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COLOSSIANS I. 1, 2.
"Paul, an Apostle of Christ Jesus through
the will of God, and Timothy our brother, to
the saints and faithful brethren in Christ which
are at Coloss : Grace to you, and peace,
from God our Father."
Holy indeed are all the Epistles of Paul: but
some advantage have those which he sent after he
was in bonds: those, for instance, to the
Ephesians and Philemon: that to Timothy,
that to the Philippians, and the one before
us: for this also was sent when he was a
prisoner, since he writes in it thus: "for
which I am also in bonds: that I may make it
manifest as I ought to speak." (Col. iv.
3, 4.) But this Epistle appears to have
been written after that to the Romans. For the
one to the Romans he wrote before he had seen
them, but this Epistle, after; and near upon
the close of his preaching. And it is evident
from hence; that in the Epistle to Philemon he
says, "Being such an one as Paul the aged"
(ver. 9), and makes request for Onesimus;
but in this he sends Onesimus himself, as he
says, "With Onesimus the faithful and beloved
brother" (Col. iv. 9): calling him
faithful, and beloved, and brother.
Wherefore also he boldly says in this Epistle,
"from the hope of the Gospel which ye heard,
which was preached in all creation under
heaven." (Col. i. 23.) For it had now
been preached for a long time. I think then
that the Epistle to Timothy was written after
this; and when he was now come to the very end
of his life, for there he says, "for I am
already being offered" ( Tim. iv. 6);
this is later however than that to the
Philippians, for in that Epistle he was just
entering upon his imprisonment at Rome.
But why do I say that these Epistles have some
advantage over the rest in this respect, because
he writes while in bonds? As if a champion were
to write in the midst of carnage and victory; so
also in truth did he. For himself too was aware
that this was a great thing, for writing to
Philemon he saith, "Whom I have begotten in
my bonds." (Ver. 10.) And this he
said, that we should not be dispirited when in
adversity, but even rejoice. At this place was
Philemon with these (Colossians). For in
the Epistle to him he saith, "And to
Archippus our fellow-soldier" (ver. 2);
and in this, "Say to Archippus." (Col.
iv. 17.) This man seems to me to have been
charged with some office in the Church.
But he had not seen either these people, or the
Romans, or the Hebrews, when he wrote to
them. That this is true of the others, he
shows in many places; with regard to the
Colossians, hear him saying, "And as many as
have not seen my face in the flesh" (Col.
ii. 1. 5): and again, "Though I am
absent in the flesh, yet am I with you in the
spirit." So great a thing did he know his
presence everywhere to be. And always, even
though he be absent, he makes himself present.
So, when he punishes the fornicator, look how
he places himself on the tribunal; "for," he
saith," I verily being absent in body, but
present in spirit, have judged already as though
I were present" (1 Cor. v. 3): and
again, "I will come to you, and will know not
the word of them which are puffed up, but the
power" (1 Cor. iv. 19): and again,
"Not only when I am present with you, but
much more when I am absent." (Phil. ii.
12; Gal. iv. 18.)
"Paul an Apostle of Jesus Christ through the
will of God."
It were well also to say, what from considering
this Epistle we have found to be its occasion
and subject. What then is it? They used to
approach God through angels; they held many
Jewish and Grecian observances. These things
then he is correcting. Wherefore in the very
outset he says, "Through the will of God."
So here again he hath used the expression
"through." "And Timothy the brother," he
saith; of course then he too was an Apostle,
and probably also known to them. "To the
saints which are at Coloss." This was a city
of Phrygia, as is plain from Laodicea's being
near to it. "And faithful brethren in
Christ." (Col. iv. 16.) Whence,
saith he art thou made a saint? Tell me.
Whence art thou called faithful? Is it not
because thou wert sanctified through death? Is
it not because thou hast faith in Christ?
Whence art thou made a brother? for neither in
deed, nor in word, nor in achievement didst
thou show thyself faithful. Tell me, whence is
it that thou hast been entrusted with so great
mysteries? Is it not because of Christ?
"Grace to you and peace from God our
Father." Whence cometh grace to you? Whence
peace? "From God," saith he, "our
Father." Although he useth not in this place
the name of Christ.
I will ask those who speak disparagingly of the
Spirit, Whence is God the Father of
servants? Who wrought these mighty
achievements? Who made thee a saint? Who
faithful? Who a son of God? He who made thee
worthy to be trusted, the same is also the cause
of thy being entrusted with all.
For we are called faithful, not only because we
have faith, but also because we are entrusted of
God with mysteries which not even angels knew
before us. However, to Paul it was
indifferent whether or not to put it thus.
Ver. 3. "We give thanks to God, the
Father of our Lord Jesus Christ."
He seems to me to refer everything to the
Father, that what he has to say may not at once
offend them.
"Praying always for you."
He shows his love, not by giving thanks only,
but also by continual prayer, in that those whom
he did not see, he had continually within
himself.
Ver. 4. ["Having heard of your faith in
Christ Jesus."
A little above he said, "our Lord."
"He," saith he, "is Lord, not the
servants." "Of Jesus Christ." These
names also are symbols of His benefit to us,
for "He," it means, "shall save His people
from their sins." (Matt. i. 21.)]
Ver. 4. "Having heard of your faith in
Christ Jesus, and of the love which ye have
toward all the saints."
Already he conciliates them. It was
Epaphroditus who brought him this account. But
he sends the Epistle by Tychicus, retaining
Epaphroditus with himself. "And of the
love," he saith, "which ye have toward all
the saints," not toward this one and that: of
course then toward us also.
Ver. 5. "Because of the hope which is laid
up for you in the heavens."
He speaks of the good things to come. This is
with a view to their temptations, that they
should not seek their rest here. For lest any
should say, "And where is the good of their
love toward the saints, if they themselves are
in affliction?" he says, "We rejoice that ye
are securing for yourselves a noble reception in
heaven." "Because of the hope," he saith,
"which is laid up." He shows its secureness.
"Whereof ye heard before in the word of the
truth." Here the expression is as if he would
chide them, as having changed from it when they
had long held it.
"Whereof," saith he, "ye heard before in
the word of the truth of the Gospel." And he
bears witness to its truth. With good reason,
for in it there is nothing false.
"Of the Gospel." He doth not say, "of the
preaching," but he calleth it the "Gospel,"
continually reminding them of God's benefits.
And having first praised them, he next reminds
them of these.
Ver. 6. "Which is come unto you, even as
it is also in all the world."
He now gives them credit. "Is come," he
said metaphorically. He means, it did not come
and go away, but that it remained, and was
there. Then because to the many the strongest
confirmation of doctrines is that they hold them
in common with many, he therefore added, "As
also it is in all the world."
It is present everywhere, everywhere
victorious, everywhere established.
"And is bearing fruit, and increasing, as it
doth in you also."
"Bearing fruit." In works.
"Increasing." By the accession of many, by
becoming firmer; for plants then begin to
thicken when they have become firm.
"As also among you," says he.
He first gains the hearer by his praises, so
that even though disinclined, he may not refuse
to hear him.
"Since the day ye heard it."
Marvelous! that ye quickly came unto it and
believed; and straightway, from the very
first, showed forth its fruits.
"Since the day ye heard, and knew the grace of
God in truth."
Not in word, saith he, nor in deceit, but in
very deeds. Either then this is what he means
by "bearing fruit," or else, the signs and
wonders. Because as soon as ye received it, so
soon ye knew the grace of God. What then
forthwith gave proofs of its inherent virtue, is
it not a hard thing that that should now be
disbelieved?
Ver. 7. "Even as ye learned of Epaphras
our beloved fellow-servant."
He, it is probable, had preached there. "Ye
learned" the Gospel. Then to show the
trust-worthiness of the man, he says, "our
fellow servant."
"Who is a faithful minister of Christ on your
behalf; who also declared unto us your love in
the Spirit."
Doubt not, he saith, of the hope which is to
come: ye see that the world is being converted.
And what need to allege the cases of others?
what happened in your own is even independently a
sufficient ground for belief, for, "ye knew
the grace of God in truth:" that is, in
works. So that these two things, viz. the
belief of all, and your own too, confirm the
things that are to come. Nor was the fact one
thing, and what Epaphras said, another.
"Who is," saith he, "faithful," that is,
true. How, "a minister on your behalf"? In
that he had gone to him. "Who also declared to
us," saith he, "your love in the Spirit,"
that is, the spiritual love ye bear us. If
this man be the minister of Christ; how say
ye, that you approach God by angels? "Who
also declared unto us," saith he, "your love
in the Spirit." For this love is wonderful
and steadfast; all other has but the name. And
there are some persons who are not of this kind,
but such is not friendship, wherefore also it is
easily dissolved.
There are many causes which produce friendship;
and we will pass over those which are infamous,
(for none will take an objection against us in
their favor, seeing they are evil.) But let
us, if you will, review those which are
natural, and those which arise out of the
relations of life. Now of the social sort are
these, for instance; one receives a kindness,
or inherits a friend from forefathers, or has
been a companion at table or in travel: or is
neighbor to another (and these are virtuous);
or is of the same trade, which last however is
not sincere; for it is attended by a certain
emulation and envy. But the natural are such as
that of father to son, son to father, brother
to brother, grandfather to descendant, mother
to children, and if you like let us add also
that of wife to husband; for all matrimonial
attachments are also of this life, and earthly.
Now these latter appear stronger than the
former: appear, I said, because often they
are surpassed by them. For friends have at
times shown a more genuinely kind disposition
than brothers, or than sons toward fathers; and
when he whom a man hath begotten would not succor
him, one who knew him not has stood by him, and
succored him. But the spiritual love is higher
than all, as it were some queen ruling her
subjects; and in her form is bright: for not as
the other, hath she aught of earth for her
parent; neither habitual intercourse, nor
benefits, nor nature, nor time; but she
descendeth from above, out of heaven. And why
wonderest thou that she needeth no benefits in
order that she should subsist, seeing that
neither by injuries is she overthrown?
Now that this love is greater than the other,
hear Paul saying; "For I could wish that I
myself were anathema from Christ for my
brethren." (Rom. ix. 3.) What father
would have thus wished himself in misery? And
again, "To depart, and to be with Christ"
is "very far better; yet to abide in the
flesh" is "more needful for your sake."
(Phil. i. 23, 24.) What mother would
have chosen so to speak, regardless of herself?
And again hear him saying, "For being
bereaved of you for a short season, in pres
ence, not in heart." (1 Thess. ii.
17.) And here indeed [in the world], when
a father hath been insulted, he withdraws his
love; not so however there, but he went to
those who stoned him, seeking to do them good.
For nothing, nothing is so strong as the bond
of the Spirit. For he who became a friend from
receiving benefits, will, should these be
discontinued, become an enemy; he whom habitual
intercourse made inseparable, will, when the
habit is broken through, let his friendship
become extinct. A wife again, should a broil
have taken place, will leave her husband, and
withdraw affection; the son, when he sees his
father living to a great age, is dissatisfied.
But in case of spiritual love there is nothing
of this. For by none of these things can it be
dissolved; seeing it is not composed out of
them. Neither time, nor length of journey,
nor ill usage, nor being evil spoken of, nor
anger, nor insult, nor any other thing, make
inroads upon it, nor have the power of
dissolving it. And that thou mayest know this
Moses was stoned, and yet he made entreaty for
them. (Ex. xvii. 4.) What father would
have done this for one that stoned him, and
would not rather have stoned him too to death?
Let us then follow after these friendships which
are of the Spirit, for they are strong, and
hard to be dissolved, and not those which arise
from the table, for these we are forbidden to
carry in Thither. For hear Christ saying in
the Gospel, Call not thy friends nor thy
neighbors, if thou makest a feast, but the
lame, the maimed. (Luke xiv. 12.) With
reason: for great is the recompense for these.
But thou canst not, nor endurest to feast with
lame and blind, but thinkest it grievous and
offensive, and refusest. Now it were indeed
best that thou shouldest not refuse, however it
is not necessary to do it. If thou seatest them
not with thee, send to them of the dishes on thy
own table. And he that inviteth his friends,
hath done no great thing: for he hath received
his recompense here. But he that called the
maimed, and poor, hath God for his Debtor.
Let us then not repine when we receive not a
reward here, but when we do receive; for we
shall have nothing more to receive There. In
like manner, if man recompense, God
recompenseth not; if man recompense not, then
God will recompense. Let us then not seek
those out for our benefits, who have it in their
power to requite us again, nor bestow our favors
on them with such an expectation: this were a
cold thought. If thou invite a friend, the
gratitude lasts till evening; and therefore the
friendship for the nonce is spent more quickly
than the expenses are paid. But if thou call
the poor and the maimed, never shall the
gratitude perish, for God, who remembereth
ever, and never forgetteth, thou hast even Him
for thy Debtor. What squeamishness is this,
pray, that thou canst not sit down in company
with the poor? What sayest thou? He is
unclean and filthy? Then wash him, and lead
him up to thy table.
But he hath filthy garments? Then change
them, and give him clean apparel.
Seest thou not how great the gain is? Christ
cometh unto thee through him, and dost thou make
petty calculations of such things? When thou
art inviting the King to thy table, dost thou
fear because of such things as these?
Let us suppose two tables, and let one be
filled with those, and have the blind, the
halt, the maimed in hand or leg, the barefoot,
those clad with but one scanty garment, and that
worn out: but let the other have grandees,
generals, governors, great officers, arrayed
in costly robes, and fine lawn, belted with
golden girdles. Again, here at the table of
the poor let there be neither silver, nor store
of wine, but just enough to refresh and
gladden, and let the drinking cups and the rest
of the vessels be made from glass only; but
there, at the table of the rich, let all the
vessels be of silver and gold, and the
semicircular table, not such as one person can
lift, but as two young men can with difficulty
move, and the wine-jars lie in order,
glittering far beyond the silver with gold, and
let the semicircle be smoothly laid all over with
soft drapery. Here, again, let there be many
servants, in garments not less ornamented than
those of the guests, and bravely appareled, and
wearing loose trowsers, men beauteous to look
upon, in the very flower of life, plump, and
well conditioned; but there let there be only
two servants disdaining all that proud vanity.
And let those have costly meats, but these only
enough to appease hunger and inspire
cheerfulness. Have I said enough? and are
both tables laid out with sufficient minuteness?
Is anything wanting?
I think not. For I have gone over the
guests, and the costliness both of the vessels,
and of the linen, and the meats. However, if
we should have omitted aught, we shall discover
it as we proceed with the discourse.
Come then, now that we have correctly drawn
each table in its proper outline, let us see at
which ye will seat yourselves. For I for my
part am going to that of the blind, and the
lame, but probably the more part of you will
choose the other, that of the generals, that is
so gay and splendid. Let us then see which of
them doth more abound in pleasure; for as yet
let us not examine into the things of hereafter,
seeing that in those at least this of mine hath
the superiority. Wherefore? Because this one
hath sitting down at it, the other men, this
hath the Master, that the servants. But say
we nothing of these things as yet; but let us
see which hath the more of present pleasure.
And even in this respect, then, this pleasure
is greater, for it is more pleasure to sit down
with a King than with his servants. But let us
withdraw this consideration also; let us examine
the matter simply by itself.
I, then, and those who choose the table I
do, shall with much freedom and ease of mind
both say and hear everything: but you trembling
and fearing, and ashamed before those you sit
down with, will not even have the heart to reach
out your hands, just as though you had got to a
school, and not a dinner, just as though you
were trembling before dreadful masters. But not
so they. But, saith one, the honor is great.
Nay, I further am in more honor; for your
mean estate appears grander, when even whilst
sharing the same table, the words ye utter are
those of slaves.
For the servant then most of all shows as such,
when he sits down with his master; for he is in
a place where he ought not to be; nor hath he
from such familiarity so much dignity as he hath
abasement, for he is then abased exceedingly.
And one may see a servant by himself make a
brave appearance, and the poor man seem splendid
by himself, rather than when he is walking with
a rich one; for the low when near the lofty,
then appears low, and the juxtaposition makes
the low seem lower, not loftier. So too your
sitting down with them makes you seem as of yet
meaner condition. But not so, us. In these
two things, then, we have the advantage, in
freedom, and in honor; which have nothing equal
to them in regard of pleasure. For I at least
would prefer a crust with freedom, to thousands
of dainties with slavery. For, saith one,
"Better is an entertainment of herbs with love
and kindness, than an ox from the stall with
hatred." (Prov. xv. 17.) For
whatsoever those may say, they who are present
must needs praise it, or give offense; assuming
thus the rank of parasites, or rather, being
worse than they. For parasites indeed, even
though it be with shame and insult, have yet
liberty of speech: but ye have not even this.
But your meanness is indeed as great, (for ye
fear and crouch,) but not so your honor.
Surely then that table is deprived of every
pleasure, but this is replete with all delight
of soul.
But let us examine the nature even of the meats
themselves. For there indeed it is necessary to
burst one's self with the large quantity of
wine, even against one's will, but here none
who is disinclined need eat or drink. So that
there indeed the pleasure arising from the
quality of the food is cancelled by the dishonor
which precedes, and the discomfort which follows
the surfeit, For not less than hunger doth
surfeiting destroy and rack our bodies; but even
far more grievously; and whomsoever you like to
give me, I shall more easily destroy by
bursting him with surfeit than by hunger. For
thus the latter is easier to be borne than the
other, for one might indeed endure hunger for
twenty days, but surfeiting not for as many as
two only. And the country people who are
perpetually struggling with the one, are
healthy, and need no physicians; but the
other, surfeiting I mean, none can endure
without perpetually calling in physicians; yea,
rather, its tyranny hath often baffled even
their attempt to rescue.
So far then as pleasure is concerned, this
[table of mine] hath the advantage. For if
honor hath more pleasure than dishonor, if
authority than subjection, and if manly
confidence than trembling and fear, and if
enjoyment of what is enough, than to be plunged
out of depth in the tide of luxury; on the score
of pleasure this table is better than the other.
It is besides better in regard of expense; for
the other is expensive, but this, not so.
But what? is it then to the guests alone that
this table is the more pleasurable, or bringeth
it more pleasure than the other to him who
inviteth them, as well? for this is what we are
enquiring after rather. Now he who invites
those makes preparation many days before, and is
forced to have trouble and anxious thoughts and
cares, neither sleeping by night, nor resting
by day; but forming with himself many plans,
conversing with cooks, confectioners, deckers
of tables. Then when the very day is come, one
may see him in greater fear than those who are
going to fight a boxing match, lest aught should
turn out other than was expected, lest he be
shot with the glance of envy, test he thereby
procure himself a multitude of accusers. But
the other escapeth all this anxious thought and
trouble by extemporizing his table, and not
being careful about it for many days before.
And then, truly, after this, the former
indeed hath straightway lost the grateful
return; but the other hath God for his
Debtor; and is nourished with good hopes,
being every day feasted from off that table.
For the meats indeed are spent, but the
grateful thought is never spent, but every day
he rejoices and exults more than they that are
gorged with their excess of wine. For nothing
doth so nourish the soul as a virtuous hope, and
the expectation of good things.
But now let us consider what follows. There
indeed are flutes, and harps, and pipes; but
here is no music of sounds unsuitable; but
what? hymns, singing of psalms. There indeed
the Demons are hymned; but here, the Lord of
all, God.
Seest thou with what gratitude this one
aboundeth, with what ingratitude and
insensibility that? For, tell me, when God
hath nourished thee with His good things, and
when thou oughtest to give Him thanks after
being fed, dost thou even introduce the
Demons? For these songs to the lyre, are none
other than songs to Demons. When thou oughtest
to say, "Blessed art Thou, O Lord, that
Thou hast nourished me with Thy good things,"
dost thou like a worthless dog not even so much
as remember Him, but, over and above,
introducest the Demons?
Nay rather, dogs, whether they receive
anything or not, fawn upon those they know, but
thou dost not even this. The dog, although he
receives nothing, fawns upon his master; but
thou, even when thou hast received, barkest at
Him.
Again, the dog, even though he be well treated
by a stranger, not even so will be reconciled of
his hatred of him, nor be enticed on to be
friends with him: but thou, even though
suffering mischief incalculable from the
Demons, introducest them at thy feasts. So
that, in two ways, thou art worse than the
dog. And the mention I have now made of dogs
is happy, in regard of those who give thanks
then only when they receive a benefit. Take
shame, I pray you, at the dogs, which when
furnishing still fawn upon their masters. But
thou, if thou hast haply heard that the Demon
has cured anyone, straightway forsakest thy
Master; O more unreasoning than the dogs!
But, saith one, the harlots are a pleasure to
look upon. What sort of pleasure are they? yea
rather what infamy are they not? Thy house has
become a brothel, madness, and fury; and art
thou not ashamed to call this pleasure? If then
it be allowed to use them, greater than all
pleasure is the shame, and the discomfort which
arises from the shame, to make one's house a
brothel, like hogs in wallowing in the mire?
But if so far only be allowed as to see them,
lo! again the pain is greater. For to see is
no pleasure, where to use is not allowed, but
the lust becomes only the greater, and the flame
the fiercer.
But wouldest thou learn the end? Those,
indeed, when they rise up from the table, are
like the madmen and those that have lost their
wits; foolhardy, quarrelsome, laughing-stocks
for the very slaves; and the servants indeed
retire sober, but these, drunk. O the shame!
But with the other is nothing of this sort; but
closing the table with thanksgiving, they so
retire to their homes, with pleasure sleeping,
with pleasure waking, free from all shame and
accusation.
If thou wilt consider also the guests
themselves, thou wilt see that the one are
within just what the others are without; blind,
maimed, lame; and as are the bodies of these,
such are the souls of those, laboring under
dropsy and inflammation. For of such sort is
pride; for after the luxurious gratification a
maiming takes place; of such sort is surfeiting
and drunkenness, making men lame and maimed.
And thou wilt see too that these have souls like
the bodies of the others, brilliant,
ornamented. For they who live in giving of
thanks, who seek nothing beyond a sufficiency,
they whose philosophy is of this sort are in all
brightness.
But let us see the end both here and there.
There, indeed, is unchaste pleasure, loose
laughter, drunkenness, buffoonery, filthy
language; (for since they in their own persons
are ashamed to talk filthily, this is brought
about by means of the harlots;) but here is
love of mankind, gentleness. Near to him who
invites those stands vainglory arming him, but
near the other, love of man, and gentleness.
For the one table, love of man prepareth, but
the other, vainglory, and cruelty, out of
injustice and grasping. And that one ends in
what I have said, in loss of wits, in
delirium, in madness; (for such are the
offshoots of vainglory;) but this one in
thanksgiving and the glory of God. And the
praise too, which cometh of men, attendeth more
abundantly upon this; for that man is even
regarded with an envious eye, but this all men
regard as their common father, even they who
have received no benefit at his hands. And as
with the injured even they who have not been
injured sympathize, and all become in common
enemies (to the injurer): so too, when some
receive kindness, they also who have not
received any, not less than they who have,
praise and admire him that conferred it. And
there indeed is much envy, but here much tender
solicitude, many prayers from all.
And so much indeed here; but There, when
Christ is come, this one indeed shall stand
with much boldness, and shall hear before the
whole world, "Thou sawest Me an hungered,
and didst feed Me; naked, and didst clothe
Me; a stranger, and didst take Me in"
(Matt. xxv. 35); and all the like words:
but the other shall hear the contrary; "Wicked
and slothful servant" (Matt. xxv. 26);
and again, "Woe unto them that luxuriate upon
their couches, and sleep upon beds of ivory,
and drink the refined wine, and anoint
themselves with the chief ointments; they
counted upon these things as staying, and not as
fleeting." (Amos vi. 4, 5, 6,
Sept.)
I have not said this without purpose, but with
the view of changing your minds; and that you
should do nothing that is fruitless. What
then, saith one, of the fact that I do both
the one and the other? This argument is much
resorted to by all. And what need, tell me,
when everything might be done usefully, to make
a division, and to expend part on what is not
wanted, but even without any purpose at all,
and part usefully? Tell me, hadst thou, when
sowing, cast some upon a rock, and some upon
very good ground; is it likely that thou
wouldest have been contented so, and have said,
Where is the harm, if we cast some to no
purpose, and some upon very good ground? For
why not all into the very good ground? Why
lessen the gain? And if thou have occasion to
be getting money together, thou wilt not talk in
that way, but wilt get it together from every
quarter; but in the other case thou dost not
so. And if to lend on usury; thou wilt not
say, "Wherefore shall we give some to the
poor, and some to the rich," but all is given
to the former: yet in the case before us, where
the gain is so great, thou dost not thus
calculate, and will not at length desist from
expending without purpose, and laying out
without return?
"But," saith one, "this also hath a
gain." Of what kind, tell me? "It
increaseth friendships." Nothing is colder
than men who are made friends by these things,
by the table, and surfeiting. The friendships
of parasites are born only from that source.
Insult not a thing so marvelous as love, nor
say that this is its root. As if one were to
say, that a tree which bore gold and precious
stones had not its root of the same, but that it
was gendered of rottenness; so doest even thou:
for even though friendship should be born from
that source, nothing could possibly be colder.
But those other tables produce friendship, not
with man, but with God; and that an intense
one, so thou be intent on preparing them. For
he that expendeth part in this way and part in
that, even should he have bestowed much, hath
done no great thing: but he that expendeth all
in this way, even though he should have given
little, hath done the whole. For what is
required is that we give, not much or little,
but not less than is in our power. Think we on
him with the five talents, and on him with the
two. (Matt. xxv. 15.) Think we on her
who cast in those two mites. (Mark xii.
41.) Think we on the widow in Elijah's
days. She who threw in those two mites said
not, What harm if I keep the one mite for
myself, and give the other? but gave her whole
living. (1 Kings xvii.) But thou, in the
midst of so great plenty, art more penurious
than she. Let us then not be careless of our
own salvation, but apply ourselves to
almsgiving. For nothing is better than this,
as the time to come shall show; meanwhile the
present shows it also. Live we then to the
glory of God, and do those things that please
Him, that we may be counted worthy of the good
things of promise; which may all we obtain,
through the grace and love toward man of our
Lord Jesus Christ, to whom be the glory and
the power and honor, now and ever, and world
without end. Amen.
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