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1 Cor. ix. 10.
Now He that supplied seed to the sower, both
minister bread for your food, and multiply your
seed for sowing and increase the fruits of your
righteousness. HEREIN one may particularly
admire the wisdom of Paul, that after having
exhorted from spiritual considerations and from
temporal, in respect of the recompense also he
again does the very same, making the returns he
mentions of either kind. This, (for
instance,) "He hath scattered abroad, he
hath given to the poor, his righteousness
abideth for ever," belongs to a spiritual
return; that again, "multiply your seed for
sowing," to a temporal recompense.Still,
however, he rests not here, but even again
passes back to what is spiritual, placing the
two continually side by side; for "increase the
fruits of your righteousness," is spiritual.
This he does, and gives variety by it to his
discourse, tearing up by the roots those their
unmanly and faint-hearted reasonings, and using
many arguments to dissipate their fear of
poverty, as also the example which he now
brings. For if even to those that sow the earth
God gives, if to those that feed the body He
grants abundance;reach more will He to those
who till the soilof heaven, to those who take
care for the soul;for these things He willeth
should yet more enjoy His providing care.
However, he does not state this in the way of
inference nor in the manner I have done, but in
the form of a prayer; t us at once making the
reference plain, and the rather leading them on
to hope, not only from what [commonly] takes
place, but also from his own prayer: for,
'May He minister,' saith he, 'and multiply
your seed for sowing, and increase the fruits of
your righteousness.' Here also again he
hints, in an unsuspicious way, at largeness
[in giving], for the words, "multiply and
increase," are by way of indicating this; and
at the same time he allows them to seek for
nothing more than necessaries, saying, "bread
for food." For this also is particularly
worthy of admiration in him, (and it is a point
he successfully established even
before,)namely, that in things which be
necessary, he allows them to seek for nothing
more than need requires; but in spiritual things
counsels them to get for themselves a large
superabundance. Wherefore he said above also,
"that having a sufficiency ye may abound to
every good work:" and here, "He that
ministereth bread for food, multiply your seed
for sowing;" that is to say, the spiritual
[seed]. For he asks not almsgiving merely,
but with largeness. Wherefore also I he
continually calls it "seed." For like as the
corn cast into the ground showeth luxuriant
crops, so also many are the handfuls almsgiving
produceth of righteousness, and unspeakable the
fruits it showeth. Then having prayed for great
affluence unto them, he shows again in what they
ought to expend it, saying, Ver. 11.
"That being enriched in every thing to all
liberality, which worketh through us
thanksgiving to God."
Not that ye may consume it upon things not
fitting, but upon such as bring much
thanksgiving to God. For God made us to have
the disposal of great things, and reserving to
Himself that which is less yielded to us that
which is greater. For corporeal nourishment is
at His sole disposal, but mental He permitted
to us; for we have it at our Own disposal
whether the crops we have to show be luxuriant.
For no need is here of rains and of variety of
seasons, but of the will only, and they run up
to heaven itself.
And largeness in giving is what he here calls
liberality. "Which worketh through us
thanksgiving to God." For neither is that
which is done almsgiving merely, but also the
ground of much thanksgiving: yea rather, not of
thanksgiving only, but of many other things
besides. And these as he goes on he mentions,
that by showing it to be the cause of many good
works, he may make them thereby the forwarder.
What then are these many good works? Hear him
saying:
Ver. 12--14. "For the ministration of
this service, not only filleth up the measure of
the wants of the saints, but aboundeth also
through many thanksgivings unto God; seeing
that through the proving of you by this
ministration, they glorify God for the
obedience of your confession unto the Gospel,
and for the liberality of your contribution unto
them and unto all; while they also with
supplication on your behalf, long after you by
reason of the exceeding grace of God in you."
What he says is this; 'in the first place ye
not only supply the wants of the saints, but ye
are abundant even;' that is, 'ye furnish them
with even more than they need: next, through
them ye send up thanksgiving to God, for they
glorify Him for the obedience of your
confession.' For that he may not represent
them as giving thanks on this account solely,
(I mean, because they received somewhat,)
see how high-minded he makes them, exactly as
he himself says to the Philippians, "Not that
I desire a gift." (Phil. iv. 17.)
'To them too I bear record of the same thing.
For they rejoice indeed that ye supply their
wants and alleviate their poverty; but far
more, in that ye are so subjected to the
Gospel; whereof this is an evidence, your
contributing so largely.' For this the Gospel
enjoins.
"And for the liberality of your contribution
unto them and unto all." 'And on this
account,' he says, ' they glorify God that
ye are so liberal, not unto them only, but also
unto all.' And this again is made a praise
unto them that they gave thanks even for that
which is bestowed upon others. ' For,' saith
he, 'they do honor, not to their own concerns
only, but also to those of others, and this
although they are in the extremest poverty;
which is an evidence of their great virtue. For
nothing is so full of envy as the whole race of
such as are in poverty. But they are pure from
this passion; being so far from feeling pained
because of the things ye impart to others, that
they even rejoice over it no less than over the
things themselves receive.'
"While they themselves also with
supplication." 'For in respect of these
things,' saith he, 'they give thanks to
God, but in respect of your love and your
coming together, they beseech Him that they may
be counted worthy to see you. For they long
after this, not for the money's sake, but that
they may be witnesses of the grace that hath been
bestowed upon you.' Seest thou Paul's
wisdom, how after having exalted them, he
ascribed the whole to God by calling the thing
"grace?" For seeing he had spoken great
things of them, in that he called them ministers
and exalted them unto a great height, (since
they offered service whilst he himself did but
administer,) and termed them 'proved, ' he
shows that God was the Author of all these
things. And he himself again, along with
them, sends up thanksgiving, saying, Ver.
15. "Thanks be to God for His unspeakable
gift."
And here he calls "gift," even those so many
good things which are wrought by almsgiving,
both to them that receive and them that give; or
else, those unspeakable good things which
through His advent He gave unto the whole world
with great munificence, which one may suspect to
be the most probable. For that he may at once
both sober, and make them more liberal, he puts
them in mind of the benefits they had received
from God. For this avails very greatly in
inciting unto all virtue; and therefore he
concluded his discourse with it. But if His
Gift be unspeakable, what can match their
frenzy who raise curious questions as to His
Essence? But not only is His Gift
unspeakable, but that "peace" also "passeth
all understanding," Phil. iv. 7.) whereby
He reconciled the things which are above with
those which are below.
Seeing then that we are in the enjoyment of so
great grace, let us strive to exhibit a virtue
of life worthy of it, and to make much account
of almsgiving. And this we shall do, if we
shun excess and drunkenness and gluttony. For
God gave meat and drink not for excess, but for
nourishment. For it is not the wine that
produceth drunkenness, for if that were the
case, every body would needs be drunken.
'But,' saith one, 'it would be better, if
even to drink it largely did not injure.'
These are drunkards' words. For if to drink
it largely doth injure, and yet not even so thou
desistest from thy excess in it; if this is so
disgraceful and injurious, and yet thou ceasest
not even so from thy depraved longing; if it
were possible both to drink largely and be
nothing harmed, where wouldest thou have stayed
in thine excess? Wouldest thou not have longed
that the rivers even might become wine? wouldest
thou not have destroyed and ruined everything?
If there is a mean in food which when we
overpass we are injured, and yet even so thou
canst not bear the curb, but snapping it as
under seizest on what every body else hath, to
minister to the wicked tyranny of this gluttony;
what wouldest thou not have done, if this
natural mean were abolished? wouldest thou not
have spent thy whole time upon it? Would it
then have been well to strengthen a lust so
unreasonable, and not prevent the harm arising
from excess? and to how many other harms would
not this have given birth?
But O the senseless ones! who wallowing as in
mire, in drunkeness and all other debauchery,
when they have got a little sober again, sit
down and do nothing but utter such sort of
sayings, 'Why doth this end in this way?'
when they ought to be condemning their own
transgressions. For instead of what thou now
sayest, 'Why hath He set bounds? why do not
all things go on without any order?' say, '
Why do we not cease from being drunken? why are
we never satiated? why are we more senseless
than creatures without reason?' For these
things they ought to ask one another, and to
hearken to the voice of the Apostle and learn
how many good things he witnesseth to the
Corinthians proceed from almsgiving, and to
seize upon this treasure. For to contemn money
maketh men approved, as he said; and provideth
that God be glorified; and warmeth love; and
worketh in men loftiness of soul; and
constituteth them priests, yea of a priesthood
that bringeth great reward. For the merciful
man is not arrayed in a vest reaching to the
feet, nor does he carry about bells, nor wear a
crown; but he is wrapped in the robe of
loving-kindness, a holier than the sacred
vestment; and is anointed with oil, not
composed of material elements, but produced by
the Spirit, and he beareth a crown of mercies,
for it is said, "Who crowneth thee with pity
and mercies;" (Ps. ciii. 4.) and instead
of wearing a plate bearing the Name of God, is
himself like to God. For how? "Ye," saith
He, "shall be like unto your Father which is
in heaven." (Matt. v. 45.)
Wouldest thou see His altar also? Bezaleel
built it not, nor any other but God Himself;
not of stones, but of a material brighter than
the heaven, of reasonable souls. But the
priest entereth into the holy of holies. Into
yet more awful places mayest thou enter when thou
offerest this sacrifice, where none is present
but "thy Father, Which seeth in secret,"
(Matt. vi. 4.) where no other beholdeth.
'And how,' saith one, 'is it possible that
none should behold, when the altar standeth in
public view?' Because this it is that is
admirable, that in those times double doors and
veils made the seclusion: but now, though doing
thy sacrifice in public view, thou mayest do it
as in the holy of holies, and in a far more
awful manner. For when thou doest it not for
display before men; though the whole world hath
seen, none hath seen, because thou hast so done
it. For He said not simply, "Do" it "not
before men," but added, "to be seen of
them." (Matt. vi. 1.) This altar is
composed of the very members of Christ, and the
body of the Lord is made thine altar. That
then revere; on the flesh of the Lord thou
sacrificest the victim. This altar is more
awful even than this which we now use, not only
than that used of old. Nay, clamor not. For
this altar is admirable because of the sacrifice
that is laid upon it: but that, the merciful
man's, not only on this account, but also
because it is even composed of the very sacrifice
which maketh the other to be admired. Again,
this is but a stone by nature; but become holy
because it receiveth Christ's Body: but that
is holy because it is itself Christ's Body.
So that this beside which thou, the layman,
standest, is more awful than that. Whether
then does Aaron seem to thee aught in comparison
of this, or his crown, or his bells, or the
holy of holies? For what need is there
henceforth to make our comparison refer to
Aaron's altar, when even compared with this,
it has been shown to be so glorious? But thou
honorest indeed this altar, because it receiveth
Christ's body; but him that is himself the
body of Christ thou treatest with contumely,
and when perishing, neglectest. This altar
mayest thou everywhere see lying, both in lanes
and in market places, and mayest sacrifice upon
it every hour; for on this too is sacrifice
performed. And as the priest stands invoking
the Spirit, so dost thou too invoke the
Spirit, not by speech, but by deeds. For
nothing doth so sustain and kindle the fire of
the Spirit, as this oil largely poured out.
But if thou wouldest see also what becomes of
the things laid upon it, come hither, and I
will show thee them. What then is the smoke,
what the sweet savor of this altar? Praise and
thanksgiving. And how far doth it ascend? as
far as unto heaven? By no means, but it
passeth beyond the heaven itself, and the heaven
of heaven, and arriveth even at the throne of
the King. For, "Thy prayers," saith he,
"and thine alms are come up before God."
(Acts x. 4.) And the sweet savor which the
sense perceives pierceth not far into the air,
but this opened the very vault of heaven. And
thou indeed art silent, but thy work speaketh:
and a sacrifice of praise is made, no heifer
slain nor hide burnt, but a spiritual soul
presenting her proper offering. For such a
sacrifice is more acceptable than any
loving-kindness. When then thou seest a poor
believer, think that thou beholdest an altar:
when thou seest such an one a beggar, not only
insult him not, but even reverence him, and if
thou seest another insulting him, prevent,
repel it. For so shalt thou thyself be able
both to have God propitious to thee, and to
obtain the promised good things, whereunto may
we all attain, through the grace and love
towards men of our Lord Jesus Christ, by
Whom and with Whom, to the Father and the
Holy Ghost, be glory, might, honor, now and
forever, and world without end. Amen.
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