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HEBREWS ii. 5--7.
"For unto Angels He hath not put in subjection. the world to come,
whereof we speak. But one in a certain place testified, saying,
What is man that Thou art mindful of him, or the son of man that
Thou visitest him?Thou madest him a little lower than the Angels."
I COULD have wished to know for certain whether any hear with
fitting earnestness the things that are said, whether we are not
casting the seeds by the wayside: for in that case I should have made
my instructions with more cheerfulness. For we shall speak, though no
one hear, for the fear which is laid on us by our Saviour. For,
saith He, testify to this people; even if they hear not, thou shalt
thyself be guiltless. (See Ezek. iii. 19.) If however I had
been persuaded of your earnestness, I should have spoken not for fear
only, but should have done it with pleasure also. For now indeed,
even if no man hear, even if my work, so long as I fulfill my own
part, brings no danger, still the labor is not altogether pleasant.
For what profit is it, when though I be not blamed, yet no one is
benefited? But if any would give heed we shall receive advantage not
so much from avoiding punishment ourselves as from your progress.
How then shall I know this? Having taken notice of some of you, who
are not very attentive, I shall question them privately, when I meet
them. And if I find that they retain any of the things that have been
spoken (I say not all, for this would not be very easy for you),
but even if [they retain] a few things out of many, it is plain I
should have no further doubts about the rest. And indeed we ought,
without giving notice beforehand, to have attacked you when off your
guard. However it will suffice, if even in this way I should be able
to attain my purpose. Nay rather, even as it is, I can attack you
when you are off your guard. For that I shall question you, I have
forewarned you; but when I shall question you I do not as yet make
evident. For perhaps it may be today; perhaps tomorrow, perhaps
after twenty or thirty days, perhaps after fewer, perhaps after more.
Thus has God also made uncertain the day of our death. Nor hath He
allowed it be clear to us, whether it shall befall us today, or
tomorrow, or after a whole year, or after many years; that through
the uncertainty of the expectation we may through all time keep
ourselves firm in virtue. And that we shall indeed depart, He hath
said,--but when, He hath not yet said. Thus too I have said that
I shall question you, but I have not added when, wishing you always
to be thoughtful.
And let no man say, I heard these things four or five weeks ago, or
more, and I cannot retain them. For I wish the hearer so to retain
them as to have his recollection perpetual and not apt to fade, nor yet
that he should disown what is spoken. For I wish you to retain them,
not, in order to tell them to me, but that ye may have profit; and
this is of most serious interest to me. Let no one then say this.
However, I must now begin with what follows in the epistle. What
then is set before us to speak on today?
"For not to angels," he says, "did He put in subjection the world
to come, whereof we speak." Is he then discoursing concerning some
other world? No, but concerning this. Therefore he added "whereof
we speak," that he might not allow the mind to wander away in search
of some other. How then does he call it "the world to come"?
Exactly as he also says in another place, "Who is the figure of him
that was to come," (Rom. v. 14,) when he is speaking about
Adam and Christ in the Epistle to the Romans; calling Christ
according to the flesh "Him that was to come" in respect of the times
of Adam, (for [then] He was to come). So now also, since he
had said, "but when he bringeth in the First-Begotten into the
world": that thou mightest not suppose that he is speaking of another
world, it is made certain from many considerations and from his saying
"to come." For the world was to come, but the Son of God always
was. This world then which was about to come, He put in subjection
not to Angels but to Christ. For that this is spoken with reference
to the Son (he says) is evident: for surely no one would assert the
other alternative, that it had reference to Angels.
Then he brings forward another testimony also and says, "but one in a
certain place testified, saying." Wherefore did he not mention the
name of the prophet, but hid it? Yea, and in other testimonies also
he doth this: as when he saith, "but when He bringeth in again the
First-Begotten into the world, He saith, And let all the Angels
of God worship Him. And again, I will be to Him a Father. And
of the Angels
He saith, Who maketh His angels spirits. And, Thou, Lord, in
the beginning hast laid the foundations of the earth" (c. i. 6,
5, 7, 10):--so also here he saith, "but one in a certain
place testified, saying." And this very thing (I conceive) is the
act of one that conceals himself, and shows that they were well skilled
in the Scriptures; his not setting down him who uttered the
testimony, but introducing it as familiar and obvious.
"What is man that Thou art mindful of him, or the son of man that
Thou visitest him? Thou madest him a little lower than the angels:
Thou crownedst him with glory and honor." (Ver. 8.) "Thou
hast put all things in subjection under his feet."
Now although these things were spoken of human nature generally, they
would nevertheless apply more properly to Christ according to the
flesh. For this, "Thou hast put all things in subjection under his
feet," belongs to Him rather than to us. For the Son of God
visited us when we were nothing: and after having assumed our
[nature], and united it to Himself, He became higher than all.
"For," he says, "in that He hath put all things in subjection
under Him, He left nothing not put under Him: but now we see not
yet all things put under Him." What he means is this:--since he
had said, "Until I make Thine enemies Thy footstool" (c. i.
13),--and it was likely that they would still be grieved,--then
having inserted a few things after this parenthetically, he added this
testimony in confirmation of the former. For that they might not say,
How is it that He hath put His enemies under His feet, when we have
suffered so much? he sufficiently hinted at it in the former place
indeed (for the word "until" showed, not what should take place
immediately, but in course of time) but here he followeth it up. For
do not suppose (he says) that because they have not vet been made
subject, they are not to be made subject: for that they must be made
subject, is evident; for, on this account was the prophecy spoken.
"For," he says, "in that He hath put all things under Him, He
left nothing not put under Him." How then is it that all things have
not been put under Him? Because they are hereafter to be put under
Him.
If then all things must be made subject to Him, but have not yet been
made subject, do not grieve, nor trouble thyself. If indeed when the
end were come, and all things were made subject, thou wert still
suffering these things, with reason wouldst thou repine: "But now we
see not yet all things put under Him." The King has not yet clearly
conquered. Why then art thou troubled when suffering affliction? the
preaching [of the Gospel] hath not yet prevailed over all; it is not
yet time that they should be altogether made subject.
Then again there is another consolation if indeed He who is hereafter
to have all put in subjection under Him, hath Himself also died and
submitted to sufferings innumerable. (Ver. 9.) "But," he
says, "we see Him who was made a little lower than the angels, even
Jesus, for the suffering of death"--then the good things
again,--"crowned with glory and honor." Seest thou, how all
things apply to Him? For the [expression], "a little," would
rather suit Him, who was only three days in Hades, but not ourselves
who are for a long time in corruption. Likewise also the
[expression] "with glory and honor" will suit Him much more than
us.
Again, he reminds them of the Cross, thereby effecting two things;
both showing His care [for them] and persuading them to bear all
things nobly, looking to the Master. For (he would say) if He who
is worshiped of Angels, for thy sake endured to have a little less
than the Angels, much more oughtest thou who art inferior to the
Angels, to bear all things for His sake. Then he shows that the
Cross is "glory and honor," as He Himself also always calls it,
saying, "That the Son of Man might be glorified" (John xi.
5); and, "the Son of Man is glorified." (John xii. 23.)
If then He calls the [sufferings] for His servants' sake
"glory," much more shouldest thou the [sufferings] for the Lord.
Seest thou the fruit of the Cross, how great it is? fear not the
matter: for it seemeth to thee indeed to be dismal, but it brings
forth good things innumerable. From these considerations he shows the
benefit of trial. Then he says, "That He by the grace of God
should taste death for every man."
"That by the grace of God," he says. And He indeed because of
the grace of God towards us suffered these things. "He who spared
not His Own Son," he says, "but delivered Him up for us all."
(Rom. viii. 32.) Why? He did not owe us this, but has done
it of grace. And again in the Epistle to the Romans he says,
"Much more the grace of God, and the gift by grace which is by one
man Jesus Christ, hath abounded unto many." (Rom. v. 15.)
"That by the grace of God He should taste death for every man,"
not for the faithful only, but even for the whole world: for He
indeed died for all; But what if all have not believed? He hath
fulfilled His own [part].
Moreover he said rightly "taste death for every man," he did not say
"die." For as if He really was tasting it, when He had spent a
little time therein, He immediately arose.
By saying then "for the suffering of death," he signified real
death, and by saying "superior to angels," he declared the
resurrection. For as a physician though not needing to taste the food
prepared for the sick man, yet in his care for him tastes first
himself, that he may persuade the sick man with confidence to venture
on the food, so since all men were afraid of death, in persuading them
to take courage against death, He tasted it also Himself though He
needed not. "For," He says, "the prince of this world cometh and
findeth nothing in Me." (John xiv. 30.) So both the words
"by grace" and "should taste death for every man," establish this.
Ver. 10. "For it became Him, for whom are all things, and by
whom are all things, in bringing many sons unto glory, to make the
Captain of their salvation perfect through sufferings." He speaks
here of the Father. Seest thou how again he applies the
[expression] "by whom" to Him? Which he would not have done, had
it been [an expression] of inferiority, and only applicable to the
Son. And what he says is this:--He has done what is worthy of
His love towards mankind, in showing His First-born to be more
glorious than all, and in setting Him forth as an example to the
others, like some noble wrestler that surpasses the rest.
"The Captain of their salvation," that is, the Cause of their
salvation. Seest thou how great is the space between? Both He is a
Son, and we are sons; but He saves, we are saved. Seest thou how
He both brings us together and then separates us; "bringing," he
says, "many sons unto glory": here he brings us together,--"the
Captain of their salvation," again he separates.
"To make perfect through sufferings." Then sufferings are a
perfecting, and a cause of salvation. Seest thou that to suffer
affliction is not the portion of those who are utterly forsaken; if
indeed it was by this that God first honored His Son, by leading
Him through sufferings? And truly His taking flesh to suffer what
He did suffer, is a far greater thing than making the world, and
bringing it out of things that are not. This indeed also is [a
token] of His loving-kindness, but the other far more. And [the
Apostle] himself also pointing out this very thing, says, "That in
the ages to come He might show forth the exceeding riches of His
goodness, He both raised us up together, and made us sit together in
the heavenly places in Christ Jesus." (Eph. ii. 7, 6.)
"For it became Him for whom are all things and by whom are all things
in bringing many sons to glory, to make the Captain of their salvation
perfect through-sufferings." For (he means) it became Him who
taketh tender care, and brought all things into being, to give up the
Son for the salvation of the rest, the One for the many. However he
did not express himself thus, but, "to make perfect through
sufferings," showing the suffering for any one, not merely profits
"him," but he himself also becomes more glorious and more perfect.
And this too he says in reference to the faithful, comforting them by
the way: for Christ was glorified then when He suffered. But when
I say, He was glorified, do not suppose that there was an accession
of glory to Him: for that which is of nature He always had, and
received nothing in addition.
"For," he says, "both He that sanctifieth, and they who are
sanctified, are all of one, for which cause He is not ashamed to call
them brethren." Behold again how he brings [them] together,
honoring and comforting them, and making them brethren of Christ, in
this respect that they are "of one." Then again guarding himself and
showing that he is speaking of that which is according to the flesh, he
introduces, "For He who sanctifieth," [i.e.] Christ, "and
they who are sanctified," ourselves. Dost thou see how great is the
difference? He sanctifies, we are sanctified. And above he said,
"the Captain of their salvation. For there is one God, of whom are
all things." (1 Cor. viii. 6.)
"For which cause He is not ashamed to call them brethren." Seest
thou how again he shows the superiority? For by saying, "He is not
ashamed," he shows that the whole comes not of the nature of the
thing, but of the loving affection of Him who was "not ashamed" of
anything, [yea] of His great humility. For though we be "of
one," yet He sanctifieth and we are sanctified: and great is the
difference. Moreover "He" is of the Father, as a true Son, that
is, of His substance; "we," as created, that is, brought out of
things that are not, so that the difference is great. Wherefore he
says, "He is not ashamed to call them brethren" (ver. 12),
"saying, I will declare Thy name unto My brethren." (Ps.
xxii. 22.) For when He clothed Himself with flesh, He clothed
Himself also with the brotherhood, and at the same time came in the
brotherhood.
This indeed he brings forward naturally. But this (ver. 13 )
"I will put my trust in Him" ( 2 Sam. xxii. 3), what does it
mean? For what follows this is also [introduced] naturally.
"Behold, I and the children which God hath given Me." (Isa
viii. 18.) For as here He shows Himself a Father, so before,
a Brother. "I will declare Thy name unto My brethren," He
saith.
And again he indicates the superiority and the great interval [between
us], by what follows (ver. 14): "Since then the children,"
he saith, "are partakers of flesh and blood" (thou seest where he
saith the likeness is? in reference to the flesh), "in like manner
He also Himself took part of the same." Let all the Heretics be
ashamed, let those hide their faces who say that He came in appearance
and not in reality. For he did not say, "He took part of these"
only, and then say no more; although had he said thus, it would have
been sufficient, but he asserted something more, adding "in like
manner," not in appearance, he means, or by an image (since in that
case "in like manner" is not preserved) but in reality; showing the
brotherhood.
Next he sets down also the cause of the economy. "That through
death," he says, "He might destroy him that had the power of
death, that is, the devil."
Here he points out the wonder, that by what the devil prevailed, by
that was he overcome, and the very thing which was his strong weapon
against the world, [namely], Death, by this Christ smote him.
In this he exhibits the greatness of the conqueror's power. Dost
thou see how great good death hath wrought?
Ver. 15. "And should deliver them," he says, "who through
fear of death were all their lifetime subject to bondage." Why (he
means) do ye shudder? Why do you fear him that hath been brought to
nought? He is no longer terrible, but has been trodden under foot,
hath been utterly despised; he is vile and of no account. (2 Tim.
i. 10.)
But what is "through fear of death were all their life-time subject
to bondage"? He either means this, that he who fears death is a
slave, and submits to all things rather than die; or this, that all
men were slaves of death and were held under his power, because he had
not yet been done away; or that men lived in continual fear, ever
expecting that they should die, and being afraid of death, could have
no sense of pleasure, while this fear was present with them. For this
he hinted at in saying," All their life-time." He here shows that
the afflicted, the harassed, the persecuted, those that are deprived
of country and of substance and of all other things, spend their lives
more sweetly and more freely than they of old time who were in luxury,
who suffered no such afflictions, who were in continual prosperity, if
indeed these "all their life-time" were under this fear and were
slaves; while the others have been made free and laugh at that which
they shudder at. For this is now as if, when one was being led away
to a captivity leading to death, and in continual expectation of it,
one should feed him up with abundant dainties (something such as this
was Death of old); but now, as if some one taking away that fear
together with the dainties, were to promise a contest, and propose a
combat that should lead no longer to death, but to a kingdom. Of
which number wouldst thou have wished to be--those who are fed up in
the prison-house, while every day looking for their sentence, or
those who contend much and labor willingly, that they may crown
themselves with the diadem of the kingdom? Seest thou how he has
raised up their soul, and made them elated? He shows too, that not
death alone has been put an end to, but that thereby he also who is
ever showing that war without trace against us, I mean the devil,
hath been brought to nought; since he that fears not death is out of
reach of the devil's tyranny. For if "skin for skin, yea all things
a man would give for his life" (Job ii. 4)--when any one has
determined to disregard even this, of what henceforward will he be the
slave? He fears no one, he is in terror of no one, he is higher than
all, and more free than all. For he that disregards his own life,
much more [doth he disregard] all other things. And when the devil
finds a soul such as this, he can accomplish in it none of his works.
For what? tell me, shall he threaten the loss of property, and
degradation, and banishment from one's country? But these are small
matters to him who "counteth not even his life dear" (Acts xx.
24) unto him, according to the blessed Paul. Thou seest that in
casting out the tyranny of death, he also overthrew the strength of the
devil. For he who has learnt to study innumerable [truths]
concerning the resurrection, how should he fear death? How should he
shudder any more?
Therefore be ye not grieved, saying, why do we suffer such and such
things? For so the victory becomes more glorious. And it would not
have been glorious, unless by death He had destroyed death; but the
most wonderful thing is that He conquered him by the very means by
which he was strong, showing in every point the abundance of His
means, and the excellence of His contrivances. Let us not then prove
false to the gift bestowed on us. "For we," he says, "have
received not a spirit of fear, but a spirit of power, and of love,
and of a sound mind." (Rom. viii. 15; 2 Tim. i. 7.) Let
us stand then nobly, laughing death to scorn.
But [I pause] for it comes over me to groan bitterly [at the
thought of] whither Christ hath raised us up, and whither we have
brought ourselves down. For when I see the wailings in the public
places, the groanings over those departing life, the howlings, the
other unseemly behavior, believe me, I am ashamed before those
heathen, and Jews, and heretics who see it, and before all who for
this cause openly laugh us to scorn. For whatever I may afterwards
say, I shall talk to no purpose, when philosophizing concerning the
resurrection. Why? Because the heathen do not attend to what is said
by me, but to what is done by you. For they will say at once, 'when
will any of these [fellows] be able to despise death, when he is not
able to see another dead?'
Beautiful things were spoken by Paul, beautiful and worthy of
Heaven, and of the love of God to man. For what does he say?
"And He shall deliver them who through fear of death, were all their
life-time subject to bondage." But ye do not allow these things to
be believed, fighting against them by your deeds. And yet many things
exist for this very end, God building a stronghold against it, that
He might destroy this same evil custom. For tell me, what mean the
bright torches? Do we not send them before as athletes? And what
[mean] the hymns? Do we not glorify God, and give thanks that at
last He has crowned the departed one, that He has freed him from his
labors, that taking away uncertainty, He has him with Himself? Are
not the Hymns for this? Is not Psalmody for this? All these are
the acts of those rejoicing. "For," it is said, "is any merry?
let him sing psalms." (Jas. v. 13.) But to these things the
heathen give no heed. For (one will say) do not tell me of him who
is philosophical when out of the affliction, for this is nothing great
or surprising;--show me a man who in the very affliction itself is
philosophical, and then I will believe the resurrection, And
indeed, that women engaged in the affairs of this life should act thus
is no way surprising. And yet indeed this even is dreadful; for from
them also is the same philosophy required. Wherefore also Paul says,
"But concerning them which are asleep, I would not have you
ignorant, that ye sorrow not even as the rest who have no hope." (1
Thess. iv. 13.) He wrote not this to solitaries, nor to
perpetual virgins, but to women and men in the world. But however
this is not so dreadful. But when any man or woman, professing to be
crucified to the world, he tears his hair, and she shrieks
violently--what can be more unseemly than this? Believe me when I
say if things were done as they ought, such persons should be excluded
for a long time from the thresholds of the Church. For those who are
indeed worthy of being grieved for, are these who still fear and
shudder at death, who have no faith in the resurrection.
'But I do not disbelieve the resurrection' (one says) 'but I
long after his society.' Why then, tell me, when he goes from
home, and that for a long absence, dost not thou do the same? Yea,
but I do weep then also' (she says) 'and mourn as I long after
him.' But that is the conduct of those that really long after their
associates, this that of her who despairs of his return.
Think, what thou singest on that occasion, "Return unto thy rest,
O my soul, for the Lord hath dealt bountifully with thee." (Ps.
cxvi. 7.) And again, "I will fear no evil, for Thou art with
me." (Ps. xxiii. 4.) And again, "Thou art my refuge from
the affliction which encompasseth me." (Ps. xxxii.
7.) Think what these Psalms mean. But thou dost not give heed,
but art drunk from grief.
Consider carefully the funeral lamentations of others that thou mayest
have a remedy in thine own case. "Return, O my soul, to thy rest,
for the Lord hath dealt bountifully with thee." Tell me, sayest
thou that the Lord hath dealt bountifully with thee, and weepest? Is
not this mere acting, is it not hypocrisy? For if indeed thou really
believest the things thou sayest, thy sorrow is superfluous: but if
thou art in sport and acting a part, and thinkest these things fables,
why dost thou sing psalms? Why dost thou even endure the attendants?
Why dost thou not drive away the singers? But this would be the act
of madmen. And yet far more the other.
For the present, then, I advise you: but as time goes on, I shall
treat the matter more seriously: for indeed I am greatly afraid that
by this practice some grievous disease may make its way into the
Church. The case of the wailings then we will hereafter correct.
And meanwhile I charge and testify, both to rich and poor, both to
women and men.
May God indeed grant that you all depart out of life unwailed, and
according to the fitting rule fathers now grown old may be attended to
their graves by sons, and mothers by daughters, and grand-children,
and great grand-children, in a green old age, and that untimely death
may in no case occur. May this then be, and this I pray, and I
exhort the prelates and all of you to beseech God for each other, and
to make this prayer in common. But if (which God forbid, anti may
it never happen) any bitter death should occur, bitter, I mean, not
in its nature (for henceforth there is no bitter death, for it differs
not at all from sleep), but bitter in regard of your disposition, if
it should happen, and any should hire these mourning women, believe me
when I say (I speak not without meaning but as I have resolved, let
him who will, be angry), that person we will exclude from the Church
for a long time, as we do the idolater. For if Paul calls "the
covetous man an idolater" (Eph. v. 5), (much more him who
brings in the practices of the idolaters over a believer.
For, tell me, for what cause dost thou invite presbyters, and the
singers? Is it not to afford consolation? Is it not to honor the
departed? Why then dost thou insult him? And why dost thou make him
a public show? And why dost thou make game as on a stage? We come,
discoursing of the things concerning the resurrection, instructing
all, even those who have not yet been smitten, by the honor shown to
him, to bear it nobly if any such thing should happen and dost thou
bring those who overthrow our [teachings] as much as in them lieth?
What can be worse than this ridicule and mockery? What more grievous
than this inconsistency?
Be ashamed and show reverence: but if ye will not, we cannot endure
the bringing in upon the Church of practices so destructive. For, it
is said, "them that sin rebuke before all." (1 Tim. v. 20.)
And as to those miserable and wretched women, we through you forbid
them ever to introduce themselves into the funerals of the faithful,
lest we should oblige them in good earnest to wail over their own
evils, and teach them not to do these things in the ills of others,
but rather to weep for their own misfortunes. For an affectionate
father too, when he has a disorderly son, not only advises him not to
draw near to the wicked, but puts them in fear also. Behold then, I
advise you, and those women through you, that you do not invite such
persons, and that they do not attend. And may God grant that my
words may produce some effect, and that my threat may avail. But if
(which God forbid) we should be disregarded, we have no choice
henceforward but to put our threat into execution, chastising you by
the laws of the Church, and those women as befits them.
Now if any man is obstinate and contemptuous, let him hear Christ
saying even now, "If any one trespass against thee, go, tell him
his fault between thee and him alone"; but if he will not be
persuaded, "take with thee one or two." But if even so he
contradict, "tell it to the Church, but if he shall also refuse to
hear the Church, let him be unto thee as a heathen man and a
publican." (Matt. xviii. 15, 16, 17.) Now if when a man
trespasses against me, and will not be persuaded, [the Lord]
commands me thus to turn away from him, judge ye in what light I ought
to hold him who trespasses against himself, and against God. For do
not you yourselves condemn us when we come down so gently upon you?
If however any man disregard the bonds which we inflict, again let
Christ instruct him, saying, "Whatsoever ye shall bind on earth
shall be bound in heaven; and whatsoever ye shall loose on earth shall
be loosed in heaven."
(Matt. xviii. 18.) For though we ourselves be miserable and
good for nothing and worthy to be despised, as indeed we are; yet are
we not avenging ourselves nor warding off anger, but are caring for
your salvation.
Be influenced by reverence, I beseech you, and respect. For if a
man bear with a friend when he attacks him more vehemently than he
ought, ascertaining his object, and that he does it with kind
intention, and not out of insolence; much more [should he bear with]
a teacher when rebuking him, and a teacher who does not himself say
these things as of authority, nor as one in the position of a ruler,
but in that of a kindly guardian. For we do not say these things as
wishing to exhibit our authority, (for how could we, praying that we
may never come to the trial of them?) but grieving and lamenting for
you.
Forgive me then, and let no man disregard the bonds of the Church.
For it is not man who binds, but Christ who has given unto us this
authority, and makes men lords of this so great dignity. For we
indeed wish to use this power for loosing; or rather, we wish to have
no need even of that, for we wish that there should not be any bound
among us--we are not so miserable and wretched [as that] even though
some of us are extreme good-for-nothings. If however we be compelled
[so to act], forgive us. For it is not of our own accord, nor
wishing it, but rather out of sorrow for you that are bound that we put
the chains around you. But if any man despise these chains, the time
of judgment will come, which shall teach him. And what comes after I
do not wish to speak of, lest I should wound your minds. For in the
first place indeed we do not wish to be brought into this necessity;
but if we are so brought, we fulfill our own part, we cast around the
chains. And if any man burst through them, I have done my part, and
am henceforth free from blame, and thou wilt have to give account to
Him who commanded me to bind.
For neither, when a king is sitting in public, if any of the guard
who stand beside him be commanded to bind one of the attendants, and to
put the chains around [him], and he should not only thrust this man
away, but also break the bonds in pieces, is it the guard who suffers
the insult, and not much more the King who gave the order. For if
He claim as His own, the things which are done to the faithful, much
more will He feel as if Himself insulted when he is insulted who has
been appointed to teach.
But God grant that none of those who are over this Church should be
driven to the necessity of [inflicting] these bonds. For as it is a
good thing not to sin, so is it profitable to endure reproof. Let us
then endure the rebuke, and earnestly endeavor not to sin; and if we
should sin let us bear the rebuke. For as it is an excellent thing not
to be wounded, but, if this should happen, to apply the remedy to the
wound, so also in this case.
But God forbid that any man should need such remedies as these.
"But we are persuaded better things of you, and things that accompany
salvation, though we thus speak." (c. vi. 9.) But we have
discoursed more vehemently for the sake of greater security. For it is
better that I should be suspected by you of being a harsh, and
severe, and self-willed person, than that you should do things not
approved of God. But we trust in God, that this reproof will not be
unserviceable to you, but that ye will be so changed, that these
discourses may be devoted to encomiums on you and to praises: that we
may all be counted worthy to attain to those good things, which God
hath promised to them that love Him in Christ Jesus our Lord, with
whom to the Father together with the Holy Ghost be glory, might,
honor, now and for ever and world without end.
Amen.
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