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1 COR. XV. 1, 2.
Now I make known unto you, brethren, the
gospel which I preached unto you, which also ye
received, wherein also ye stand; by which also
ye are saved: in what words I preached it unto
you.
HAVING finished the discourse of spiritual
gifts, he passes to that which is of all most
necessary, the subject of the resurrection.
For in this too they were greatly unsound. And
as in men's bodies, when the fever lays actual
hold of their solid parts, I mean the nerves
and the veins and the primary elements, the
mischief becomes incurable unless it receive much
attention; just so at that time also it was like
to happen. Since to the very elements of
godliness the mischief was proceeding.
Wherefore also Paul uses great earnestness.
For not of morals was his discourse henceforth
nor about one man's being a fornicator, another
covetous, and another having his head covered;
but about the very sum of all good things. For
touching the resurrection itself they were at
variance. Because this being all our hope,
against this point did the devil make a vehement
stand, and at one time he was wholly subverting
it, at another his word was that it was "past
already;" which also Paul writing to Timothy
called a gangrene, I mean, this wicked
doctrine, and those that brought it in he
branded, saying, "Of whom is Hymenoeus and
Philetus, who concerning the truth have erred,
saying that the resurrection is past already,
and overthrow the faith of some." (2 Tim.
ii.
17, 18.) At one time then they said
thus, but at another that the body rises not
again but the purification of the soul is the
resurrection.
But these things that wicked demon persuaded
them to say, not wishing to overturn the
resurrection only, but also to show that all the
things done for our sakes are a fable. For if
they were persuaded that there is no resurrection
of bodies, he would have gradually persuaded
them that neither was Christ raised. And
thereupon he would introduce also this in due
course, that He had not come nor had done what
He did. For such is the craft of the devil.
Wherefore also Paul calls it "cunning
craftiness," because he doth not straightway
signify what he intends to effect, for fear of
being detected, but dressing himself up in a
mask of one kind, he fabricates arts of another
kind: and like a crafty enemy attacking a city
with walls, he secretly undermines it from
below: so as thereby to be hardly guarded
against and to succeed in his endeavors.
Therefore such snares on his part being
continually detected, and these his crafty
ambushes hunted out by this admirable and mighty
man, he said, "For we are not ignorant of his
devices." (2 Cor. ii.
11.) So also here he unfolds his whole guile
and points out all his stratagems, and
whatsoever he would fain effect, Paul puts
before us, with much exactness going over all.
Yea, and therefore he put this head after the
rest, both because it was extremely necessary
and because it involves the whole of our
condition.
And observe his consideration: how first having
secured his own, he then proceeds even beyond in
his discourse, and them that are without he doth
abundantly reduce to silence. Now he secures
his own, not by reasonings, but by things which
had already happened and which themselves had
received and believed to have taken place: a
thing which was most of all apt to shame them,
and capable of laying hold on them. Since if
they were unwilling to believe after this, it
was no longer Paul but themselves they would
disbelieve: which thing was a censure on those
who had once for all received it and changed
their minds. For this cause then he begins also
from hence, implying that he needs no other
witnesses to prove his speaking truth, but those
very persons who were deceived.
But that what I say may become clearer, we
must needs in what follows attend to the very
words. What then are these? "I make known
unto you, brethren," saith he, "the gospel
which I preached unto you." Seest thou with
what modesty he commences? Seest thou how from
the beginning he points out that he is bringing
in no new nor strange thing? For he who
"maketh known" that which was already known but
afterwards had fallen into oblivion, "maketh
known" by recalling it into memory.
And when he called them "brethren," even from
hence he laid the foundation of no mean part of
the proof of his assertions. For by no other
cause became we "brethren," but by the
dispensation of Christ according to the flesh.
And this is just the reason why he thus called
them, at the same time soothing and courting
them, and likewise reminding them of their
innumerable blessings.
And what comes next again is demonstrative of
the same. What then is this? "The gospel."
For the sum of the gospels hath its original
hence, from God having become man and having
been crucified and having risen again. This
gospel also Gabriel preached to the Virgin,
this also the prophets to the world, this also
the apostles all of them.
"Which I preached unto you, which also ye
received, wherein also ye stand. By which also
ye are saved, in what word I preached unto
you; if ye hold it fast, except ye believed in
vain."
Seest thou how he calls themselves to be
witnesses of the things spoken? And he saith
not, "which ye heard," but, "which ye
received," demanding it of them as a kind of
deposit, and showing that not in word only, but
also by deeds and signs and wonders they received
it, and that they should hold it safe.
Next, because he was speaking of the things
long past, he referred also to the present
time, saying, "wherein also ye stand,"
taking the vantage ground of them that disavowal
might be out of their power, though they wished
it never so much. And this is why at the
beginning he said not, "I teach you," but,
'I make known unto you' what hath already been
made manifest."
And how saith he that they who were so tossed
with waves "stand?" He feigns ignorance to
profit them; which also he doth in the case of
the Galatians, but not in like manner. For
inasmuch as he could not in that case affect
ignorance, he frames his address in another
way, saying, "I have confidence toward yon in
the Lord, that ye will be none otherwise
minded."
(Gal. v. 10.) He said not, "that ye
were none otherwise minded," because their
fault was acknowledged and evident, but he
answers for the future; and yet this too was
uncertain; but it was to draw them to him more
effectually. Here however he doth feign
ignorance, saying, "wherein also ye stand."
Then comes the advantage; "by which also ye
are saved, in what words I preached it unto
you." "So then, this present exposition is
for doctrine clearness and interpretation. For
the doctrine itself ye need not," saith he,
"to learn, but to be reminded of it and
corrected." And these things he saith,
leaving them no room to plunge into recklessness
once for all.
But what is, "in what word I preached it unto
you?"After what manner did I say," saith
he, "that the resurrection takes place? For
that there is a resurrection I would not say
that ye doubt: but ye seek perhaps to obtain a
clearer knowledge of that saying. This then
will I provide for you: for indeed I am well
assured that ye hold the doctrine." Next,
because he was directly affirming, "wherein
also ye stand;" that he might not thereby make
them more remiss, he alarms them again,
saying, "If ye hold it fast, except ye
believed in vain;" intimating that the stroke
is on the chief head, and the contest for no
common things but in behalf of the whole of the
faith. And for the present he saith it with
reserve, but as he goes on and waxes warm, he
throws off the veil and proceeds to cry out and
say, "But if Christ hath not been raised then
is our preaching vain, your faith also is vain:
ye are yet in your sins:" but in the beginning
not so: for thus it was expedient to proceed,
gently and by degrees.
Ver. 3. "For I delivered unto you first of
all that which I also received."
Neither here doth he say, "I said unto
you," nor, "I taught you," but uses the
same expression gain, saying, "I delivered
unto you that which also I received:" nor
again here doth he say, "I was taught,"
but, "I received:" establishing these two
things; first, that one ought to introduce
nothing from one's self; next, that by
demonstration from his deeds they were fully
persuaded, not by bare words: and by degrees
while he is rendering his argument credible, he
refers the whole to Christ, and signifies that
nothing was of man in these doctrines.
But what is this, "For I delivered unto you
first of all?" for that is his word. "In the
beginning, not now." And thus saying he
brings the time for a witness, and that it were
the greatest disgrace for those who had so long
time been persuaded now to change their minds:
and not this only, but also that the doctrine is
necessary. Wherefore also it was "delivered"
among "the first," and from the beginning
straightway. And what didst thou so deliver?
tell me. But this he doth not say straightway,
but first, "I received." And what didst
thou receive? "That Christ died for our
sins." He said not immediately that there is a
resurrection of our bodies, yet this very thing
in truth he doth establish, but afar off and by
other topics saying that "Christ died," and
laying before a kind of strong base and
irrefragable foundation of the doctrine
concerning the resurrection. For neither did he
simply say that "Christ died;" although even
this were sufficient to declare the
resurrection, but with an addition, "Christ
died for our sins."
But first it is worth while to hear what those
who are infected with the Manichaean doctrines
say here, who are both enemies to the truth and
war against their own salvation. What then do
these allege? By death here, they say, Paul
means nothing else than our being in sin; and by
resurrection, our being delivered from our
sins. Seest thou how nothing is weaker than
error? And how it is taken by its own wings,
and needs not the warfare from without, but by
itself it is pierced through? Consider, for
instance, these men, how they too have pierced
themselves through by their own statements.
Since if this be death, and Christ did not
take a body, as ye suppose, and yet died, He
was in sin according to you. For I indeed say
that He took unto Himself a body and His
death, I say, was that of the flesh; but thou
denying this, wilt be compelled to affirm the
other. But if He was in sin, how saith He,
"Which of you convinceth Me of sin?" and
"The prince of this world cometh, and hath
nothing in me?" (John viii. 46; xiv.
30.) and again, "Thus it becometh Us to
fulfill all righteousness?" (Mat. iii.
15.) Nay, how did He at all die for
sinners, if Himself were in sin? For he who
dies for sinners ought himself to be without
sin. Since if he himself also sin, how shall
he die for other sinners? But if for others'
sins He died, He died being without sin: and
if being without sin He died, He died--not
the death of sin; for how could He being
without sin?--but the death of the body.
Wherefore also Paul did not simply say, "He
died," but added, "for our sins:" both
forcing these heretics against their will to the
confession of His bodily death, and signifying
also by this that before death He was without
sin: for he that dies for others' sins, it
followeth must himself be without sin.
Neither was he content with this, but added,
"according to the Scriptures:" hereby both
again making his argument credible, and
inti-mating what kind of death he was speaking
of: since it is the death of the body which the
Scriptures everywhere proclaim. For, "they
pierced My hands and My feet," (Ps. xxi.
18.) saith He, and, "they shall look on
Him Whom they pierced." (John xix. 37.
Zech. xii. 10.) And many other
instances, too not to name all one by one,
partly in words and partly in types, one may see
in them stored up, setting forth His slaughter
in the flesh and that He was slain for our
sins. For, "for the sins of my people,"
saith one, "is He come to death: "and, the
Lord delivered Him up for our sins: "and,
"He was wounded for our transgressions."
(Is. liii.) But if thou dost not endure the
Old Testament, hear John crying out and
declaring both, as well His slaughter in the
body as the cause of it: thus, "Behold,"
saith he, "the Lamb of God, Who taketh away
the sin of the world:" (John i. 29.) and
Paul saying, "For Him Who knew no sin, He
made to be sin on our behalf, that we might
become the righteousness of God in Him:" (2
Cor. v. 21.) and again, "Christ
redeemed us from the curse of the law, having
become a curse for us:" (Gal. iii. 13.)
and again, "having put off from himself
principalities and powers, He made a show of
them openly, triumphing over them;" (Col.
ii. 15.) and ten thousand other sayings to
show what happened at His death in the body,
and because of our sins. Yea, and Christ
Himself saith, "for your sakes I sanctify
Myself" and, "now the prince of this world
hath been condemned;" showing that having no
sin he was slain.
Ver. 4. "And that he was buried."
And this also confirms the former topics, for
that which is buried is doubtless a body. And
here he no longer adds, "according to the
Scriptures." He had wherewithal,
nevertheless he adds it not. For what cause?
Either because the burial was evident unto all,
both then and now, or because the expression,
"according to the Scriptures," is set down of
both in common. Wherefore then doth he add,
"according to the Scriptures," in this
place, "and that He rose on the third day
according to the Scriptures," and is not
content with the former clause, so spoken in
common? Because this 'also was to most men
obscure: wherefore here again he brings in "the
Scriptures" by inspiration, having so
conceived this thought so wise and divine.
How is it then that he doth the same in regard
of His death? Because in that case too,
although the cross was evident unto all and in
the sight of all He was stretched upon it; yet
the cause was no longer equally so. The fact
indeed of his death all knew, but that He
suffered this for the sins of the world was no
longer equally known to the multitude.
Wherefore he brings in the testimony from the
Scriptures.
This however hath been sufficiently proved by
what we have said. But where have the Scrip
tures said that He was buried, and on the third
day shall rise again? By the type of Jonah
which also Himself alleges, saying, "As
Jonah was three days and three nights in the
whale's belly, so shall also the Son of Man
be three days and three nights in the heart of
the earth." (Mat. xii. 40.) By the
bush in the desert. For oven as that burned,
yet was not consumed, (Exod. iii. 2.) so
also that body died indeed, but was not holden
of death continually. And the dragon also in
Daniel shadows out this. For as the dragon
having taken the food which the prophet gave,
burst asunder in the midst; even so Hades
having swallowed down that Body, was rent
asunder, the Body of itself cutting asunder its
womb and rising again.
Now if thou desirest to hear also in words those
things which thou hast seen in types, listen to
Isaiah, saying, "His life is taken from the
earth," (Isa. liii. 8, 10, 11.)
and," it pleaseth the Lord to cleanse Him
from His wound . . . to show unto Him
light:" and David before him, "Thou wilt
not leave My soul to Hades, nor wilt Thou
suffer Thy Holy One to see corruption."
(Ps. xvi. 10.)
Therefore Paul also sends thee on to the
Scriptures, that thou mayest learn that not
without cause nor at random were these things
done. For how could they, when so many
prophets are describing and proclaiming them
beforehand? And no where doth the Scripture
mean the death of sin, when it makes mention of
our Lord's death, but that of the body, and a
burial and resurrection of the same kind.
Ver. 5. "And that He appeared to
Cephas:" he names immediately the most
credible of all. "Then to the twelve."
Ver. 6. "Then he appeared to above five
hundred brethren at once; of whom the greater
part remain until now, but some are fallen
asleep."
Ver. 7. "Then he appeared to James; then
to all the Apostles."
Ver. 8. "And last of all, as unto one born
out of due time, he appeared to me also."
Thus, since he had mentioned the proof from the
Scriptures, he adds also that by the events,
producing as witnesses of the resurrection,
after the prophets, the apostles and other
faithful men. Whereas if he meant that other
resurrection, the deliverance from sin, it were
idle for him to say, He appeared to such and
such an one; for this is the argument of one who
is establishing the resurrection of the body,
not of one obscurely teaching deliverance from
sins. Wherefore neither said he once for all,
"He appeared," although it were sufficient
for him to do so, setting down the expression in
common: but now both twice and thrice, and
almost in each several case of them that had seen
Him he employs it. For "He appeared,"
saith he, "to Cephas, He appeared to above
five hundred brethren, He appeared to me
also." Yet surely the Gospel saith the
contrary, that He was seen of Mary first.
(Mark xvi. 9.) But among men He was seen
of him first who did most of all long to see
Him.
But of what twelve apostles doth he here speak?
For after He was received up, Matthias was
taken into the number, not after the
resurrection immediately. But it is likely that
He appeared even after He was received up. At
any rate, this our apostle himself after His
ascension was both called, and saw Him.
Therefore neither doth he set down the time,
but simply and without defining recounts the
appearance. For indeed it is probable that many
took place; wherefore also John said, "This
third time He was manifested." (John xxi.
14.)
"Then He appeared to above five hundred
brethren." Some say that "above," is above
from heaven; that is, "not walking upon
earth, but above and overhead He appeared to
them:" adding, that it was Paul's purpose to
confirm, not the resurrection only, but also
the ascension. Others say that the expression,
"above five hundred," means, "more than five
hundred."
"Of whom the greater part remain until now."
Thus, "though I relate events of old,"
saith he, "yet have I living witnesses."
"But some are fallen asleep." He said not,
"are dead," but, "are fallen asleep," by
this expression also again confirming the
resurrection. "After that, He was seen of
James." I suppose, His brother. For the
Lord is said to have Himself ordained him and
made him Bishop in Jerusalem first. "Then to
all the apostles." For there were also other
apostles, as the seventy.
"And last of all he appeared unto me also, as
unto one born out of due time." This is rather
an expression of modesty than any thing else.
For not because he was the least, therefore did
he appear to him after the rest. Since even if
He did call him last, yet he appeared more
illustrious than many which were before him, yea
rather than all. And the five hundred brethren
too were not surely better than James, because
He appeared to them before him.
Why did He not appear to all at the same time?
That He might first sow the seeds of faith.
For he that saw Him first and was exactly and
fully assured, told it unto the residue: then
their report coming first placed the hearer in
expectation of this great wonder, and made way
before for the faith of sight. Therefore
neither did He appear to all together, nor in
the beginning to many, but to one alone first,
and him the leader of the whole company and the
most faithful: since indeed there was great need
of a most faithful soul to be first to receive
this sight. For those who saw him after others
had seen him, and heard it from them, had in
their testimony what contributed in no small
degree to their own faith and tended to prepare
their mind beforehand; but he who was first
counted worthy to see Him, had need, as I
have said, of great faith, not to be confounded
by a sight so contrary to expectation.
Therefore he appears to Peter first. For he
that first confessed Him to be Christ was
justly also counted worthy first to behold His
resurrection. And not on this account alone
doth He appear to him first, but also because
he had denied Him, more abundantly to comfort
him and to signify that he is not despaired of,
before the rest He vouchsafed him even this
sight and to him first entrusted His sheep.
Therefore also He appeared to the women first.
Because this sex was made inferior, therefore
both in His birth and in His resurrection this
first tastes of His grace.
But after Peter, He appears also to each at
intervals, and at one time to fewer, at another
to more, hereby making them witnesses and
teachers of each other, and rendering His
apostles trustworthy in all that they said.
"And last of all, as unto one born out of due
time, he appeared to me also." What mean here
his expressions of humility, or wherein are they
seasonable? For if he wishes to show himself
worthy of credit and to enrol himself among the
witnesses of the resurrection, he is doing the
contrary of what he wishes: since it were meet
that he exalt himself and show that he was
great, which in many places he doth, the
occasion calling for it. Well, the very reason
why he here also speaks modestly is his being
about to do this. Not straightway, however,
but with his own peculiar good sense: in that
having first spoken modestly and heaped up
against himself many charges, he then magnifies
the things concerning himself. What may the
reason be? That, when he comes to utter that
great and lofty expression concerning himself,
"I labored more abundantly than all," his
discourse may be rendered more acceptable, both
hereby, and by its being spoken as a consequence
of what went before and not as a leading topic.
Therefore also writing to Timothy, and
intending to say great things concerning
himself, he first sets down his charges against
himself. For so all persons, when speaking in
high terms of others, speak out freely and with
boldness: but he that is compelled to praise
himself, and especially when he also calls
himself to witness, is disconcerted and
blushes.
Therefore also this blessed man first declares
his own misery, and then utters that lofty
expression. This then he doth, partly to abate
the offensiveness of speaking about himself, and
partly that he might hereby recommend to their
belief what he had to say afterwards. For he
that truly states what things are discreditable
to him and conceals none of them, such as that
he persecuted the Church, that he laid waste
the faith, doth hereby cause the things that are
honorable to him also to be above suspicion.
And consider the exceeding greatness of his
humility. For having said, "and last of all
He appeared to me also," he was not content
with this: "For many that are last shall be
first," saith He, "and the first last."
(Matt. xx. 16.) Therefore he added,
"as unto one born out of due time." Neither
did he stop here, but adds also his own judgment
and with a reason, saying, Ver. 9. "For
I am the least of the apostles, that am not
meet to be called an apostle, because I
persecuted the Church of God."
And he said not, of the twelve alone, but also
of all the other apostles. And all these things
he spake, both as one speaking modestly and
because he was really so disposed as I said,
making arrangements also beforehand for what was
intended to be spoken and rendering it more
acceptable. For had he come forward and said,
"Ye ought to believe me that Christ rose from
the dead; for I saw Him and of all I am the
most worthy of credit, inasmuch as I have
labored more," the expression might have
offended the hearers: but now by first dwelling
on the humiliating topics and those which involve
accusation, he both took off what might be
grating in such a narrative, and prepared the
way for their belief in his testimony.
On this account therefore neither doth he
simply, as I said, declare himself to be the
last and unworthy of the appellation of an
apostle, but also states the reason, saying,
"because I persecuted the Church." And yet
all those things were forgiven, but nevertheless
he himself never for got them, desiring to
signify the greatness of God's favor:
wherefore also he goes on to say,
Ver. 10. "But by the grace of God I am
what I am."
Seest thou again another excess of humility? in
that the defects he imputes to himself, but of
the good deeds nothing; rather he refers all to
God. Next, lest he might hereby render his
hearer supine, he saith, "And His grace
which was bestowed upon me was not found vain."
And this again with reserve: in that he said!
not, "I have displayed a diligence worthy of
His grace," but, "it was not found vain."
"But I labored more abundantly than they
all." He said not, "I was honored," but,
"I labored;" and when he had perils and
deaths to speak of, by the name of labor he
again abates his expression.
Then again practicing his wonted humility, this
also he speedily passes by and refers the whole
to God, saying, "Yet not I, but the grace
of God which was with me." What can be more
admirable than such a soul? who having in so
many ways depressed himself and uttered but one
lofty word, not even this doth he call his own;
on every side finding ways, both from the former
things and from them that follow after, to
contract this lofty expression, and that because
it was of necessity that he came to it.
But consider how he abounds in the expressions
of humility. For so, "to me last of all He
appeared," saith he. Wherefore neither doth
he with himself mention any other, and saith,
"as of one born out of due time," and that
himself is "the least of the apostles," and
not even worthy of this appellation. And he was
not content even with these, but that he might
not seem in mere words to be humble-minded, he
states both reasons and proofs: of his being
"one born out of due time," his seeing Jesus
last; and of his being unworthy even of the name
of an apostle, "his persecuting the Church."
For he that is simply humble-minded doeth not
this: but he that also sets down the reasons
utters all from a contrite mind. Wherefore also
he elsewhere makes mention of these same things,
saying, "And I thank him that enabled me;
even Christ Jesus our Lord, for that He
counted me faithful, appointing the to his
service, though I was before a blasphemer, and
a persecutor, and injurious." (1 Tim. i.
12, 13.)
But wherefore did he utter at all that same
lofty expression, "I labored more abundantly
than they?" He saw that the occasion compelled
him. For had he not said this, had he only
depreciated himself, how could he with boldness
call himself to witness, and number himself with
the rest, and say, Ver. 11. "Whether
then it be I or they, so we preach."
For the witness ought to be trustworthy, and a
great man. But how he "labored more abundantly
than they," he indicated above, saying,
"Have we no right to eat and to drink, as also
the other Apostles?" And again, "to them
that are without law as without law." Thus,
both where exactness was to be displayed, he
overshot all: and where there was need to
condescend, he displayed again the same great
superiority.
But some cite his being sent to the Gentiles
and his overrunning the larger part of the
world. Whence it is evident that he enjoyed
more grace. For if he labored more, the grace
was also more: but he enjoyed more grace,
because he displayed also more diligence. Seest
thou how by those particulars whereby he contends
and strives to throw into shade the things
concerning himself, he is shown to be first of
all?
And these things when we hear, let us also make
open show of our defects, but of our
excellencies let us say nothing. Or if the
opportunity force it upon us, let us speak of
them with reserve and impute the whole to God's
grace: which accordingly the Apostle also
doth, ever and anon putting a bad mark upon his
former life, but his after-state imputing to
grace, that he might signify the mercy of God
from every circumstance: from His having saved
him such as he was and when saved making him
again such as he is. Let none accordingly of
those who are in sin despair, let none of those
in virtue be confident, but let the one be
exceeding fearful and the other forward. For
neither shall any slothful man be able to abide
in virtue, nor one that is diligent be weak to
escape from evil. And of both these the blessed
David is an example, who after he slumbered a
little, had a great downfall: and when he was
pricked in his heart, again hastened up to his
former height. Since in fact both are alike
evils, both despair and slothfulness; the one
quickly casting a man down from the very arch of
the heavens; the other not suffering the fallen
to rise again. Wherefore with respect to the
one, Paul said, "Let him that thinketh he
standeth take heed lest he fall :" (1 Cor.
x. 12.) but unto the other, "To-day if
ye will hear His voice, harden not your
hearts: (Heb iv, 7.) and again, "Lift
up the hands that hang down and the palsied
knees." (Heb. xii. 12.) And him too
that had committed fornication but repented, he
therefore quickly refreshes, "that such an one
might not be swallowed up with his overmuch
sorrow?" (2 Cor. ii. 7.)
Why then in regard of other griefs art thou cast
down, O man? Since if for sins, where only
grief is beneficial, excess works much
mischief, much more for all other things. For
wherefore grievest thou? That thou hast lost
money? Nay, think of those that are not even
filled with bread, and thou shalt very speedily
obtain consolation. And in each of the things
that are grievous to thee mourn not the things
that have happened, but for the disasters that
have not happened give thanks. Hadst thou money
and didst: thou lose it? Weep not for the
loss, but give thanks for the time when thou
didst enjoy it. Say like Job, "Have we
received good at the hand of the Lord, and
shall we not receive evil?" (Job ii.
10.) And together with that use this
argument also; that even if thou didst lose thy
money, yet thy body thou hast still sound and
hast not with thy poverty to grieve that it also
is maimed. But hath thy body too endured some
outrage? Yet is not this the bottom of human
calamities, but in the middle of the cask thou
art as yet carried along. For many along with
poverty and maiming, both wrestle with a demon
and wander in deserts: others again endure other
things more grievous than these. For may it
never be our lot to suffer all that it is
possible for one to bear.
These things then ever considering, bear in
mind them that suffer worse, and be vexed at
none of those things: but when thou sinnest,
only then sigh, then weep; I forbid thee not,
nay I enjoin thee rather; though even then with
moderation, remembering that there is
returning, there is reconciliation. But seest
thou others in luxury and thyself in poverty:
and another in goodly robes, and in
preeminence? Look not however on these things
alone, but also on the miseries that arise out
of these. And in thy poverty too, consider not
the beggary alone, but the pleasure also thence
arising do thou take into account. For wealth
hath indeed a cheerful mask, but its inward
parts are full of gloom; and poverty the
reverse. And shouldest thou unfold each man's
conscience, in the soul of the poor thou wilt
see great security and freedom: but in that of
the rich, confusions, disorders, tempests.
And if thou grievest, seeing him rich, he too
is vexed much more than thou when he beholds one
richer than himself. And as thou fearest him,
even so doth he another, and he hath no
advantage over thee in this. But thou art vexed
to see him in office, because thou art in a
private station and one of the governed.
Recollect however the day of his ceasing to hold
office. And even before that day the tumults,
the perils, the fatigues, the flatteries, the
sleepless nights, and all the miseries.
And these things we say to those who have no
mind for high morality: since if thou knowest
this, there are other and greater things whereby
we may comfort thee: but for the present we must
use the coarser topics to argue with thee. When
therefore thou seest one that is rich, think of
him that is richer than he, and thou wilt see
him in the same condition with thyself. And
after him look also on him that is poorer than
thyself, consider how many have gone to bed
hungry, and have lost their patrimony, and live
in a dungeon, and pray for death every day.
For neither doth poverty breed sadness, nor
wealth pleasure, but both the one and the other
our own thoughts are wont to produce in us. And
consider, beginning from beneath: the scavenger
grieves and is vexed that he cannot be rid of
this his business so wretched and esteemed so
disgraceful: but if thou rid him of this, and
cause him, with security, to have plenty of the
necessaries of life, he will grieve again that
he hath not more than he wants: and if thou
grant him more, he will wish to trouble them
again, and will therefore vex himself no less
than before: and if thou grant him twofold or
threefold, he will be out of heart again because
he hath no part in the state: and if you provide
him with this also, he will count himself
wretched because he is not one of the highest
officers of state. And when he hath obtained
this honor, he will mourn that he is not a
ruler; and when he shall be ruler, that it is
not of a whole nation; and when of a whole
nation, that it is not of many nations; and
when of many nations, that it is not of all.
When he becomes a deputy, he will vex himself
again that he is not a king; and if a king,
that he is not so alone; and if alone, that he
is not also of barbarous nations; and if of
barbarous nations, that he is not of the whole
world even: and if of the whole world, why not
likewise of another world? And so his course of
thought going on without end does not suffer him
ever to be pleased. Seest thou, how even if
from being mean and poor thou shouldest make a
man a king, thou dost not remove his dejection,
without first correcting his turn of thought,
enamored as it is of having more?
Come, let me show thee the contrary too, that
even if from a higher station thou shouldest
bring down to a lower one him that hath
consideration, thou wilt not cast him into
dejection and grief. And if thou wilt, let us
descend the same ladder, and do thou bring down
the satrap from his throne and in supposition
deprive him of that dignity. I say that he will
not on this account vex himself, if he choose to
bear in mind the things of which I have spoken.
For he will not reckon up the things of which he
hath been deprived, but what he hath still, the
glory arising from his office. But if thou take
away this also, he will reckon up them who are
in private stations and have never ascended to
such sway, and for consolation his riches will
suffice him. And if thou also cast him out
again from this, he will look to them that have
a moderate estate. And if thou shouldest take
away even moderate wealth, and shouldest allow
him to partake only of necessary food, he may
think upon them that have not even this, but
wrestle with incessant hunger and live in
prison. And even if thou shouldest bring him
into that prison-house, when he reflects on
them that lie under incurable diseases and
irremediable pains, he will see himself to be in
much better circumstances. And as the scavenger
before mentioned not even on being made a king
will reap any cheerfulness, so neither will this
man ever vex himself if he become a prisoner.
It is not then wealth that is the foundation of
pleasure, nor poverty of sadness, but our own
judgment, and the fact, that the eyes of our
mind are not pure, nor are fixed anywhere and
abide, but without limit flutter abroad. And
as healthy bodies, if they be nourished with
bread alone, are in good and vigorous
condition: but those that are sickly, even if
they enjoy a plentiful and varied diet, become
so much the weaker; so also it is wont to happen
in regard of the soul. The mean spirited, not
even in a diadem and unspeakable honors can be
happy: but the denying, even in bonds and
fetters and poverty, will enjoy a pure
pleasure.
[10.] These things then bearing in mind,
let us ever look to them that are beneath us.
There is indeed, I grant, another
consolation, but of a high strain in morality,
and mounting above the grossness of the
multitude. What is this? That wealth is
naught, poverty is naught, disgrace is naught,
honor is naught, but for a brief time and only
in words do they differ from each other. And
along with this there is another soothing topic
also, greater than it; the consideration of the
things to come, both evil and good, the things
which are really evil and really good, and the
being comforted by them. But since many, as I
said, stand aloof from these doctrines,
therefore were we compelled to dwell on other
topics, that in course we might lead on to them
the receivers of what had been said before.
Let us then, taking all these things into
account, by every means frame ourselves aright,
and we shall never grieve at these unexpected
things. For neither if we should see men rich
in a picture, should we say. they were to be
envied, any more than on seeing poor men there
depicted we should call them wretched and
pitiable: although those are surely more abiding
than they whom we reckon wealthy. Since one
abides rich in the picture longer than in the
nature itself of things. For the one often
lasts, appearing such, even to a hundred
years, but the other sometimes, not having had
so much as a year to live at his ease in his
possessions, hath been suddenly stripped of
all. Meditating then on all these things, let
us from all quarters build up cheerfulness as an
outwork against our irrational sorrow, that we
may both pass the present life with pleasure,
and obtain the good things to come, through the
grace and mercy of our Lord Jesus Christ,
with Whom to the Father, with the Holy
Ghost, be glory, power, honor, now and
forever, and world without end. Amen.
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