Colossians 3
Ver. 12. "Put on, therefore, as the elect of God, holy and beloved."
He shows the easiness of virtue, so that they might both possess it
continually, and use it as the greatest ornament. The exhortation is accompanied
also with praise, for then its force is greatest. For they had been before
holy, but not elect; but now both "elect, and holy, and beloved."
"A heart of compassion." He said not "mercy," but with greater emphasis
used the two words. And he said not, that it should be as towards brethren,
but, as fathers towards children. For tell me not that he sinned, therefore
he said "a heart." And he said not "compassion," lest he should place them
in light estimation, but "a heart of compassion, kindness, humility, meekness,
longsuffering; forbearing one another, and forgiving each other, if any
man have a complaint against any: even as Christ forgave you, so also do
ye."
Again, he speaks after the class, and he always does it; for from kindness
comes humbleness of mind, and from this, longsuffering. "Forbearing," he
saith, "one another," that is, passing things over And see, how he has
shown it to be nothing, by calling it a "complaint," and saying, "even
as Christ forgave you." Great is the example! and thus he always does;
he exhorts them after Christ. "Complaint," he calls it. In these words
indeed he showed it to be a petty matter; but when he has set before us
the example, he has persuaded us that even if we had serious charges to
bring, we ought to forgive. For the expression, "Even as Christ," signifies
this, and not this only, but also with all the heart; and not this alone,
but that they ought even to love. For Christ being brought into the midst,
bringeth in all these things, both that even if the matters be great, and
even if we have not been the first to injure, even if we be of great, they
of small account, even if they are sure to insult us afterwards, we ought
to lay down our lives for them, (for the words, "even as," demand this;)
and that not even at death only ought one to stop, but if possible, to
go on even after death.
Ver. 14. "And above all these things put on love, which is the bond
of perfectness."
Dost thou see that he saith this? For since it is possible for one who
forgives, not to love; yea, he saith, thou must love him too, and he points
out a way whereby it becomes possible to forgive. For it is possible for
one to be kind, and meek, and humbleminded, and longsuffering, and yet
not affectionate. And therefore, he said at the first, "A heart of compassion,"
both love and pity. "And above all these things, love, which is the bond
of perfectness." Now what he wishes to say is this; that there is no profit
in those things, for all those things fall asunder, except they be done
with love; this it is which clenches them all together; whatsoever good
thing it be thou mentionest, if love be away, it is nothing, it melts away.
And it is as in a ship, even though her rigging be large, yet if there
be no girding ropes, it is of no service;and in an house, if there be no
tie beams, it is the same; and in a body, though the bones be large, if
there be no ligaments, they are of no service. For whatsoever good deeds
any may have, all do vanish away, if love be not there. He said not that
it is the summit, but what is greater, "the bond"; this is more necessary
than the other. For "summit" indeed is an intensity of perfectness, but
"bond" is the holding fast together of those things which produce the perfectness;
it is, as it were, the root.
Ver. 15. "And let the peace of God rule in your hearts, to the which
also ye were called in one body; and be ye thankful."
"The peace of God." This is that which is fixed and steadfast. If on
man's account indeed thou hast peace, it quickly comes to dissolution,
but if on God's account, never. Although he had spoken of love universally,
yet again he comes to the particular. For there is a love too which is
immoderate; for instance, when out of much love one makes accusations without
reason, and is engaged in contentions, and contracts aversions. Not this,
saith he, not this do I desire; not overdoing things, but as God made peace
with you, so do ye also make it. How made He peace? Of His own will, not
having received anything of you. What is this? "Let the peace of God rule
in your hearts." If two thoughts are fighting together, set not anger,
set not spitefulness to hold the prize, but peace; for instance, suppose
one to have been insulted unjustly; of the insult are born two thoughts,
the one bidding him to revenge, the other to endure; and these wrestle
with one another: if the Peace of God stand forward as umpire, it bestows
the prize on that which bids endure, and puts the other to shame. How?
by persuading him that God is Peace, that He hath made peace with us. Not
without reason he shows the great struggle there is in the matter. Let
not anger, he saith, act as umpire, let not contentiousness, let not human
peace, for human peace cometh of avenging, of suffering no dreadful ill.
But not this do I intend, he saith, but that which He Himself left.
He hath represented an arena within, in the thoughts, and a contest,
and a wrestling, and an umpire. Then again, exhortation, "to the which
ye were called," he saith, that is, for the which ye were called. He has
reminded them of how many good things peace is the cause; on account of
this He called thee, for this He called thee, so as to receive a worthy
prize. For wherefore made He us "one body"? Was it not that she might rule?
Was it not that we might have occasion of being at peace? Wherefore are
we all one body? and now are we one body? Because of peace we are one body,
and because we are one body, we are at peace. But why said he not, "Let
the peace of God be victorious," but "be umpire"? He made her the more
honorable. He would not have the evil thought to come to wrestle with her,
but to stand below. And the very name "prize" cheered the hearer. For if
she have given the prize to the good thought, however impudently the other
behave, it is thereafter of no use. And besides, the other being aware
that, perform what feats he might, he should not receive the prize; however
he might puff, and attempt still more vehement onsets, would desist as
laboring without profit. And he well added, "And be ye thankful." For this
is to be thankful, and very effectively, to deal with his fellow-servants
as God doth with himself, to submit himself to the Master, to obey; to
express his gratitude for all things, even though one insult him, or beat
him.
For in truth he that confesses thanks due to God for what he suffers,
will not revenge himself on him that has done him wrong, since he at least
that takes revenge, acknowledges no gratitude. But let not us follow him
(that exacted) the hundred pence, lest we hear, "Thou wicked servant,"
for nothing is worse than this ingratitude. So that they who revenge are
ungrateful.
But why did he begin his list with fornication? For having said, "Mortify
your members which are upon the earth" (c. iii. 5), he immediately says,
"fornication"; and so he does almost everywhere. Because this passion hath
the greatest sway. For even when writing his Epistle to the Thessalonians
he did the same. (1 Thess. iv. 3) And what wonder? since to Timothy even
he saith, "Keep thyself pure" (1 Tim. v.22); and again elsewhere, "Follow
after peace with all men, and the sanctification," without which "no man
shall see the Lord." (Heb. xii. 14.) "Put to death," he says, "your members."
Ye know of what sort that is which is dead, namely, hated, loathed, dropping
to decay. If thou put anything to death, it doth not when dead continue
dead, but presently is corrupted, like the body. Extinguish then the heat;
and nothing that is dead will continue. He shows one having the same thing
in hand, which Christ wrought in the Laver; therefore also he calleth them
"members," as though introducing some champion, thus advancing his discourse
to greater emphasis. And he well said, "Which are upon the earth," for
here they continue, and here they are corrupted, far rather than these
our members. So that not so truly is the body of the earth, as sin is earthly,
for the former indeed appears even beautiful at times, but those members
never. And those members lust after all things that are upon the earth.
If the eye be such, it seeth not the things in the heavens; if the ear,
if the hand, if thou mention any other member whatsoever. The eye seeth
bodies, and beauties, and riches; these are the things of earth, with these
it is delighted: the ear with soft strains, and harp, and pipe, and filthy
talking; these are things which are concerned with earth.
When therefore he has placed his hearers above, near the throne, he
then says, "Mortify your members which are upon the earth." For it is not
possible to stand above with these members; for there is nothing there
for them to work upon. And this clay is worse than that, for that clay
indeed becometh gold, "for this corruptible," he saith, "must put on incorruption"
(1 Cor. xv. 53), but this clay can never be retempered more. So that these
members are rather "upon the earth" than those. Therefore he said not,
"of the earth," but, "which are upon the earth," for it is possible that
these should not be upon the earth. For it is necessary that these should
be "upon the earth," but that those should, is not necessary. For when
the ear hears nothing of what is here uttered, but only in the heavens,
when the eye sees nothing of what is here, but only what is above, it is
not "upon the earth"; when the mouth speaketh nothing of the things here,
it is not "upon the earth"; when the hand doeth no evil thing-these are
not of things "upon the earth," but of those in the heavens.
So Christ also saith, "If thy right eye causeth thee to stumble," that
is, if thou lookest unchastely, "cut it out" (Matt. v. 29), that is, thine
evil thought. And he (Paul) seems to me to speak of "fornication, uncleanness,
passion, desire" as the same, namely fornication: by means of all these
expressions drawing us away from that thing. For in truth this is "a passion";
and like as the body is subject to any affection, either to fever or to
wounds, so also is it with this. And he said not Restrain, but "Mortify"
(put to death), so that they never rise up more, and "put them away." That
which is dead, we put away; for instance, if there be callosities in the
body, their body is dead, and we put it away. Now, if thou cut into that
which is quick, it produces pain, but if into that which is dead, we are
not even sensible of it. So, in truth, is it with the passions; they make
the soul unclean; they make the soul, which is immortal, passible.
How covetousness is said to be idolatry, we have oftentimes explained.
For the things which do most of all lord it over the human race, are these,
covetousness, and unchasteness, and evil desire. "For which things' sake
cometh," he saith, "the wrath of God upon the sons of disobedience." Sons
of disobedience, he calls them, to deprive them of excuse, and to show
that it was because they would not be obedient, that they were in that
condition. "In the which ye also," he saith, "walked aforetime," and (afterward)
became obedient. He points them out as still in them, and praises them,
saying, "But now do ye also put away all these, anger, wrath, malice, railing,
shameful speaking." But against others he advanceth his discourse. Under
the head of "passion and railing" he means revilings, just as under "wrath"
he means wickedness. And in another place, to shame them, he says, "for
we are members one of another." (Eph. iv. 25.) He makes them out to be
as it were manufacturers of men; casting away this one, and receiving that.
He spoke of a man's "members" (v. 5); here he saith, "all." He spoke of
his heart, wrath, mouth, blasphemy, eyes, fornication, covetousness, hands
and feet, lying, the understanding itself, and the old mind. One royal
form it hath, that, namely, of Christ. They whom he has in view, appear
to me rather to be of the Gentiles. For like as earth, being but sand,
even though one part be greater, another less, losing its own previous
form, doth afterwards become gold; and like as wool, of whatever kind it
be, receiveth another aspect, and hides its former one: so truly is it
also with the faithful. "Forbearing," he saith, "one another"; he showeth
what is just. Thou forbearest him, and he thee; and so he says in the Epistle
to the Galatians, "Bear ye one another's burdens." (Gal. vi. 2) "And be
ye thankful," he saith. For this is what he everywhere especially seeks;
the chiefest of good things.
Give we thanks then in all things; whatever may have happened; for this
is thankfulness. For to do so in prosperity indeed, is no great thing,
for the nature of the circumstances of itself impels one thereto; but when
being in extremities we give thanks, then it is admirable. For when, in
circumstances under which others blaspheme, and exclaim discontentedly,
we give thanks, see how great philosophy is here. First, thou hast rejoiced
God; next, thou hast shamed the devil; thirdly, thou hast even made that
which hath happened to be nothing; for all at once, thou both givest thanks,
and God cuts short the pain, and the devil departs. For if thou have exclaimed
discontentedly, he, as having succeeded to his wish, standeth close by
thee, and God, as being blasphemed, leaveth thee, and thy calamity is heightened;
but if thou have given thanks, he, as gaining nought, departs; and God,
as being honored, requites thee with greater honor. And it is not possible,
that a man, who giveth thanks for his evils should be sensible of them.
For his soul rejoiceth, as doing what is right; forthwith his conscience
is bright, it exults in its own commendation; and that soul which is bright,
cannot possibly be sad of countenance. But in the other case, along with
the misfortune, conscience also assails him with her lash; whilst in this
she crowns, and proclaims him.
Nothing is holier than that tongue, which in evils giveth thanks to
God; truly in no respect doth it fall short of that of martyrs; both are
alike crowned, both this, and they. For over this one also stands the executioner
to force it to deny God, by blasphemy; the devil stands over it, torturing
it with executioner thoughts, darkening it with despondencies. If then
one bear his griefs, and give thanks, he hath gained a crown of martyrdom.
For instance, is her little child sick, and doth she give God thanks? this
is a crown to her. What torture so bad that despondency is not worse? still
it doth not force her to vent forth a bitter word. It dies: again she hath
given thanks. She hath become the daughter of Abraham. For if she sacrificed
not with her own hand, yet was she pleased with the sacrifice, which is
the same; she felt no indignation when the gift was taken away.
Again, is her child sick? She hath made no amulets. It is counted to
her as martyrdom, for she sacrificed her son in her resolve. For what,
even though those things are unavailing, and a mere cheat and mockery,
still there were nevertheless those who persuaded her that they do avail:
and she chose rather to see her child dead, than to put up with idolatry.
As then she is a martyr, whether it be in her own case, or in her son's,
that she hath thus acted; or in her husband's, or in any other's of her
dearest; so is that other one an idolatress. For it is evident that she
would have done sacrifice, had it been allowed her to do sacrifice; yea,
rather, she hath even now performed the act of sacrifice. For these amulets,
though they who make money by them are forever rationalizing about them,
and saying, "we call upon God, and do nothing extraordinary," and the like;
and "the old woman is a Christian," says he, "and one of the faithful";
the thing is idolatry. Art thou one of the faithful? sign the Cross; say,
this I have for my only weapon; this for my remedy; and other I know none.
Tell me, if a physician should come to one, and, neglecting the remedies
belonging to his art, should use incantation, should we call that man a
physician? By no means: for we see not the medicines of the healing art;
so neither, in this case, do we see those of Christianity.
Other women again tie about them the names of rivers, and venture numberless
things of like nature. Lo, I say, and forewarn you all, that if any be
detected, I will not spare them again,whether they have made amulet, or
incantation, or any other thing of such an art as this. What then, saith
one, is the child to die? If he have lived through this means, he did then
die, but if he have died without this, he then lived. But now, if thou
seest him attaching himself to harlots, thou wishest him buried, and sayest,
"why, what good is it for him to live?" but when thou seest him in peril
of his salvation, dost thou wish to see him live? Heardest thou not Christ
saying, "He that loseth his life, shall find it; and he that findeth it,
shall lose it"? (Matt. xvi. 25.) Believest thou these sayings, or do they
seem to thee fables? Tell me now, should one say, "Take him away to an
idol temple, and he will live"; wouldest thou endure it? No! she replies.
Why? "Because," she saith, "he urges me to commit idolatry; but here, there
is no idolatry, but simple incantation:" this is the device of Satan, this
is that wiliness of the devil to cloak over the deceit, and to give the
deleterious drug in honey. After he found that he could not prevail with
thee in the other way, he hath gone this way about, to stitched charms,
and old wives' fables; and the Cross indeed is dishonored, and these charms
preferred before it. Christ is cast out, and a drunken and silly old woman
is brought in. That mystery of ours is trodden under foot, and the imposture
of the devil dances.
Wherefore then, saith one, doth not God reprove the aid from such sources?
He hath many times reproved, and yet hath not persuaded thee; He now leaveth
thee to thine error, for It saith, "God gave them up unto a reprobate mind."
(Rom. i. 28.) These things, moreover, not even a Greek who hath understanding
could endure. A certain demagogue in Athens is reported once to have hung
these things about him: when a philosopher who was his instructor, on beholding
them, rebuked him, expostulated, satirized, made sport of him. For in so
wretched a plight are we, as even to believe in these things!
Why, saith one, are there not now those who raise the dead, and perform
cures? Yes, then, why, I say: why are there not now those who have a contempt
for this present life? Do we serve God for hire? When man's nature was
weaker, when the Faith had to be planted, there were even many such; but
now he would not have us to hang upon these signs, but to be ready for
death. Why then clingest thou to the present life? why lookest thou not
on the future? and for the sake of this indeed canst bear even to commit
idolatry, but for the other not so much as to restrain sadness? For this
cause it is that there are none such now; because that (future) life hath
seemed to us honorless, seeing that for its sake we do nothing, whilst
for this there is nothing we refuse to undergo. And why too that other
farce, ashes, and soot, and salt? and the old woman again brought in? A
farce truly, and a shame! And then, "an eye," say they, "hath caught the
child."
Where will these satanical doings end? How will not the Greeks laugh?
how will they not gibe when we say unto them, "Great is the virtue of the
Cross"; how will they be won, when they see us having recourse to those
things, which themselves laugh to scorn? Was it for this that God gave
physicians and medicines? What then? Suppose they do not cure him, but
the child depart? Whither will he depart? tell me, miserable and wretched
one! Will he depart to the demons? Will he depart to some tyrant? Will
he not depart to heaven? Will he not depart to his own Lord? Why then grievest
thou? why weepest thou? why mournest thou? why lovest thou thine infant
more than thy Lord? Is it not through Him that thou hast this also? Why
art thou ungrateful? Dost thou love the gift more than the Giver? "But
I am weak," she replies, "and cannot bear the fear of God." Well, if in
bodily evils the greater covers the less, much rather in the soul, fear
destroyed fear, and sorrow, sorrow. Was the child beautiful? But be it
what it may, not more beauteous is he than Isaac: and he too was an only
one. Was it born in thine old age? So too was he. But is it fair? Well:
however fair it may be, it is not lovelier than Moses (Acts vii. 20), who
drew even barbarian eyes unto a tender love of him, and this too at a time
of life when beauty is not yet disclosed; and yet this beloved thing did
the parents cast into the river. Thou indeed both seest it laid out, and
deliverest it to the burying, and goest to its monument; but they did not
so much as know whether it would be food for fishes, or for dogs, or for
other beasts that prey in the sea; and this they did, knowing as yet nothing
of the Kingdom, nor of the Resurrection.
But suppose it is not an only child; but that after thou hast lost many,
this also hath departed. But not so sudden is thy calamity as was Job's,
and (his was) of sadder aspect? It is not when a roof has fallen in, it
is not as they are feasting the while, it is not following on the tidings
of other calamities.
But was it beloved by thee? But not more so than Joseph, the devoured
of wild beasts; but still the father bore the calamity, and that which
followed it, and the next to that. He wept; but acted not with impiety;
he mourned, but he uttered not discontent, but stayed at those words, saying,
"Joseph is not, Simeon is not, and will ye take Benjamin away? all these
things are against me." (Gen. xlii. 36.) Seest thou how the constraint
of famine prevailed with him to be regardless of his children? and doth
not the fear of God prevail with thee as much as famine?
Weep: I do not forbid thee: but aught blasphemous neither say nor do.
Be thy child what he may, he is not like Abel; and yet nought of this kind
did Adam say; although that calamity was a sore one, that his brother should
have killed him. But I am reminded of others also that have killed their
brothers; when, for instance, Absalom killed Amnon the eldest born (2 Sam.
13), and King David loved his child, and sat indeed in sackcloth and ashes,
but he neither brought soothsayers, nor enchanters, (although there were
such then, as Saul shows,) but he made supplication to God. So do thou
likewise: as that just man did, so do thou also; the same words say thou,
when thy child is dead, "I shall go to him, but he will not come to me."
(2 Sam. xii. 23) This is true wisdom, this is affection. However much thou
mayst love thy child, thou wilt not love so much as he did then. For even
though his child were born of adultery, yet that blessed man's love of
the mother was at its height, and ye know that the offspring shares the
love of the parents. And so great was his love toward it, that he even
wished it to live, though it would be his own accuser, but still he gave
thanks to God. What, thinkest thou, did Rebecca suffer, when his brother
threatened Jacob, and she grieved not her husband, but bade him send her
son away? (Gen. xxvii. 46; xxviii. 1.) When thou hast suffered any calamity,
think on what is worse than it; and thou wilt have a sufficient consolation;
and consider with thyself, what if he had died in battle? what if in fire?
And whatsoever our sufferings may be, let us think upon things yet more
fearful, and we shall have comfort sufficient, and let us ever look around
us on those who have undergone more terrible things, and if we ourselves
have ever suffered heavier calamities. So doth Paul also exhort us; as
when he saith, "Ye have not yet resisted unto blood, striving against sin"
(Heb. xii. 4): and again, "There hath no temptation taken you but such
as man can bear." (1 Cor. x. 13.) Be then our sufferings what they may,
let us look round on what is worse; (for we shall find such,) and thus
shall we be thankful. And above all, let us give thanks for all things
continually; for so, both these things will be eased, and we shall live
to the glory of God, and obtain the promised good things, whereunto may
all we attain, through the grace and love toward man, &c.
Homily IX.
Colossians iii. 16, 17.-"Let the word of Christ dwell in you richly
in all wisdom; teaching and admonishing one another with psalms and hymns
and spiritual songs, singing with grace in your hearts to God. And whatsoever
ye do in word or in deed, do all in the name of the Lord Jesus, giving
thanks to God the Father through Him."
Having exhorted them to be thankful, he shows also the way, that, of
which I have lately discoursed to you. And what saith he? "Let the word
of Christ dwell in you richly"; or rather not this way alone, but another
also. For I indeed said that we ought to reckon up those who have suffered
things more terrible, and those who have undergone sufferings more grievous
than ours, and to give thanks that such have not fallen to our lot; but
what saith he? "Let the word of Christ dwell in you"; that is, the teaching,
the doctrines, the exhortation, wherein He says, that the present life
is nothing, nor yet its good things. If we know this, we shall yield to
no hardships whatever. (Matt. vi. 25, &c) "Let it dwell in you," he
saith, "richly," not simply dwell, but with great abundance. Hearken ye,
as many as are worldly, and have the charge of wife and children; how to
you too he commits especially the reading of the Scriptures and that not
to be done lightly, nor in any sort of way, but with much earnestness.
For as the rich in money can bear fine and damages, so he that is rich
in the doctrines of philosophy will bear not poverty only, but all calamities
also easily, yea, more easily than that one. For as for him, by discharging
the fine, the man who is rich must needs be impoverished, and found wanting,
and if he should often suffer in that way, will no longer be able to bear
it, but in this case it is not so; for we do not even expend our wholesome
thoughts when it is necessary for us to bear aught we would not choose,
but they abide with us continually. And mark the wisdom of this blessed
man. He said not, "Let the word of Christ" be in you, simply, but what?
"dwell in you," and "richly."
"In all wisdom, teaching and admonishing one another." "In all," says
he. Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving,
and other such like things, are wisdom; just as the contraries are folly,
for cruelty too cometh of folly. Whence in many places it calleth the whole
of sin folly. "The fool," saith one, "hath said in his heart, There is
no God" (Ps. xiv. 1); and again, "My wounds stink and are corrupt from
the face of my foolishness." (Ps. xxxviii. 5, Sept.) For what is more foolish,
tell me, than one who indeed wrappeth himself about in his own garments,
but regardeth not his brethren that are naked; who feedeth dogs, and careth
not that the image of God is famishing; who is merely persuaded that human
things are nought, and yet clings to them as if immortal. As then nothing
is more foolish than such an one, so is nothing wiser than one that achieveth
virtue. For mark; how wise he is, says one. He imparteth of his substance,
he is pitiful, he is loving to men, he hath well considered that he beareth
a common nature with them; he hath well considered the use of wealth, that
it is worthy of no estimation; that one ought to be sparing of bodies that
are of kin to one, rather than of wealth. He that is a despiser of glory
is wholly wise, for he knoweth human affairs; the knowledge of things divine
and human, is philosophy. So then he knoweth what things are divine, and
what are human, and from the one he keeps himself, on the other he bestoweth
his pains. And he knows how to give thanks also to God in all things, he
considers the present life as nothing; therefore he is neither delighted
with prosperity, nor grieved with the opposite condition.
Tarry not, I entreat, for another to teach thee; thou hast the oracles
of God. No man teacheth thee as they; for he indeed oft grudgeth much for
vainglory's sake and envy. Hearken, I entreat you, all ye that are careful
for this life, and procure books that will be medicines for the soul. If
ye will not any other, yet get you at least the New Testament, the Apostolic
Epistles, the Acts, the Gospels, for your constant teachers. If grief befall
thee, dive into them as into a chest of medicines; take thence comfort
of thy trouble, be it loss, or death, or bereavement of relations; or rather
dive not into them merely, but take them wholly to thee; keep them in thy
mind.
This is the cause of all evils, the not knowing the Scriptures. We go
into battle without arms, and how ought we to come off safe? Well contented
should we be if we can be safe with them, let alone without them. Throw
not the whole upon us! Sheep ye are, still not without reason, but rational;
Paul committeth much to you also. They that are under instruction, are
not for ever learning; for then they are not taught. If thou art for ever
learning, thou wilt never learn. Do not so come as meaning to be always
learning; (for so thou wilt never know;) but so as to finish learning,
and to teach others. In the arts do not all persons continue for set times,
in the sciences, and in a word, in all the arts? Thus we all fix definitely
a certain known time; but if ye are ever learning, it is a certain proof
that ye have learned nothing.
This reproach God spake against the Jews. "Borne from the belly, and
instructed even to old age." (Isa. xlvi. 3, 4, Sept.) If ye had not always
been expecting this, all things would not have gone backward in this way.
Had it been so, that some had finished learning, and others were about
to have finished, our work would have been forward; ye would both have
given place to others, and would have helped us as well. Tell me, were
some to go to a grammarian and continue always learning their letters,
would they not give their teacher much trouble? How long shall I have to
discourse to you concerning life? In the Apostles' times it was not thus,
but they continually leaped from place to place, appointing those who first
learned to be the teachers of any others that were under instruction. Thus
they were enabled to circle the world, through not being bound to one place.
How much instruction, think ye, do your brethren in the country stand in
need of, [they] and their teachers? But ye hold me riveted fast here. For,
before the head is set right, it is superfluous to proceed to the rest
of the body. Ye throw everything upon us. Ye alone ought to learn from
us, and your wives from you, your children from you; but ye leave all to
us. Therefore our toil is excessive.
"Teaching," he saith, "and admonishing one another with psalms and hymns
and spiritual songs." Mark also the considerateness of Paul. Seeing that
reading is toilsome, and its irksomeness great, he led them not to histories,
but to psalms, that thou mightest at once delight thy soul with singing,
and gently beguile thy labors. "Hymns," he saith, "and spiritual songs."
But now your children will utter songs and dances of Satan, like cooks,
and caterers, and musicians; no one knoweth any psalm, but it seems a thing
to be ashamed of even, and a mockery, and a joke. There is the treasury
house of all these evils. For whatsoever soil the plant stands in, such
is the fruit it bears; if in a sandy and salty soil, of like nature is
its fruit; if in a sweet and rich one, it is again similar. So the matter
of instruction is a sort of fountain. Teach him to sing those psalms which
are so full of the love of wisdom; as at once concerning chastity, or rather,
before all, of not companying with the wicked, immediately with the very
beginning of the book; (for therefore also it was that the prophet began
on this wise, "Blessed is the man that hath not walked in the counsel of
the ungodly"; (Ps. i. 1), and again, "I have not sat in the council of
vanity"; (Ps. xxvi. 4, Sept., and again, "in his sight a wicked doer is
contemned, but he honoreth those that fear the Lord," (Ps. xv. 4, Sept.,)
of companying with the good, (and these subjects thou wilt find there in
abundance,) of restraining the belly, of restraining the hand, of refraining
from excess, of not overreaching; that money is nothing, nor glory, and
other things such like.
When in these thou hast led him on from childhood, by little and little
thou wilt lead him forward even to the higher things. The Psalms contain
all things, but the Hymns again have nothing human. When he has been instructed
out of the Psalms, he will then know hymns also, as a diviner thing. For
the Powers above chant hymns, not psalms. For "a hymn," saith one, "is
not comely in the mouth of a sinner" (Ecclus. xv. 9); and again, "Mine
eyes shall be upon the faithful of the land, that they sit together with
me" (Ps. ci. 6, 7, Sept.); and again, "he that worketh haughtiness hath
not dwelt in the midst of my house"; and again, "He that walketh in a blameless
way, he ministered unto me." (Ps. ci. 6, Sept.)
So that ye should safely guard them from intermixing themselves, not
only with friends, but even with servants. For the harm done to the free
is incalculable, when we place over them corrupt slaves. For if when enjoying
all the benefit of a father's affection and wisdom, they can with difficulty
be preserved safe throughout; when we hand them over to the unscrupulous-
ness of servants, they use them like enemies, thinking that they will prove
milder masters to them, when they have made them perfect fools, and weak,
and worthy of no respect.
More then than all other things together, let us attend seriously to
this. "I have loved," saith he," those that love thy law." (Ps. cxix. 165,
not exact.) This man then let us too emulate, and such let us love. And
that the young may further be taught chastity, let them hear the Prophet,
saying, "My loins are filled with illusions" (Ps. xxxviii. 7, Sept.); and
again let them hear him saying, "Thou wilt utterly destroy every one that
goeth a whoring from Thee." (Ps. lxxiii. 27, Sept.) And, that one ought
to restrain the belly, let them hear again, "And slew," he saith, "the
more part of them while the meat was yet in their mouths." (Ps. lxxviii.
30, Sept.) And that they ought to be above bribes, "If riches become abundant,
set [not] your heart upon them" (Ps. lxii. 10); and that they ought to
keep glory in subjection, "Nor shall his glory descend together after him."
(Ps. xlix. 17.) And not to envy the wicked, "Be not envious against them
that work unrighteousness." (Ps. xxxvii. 1.) And to count power as nothing,
"I saw the ungodly in exceeding high place, and lifting himself up as the
cedars of Libanus, and I passed by, and lo! he was not." (Ps. xxxvii. 35.)
And to count these present things as nothing, "They counted the people
happy, that are in such a case; happy are the people, whose helper is the
Lord their God." (Ps. cxliv. 15, Sept.) That we do not sin without notice,
but that there is a retribution, "for," he saith, "Thou shalt render to
every man according to his works." (Ps. lxii. 12, Sept.) But why doth he
not so requite them day by day? "God is a judge," he says, "righteous,
and strong, and longsuffering." (Ps. vii. 11.) That lowliness of mind is
good, "Lord," he saith, "my heart is not lifted up" (Ps. cxxxi. 1): that
pride is evil, "Therefore," he said, "pride took hold on them wholly" (Ps.
lxxiii. 6, Sept.); and again, "The Lord resisteth the proud"; and again,
"Their injustice shall come out as of fatness." That almsgiving is good,
"He hath dispersed, he hath given to the needy, his righteousness endureth
for ever." (Prov. iii. 34.) And that to pity is praiseworthy, "He is a
good man that pitieth, and lendeth." (Ps. lxxiii. 7, Sept.) And thou wilt
find there many more doctrines than these, full of true philosophy; such
as, that one ought not to speak evil, "Him that privily slandereth his
neighbor, him did I chase from me." (Ps. cxii. 9.)
What is the hymn of those above? The Faithful know. What say the cherubim
above? What say the Angels? "Glory to God in the highest." (Ps. cxii. 5.)
Therefore after the psalmody come the hymns, as a thing of more perfection.
"With psalms," he saith, "with hymns, with spiritual songs, with grace
singing in your hearts to God." (Ps. ci. 5, Sept.) He means either this,
that God because of grace hath given us these things; or, with the songs
in grace; or, admonishing and teaching one another in grace; or, that they
had these gifts in grace; or, it is an epexegesis and he means, from the
grace of the Spirit. "Singing in your hearts to God." Not simply with the
mouth, he means, but with heedfulness. For this is to "sing to God," but
that to the air, for the voice is scattered without result. Not for display,
he means. And even if thou be in the market-place, thou canst collect thyself,
and sing unto God, no one hearing thee. For Moses also in this way prayed,
and was heard, for He saith, "Why criest thou unto Me?" (Ex. xiv. 15) albeit
he said nothing, but cried in thought-wherefore also God alone heard him-with
a contrite heart. For it is not forbidden one even when walking to pray
in his heart, and to dwell above.
Ver. 17. "And whatsoever ye do," he saith, "in word or in deed, do
all in the name of the Lord Jesus, giving thanks to God the Father through
Him."
For if we thus do, there will be nothing polluted, nothing unclean,
wherever Christ is called on. If thou eat, if thou drink, if thou marry,
if thou travel, do all in the Name of God, that is, calling Him to aid
thee: in everything first praying to Him, so take hold of thy business.
Wouldest thou speak somewhat? Set this in front. For this cause we also
place in front of our epistles the Name of the Lord. Wheresoever the Name
of God is, all is auspicious. For if the names of Consuls make writings
sure, much more doth the Name of Christ. Or he means this; after God say
ye and do everything, do not introduce the Angels besides. Dost thou eat?
Give thanks to God both before and afterwards. Dost thou sleep? Give thanks
to God both before and afterwards. Launchest thou into the forum? Do the
same-nothing worldly, nothing of this life. Do all in the Name of the Lord,
and all shall be prospered to thee. Whereonsoever the Name is placed, there
all things are auspicious. If it casts out devils, if it drives away diseases,
much more does it render business easy.
And what is to "do in word or in deed"? Either requesting or performing
anything whatever. Hear how in the Name of God Abraham sent his servant;
David in the Name of God slew Goliath. Marvelous is His Name and great.
Again, Jacob sending his sons saith, "My God give you favor in the sight
of the man." (Gen. xliii. 14.) For he that doeth this hath for his ally,
God, without whom he durst do nothing. As honored then by being called
upon, He will in turn honor by making their business easy. Invoke the Son,
give thanks to the Father. For when the Son is invoked, the Father is invoked,
and when He is thanked, the Son has been thanked.
These things let us learn, not as far as words only, but to fulfill
them also by works. Nothing is equal to this Name, marvelous is it everywhere.
"Thy Name," he saith, "is ointment poured forth." (Cant. i. 3.) He that
hath uttered it is straightway filled with fragrance. "No man," it is said,
"can call Jesus Lord, but by the Holy Ghost." (1 Cor. xii. 3.) So great
things doth this Name Work. If thou have said, In the Name of Father, and
Son, and Holy Ghost, with faith, thou hast accomplished everything. See,
how great things thou hast done! Thou hast created a man, and wrought all
the rest (that cometh) of Baptism! So, when used in commanding diseases,
terrible is The Name. Therefore the devil introduced those of the Angels,
envying us the honor. Such incantations are for the demons. Even if it
be Angel, even if it be Archangel, even if it be Cherubim, allow it not;
for neither will these Powers accept such addresses, but will even toss
them away from them, when they have beheld their Master dishonored. "I
have honored thee," He saith, "and have said, Call upon Me"; and dost thou
dishonor Him? If thou chant this incantation with faith, thou wilt drive
away both diseases and demons, and even if thou have failed to drive away
the disease, this is not from lack of power, but because it is expedient
it should be so. "According to Thy greatness," he saith, "so also is Thy
praise." (Ps. xlviii. 10.) By this Name hath the world been converted,
the tyranny dissolved, the devil trampled on, the heavens opened. We have
been regenerated by this Name. This if we have, we beam forth; This maketh
both martyrs and confessors; This let us hold fast as a great gift, that
we may live in glory, and be well-pleasing to God, and be counted worthy
of the good things promised to them that love Him, through the grace and
lovingkindness, &c.
