|
1 COR. XIV. 1.
Follow after love, yet desire earnestly
spiritual gifts; but rather that ye may
prophesy.
Thus, inasmuch as he had with exactness
rehearsed unto them all the excellence of love,
he exhorts them in what follows, with alacrity
to lay hold of it. Wherefore also he said,
"Follow after:" for he that is in chase
beholds that only which is chased, and towards
that he strains himself, and leaves not off
until he lay hold of it. He that is in chase,
when by himself he cannot, by those that are
before him he doth overtake the fugitive,
beseeching those who are near with much eagerness
to seize and keep it so seized for him until he
shall come up. This then let us also do. When
of ourselves we do not reach unto love, let us
bid them that are near her to hold her, till we
come up with her, and when we have apprehended,
no more let her go, that she may not again
escape us. For continually she springs away
from us, because we use her not as we ought,
but prefer all things unto her. Therefore we
ought to make every effort, so as perfectly to
retain her. For if this be done, we require
not henceforth much labor, nay rather scarce
any; but taking our ease, and keeping
holidays, we shall march on in the narrow path
of virtue. Wherefore he saith, "Follow after
her."
Then that they might not suppose that for no
other end he brought in the discourse of
charity, except that he might extinguish the
gifts, he subjoins as follows; Vet. 1.
"Yet desire earnestly spiritual gifts; but
rather that ye may prophesy."
Ver. 2. "For he that speaketh in a tongue,
speaketh not unto men, but unto God: for no
man understandeth; but in the Spirit he
speaketh mysteries."
Vet. 3. "But he that prophesieth speaketh
unto men edification, and exhortation, and
comfort."
At this point he makes a comparison between the
gifts, and lowers that of the tongues, showing
it to be neither altogether useless, nor very
profitable by itself. For in fact they were
greatly puffed up on account of this, because
the gift was considered to be a great one. And
time of building the tower the one tongue was
divided into many; so then the many tongues
frequently met in one man, and the same person
used to discourse both in the Persian, and the
Roman, and the Indian, and many other
tongues, the Spirit sounding within him: and
the gift was called the gift of tongues because
he could all at once speak divers languages.
See accordingly how he both depresses and
elevates it. Thus, by saying, "He that
speaketh with tongues, speaketh not unto men,
but unto God, for no man understandeth," he
depressed it, implying that the profit of it was
not great; but by adding, "but in the Spirit
he speaketh mysteries" he again elevated it,
that it might not seem to be superfluous and
useless and given in vain.
"But he that prophesieth speaketh unto men
edification, and exhortation, and comfort."
Seest thou by what he signifies the choice
nature of this gift? i.e., by the common
benefit? and how every where he gives the higher
honor to that which tends to the profit of the
many? For do not the former speak unto men
also? tell me. But not so much "edification,
and exhortation, and comfort." So that the
being powered by the Spirit is common to both,
as well to him that prophesieth, as to him that
speaketh with tongues; but in this, the one
(he, I mean, who prophesieth) hath the
advantage in that he is also profitable unto the
hearer For they who with tongues were not
understood by them that had not the gift.
What then? Did they edify no man? "Yes,"
saith he, "themselves alone:" wherefore also
he adds, Ver. 4. "He that speaketh in
tongue edifieth himself."
And how, if he know not what he saith? Why,
for the present, he is speaking of them who
understand what they say;--understand it
themselves, but know not how to render it unto
others.
"But he that prophesieth edifieth the
Church." Now as great as is the difference
between a single person and the Church, so
great is the interval between these two. Seest
thou his wisdom, how he doth not thrust out the
gift and make nothing of it, but signifies it to
have some advantage, small though it be, and
such as to suffice the possessor only?
Next, lest they should suppose that in envy to
them he depresses the tongues, (for the more
part had this gift,) to correct their suspicion
he saith, Ver. 5. "I would have you all
speak with tongues, but rather that ye should
prophesy: for greater is he that prophesieth
than he that speaketh with tongues, except he
interpret, that the Church may receive
edifying."
But "rather" and "greater," do not mark
opposition, but superiority. So that hence
also it is evident that he is not disparaging the
gift, but leading them to better things,
displaying both his carefulness on their behalf,
and a spirit free from all envy. For neither
did he say, "I would that two or three,"
but, "that ye all spake with tongues" and not
this only, but also, "that ye prophesied;"
and this rather than that; "for greater is he
that prophesieth." For since he hath
established and proved it, he next proceeds also
to assert it; not however simply, but with a
qualification. Accordingly he adds, "except
he interpret;" since if he be able to do this,
I mean the interpreting, "he hath become equal
unto the prophet," so he speaks, "because
then there are many who reap the advantage of
it;" a thing to be especially observed, how
this throughout, before all else, is his
object, Ver. 6. "But now, brethren, if
I come unto you speaking with tongues, what
shall I profit you, unless I speak to you
either by way of revelation, or of knowledge,
or of prophesying, or of teaching?"
"And why speak I," saith he, "of the
rest? Nay, let the person who speaketh with
tongues be Paul: for not even so will any good
come to the hearers" And these things he saith
to signify that he is seeking their profit, not
beating any grudge against them that have the
gift; since not even in his own person doth he
shrink from pointing out its unprofitableness.
And indeed it is his constant way to work out
the disagreeable topics in his own person: as in
the beginning of the Epistle he said, "Who
then is Paul? and who is Apollos? and who is
Cephas?" This same then he doth also here,
saying, "Not even I shall profit you, except
I speak to you either by way of revelation, or
of prophesying, or of knowledge, or of
teaching." And what he means is, "if I say
not somewhat that can be made intelligible to you
and that may be dear, but merely make display of
my having the gift of tongues;--tongues which
ye do not understand, ye will go away with no
sort of profit. For how should you profit by a
voice which ye understand not?"
Ver. 7. "Even things without life, giving
a voice, whether pipe or harp, if they give not
a distinction in the sounds, how shall it be
known what is piped?" "And why do I say,"
saith he. "that in our case this is
unprofitable, and that only useful which is dear
and easy to be apprehended by the hearers?
Since even in musical instruments without life
one may see this: for whether it be pipe or
harp, yet if it be struck or blown confusedly
and unskilfully, without proper cadence or
harmony, it will captivate none of the hearers.
For even in these inarticulate sounds there is
need of some distinctness: and if thou strike
not or breathe into the pipe according to art,
thou hast done nothing. Now if from things
without life we require so much distinctness,
and harmony, and appropriateness, and into
those inarticulate sounds we strive and contend
to infuse so much meaning, much more in men
indued with life and reason, and in spiritual
gifts, ought one to make significancy an
object.
Ver. 8. "For if the trumpet give an
uncertain voice, who shall prepare himself for
war?"
Thus from things merry ornamental he carries on
his argument to those which are more necessary
and useful; and saith that not in the harp
alone, but in the trumpet also one may see this
effect produced. For in that also there are
certain measures; and they give out at one time
a warlike note, and at another one that is not
so; and again sometimes it leads out to line of
battle and at others recalls from it: and unless
one know this, there is great danger. Which is
just what he means, and the mischief of it what
he is manifesting, when he saith, "who shall
prepare himself for war?" So then, if it have
not this quality, it is the ruin of all. "And
what is this to us," saith one? Truly it
concerns you very especially; wherefore also he
adds, Ver. 9. "So also ye, unless ye
utter by the tongue, speech easy to be
understood, ye will be speaking into the air:"
i. e., calling to nobody, speaking unto no
one. Thus every where he shows its
unprofitableness.
"But if it be unprofitable, why was it
given?" saith one. So as to be useful to him
that hath received it. But if it is to be so to
others also, there must be added
interpretation. Now this he saith, bringing
them near to one another; that if a person
himself have not the gift of interpretation, he
may take unto him another that hath it, and make
his own gift useful through him. Wherefore he
every where. points out its imperfection, that
so he may bind them together. Any how, he that
accounts it to be sufficient for itself, doth
not so much commend it as disparage it, not
suffering it to shine brightly by the
interpretation. For excellent indeed and
necessary is the gift, but it is so when it hath
one to explain what is spoken. Since the finger
too is a necessary thing, but when you separate
it from the other members, it will not be
equally useful: and the trumpet is necessary,
but when it sounds at random, it is rather an
annoyance. Yea, neither shall any art come to
light, without matter subject to it; nor is
matter put into shape, if no form be assigned to
it. Suppose then the voice to be as the
subject-matter, but the distinctness as that
form, which not being present, there will be no
use in the material.
Ver. 10. "There are, it may be, so many
kinds of voices in the world, and no kind is
without signification:" i. e., so many
tongues, so many voices of Scythians,
Thracians, Romans, Persians, Moors,
Indians, Egyptians, innumerable other
nations.
Ver. 11. "If then I know not the meaning
of the voice, I shall be to him that speaketh a
barbarian." "For suppose not," saith he,
"that this happens only in our case; rather in
all one may see this taking place: so that I do
not say this to disparage the voice, but to
signify that to me it is useless, as long as it
is not intelligible." Next, that he may not
render the accusation unpalatable, he makes his
charge alike for the two, saying, "He shall
be unto me a barbarian, and I to him." Not
from the nature of the voice, but from our
ignorance. Seest thou how by little and little
he draws men to that which is akin to the
subject. Which is his use to do, to fetch his
examples from afar, and to end with what more
properly belongs to the matter. For having
spoken of a pipe and harp, wherein is much that
is inferior and unprofitable, he comes to the
trumpet, a thing more useful; next, from that
he proceeds to the very voice itself. So also
before, when he was discounting to show that it
was not forbidden the Apostles to receive,
beginning first with husbandmen, and shepherds,
and soldiers, then he brought the discourse on
to that which is nearer to the subject, the
priests in the old covenant.
But do thou, I pray, consider, how every
where he hath given diligence to free the gift
from censure, and to bring round the charge to
the receivers of it. For he said not, "I
shall be a barbarian," but, "unto him that
speaketh, a barbarian." And again, he did
not say, "he that speaketh shall be a
barbarian," but "he that speaketh shall be a
barbarian unto me."
"What then must be done?" saith he. Why,
so far from disparaging, one ought to recommend
and to teach it; as indeed himself also doth.
Since after he had accused and rebuked it and
shown its unprofitableness, he proceeds to
counsel them; saying, Ver. 12. "So also
ye, since as ye are zealous of spiritual gifts,
seek that ye may abound unto the edifying of the
Church."
Seest thou his aim every where, how he looks to
one thing continually and in all cases, the
general utility, the profiting the Church;
laying this down as a kind of rule? And he did
not say, "that ye may obtain the gifts" but,
"that ye may abound," i.e., that ye may
even possess them in great plenitude. Thus, so
far am I from wishing you not to possess them,
that I even wish you to abound in them, only so
that ye handle them with a view to the common
advantage. And how is this to be done? This
he adds, saying, Ver. 13. "Wherefore let
him that speaketh in a tongue pray that he may
interpret."
Ver. 14. "For if I pray in a tongue, my
spirit prayeth, but my understanding is
unfruitful."
Ver. 15. "What is it then? I will pray
with the spirit, and I will pray with the
understanding also; I will sing with the
spirit, and I will sing with the understanding
also."
Here he shows that it is in their power to
obtain the gift. For, "let him pray," saith
he, i.e., "let him contribute his own
part," since if thou ask diligently, thou writ
surely receive. Ask accordingly not to have the
gift of tongue only, but also of
interpretation, that thou mayest become useful
unto all, and not shut up thy gift in thyself
alone. "For if I pray in a tongue," saith
he, "my spirit prayeth, but my understanding
is unfruitful." Seest thou how by degrees
bringing his argument to a point, he signifies
that not to others only is such an one useless,
but also to himself; if at least "his
understanding is unfruitful?" For if a a man
should speak only in the Persian, or any other
foreign tongue, and not understand what he
saith, then of course to himself also will he be
thenceforth a barbarian, not to another only,
from not knowing the meaning of the sound. For
there were of old many who had also a girl of
prayer, together with a tongue; and they
prayed, and the tongue spake, praying either in
the Persian or Latin language, but their
understanding knew not what was spoken.
Wherefore also he said, "Ill pray in a
tongue, my spirit prayeth," i.e., the girl
which is given me and which moves my tongue,
"but my understanding is unfruitful."
What then may that be which is best in itself,
and doth good? And how ought one to act, or
what request of God? To pray, "both with the
spirit," i.e., the gift, and "with the
understanding." Wherefore also he said, "I
will pray with the spirit, and I will pray with
the understanding also: I will sing with the
spirit, and I will sing with the understanding
also."
He signifieth the same thing here also, that
both the tongue may speak, and the understanding
may not be ignorant of the things spoken. For
except this be so, there will also be another
confusion.
Ver. 16. "Else," saith he, "if thou
bless with the spirit, how shall he that filleth
the place of the unlearned say the Amen at thy
giving of thanks, seeing he knoweth not what
thou sayest?"
Ver. 17. "For thou verily givest thanks
well, but the other is not edified."
Observe how again here he brings his stone to
the plumb-line every where seeking the
edification of the Church. Now by the
"unlearned" he means the laymen, and signifies
that he also suffers no little loss when he is
unable to say the Amen. And what he saith is
this: "if thou shalt bless in a barbarian
tongue, not knowing what thou sayest, nor able
to interpret, the layman cannot respond the
Amen. For not hearing the words, 'forever
and ever,' which are at the end, he doth not
say the Amen." Then again, comforting him
concerning this, that he might not seem to hold
the gift too cheap; the same kind of remark as
he made above, that "he speaketh mysteries,"
and "speaketh unto God," and "edifieth
himself," and "prayeth with the spirit,"
intending no little comfort from these things,
this also he utters here, saying, "for thou
indeed givest thanks well," since thou speakest
being moved by the Spirit: but the other
hearing nothing nor knowing what is said, stands
there, receiving no great advantage by it."
Further, because he had run down the possessors
of this girl, as though they had no such great
thing; that he might not seem to hold them
cheap, as being himself destitute of it, see
what he saith:
Ver. 18. "I thank God, speaking with
tongues more than ye all."
And this he doth also in another place
intending, namely, to take away the advantages
of Judaism and to show that henceforth they are
nothing, he begins by declaring that himself had
been endowed with them, yea, and that in very
great excess; and then he calls them "loss,"
thus saying, "If any man thinketh to have
confidence in the flesh, I more: circumcised
the eighth day, of the stock of Israel, of the
tribe of Benjamin, a Hebrew of Hebrews; as
touching the law, a Pharisee; as touching
zeal, persecuting the Church; as touching the
righteousness which is the law, found
blameless." (Philip iii. 4-7.) And
then, having signified himself to have the
advantage of all, he saith, "Howbeit what
things were gain to me, those have I counted
loss for Christ." So also he doth here,
saying, "I speak with tongues more than ye
all." Do not ye therefore glory as though ye
only had the gift. For I also possess it, yea
more than ye.
Ver. 19. "Howbeit in the Church I had
rather speak five words with my understanding,
that I might instruct others also."
What is that, "speak with my understanding,
that I might instruct others also?"
"Understanding what I say," and "words
which I can both interpret to others, and speak
intelligently, and teach the hearers. Than ten
thousand words in a tongue" Wherefore? "That
I may instruct others," saith he. For the
one hath but display only; the other, great
utility: this being what he everywhere seeks,
I mean the common profit. And yet the gift of
tongues was strange, but that of prophecy
familiar and ancient and heretofore. given to
many; this on the contrary then first given:
howbeit it was not much cared for by him.
Wherefore neither did he employ it;not because
he had it not, but because he always sought the
more profitable things: being as he was free
from all vain-glory, and considering one thing
only, how he might render the hearers better.
And here is the reason of the faculty he had of
looking to the expedient both to himself and to
others: viz. because he was free from
vain-glory. Since he assuredly that is
enslaved by it, so far from discerning what is
good to others, will not even know his own.
Such was Simon, who, because he looked to
vain-glory, did not even see his own
advantage. Such also were the Jews, who
because of this sacrified their own salvation to
the devil. Hence also did idols spring, and by
this madness did the heathen philosophers excite
themselves, and make shipwreck in their false
doctrines. And observe the perverseness of this
passion: how because of it some of them also
made themselves poor, others were eager for
wealth. So potent is its tyranny that it
prevails even in direct contraries. Thus one
man is vain of chastity, and contrariwise
another of adultery; and this man of justice,
and another of injustice; so of luxury and
fasting, modesty and rashness, riches and
poverty. I say poverty: since some of them
that were with out, when it was in their power
to receive, for admiration's sake forbore to
receive. But not so the Apostles: that they
were pure from vainglory, they showed by their
doings: in that, when some were calling them
Gods and were ready to sacrifice-unto them oxen
with garlands, they did not merely just forbid
what was doing, but they even rent their
clothes. (Acts xiv. 13, 14.)
And after they had set the lame man upright,
when all with open mouths were gazing at them,
they said, "Why look ye so earnestly on us,
as though by our own power we had made this man
to walk?" And those, among men who admired
poverty, chose to themselves a state of
poverty: but these among persons who despised
poverty and gave praise to wealth. And these,
if they received aught, ministered to the
needy. Thus, not vain-glory but benevolence,
was the motive of all they did. But those quite
the reverse; as enemies and pests of our common
nature, and no otherwise, did they such
things. Thus one sunk all his goods in the sea
for no good purpose, imitating fools and
madmen: and another let all his land go to sheep
common. Thus they did every thing for
vain-glory. But not so the Apostles; rather
they both received what was given them, and
distributed to the needy with so great liberality
that they even lived in continual hunger. But
if they had been enamored of glory, they would
not have practiced this, the receiving and
distributing, for fear of some suspicion arising
against them. For he who throws away his own
for glory, will much more refuse to receive the
things of others, that he may not be accounted
to stand in need of others nor incur any
suspicion. But these thou seest both
ministering to the poor, and themselves begging
for them. So truly were they more loving than
any fathers.
And observe also their laws, how moderate and
freed from all vain-glory. Thus: "Having"
saith he," food and covering, let us therewith
be content." (1 Tim. vi. 8.) Not like
him of Sinope, who clothed in rags and living
in a cask to no good end, astonished many, but
profited none: whereas Paul did none of these
things; (for neither had he an eye to
ostentation;) but was both clothed in ordinary
apparel with all decency, and lived in a house
continually, and displayed all exactness in the
practice of all other virtue; which the cynic
despised, living impurely and publicly
disgracing himself, and dragged away by his mad
passion for glory. For if any one ask the
reason of his living in a cask, he will find no
other but vain-glory alone.. But Paul also
paidd rent for the house wherein he abode at
Rome. Although he who was able to do things
far severer, could much more have had strength
for this. But he looked not to glory, that
savage monster, that fearful demon, that pest
of the world, that poisonous viper. Since, as
that animal tears through the womb of her parent
with her teeth, so also this passion tears in
pieces him that begets it.
[10.] By what means then may one find a
remedy for this manifold distemper? By bringing
forward those that have trodden it under foot,
and with an eye to their image so ordering one's
own life. For so the patriarch
Abraham.--nay, let none accuse me of
tautology if I often make mention of him, and
on all occasions: this being that which most of
all shows him wonderful, and deprives them that
refuse to imitate him of all excuse. For, if
we exhibit one doing well in this particular,
and another in that, some one might say that
virtue is hardly to be attained; for that it is
scarcely possible to succeed in all those things
together, whereof each one of the saints hath
performed only a part. But when one and the
same person is found to possess all, what excuse
will they have, who after the law and grace are
not able to attain unto the same measure with
them that were before the law and grace? How
then did this Patriarch overcome and subdue this
monster, when he had a dispute with his nephew?
(Gen. xiii. 8.) For so it was, that
coming off worst and losing the first share, he
was not vexed. But ye know that in such matters
the shame is worse than the loss to the
vulgar-minded, and particularly when a person
having all in his own power, as he had then,
and having been the first to give honor, was not
honored in return. Nevertheless, none of these
things vexed him, but he was content to receive
the second place, and when wronged by the young
man, himself old, an uncle by a nephew, he was
not indignant nor took it ill, but loved him
equally and ministered to him. Again, having
been victorious in that great and terrible
fight, and having mightily put to flight the
Barbarians (Gen. xiv.) he doth not add show
to victory, nor erect a trophy. For he wished
to save only, not to exhibit himself. Again,
he entertained strangers, yet did he not here
act vain-gloriously, but himself both ran to
them and bowed down to them, not as though he
were giving, but receiving a benefit, and he
calleth them lords, without knowing who they are
who are come to him, and presents his wife in
the place of a handmaiden.
(Gen. xviii. ) And in Egypt too before
this, when he had appeared so extraordinary a
person, and had received back this very woman,
his wife, and had enjoyed so great honor
(Gen. xii.) he showeth it to no man. And
though the inhabitants of the place called him
prince, he himself even laid down the price of
the sepulchre. (Gen. xxiii. 6.) And when
he sent to betroth a wife for his son, he gave
no command to speak in high and dignified terms
of him, (Gen. xxiv.) but merely to bring
the bride.
[11.] Wilt thou examine also the conduct of
those under grace, when from every side great
was the glory of the teaching flowing round
them, and wilt thou see then also this passion
cast out? Consider, I pray, this same
Apostle who speaks these things, how he ever
ascribes the whole to God, how of his sins he
makes mention continually, but of his good deeds
never, unless perchance it should be needful to
correct the disciples; and even if he be
compelled to do this, he calls the matter
folly, and yields the first place to Peter,
and is not ashamed to labor with Priscilla and
Aquila, and every where he is eager to show
himself lowly, not swaggering in the market
place, nor carrying crowds with him, but
setting himself down among the obscure.
Wherefore also he said, "but his bodily
presence is weak." (2 Con x: 10.)
i.e., easy to be despised, and not at all
accompanied with display. And again, "I pray
that ye do no evil, not that we may appear
approved." And what marvel if he despise this
glory? seeing that he despises the glory of
heaven, and the kingdom, and hell, for that
which was pleasing unto Christ: for he wishes
himself to be accursed from Christ for the glory
of Christ. For if he saith that he is willing
to suffer this for the Jews' sake, he saith it
on this account that none of those without
understanding might think to take to himself the
promises made to them. If therefore he were
ready to pass by those things, what marvel is it
if he despise human things?
[12.] But the men of our time are
overwhelmed by all things, not by desire of
glory only, but also, on the other hand, by
insult and fear of dishonor. Thus, should any
one praise, it would puff thee up, and if he
blame, it would cast thee down. And as weak
bodies are by common accidents injured, so also
souls which grovel on earth. For such not
poverty alone, but even wealth destroys, not
grief only, but likewise joy, and prosperity
more than adversity. For poverty compels to be
wise, but wealth leads on oftentimes into some
great evil. And as men in a fever are hard to
be pleased in any thing, so also they that are
depraved in mind on every side receive hurt.
Knowing therefore these things, let us not shun
poverty, let us not admire riches: but prepare
our soul to be sufficient for all estates. For
so any one building an house doth not consider
how neither rain may descend, nor sunbeam light
on it, (for this were impossible,) but how it
may be made capable of enduring all. And he
again that builds a ship doth not fashion the
sides of the ship may be ready to meet all. And
again, he that cares for the body doth not look
to this that there may be no inequality in the
temperature, but that the body may easily endure
all these things. So accordingly let us act in
respect of the soul, and neither be anxious to
fly poverty nor to become rich, but to regulate
each of them for our own safety.
Wherefore, letting alone these things, let us
render our soul meet both for wealth and
poverty. For although no calamity, such as man
is subject to, befall, which is for the most
part impossible, even thus, better is he that
seeks not wealth, but knows how to bear all
things easily than he that is always rich. And
why? First, such an one hath his safety from
within, but the other from without. And as he
is a better soldier who trusts to his bodily
powers and skill in fighting, than he that hath
his strength in his armor only; so he that
relies on his wealth, compared with him that is
fenced in by his virtue, is inferior.
Secondly, because even if he do not fall into
poverty, it is impossible that he should be
without trouble. For wealth hath many storms
and troubles; but not so virtue, but pleasure
only and safety. Yea, and it puts a man out of
the reach of them that lay snares for him, but
wealth quite the contrary, rendering him easy to
be attacked and taken. And as among animals,
stags and hares are of all most easily taken
through their natural timidity, but the wild
boar, and the bull, and the lion, would not
early fall in the way of the liers-in-wait;
just so one may see in the case of the rich, and
of them that live voluntarily in poverty. The
one is like the lion and the bull, the other
like the stag and the hare. For whom doth not
the rich man fear? Are there not robbers,
potentates, enviers, informers? And why speak
I of robbers and informers, in a case where a
man suspects his very domestics?
[13.] And why say I, "when he is
alive?" Not even when dead is he freed from
the villainy of the robbers, nor hath death
power to set him in safety, but the evil doers
despoil him even when dead, so dangerous a thing
is wealth. For not only do they dig into
houses, but they even burst open tombs and
coffins. What then can be more wretched than
this man, since not even death can furnish him
with this security, but that wretched body,
even when deprived of life, is not freed from
the evils of life, those that commit such
wickedness hastening to war even with dust and
ashes, and much more grievously than when it was
alive? For then, it might be, entering his
storehouse, they would remove his chests, but
abstain from his person, and would not take so
much as to strip the body itself but now the
accursed hands of the tombbreakers do not even
abstain from these, but move and turn it about,
and with much cruelty insult it. For after it
hath been committed to the ground, having
stripped it both of its covering of earth and of
that which its grave-clothes constitute, they
leave it thus to be cast out.
What foe then so deadly as wealth, which
destroys both the soul of the living, and
insults the body of the dead, not suffering it
even to lie buried in the ground. which is
common even to the condemned and to them that
have been taken inn the vilest crimes? For of
them the legislators having exacted the
punishment of death, inquire no further; but of
these, wealth even after death exacts a most
bitter punishment, exposing them naked and
unburied, a dreadful and pitiable spectacle:
since even those who suffer this after sentence
and by the anger of their judges, do not suffer
so grievously as these. For they indeed remain
unburied the first and second day, and so are
committed to the ground; 'but these, when they
have been committed to the ground, are then
stripped naked and insulted. And if the robbers
depart without taking the coffin too, there is
still no thanks to their wealth, but in this
case also to their poverty. For she it is that
guards it. Whereas most assuredly, had we
intruded wealth with even so much as this, and
leaving off to form it of stone, had forged it
of gold, we should have lost this also.
So faithless a thing is wealth; which belongs
not so much to them that have it, as to them
that endeavor to seize it. So that it is but a
superfluous argument which aims to show that
wealth is irresistible, seeing that not even on
the day of their death do its possessors obtain
security. And yet who is not reconciled with
the departed, whether it be wild beast, or
demon, or whatever else? The very sight being
enough to bend even one who is altogether iron,
and quite past feeling. Wherefore, you know,
when one sees a corpse, though it be an enemy
public or private whom he sees, yet he weeps for
him in common with his dearest friends; and his
wrath is extinguished with life, and pity is
brought in. And it would be impossible, in
time of mourning and carrying out of burial, to
distinguish an enemy from him who is not such.
So greatly do all men revere their com
introduced respecting it. But wealth not even
on obtaining this, remits her anger against her
possessors; nay, it renders them that have been
no way wronged enemies of the dead; it at least
to strip the dead body be an act of persons very
bitter and hostile. And nature for her part
reconciles even his enemies to him then: but
wealth makes foes of them that have noth ing to
accuse him of, and cruelly intreats the body in
its utter desolation. And yet in that case
there are many things which might lead one to
pity, the fact of its being a corpse, its
inability to move, and tending to earth and
corruption, the absence of any one to help: but
none of these things soften those accursed
wretches, because of the tyranny they are under
from their base cupidity. For the passion of
covetousness, like some ruthless tyrant, is at
hand, enjoining those inhuman commands and
having made wild beasts of them, so brings them
to the tombs. Yea, like wild beasts attacking
the dead, they would not even abstain from their
flesh, if their limbs were any way useful unto
them. Such is our enjoyment of wealth; to be
insulted even after death, and deprived of
sepulture which even the most desperate criminals
obtain.
[14.] Are we still then, tell me, to be
fond of so grievous an enemy? Nay, I beseech
you, nay, my brethren! but let us fly from it
without turning to look: and if it come into our
hands, let us not keep it within, but bind it
fast by the hands of the poor. For these are
the bonds which have more power to hold it, and
from those treasuries it will never more escape;
and so this faithless one abides for the time to
come faithful, tractable, tame, the right hand
of Mercy producing this effect on it.
As I have said then, if it ever come to us,
let us hand it over to her; but if it come not,
let us not seek after it, nor fret ourselves,
nor count its possessors happy; for what sort of
a notion of happiness is this? Unless thou
wouldest also say that those who fight with
beasts are to be envied, because those
high-priced animals are shut up and reserved by
the proposers of such contests for themselves:
who however not daring themselves to approach or
to touch them, but fearing and trembling because
of them, hand over others to them. Something
like this, I say, is the case of the wealthy,
when they have shut up their wealth in their
treasuries as if it were some savage beast, and
day by day receive from it innumerable wounds:
in this latter unlike to the beasts: since
they, when thou leadest them out, then, and
not till then, hurt such as meet them: but
this, when it is shut up and preserved, then
destroys its possessors and hoarders.
But let us make this beast tame. And it will
be tame, if we do not shut it up, but give it
into the hands of all who are in need. So shall
we reap from this quarter the greatest
blessings, both living in the present life with
safety and a good hope, and in the day that is
to come standing with boldness: to which may we
all attain, through the grace and mercy,
|
|