strongly than by an absolute prohibition. For he brings him out of the church and sends him to his house, hereby severely reprimanding and ridiculing them, as slaves to the belly and unable to contain themselves. For he said not, if any despise the poor, but, if any hunger, discoursing as with impatient children; as with brute beasts which are slaves to appetite. Since it would be indeed very ridiculous, if, because they were hungry they were to eat at home.

Yet he was not content with this, but added also another more fearful thing, saying, that your coming together be not unto judgment: that you come not unto chastisement, unto punishment, insulting the Church, dishonoring your brother. For for this cause ye come together, says he, that you may love one another, that you may profit and be profited. But if the contrary happen, it were better for you to feed yourselves at home.

This, however, he said, that he might attract them to him the more. Yea, this was the very purpose both of his pointing out the injury that would arise from hence, and of his saying that condemnation was no trifling one, and terrifying them in every way, by the Mysteries, by the sick, by those that had died, by the other things before mentioned.

Then also he alarms them again in another way, saying, and the rest will I set in order whenever I come: with reference either to some other things, or to this very matter. For since it was likely that they would yet have some reasons to allege, and it was not possible to set all to rights by letter, the things which I have charged you, let them be observed for the present, says he; but if you have anything else to mention, let it be kept for my coming; speaking either of this matter, as I said, or of some other things not very urgent. And this he does that hence too he may render them more serious. For being anxious about his coming, they would correct the error. For the sojourning of Paul in any place was no ordinary thing: and to signify this he said, some are puffed up, as though I would not come to you; [1 Corinthians 4:18] and elsewhere again, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. [Philippians 2:12] And therefore neither did he merely promise that he would come, lest they should disbelieve him and become more negligent; but he also states a necessary cause for his sojourning with them, saying, the rest I will set in order when I come; which implies, that the correction of the things that remained, even had he not in any case been desirous, would have drawn him there.

4. Hearing therefore all these things, let us both take great care of the poor, and restrain our appetite, and rid ourselves of drunkenness, and be careful worthily to partake of the Mysteries; and whatsoever we suffer, let us not take it bitterly, neither for ourselves nor for others; as when untimely death happen or long diseases. For this is deliverance from punishment, this is correction, this is most excellent admonition. Who says this? He that has Christ speaking in him.

But nevertheless even after this many of our women are so foolishly disposed as even to go beyond the unbelievers in the excess of their grief. And some do this blinded by their passion, but others for ostentation, and to avoid the censures of them that are without: who most of all are deprived of excuse, to my mind. For, lest such a one accuse me, says she, let God be my accuser: lest men more senseless than the brute beasts condemn me, let the law of the King of all be trampled under foot. Why, how many thunderbolts do not these sayings deserve?

Again; If any one invite you to a funeral supper after your affliction there is no one to say anything against it, because there is a law of men which enjoins such things: but when God by His law forbids your mourning, all thus contradict it. Does not Job come into your mind, O woman? Rememberest thou not his words at the misfortune of his children, which adorned that holy head more than ten thousand crowns, and made proclamation louder than many trumpets? Do you make no account of the greatness of his misfortunes, of that unprecedented shipwreck, and that strange and portentous tragedy? For thou possibly hast lost one, or a second, or third: but he so many sons and daughters: and he that had many children suddenly became childless. And not even by degrees were his bowels wasted away: but at one sweep all the fruit of his body was snatched from him. Nor was it by the common law of nature, when they had come to old age, but by a death both untimely and violent: and all together, and when he was not present nor sitting by them, that at least by hearing their last words he might have some consolation for so bitter an end of theirs: but contrary to all expectation and without his knowing anything of what took place, they were all at once overwhelmed, and their house became their grave and their snare.

And not only their untimely death, but many things besides there were to grieve him; such as their being all in the flower of their age, all virtuous and loving, all together, that not one of either sex was left, that it befell them not by the common law of nature, that it came after so great a loss, that when he was unconscious of any sin on his own part or on theirs, he suffered these things. For each of these circumstances is enough even by itself to disturb the mind: but when we find them even concurring together, imagine the height of those waves, how great the excess of that storm. And what in particular is greater and worse than his bereavement, he did not even know wherefore all these things happened. On this account then, having no cause to assign for the misfortune, he ascends to the good pleasure of God, and says, The Lord gave, the Lord has taken away: as it pleased the Lord, even so it happened; blessed be the name of the Lord forever. [Job 2:21] And these things he said, when he saw himself who had followed after all virtue in the last extremity; but evil men and impostors, prospering, luxurious, revelling on all sides. And he uttered no such word as it is likely that some of the weaker sort would have uttered, Was it for this that I brought up my children and trained them with all exactness? For this did I open my house to all that passed by, that after those many courses run in behalf of the needy, the naked, the orphans, I might receive this recompense? But instead of these, he offered up those words better than all sacrifice, saying, Naked came I out of my mother's womb, and naked shall I return there. If however he rent his clothes and shaved his head, marvel not. For he was a father and a loving father: and it was meet that both the compassion of his nature should be shown, and also the self-command of his spirit. Whereas, had he not done this, perhaps one would have thought this self-command to be of mere insensibility. Therefore he indicates both his natural affection and the exactness of his piety, and in his grief he was not overthrown.

5. Yea, and when his trial proceeded further, he is again adorned with other crowns on account of his reply to his wife, saying, If we have received good at the hand of the Lord, shall we not endure evil? [Job 2:10] For in fact his wife was by this time the only one left, all his having been clean destroyed, both his children and his possessions and his very body, and she reserved to tempt and to ensnare him. And this indeed was the reason why the devil did not destroy her with the children, nor asked her death, because he expected that she would contribute much towards the ensnaring of that holy man. Therefore he left her as a kind of implement, and a formidable one, for himself. For if even out of paradise, says he, I cast mankind by her means, much more shall I be able to trip him up on the dunghill.

And observe his craft. He did not apply this stratagem when the oxen or the asses or the camels were lost, nor even when the house fell and the children were buried under it, but so long looking on the combatant, he suffers her to be silent and quiet.  But when the fountain of worms gushed forth, when the skin began to putrify and drop off, and the flesh wasting away to emit most offensive discharge, and the hand of the devil was wearing him out with sharper pain than gridirons and furnaces and any flame, consuming on every side and eating away his body more grievously than any wild beast, and when a long time had been spent in this misery; then he brings her to him, seasoned and worn down. Whereas if she had approached him at the beginning of his misfortune, neither would she have found him so unnerved, nor would she have had it in her power so to swell out and exaggerate the misfortune by her words. But now when she saw him through the length of time thirsting for release, and desiring the termination of what pressed on him vehemently then does she come upon him. For to show that he was quite worn down, and by this time had become unable even to draw breath, yea, and desired even to die, hear what he says; For I would I could lay hands on myself, or could request another and he should do it for me; And observe, I pray, the wickedness of his wife, from what topic she at once begins: namely, from the length of time, saying, How long will you hold out sittest all night in the open air, while I am a wanderer and a servant, from place to place, and from house to house, awaiting the sun when it will set, that I may rest from my labors and the pains which now straiten me: but say some word against the Lord, and die." ?

Now, if often even when there were no realities words alone have prevailed to unman a person, consider what it was likely he then should feel, when, besides these words, the things themselves also were galling him; and what, as it should seem, was worst of all, it was a wife also who spoke thus, and a wife who had sunk down utterly and was giving herself up, and on this account was seeking to cast him also into desperation. However, that we may see more clearly the engine which was brought against that adamantine wall, let us listen to the very words. What then are these? How long will you hold out? Saying, Lo! I wait a short time longer, expecting the hope of my salvation. Nay, says she, the time has exposed the folly of your words, while it is protracted, yet shows no mode of escape. And these things she said, not only thrusting him into desperation, but also reproaching and jesting upon him.

For he, ever consoling her as she pressed upon him, and putting her off, would speak as follows: Wait a little longer, and there will soon be an end of these things. Reproaching him therefore, she speaks: Will you now again say the same thing? For a long time has now run by, and no end of these things has appeared. And observe her malice, that she makes no mention of the oxen, the sheep or the camels, as knowing that he was not very much vexed about these; but she goes at once to nature, and reminds him of his children. For on their death she saw him both rending his clothes and shaving off his hair. And she said not, your children are dead, but very pathetically, your memorial is perished from the earth, the thing for which your children were desirable. For if, even now after that the resurrection has been made known children are longed for because they preserve the memory of the departed; much more then. Wherefore also her curse becomes from that consideration more bitter. For in that case, he that cursed, said not, Let his children be utterly rooted out, but, his memorial from the earth. Your sons and your daughters. Thus whereas she said, the memorial, she again accurately makes mention of either sex. But if you, says she, carest not for these, at least consider what is mine. The pains of my womb, and labors which I have endured in vain with sorrow. Now what she means is this: I, who endured the more, am wronged for your sake, and having undergone the toils I am deprived of the fruits.

And see how she neither makes express mention of his loss of property, nor is silent about it and hurries by; but in that point of view in which it also might be most pathetically narrated, in that she covertly refers to it. For when she says, I too am a vagabond and a slave, going about from place to place, from house to house, she both hints at the loss and indicates her great distress: these expressions being such as even to enhance that misfortune. For I come to the doors of others, says she; nor do I beg only, but am a wanderer also and serve a strange and unusual servitude, going round everywhere and carrying about the tokens of my calamity, and teaching all men of my woes; which is most piteous of all, to change house after house. And she stayed not even at these lamentations, but proceeded to say, Waiting for the sun when it will set, and I shall rest from my miseries and the pains that encompass me, by which I am now straitened. Thus, that which is sweet to others, says she, to behold the light, this to me is grievous: but the night and the darkness is a desirable thing. For this only gives me rest from my toils, this becomes a comfort to my miseries. But speak somewhat against the Lord, and die. Perceivest thou here too her crafty wickedness? How she did not even in the act of advising at once introduce the deadly counsel, but having first pitifully related her misfortunes and having drawn out the tragedy at length, she couches in a few words what she would recommend, and does not even declare it plainly, but throwing a shade over that, she holds out to him the deliverance which he greatly longed for, and promises death, the thing which he then most of all desired.

And mark from this also the malice of the devil: that because he knew the longing of Job towards God, he suffers not his wife to accuse God, lest he should at once turn away from her as an enemy. For this cause she no where mentions Him, but the actual calamities she is continually harping on.

And do thou, besides what has been said, add the circumstance that it was a woman who gave this counsel, a wonderful orator to beguile the heedless. Many at least even without external accidents have been cast down by the counsel of woman alone.

6. What then did the blessed saint, and firmer than adamant? Looking bitterly upon her, by his aspect even before he spoke, he repelled her devices: since she no doubt expected to excite fountains of tears; but he became fiercer than a lion, full of wrath and indignation, not on account of his sufferings, but on account of her diabolical suggestions; and having signified his anger by his looks in a subdued tone he gives his rebuke; for even in misfortune he kept his self-command. And what says he? Why do you speak as one of the foolish women? I have not so taught you, says he, I did not so nurture you; and this is why I do not now recognize even my own consort. For these words are the counsel of a 'foolish woman,' and of one beside herself. Seest thou not here an instance of wounding in moderation, and inflicting a blow just sufficient to cure the disease?

Then, after the infliction, he brings in advice sufficient on the other hand to console her, and very rational, thus speaking: if we have received our good things at the hand of the Lord, shall we not endure our evils? For remember, says he, those former things and make account of the Author of them, and you will bear even these nobly. Do you see the modesty of the man? That he does not at all impute his patience to his own courage, but says it was part of the natural result of what happened. For in return for what did God give us these former things? What recompense did he repay? None, but from mere goodness. For they were a gift, not a recompense; a grace, not a reward. Well then, let us bear these also nobly.

This discourse let us, both men and women, have recorded, and let us engrave the words in our minds, both these and those before them: and by sketching upon our minds as in picture the history of their sufferings, I mean the loss of wealth, the bereavement of children, the disease of body, the reproaches, the mockings, the devices of his wife, the snare of the devil, in a word, all the calamities of that righteous man, and that with exactness, let us provide ourselves with a most ample port of refuge: that, enduring all things nobly and thankfully, we may both in the present life cast off all despondency, and receive the rewards that belong to this good way of taking things; by the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and forever, world without end. Amen.