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Chap. 3:1. If then you were raised together with Christ.

He brings them together, having above established that He died. Therefore he says, If then you were raised together with Christ, seek the things that are above. No observances are there. Where Christ is seated on the right hand of God. Wonderful! Whither has he led our minds aloft! How has he filled them with mighty aspiration! It was not enough to say, the things that are above, nor yet, where Christ is, but what? seated on the right hand of God. From that point he was preparing them henceforward to see the earth.

Ver. 2, 3, 4. Set your mind on the things that are above, not on the things that are upon the earth. For you died, and your life is hid with Christ in God. When Christ who is your life shall be manifested, then shall you also with Him be manifested in glory.

This is not your life, he says, it is some other one. He is now urgent to remove them, and insists upon showing that they are seated above, and are dead; from both considerations establishing the position, that they are not to seek the things which are here. For whether ye be dead, you ought not to seek them; or Whether ye be above, you ought not to seek them. Does Christ appear? Neither does your life. It is in God, above. What then? When shall we live? When Christ shall be manifested, who is your life; then seek ye glory, then life, then enjoyment.

This is to prepare the way for drawing them off from pleasure and ease. Such is his wont: when establishing one position, he darts off to another; as, for instance, when discoursing of those who at supper were beforehand with one another, he all at once falls upon the observance of the Mysteries. For he has a great rebuke when it is administered unsuspected. It is hid, he says, from you. Then shall you also with Him be manifested. So that, now, you do not appear. See how he has removed them into the very heaven. For, as I said, he is always bent upon showing that they have the very same things which Christ has; and through all his Epistles, the tenor is this, to show that in all things they are partakers with Him. Therefore he uses the terms, Head, and Body, and does everything to convey this to them.

If therefore we shall then be manifested, let us not grieve, when we enjoy not honor: if this life be not life, but it be hidden, we ought to live this life as though dead. Then shall you also, he says, with Him be manifested in glory. In glory, he said, not merely manifested. For the pearl too is hidden so long as it is within the oyster. If then we be treated with insult, let us not grieve; or whatever it be we suffer; for this life is not our life, we are strangers and sojourners. For you died, he says. Who is so witless, as for a corpse, dead and buried, either to buy servants, or build houses, or prepare costly raiment? None. Neither then do ye; but as we seek one thing only, namely, that we be not in a naked state, so here too let us seek one thing and no more. Our first man is buried: buried not in earth, but in water; not death-destroyed, but buried by death's destroyer, not by the law of nature, but by the governing command that is stronger than nature. For what has been done by nature, may perchance be undone; but what has been done by His command, never. Nothing is more blessed than this burial, whereat all are rejoicing, both Angels, and men, and the Lord of Angels. At this burial, no need is there of vestments, nor of coffin, nor of anything else of that kind. Would you see the symbol of this? I will show you a pool wherein the one was buried, the other raised; in the Red Sea the Egyptians were sunk beneath it, but the Israelites went up from out of it; in the same act he buries the one, generates the other.

Marvel not that generation and destruction take place in Baptism; for, tell me, dissolving and cementing, are they not opposite? It is evident to all. Such is the effect of fire; for fire dissolves and destroys wax, but it cements together metallic earth, and works it into gold. So in truth here also, the force of the fire, having obliterated the statue of wax, has displayed a golden one in its stead; for in truth before the Bath we were of clay, but after it of gold. Whence is this evident? Hear him saying, The first man is of the earth, earthy, the second man is the Lord from heaven. 1 Corinthians 15:47 I spoke of a difference as great as that between clay and gold; but greater still do I find the difference between heavenly and earthy; not so widely do clay and gold differ, as do things earthy and heavenly. Waxen we were, and clay-formed. For the flame of lust did much more melt us, than fire does wax, and any chance temptation did far rather shatter us than a stone does things of clay. And, if you will, let us give an outline of the former life, and see whether all was not earth and water, and full of fluctuation and dust, and instability, and flowing away.

And if you will, let us scrutinize not the former things, but the present, and see whether we shall not find everything that is, mere dust and water. For what will you tell me of? Authority and power? For nothing in this present life is thought to be more enviable than these. But sooner may one find the dust when on the air stationary, than these things; especially now. For to whom are they not under subjection? To those who are lovers of them; to eunuchs; to those who will do anything for the sake of money; to the passions of the populace; to the wrath of the more powerful. He who was yesterday up high on his tribunal, who had his heralds shouting with thrilling voice, and many to run before, and haughtily clear the way for him through the forum, is today mean and low, and of all those things bereft and bare, like dust blast-driven, like a stream that has passed by. And like as the dust is raised by our feet, so truly are magistracies also produced by those who are engaged about money, and in the whole of life have the rank and condition of feet; and like as the dust when it is raised occupies a large portion of the air, though itself be but a small body, so too does power; and like as the dust blinds the eyes, so too does the pride of power bedim the eyes of the understanding.

But what? Will you that we examine that object of many prayers, wealth? Come, let us examine it in its several parts. It has luxury, it has honors, it has power. First then, if you will, let us examine luxury. Is it not dust? Yea, rather, it goes by swifter than dust, for the pleasure of luxurious living reaches only to the tongue, and when the belly is filled, not to the tongue even. But, says one, honors are of themselves pleasant things. Yet what can be less pleasant than that same honor, when it is rendered with a view to money? When it is not from free choice and with a readiness of mind, it is not thou that reapest the honor, but your wealth. So that this very thing makes the man of wealth, most of all men, dishonored. For, tell me; suppose all men honored you, who had a friend; the while confessing that thou, to be sure, were good for nothing, but that they were compelled to honor you on his account; could they possibly in any other way have so dishonored you? So that our wealth is the cause of dishonor to us, seeing it is more honored than are its very possessors, and a proof rather of weakness than of power. How then is it not absurd that we are not counted of as much value as earth and ashes, (for such is gold,) but that we are honored for its sake? With reason. But not so he that despises wealth; for it were better not to be honored at all, than so honored. For tell me, were one to say to you, I think you worthy of no honor at all, but for your servants' sakes I honor you, could now anything be worse than this dishonor? But if to be honored for the sake of servants, who are partakers of the same soul and nature with ourselves, be a disgrace, much more then is it such, to be honored for the sake of meaner things, such as the walls and courts of houses, and vessels of gold, and garments. A scorn indeed were this, and shame; better die than be so honored. For, tell me, if you were in peril in this your pride, and some low and disgusting person were to be willing to extricate you from your peril, what could be worse than this? What ye say one to another about the city, I wish to say to you. Once on a time our city gave offense to the Emperor, and he gave orders that the whole of it should utterly be destroyed, men, children, houses, and all. (For such is the wrath of kings, they indulge their power as much as ever they choose, so great an evil is power.) It was then in the extremest of perils. The neighboring city, however, this one on the sea-coast, went and besought the king in our behalf: upon which the inhabitants of our city said that this was worse than if the city had been razed to the ground. So, to be thus honored is worse than being dishonored. For see whence honor has its root. The hands of cooks procure us to be honored, so that to them we ought to feel gratitude; and swineherds supplying us with a rich table, and weavers, and spinners, and workers in metal, and confectioners, and table furnishers.

Were it not then better not to be honored at all, than to be beholden to these for the honor? And besides this, moreover, I will endeavor to prove clearly that opulence is a condition full of dishonor; it embases the soul; and what is more dishonorable than this? For tell me, suppose one had a comely person, and passing all in beauty, and wealth were to go to him and promise to make it ugly, and instead of healthy, diseased, instead of cool, inflamed; and having filled every limb with dropsy, were to make the countenance bloated, and distend it all over; and were to swell out the feet, and make them heavier than logs, and to puff up the belly, and make it larger than any tun; and after this, it should promise not even to grant permission to cure him, to those who should be desirous of doing so, (for such is the way with power,) but would give him so much liberty as to punish any one that should approach him to withdraw him from what was harming him; well then, tell me, when wealth works these effects in the soul, how can it be honorable?

But this power is a more grievous thing than the disease itself; as for one in disease not to be obedient to the physician's injunctions is a more serious evil than the being diseased; and this is the case with wealth, seeing it creates inflammation in every part of the soul, and forbids the physicians to come near it. So let us not felicitate these on the score of their power, but pity them; for neither were I to see a dropsical patient lying, and nobody forbidding him to take his fill of whatever drinks he pleased and of meats that are harmful, would I felicitate him because of his power. For not in all cases is power a good thing, nor are honors either, for these too fill one with much arrogance. But if you would not choose that the body should along with wealth contract such a disease, how do you come to overlook the soul, and when contracting not this scourge alone, but another also? For it is on fire all over with burning fevers and inflammations, and that burning fever none can quench, for wealth will not allow of this, having persuaded it that those things are gains, which are really losses, such as not enduring any one and doing everything at will. For no other soul will one find so replete with lusts so great and so extravagant, as theirs who are desirous of being rich. For what silly trifles do they not picture to themselves! One may see these devising more extravagant things than limners of hippocentaurs, and chimæras, and dragon-footed things, and Scyllas, and monsters. And if one should choose to give a picture of one lust of theirs, neither Scylla, nor chimæra, nor hippocentaur will appear anything at all by the side of such a prodigy; but you will find it to contain every wild beast at once.

And perchance some one will suppose that I have been myself possessed of much wealth, seeing I am so true to what really comes of it. It is reported of one (for I will first confirm what I have said from the legends of the Greeks)— it is reported among them of a certain king, that he became so insolent in luxury, as to make a plane tree of gold, and a sky above it, and there sate, and this too when invading a people skilled in warfare. Now was not this lust hippocentaurean, was it not Scyllæan? Another, again, used to cast men into a wooden bull. Was not this a very Scylla? And even him, the king I just mentioned, the warrior, wealth made, from a man a woman, from a woman, what shall I say? A brute beast, and yet more degraded than this for the beasts, if they lodge under a tree, take up with nature, and seek for nothing further; but the man in question overshot the nature even of beasts.

What then can be more senseless than are the wealthy? And this arises from the greediness of their desires. But, are there not many that admire him? Therefore truly do they share in the laughter he incurs. That displayed not his wealth but his folly. How much better than that golden plane tree is that which the earth produces! For the natural is more grateful than the unnatural. But what meant that your golden heaven, O senseless one? Do you see how wealth that is abundant makes men mad? How it inflamed them? I suppose he knows not the sea even, and perchance will presently have a mind to walk upon it. Now is not this a chimaera? Is it not a hippocentaur? But there are, at this time also, some who fall not short even of him, but are actually much more senseless. For in point of senselessness, wherein do they differ, tell me, from that golden plane tree, who make silver jars, pitchers, and scent bottles? And wherein do those women differ, (ashamed indeed I am, but it is necessary to speak it,) who make chamber utensils of silver? It is ye should be ashamed, that are the makers of these things. When Christ is famishing, do you so revel in luxury? Yea rather, so play the fool! What punishment shall these not suffer? And do you inquire still, why there are robbers? Why murderers? Why such evils? When the devil has thus made you ridiculous. For the mere having of silver dishes indeed, this even is not in keeping with a soul devoted to wisdom, but is altogether a piece of luxury; but the making unclean vessels also of silver, is this then luxury? Nay, I will not call it luxury, but senselessness; nay, nor yet this, but madness; nay rather, worse than even madness.

I know that many persons make jokes at me for this; but I heed them not, only let some good result from it. In truth, to be wealthy does make people senseless and mad. Did their power reach to such an excess, they would have the earth too of gold, and walls of gold, perchance the heaven too, and the air of gold. What a madness is this, what an iniquity, what a burning fever! Another, made after the image of God, is perishing of cold; and do you furnish yourself with such things as these? O the senseless pride! What more would a madman have done? Do you pay such honor to your excrements, as to receive them in silver? I know that you are shocked at hearing this; but those women that make such things ought to be shocked, and the husbands that minister to such distempers. For this is wantonness, and savageness, and inhumanity, and brutishness, and lasciviousness. What Scylla, what chimæra, what dragon, yea rather what demon, what devil would have acted on this wise? What is the benefit of Christ? What of the Faith? When one has to put up with men being heathens, yea rather, not heathens, but demons? If to adorn the head with gold and pearls be not right; one that uses silver for a service so unclean, how shall he obtain pardon? Is not the rest enough, although even it is not bearable, chairs and footstools all of silver? Although even these come of senselessness. But everywhere is excessive pride; everywhere is vainglory. Nowhere is it use, but everywhere excess.

I am afraid lest, under the impulse of this madness, the race of woman should go on to assume some portentous form: for it is likely that they will wish to have even their hair of gold. Else declare that you were not at all affected by what was said, nor were excited greatly, and fell a longing, and had not shame withheld you, would not have refused. For if they dare to do what is even more absurd than this, much more, I think, will they long for their hair, and lips, and eyebrows, and every part to be overlaid with molten gold.

But if you are incredulous, and think I am speaking in jest, I will relate what I have heard, or rather what is now existing. The king of the Persians wears his beard golden; those who are adepts at such work winding leaf of gold about his hairs as about the woof, and it is laid up as a prodigy.

Glory to You, O Christ; with how many good things have You filled us! How have You provided for our health! From how great monstrousness, from how great unreasonableness, have You set us free! Mark! I forewarn you, I advise no longer; but I command and charge; let him that wills, obey, and him that wills not, be disobedient; that if you women do continue thus to act, I will not suffer it, nor receive you, nor permit you to pass across this threshold. For what need have I of a crowd of distempered people? And what if, in my training of you, I do not forbid what is not excessive? And yet Paul forbade both gold and pearls. 1 Timothy 2:9 We are laughed at by the Greeks, our religion appears a fable.

And to the men I give this advice: Are you come to school to be instructed in spiritual philosophy? Divest yourself of that pride! This is my advice both to men and women; and if any act otherwise, henceforward I will not suffer it. The disciples were but twelve, and hear what Christ says unto them, Would ye also go away? John 6:67 For if we go on for ever flattering you, when shall we reclaim you? When shall we do you service? But, says one, there are other sects, and people go over. This is a cold argument, Better is one that does the will of the Lord, than ten thousand transgressors. Sirach 16:3 For, what would you choose yourself, tell me; to have ten thousand servants that were runaways and thieves, or a single one that loved you? Lo! I admonish and command you to break up both those gay deckings for the face, and such vessels as I have described, and give to the poor, and not to be so mad.

Let him that likes quit me at once; let him that likes accuse me, I will not suffer it in any one. When I am about to be judged at the Tribunal of Christ, you stand afar off, and your favor, while I am giving in my account. Those words have ruined all! He says, 'let him not go and transfer himself to another sect!' Nay! He is weak! condescend to him! To what point? Till when? Once, and twice, and thrice, but not perpetually.

Lo! I charge you again, and protest after the pattern of the blessed Paul, that if I come again I will not spare. 2 Corinthians 13:2 But when you have done as you ought, then you will know how great the gain is, how great the advantage. Yes! I entreat and beseech you, and would not refuse to clasp your knees and supplicate you in this behalf. What softness is it! What luxury, what wantonness! This is not luxury, but wantonness. What senselessness is it! What madness! So many poor stand around the Church; and though the Church has so many children, and so wealthy, she is unable to give relief to even one poor person; but one is hungry, and another is drunken 1 Corinthians 11:21; one voids his excrement even into silver, another has not so much as bread! What madness! What brutishness so great as this? May we never come to the proof, whether we will prosecute the disobedient, nor to the indignation which allowing these practices would cause us; but that willingly and with patience we may avoid all this, that we may live to God's glory, and be delivered from the punishment in the other world, and may obtain the good things promised to those who love Him, through the grace and love toward man, etc.

 

Colossians 3:5-7

Mortify your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; for which things' sake, comes the wrath of God upon the sons of disobedience; in the which you also walked aforetime, when you lived in these things.

I know that many are offended by the foregoing discourse, but what can I do? You heard what the Master enjoined. Am I to blame? What shall I do? Have you not seen the creditors, when debtors are obstinate, how they wear collars? Did you hear what Paul proclaimed today? Mortify, he says, your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. What is worse than such a covetousness? This is worse than any desire. This is still more grievous than what I was speaking of, the madness, and the silly weakness about silver. And covetousness, he says, which is idolatry. See in what the evil ends. Do not, I pray, take what I said amiss, for not by my own good-will, nor without reason, would I have enemies; but I was wishful that you should attain to such virtue, as that I might hear of you the things I ought. So that I said it not for authority's sake, nor of imperiousness, but out of pain and of sorrow. Forgive me, forgive! I have no wish to violate decency by discoursing upon such subjects, but I am compelled to it.

Not for the sake of the sorrows of the poor do I say these things, but for your salvation; for they will perish, will perish, that have not fed Christ. For what, if you dost feed some poor man? Still so long as you live so voluptuously and luxuriously, all is to no purpose. For what is required is, not the giving much, but not too little for the property you have; for this is but playing at it.

Mortify therefore your members, he says, which are upon the earth. What do you say? Was it not you that said, You are buried; you are buried together with Him; you are circumcised: we have put off the body of the sins of the flesh c. 2:11, 12; Romans 6:4; how then again do you say, Mortify? Are you sporting? Do you thus discourse, as though those things were in us? There is no contradiction; but like as if one, who has clean scoured a statue that was filthy, or rather who has recast it, and displayed it bright afresh, should say that the rust was eaten off and destroyed, and yet should again recommend diligence in clearing away the rust, he does not contradict himself, for it is not that rust which he scoured off that he recommends should be cleared away, but that which grew afterwards; so it is not that former putting to death he speaks of, nor those fornications, but those which do afterwards grow.

He said that this is not our life, but another, that which is in heaven. Tell me now. When he said, Mortify your members that are upon the earth, is then the earth also accused? Or does he speak of the things upon the earth as themselves sins?

Fornication, uncleanness, he says. He has passed over the actions which it is not becoming even to mention, and by uncleanness has expressed all together.

Passion, he said, evil desire.

Lo! He has expressed the whole in the class. For envy, anger, sorrow, all are evil desire.

And covetousness, he says, which is idolatry. For which things' sake comes the wrath of God upon the sons of disobedience.

By many things he had been withdrawing them; by the benefits which are already given, by the evils to come from which we had been delivered, being who, and wherefore; and all those considerations, as, for instance, who we were, and in what circumstances, and that we were delivered therefrom, how, and in what manner, and on what terms. These were enough to turn one away, but this one is of greater force than all; unpleasant indeed to speak of, not however to disservice, but even serviceable. For which things' sake comes, he says, the wrath of God upon the sons of disobedience. He said not, upon you, but, upon the sons of disobedience.

In the which you also walked aforetime, when you lived in them. In order to shame them, he says, when you lived in them, and implying praise, as now no more so living: at that time they might.

 

Ver. 8. But now put away all these also.

He speaks always both universally and particularly; but this is from earnestness.

 

Ver. 8, 9. Anger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another.

Shameful speaking, he says, out of your mouth, clearly intimating that it pollutes it.

 

Ver. 9, 10. Seeing that you have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him.

It is worth enquiring here, what can be the reason why he calls the corrupt life, members, and man, and body, and again the virtuous life, the same. And if the man means sins, how is it that he says, with his doings? For once he said, the old man, showing that this is not man, but the other. The moral choice does rather determine one than the substance, and is rather man than the other. For his substance casts him not into hell, nor leads him into the kingdom, but men themselves: and we neither love nor hate any one so far as he is man, but so far as he is such or such a man. If then the substance be the body, and in either sort cannot be accountable, how does he say that it is evil? But what is that he says, with his doings? He means the choice, with the acts. And he calls him old, on purpose to show his deformity, and hideousness, and imbecility; and new, as if to say, Do not expect that it will be with this one even as with the other, but the reverse: for ever as he farther advances, he hastens not on to old age, but to a youthfulness greater than the preceding. For when he has received a fuller knowledge, he is both counted worthy of greater things, and is in more perfect maturity, in higher vigor; and this, not from youthfulness alone, but from that likeness also, after which he is. Lo! The best life is styled a creation, after the image of Christ: for this is the meaning of, after the image of Him that created him, for Christ too came not finally to old age, but was so beautiful as it is not even possible to tell.

 

Ver. 11. Where there cannot be Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman: but Christ is all, and in all.

Lo! Here is a third encomium of this man. With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he has nothing of externals, nor needs them; for all external things are such as these, circumcision, and uncircumcision, bondman, freeman, Greek, that is, proselyte, and Jew, from his ancestors. If you have only this man, you will obtain the same things with the others that have him.

But Christ, he says, is all, and in all: Christ will be all things to you, both rank, and descent, and Himself in you all. Or he says another thing, to wit, that you all have become one Christ, being His body.

 

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 says, 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, brings 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.

Do you see that he says this? For since it is possible for one who forgives, not to love; yea, he says, you 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 you mention, 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 you were called in one body; and be thankful.

The peace of God. This is that which is fixed and steadfast. If on man's account indeed you have 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, says 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 has made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he says, act as umpire, let not contentiousness, let not human peace, for human peace comes of avenging, of suffering no dreadful ill. But not this do I intend, he says, but that which He Himself left.

He has represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, to the which you were called, he says, that is, for the which you were called. He has reminded them of how many good things peace is the cause; on account of this He called you, for this He called you, 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 thankful. For this is to be thankful, and very effectively, to deal with his fellow-servants as God does 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 Colossians 3:5, he immediately says, fornication; and so he does almost everywhere. Because this passion has the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. 1 Thessalonians 4:3 And what wonder? Since to Timothy even he says, Keep yourself pure 1 Timothy 5:22; and again elsewhere, Follow after peace with all men, and the sanctification, without which no man shall see the Lord. Hebrews 12:14 Put to death, he says, your members. You know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If you put anything to death, it does 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 calls 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 sees not the things in the heavens; if the ear, if the hand, if you mention any other member whatsoever. The eye sees 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 becomes gold, for this corruptible, he says, must put on incorruption 1 Corinthians 15:53, 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 speaks nothing of the things here, it is not upon the earth; when the hand does no evil thing— these are not of things upon the earth, but of those in the heavens.

So Christ also says, If your right eye causes you to stumble, that is, if you look unchastely, cut it out Matthew 5:29, that is, your 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 you 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 comes, he says, 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 you also, he says, 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 advances 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. Ephesians 4:25 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 Colossians 3:5; here he says, 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 has, 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, does afterwards become gold; and like as wool, of whatever kind it be, receives another aspect, and hides its former one: so truly is it also with the faithful. Forbearing, he says, one another; he shows what is just. Thou forbearest him, and he you; and so he says in the Epistle to the Galatians, Bear one another's burdens. Galatians 6:2 And be thankful, he says. 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, you have rejoiced God; next, you have shamed the devil; thirdly, you have even made that which has happened to be nothing; for all at once, thou both givest thanks, and God cuts short the pain, and the devil departs. For if you have exclaimed discontentedly, he, as having succeeded to his wish, stands close by you, and God, as being blasphemed, leaves you, and your calamity is heightened; but if you have given thanks, he, as gaining nought, departs; and God, as being honored, requites you with greater honor. And it is not possible, that a man, who gives thanks for his evils should be sensible of them. For his soul rejoices, as doing what is right; immediately 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; while in this she crowns, and proclaims him.

Nothing is holier than that tongue, which in evils gives thanks to God; truly in no respect does 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 has gained a crown of martyrdom. For instance, is her little child sick, and does she give God thanks? This is a crown to her. What torture so bad that despondency is not worse? Still it does not force her to vent forth a bitter word. It dies: again she has given thanks. She has 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 has 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 has 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 has 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. Are you 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, says 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 you see him attaching himself to harlots, you wish him buried, and sayest, why, what good is it for him to live? but when you see him in peril of his salvation, do you wish to see him live? Heardest thou not Christ saying, He that loses his life, shall find it; and he that finds it, shall lose it? Matthew 16:25 Believest thou these sayings, or do they seem to you fables? Tell me now, should one say, Take him away to an idol temple, and he will live; would you endure it? No! she replies. Why? Because, she says, 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 you in the other way, he has 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, says one, does not God reprove the aid from such sources? He has many times reproved, and yet has not persuaded you; He now leaves you to your error, for It says, God gave them up unto a reprobate mind. Romans 1:28 These things, moreover, not even a Greek who has 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, says 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 do you cling to the present life? Why do you not look 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 has seemed to us honorless, seeing that for its sake we do nothing, while 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, has 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 do you grieve? Why do you weep? Why do you mourn? Why do you love your infant more than your Lord? Is it not through Him that you have this also? Why are you ungrateful? Do you 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 your old age? So too was he. But is it fair? Well: however fair it may be, it is not lovelier than Moses Acts 7:20, 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. You indeed both see it laid out, and deliver it to the burying, and go 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 you have lost many, this also has departed. But not so sudden is your 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 you? 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 you take Benjamin away? All these things are against me. Genesis 42:36 Do you see how the constraint of famine prevailed with him to be regardless of his children? And does not the fear of God prevail with you as much as famine?

Weep: I do not forbid you: but anything blasphemous neither say nor do. Be your 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 Samuel 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 your child is dead, I shall go to him, but he will not come to me. 2 Samuel 12:23 This is true wisdom, this is affection. However much you may love your child, you will 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 you 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, do you think, did Rebecca suffer, when his brother threatened Jacob, and she grieved not her husband, but bade him send her son away? Genesis 27:46; 28:1 When you have suffered any calamity, think on what is worse than it; and you will have a sufficient consolation; and consider with yourself, 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 does Paul also exhort us; as when he says, You have not yet resisted unto blood, striving against sin Hebrews 12:4: and again, There has no temptation taken you but such as man can bear. 1 Corinthians 10:13 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, etc.

 

Colossians 3:16, 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 you 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 does he say? 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 does he say? 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. Matthew 6:25, etc./span> Let it dwell in you, he says, 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 anything 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 comes of folly. Whence in many places it calls the whole of sin folly. The fool, says one, has said in his heart, There is no God Psalm 14:1; and again, My wounds stink and are corrupt from the face of my foolishness. Psalm 38:5, Septuagint For what is more foolish, tell me, than one who indeed wraps himself about in his own garments, but regards not his brethren that are naked; who feeds dogs, and cares 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 achieves virtue. For mark; how wise he is, says one. He imparts of his substance, he is pitiful, he is loving to men, he has well considered that he bears a common nature with them; he has 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 knows human affairs; the knowledge of things divine and human, is philosophy. So then he knows what things are divine, and what are human, and from the one he keeps himself, on the other he bestows 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 you; you have the oracles of God. No man teaches you as they; for he indeed oft grudges much for vainglory's sake and envy. Hearken, I entreat you, all you that are careful for this life, and procure books that will be medicines for the soul. If you 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 you, dive into them as into a chest of medicines; take thence comfort of your trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to you; keep them in your 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 you are, still not without reason, but rational; Paul commits much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If you are for ever learning, you will never learn. Do not so come as meaning to be always learning; (for so you will 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 you are ever learning, it is a certain proof that you have learned nothing.

This reproach God spoke against the Jews. Borne from the belly, and instructed even to old age. Isaiah 46:3-4, Septuagint If you 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; you 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, do you think, do your brethren in the country stand in need of, [they] and their teachers? But you hold me riveted fast here. For, before the head is set right, it is superfluous to proceed to the rest of the body. You throw everything upon us. You alone ought to learn from us, and your wives from you, your children from you; but you leave all to us. Therefore our toil is excessive.

Teaching, he says, 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 you might at once delight your soul with singing, and gently beguile your labors. Hymns, he says, and spiritual songs. But now your children will utter songs and dances of Satan, like cooks, and caterers, and musicians; no one knows 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 has not walked in the counsel of the ungodly; Psalm 1:1, and again, I have not sat in the council of vanity; Psalm 26:4, Septuagint, and again, in his sight a wicked doer is contemned, but he honors those that fear the Lord, Psalm 15:4, Septuagint of companying with the good, (and these subjects you will 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 you have led him on from childhood, little by little you will 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, says one, is not comely in the mouth of a sinner Sirach 15:9; and again, My eyes shall be upon the faithful of the land, that they sit together with me Psalm 101:6-7, Septuagint; and again, he that works haughtiness has not dwelt in the midst of my house; and again, He that walks in a blameless way, he ministered unto me. Psalm 101:6, Septuagint

So that you 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 unscrupulousness 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, says he, those that love your law. Psalm 119:165, 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 Psalm 38:7, Septuagint; and again let them hear him saying, You will utterly destroy every one that goes a whoring from You. Psalm 73:27, Septuagint And, that one ought to restrain the belly, let them hear again, And slew, he says, the more part of them while the meat was yet in their mouths. Psalm 78:30, Septuagint And that they ought to be above bribes, If riches become abundant, set [not] your heart upon them Psalm 62:10; and that they ought to keep glory in subjection, Nor shall his glory descend together after him. Psalm 49:17 And not to envy the wicked, Be not envious against them that work unrighteousness. Psalm 37:1 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. Psalm 37:35 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. Psalm 144:15, Septuagint That we do not sin without notice, but that there is a retribution, for, he says, You shall render to every man according to his works. Psalm 62:12, Septuagint But why does he not so requite them day by day? God is a judge, he says, righteous, and strong, and longsuffering. Psalm 7:11 That lowliness of mind is good, Lord, he says, my heart is not lifted up Psalm 131:1: that pride is evil, Therefore, he said, pride took hold on them wholly Psalm 73:6, Septuagint; and again, The Lord resists the proud; and again, Their injustice shall come out as of fatness. That almsgiving is good, He has dispersed, he has given to the needy, his righteousness endures for ever. Proverbs 3:34 And that to pity is praiseworthy, He is a good man that pities, and lends. Psalm 73:7, Septuagint And you will find there many more doctrines than these, full of true philosophy; such as, that one ought not to speak evil, Him that privily slanders his neighbor, him did I chase from me. Psalm 112:9

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. Psalm 112:5 Therefore after the psalmody come the hymns, as a thing of more perfection. With psalms, he says, with hymns, with spiritual songs, with grace singing in your hearts to God. Psalm 101:5, Septuagint He means either this, that God because of grace has 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 you be in the market-place, you can collect yourself, and sing unto God, no one hearing you. For Moses also in this way prayed, and was heard, for He says, Why do you cry unto Me? Exodus 14:15 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 you do, he says, 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 you eat, if you drink, if you marry, if you travel, do all in the Name of God, that is, calling Him to aid you: in everything first praying to Him, so take hold of your business. Would you 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 does the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Do you eat? Give thanks to God both before and afterwards. Do you 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 you. 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 says, My God give you favor in the sight of the man. Genesis 43:14 For he that does this has for his ally, God, without whom he dared 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. Your Name, he says, is ointment poured forth. Canticles 1:3 He that has uttered it is straightway filled with fragrance. No man, it is said, can call Jesus Lord, but by the Holy Ghost. 1 Corinthians 12:3 So great things does this Name Work. If you have said, In the Name of Father, and Son, and Holy Ghost, with faith, you have accomplished everything. See, how great things you have done! You have created a man, and wrought all the rest (that comes) 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 you, He says, and have said, Call upon Me; and do you dishonor Him? If you chant this incantation with faith, you will drive away both diseases and demons, and even if you 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 Your greatness, he says, so also is Your praise. Psalm 48:10 By this Name has 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 makes 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, etc.

 

Colossians 3:18-25

Wives, be in subjection to your husbands, as is fitting in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things, for this is well-pleasing in the Lord. Fathers, provoke not your children, that they be not discouraged. Servants, obey in all things them that are your masters according to the flesh; not with eyeservice, as menpleasers, but in singleness of heart, fearing the Lord: whatsoever ye do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord you shall receive the recompense of the inheritance: ye serve the Lord Christ. For he that does wrong shall receive again for the wrong that he has done: and there is no respect of persons with God. Colossians 4:1 Masters, render unto your servants that which is just and equal; knowing that you also have a Master in heaven.

Why does he not give these commands everywhere, and in all the Epistles, but only here, and in that to the Ephesians, and that to Timothy, and that to Titus? Because probably there were dissensions in these cities; or probably they were correct in other respects, so that it was expedient they should hear about these things. Rather, however, what he says to these, he says to all. Now in these things also this Epistle bears great resemblance to that to the Ephesians, either because it was not fitting to write about these things to men now at peace, who needed to be instructed in high doctrines as yet lacking to them, or because that for persons who had been comforted under trials, it were superfluous to hear on these subjects. So that I conjecture, that in this place the Church was now well-grounded, and that these things are said as in finishing.

 

Ver. 18. Wives, be in subjection to your husbands, as is fitting in the Lord.

That is, be subject for God's sake, because this adorns you, he says, not them. For I mean not that subjection which is due to a master, nor yet that alone which is of nature, but that for God's sake.

 

Ver. 19. Husbands, love your wives, and be not bitter against them.

See how again he has exhorted to reciprocity. As in the other case he enjoins fear and love, so also does he here. For it is possible for one who loves even, to be bitter. What he says then is this. Fight not; for nothing is more bitter than this fighting, when it takes place on the part of the husband toward the wife. For the fightings which happen between beloved persons, these are bitter; and he shows that it arises from great bitterness, when, says he, any one is at variance with his own member. To love therefore is the husband's part, to yield pertains to the other side. If then each one contributes his own part, all stands firm. From being loved, the wife too becomes loving; and from her being submissive, the husband becomes yielding. And see how in nature also it has been so ordered, that the one should love, the other obey. For when the party governing loves the governed, then everything stands fast. Love from the governed is not so requisite, as from the governing towards the governed; for from the other obedience is due. For that the woman has beauty, and the man desire, shows nothing else than that for the sake of love it has been made so. Do not therefore, because your wife is subject to you, act the despot; nor because your husband loves you, be thou puffed up. Let neither the husband's love elate the wife, nor the wife's subjection puff up the husband. For this cause has He subjected her to you, that she may be loved the more. For this cause He has made you to be loved, O wife, that you may easily bear your subjection. Fear not in being a subject; for subjection to one that loves you has no hardship. Fear not in loving, for you have her yielding. In no other way then could a bond have been. You have then your authority of necessity, proceeding from nature; maintain also the bond that proceeds from love, for this allows the weaker to be endurable.

 

Ver. 20. Children, obey your parents in all things, for this is well-pleasing in the Lord.

Again he has put that, in the Lord, at once laying down the laws of obedience, and shaming them, and casting them down. For this, says he, is well-pleasing to the Lord. See how he would have us do all not from nature only, but, prior to this, from what is pleasing to God, that we may also have reward.

 

Ver. 21. Fathers, provoke not your children, that they be not discouraged.

Lo! Again here also is subjection and love. And he said not, Love your children, for it had been superfluous, seeing that nature itself constrains to this; but what needed correction he corrected; that the love should in this case also be the more vehement, because that the obedience is greater. For it nowhere lays down as an exemplification the relation of husband and wife; but what? Hear the prophet saying, Like as a father pities his children, so the Lord pitied them that fear Him Psalm 103:13, Septuagint And again Christ says, What man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? Matthew 7:9

Fathers, provoke not your children, that they be not discouraged.

He has set down what he knew had the greatest power to seize upon them; and while commanding them he has spoken more like a friend; and nowhere does he mention God, for he would overcome parents, and bow their tender affections. That is, Make them not more contentious, there are occasions when you ought even to give way.

Next he comes to the third kind of authority.

There is here also a certain love, but that no more proceeding from nature, as above, but from habit, and from the authority itself, and the works done. Seeing then that in this case the sphere of love is narrowed, while that of obedience is amplified, he dwells upon this, wishing to give to these from their obedience, what the first have from nature. So that what he discourses with the servants alone is not for their masters' sakes, but for their own also, that they may make themselves the objects of tender affection to their masters. But he sets not this forth openly; for so he would doubtless have made them supine.

 

Ver. 22. Servants, he says, obey in all things your masters according to the flesh.

And see how always he sets down the names, wives, children, servants, being at once a just claim upon their obedience. But that none might be pained, he added, to your masters according to the flesh. Your better part, the soul, is free, he says; your service is for a season. It therefore do thou subject, that your service be no more of constraint. Not with eye-service, as men-pleasers. Make, he says, your service which is by the law, to be from the fear of Christ. For if when your master sees you not, you do your duty and what is for his honor, it is manifest that you do it because of the sleepless Eye. Not with eye-service, he says, as men-pleasers; thus implying, it is you who will have to sustain the damage. For hear the prophet saying, God has scattered the bones of the men-pleasers. Psalm 53:6, Septuagint See then how he spares them, and brings them to order. But in singleness of heart, he says, fearing God. For that is not singleness, but hypocrisy, to hold one thing, and act another; to appear one when the master is present, another when he is absent. Therefore he said not simply, in singleness of heart, but, fearing God. For this is to fear God, when, though none be seeing, we do not anything that is evil; but if we do, we fear not God, but men. Do you see how he brings them to order?

 

Ver. 23. Whatsoever you do, work heartily, as unto the Lord, and not unto men.

He desires to have them freed not only from hypocrisy, but also from slothfulness. He has made them instead of slaves free, when they need not the superintendence of their master; for the expression heartily means this, with good will, not with a slavish necessity, but with freedom, and of choice. And what is the reward?

 

Ver. 24. Knowing, he says, that from the Lord you shall receive the recompense of your inheritance: for you serve the Lord Christ.

For from Him also it is evident that you shall receive the reward. And that you serve the Lord is plain from this.

 

Ver. 25. For he that does wrong, he says, shall receive again for the wrong that he has done.

Here he confirms his former statements. For that his words may not appear to be those of flattery, he shall receive, he says, the wrong he has done, that is, he shall suffer punishment also, for there is no respect of persons. For what if you are a servant? It is no shame to you. And truly he might have said this to the masters, as he did in the Epistle to the Ephesians. Ephesians 6:9 But here he seems to me to be alluding to the Grecian masters. For, what if he is a Greek and thou a Christian? Not the persons but the actions are examined, so that even in this case you ought to serve with good will, and heartily.