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1 Cor, XII. I, 2.
Now concerning spiritual gifts, brethren, I
would not have you ignorant. Ye know that when
ye were Gentiles, ye were led away unto those
dumb idols, howsoever ye might be led.
This whole place is very obscure: but the
obscurity is produced by our ignorance of the
facts referred to and by their cessation, being
such as then used to occur but now no longer take
place. And why do they not happen now? Why
look now, the cause too of the obscurity hath
produced us again another question: namely, why
did they then happen, and now do so no more?
This however let us defer to another time, but
for the present let us state what things were
occurring then. Well: what did happen then?
Whoever was baptized he straightway spake with
tongues and not with tongues only, but many also
prophesied, and some also performed many other
wonderful works. For since on their coming over
from idols, without any clear knowledge or
training in the ancient Scriptures, they at
once on their baptism received the Spirit, yet
the Spirit they saw not, for It is invisible;
therefore God's grace bestowed some sensible
proof of that energy. And one straightway spake
in the Persian, another in the Roman, another
in the Indian, another in some other such
tongue: and this made manifest to them that were
without that it is the Spirit in the very person
speaking. Wherefore also he so calls it,
saying, "But to each one the manifestation of
the Spirit is given to profit withal;" (v.
7.) calling the gifts "a manifestation of the
Spirit." For as the Apostles themselves had
received this sign first, so also the faithful
went on receiving it, I mean, the gift of
tongues; yet not this only but also many
others: inasmuch as many used even to raise the
dead and to cast out devils and to perform many
other such wonders: and they had gifts too,
some less, and some more. But more abundant
than all was the gift of tongues among them: and
this became to them a cause of division; not
from its own nature but from the perverseness of
them that had received it: in that on the one
hand the possessors of the greater gifts were
lifted up against them that had the lesser: and
these again were grieved, and envied the owners
of the greater. And Paul himself as he
proceeds intimates this. Since then here from
they were receiving a fatal blow in the
dissolution of their charity, he takes great
care to correct it. For this happened indeed in
Rome also, but not in the same way. And this
is why in the Epistle to the Romans he moots it
indeed, but obscurely and briefly, saying
thus: "For even as we have many members in one
body, and all the members have not the same
office; so we, who are many, are one body in
Christ, and severally members one of another.
And having gifts differing according to the
grace that was given to us, whether prophecy,
let us prophesy according to the proportion of
our faith; or ministry, let us give ourselves
to our ministry; or he that teacheth to his
teaching." (Rom. xii. 4 8.) And that
the Romans also were falling into wilfulness
hereby, this he intimates in the beginning of
that discourse, thus saying: "For I say
through the grace given unto me, to every man
that is among you, not to think of himself more
highly than he ought to think; but so to think
as to think soberly, according as God hath
dealt to each man a measure of faith." (Rom.
xii. 3.) With these, however, (for the
disease of division and pride had not proceeded
to any length,) he thus discoursed: but here
with great anxiety; for the distemper had
greatly spread.
And this was not the only thing to disturb
them, but there were also in the place many
soothsayers, inasmuch as the city was more than
usually addicted to Grecian customs, and this
with the rest was tending to offence and
disturbance among them. This is the reason why
he begins by first stating the difference between
soothsaying and prophecy. For this cause also
they received discerning of spirits, so as to
discern and know which is he that speaketh by a
pure spirit, and which by an impure.
For because it was not possible to supply the
evidence of the things uttered from within
themselves at the moment; (for prophecy
supplies the proof of its own truth not at the
time when it is spoken, but at the time of the
event;) and it was not easy to distinguish the
true prophesier from the pretender; (for the
devil himself, accursed as he is, had entered
into them that prophesied, [See 1 Kings
xxii. 23.] bringing in false prophets, as
if forsooth they also could foretell things to
come;) and further, men were easily deceived,
because the things spoken could not for the
present be brought to trial, ere yet the events
had come to pass concerning which the prophecy
was; (for it was the end that proved the false
prophet and the true:) -- in order that the
hearers might not be deceived before the end, he
gives them a sign which even before the event
served to indicate the one and the other. And
hence taking his order and beginning, he thus
goes on also to the discourse concerning the
gifts and corrects the contentiousness that arose
from hence likewise. For the present however he
begins the discourse concerning the soothsayers,
thus saying, "Now concerning spiritual gifts,
brethren, I would not have you ignorant;"
calling the signs "spiritual," because they
are the works of the Spirit alone, human effort
contributing nothing to the working such
wonders. And intending to discourse concerning
them, first, as I said, he lays down the
difference between soothsaying and prophecy,
thus saying, "Ye know that when ye were
Gentiles, ye were led away unto those dumb
idols, howsoever ye might be led." Now what
he means is this: "In the idol-temples,"
saith he, "if any were at any time possessed by
an unclean spirit and began to divine, even as
one dragged away, so was he drawn by that spirit
in chains: knowing nothing of the things which
he utters. For this is peculiar to the
soothsayer, to be beside himself, to be under
compulsion, to be pushed, to be dragged, to be
haled as a mad-man. But the prophet not so,
but with sober mind and composed temper and
knowing what he is saying, he uttereth all
things. Therefore even before the event do thou
from this distinguish the soothsayer and the
prophet. And consider how he frees his
discourse of all suspicion; calling themselves
to witness who had made trial of the matter. As
if he had said, "that I lie not nor rashly
traduce the religion of the Gentiles, feigning
like an enemy, do ye yourselves bear me
witness: knowing as ye do, when ye were
Gentiles, how ye were pulled and dragged away
then."
But if any should say that these too are
suspected as believers, come, even from them
that are without will I make this manifest to
you. Hear, for example, Plato saying thus:
(Apol. Soc. c. 7. ) "Even as they who
deliver oracles and the soothsayers say many and
excellent things, but know nothing of what they
utter." Hear again another, a poet, giving
the same intimation. For whereas by certain
mystical rites and witchcrafts a certain person
had imprisoned a demon in a man, and the man
divined, and in his divination was thrown down
and torn, and was unable to endure the violence
of the demon, but was on the point of perishing
in that convulsion; he saith to the persons who
were practicing such mystical arts,
Loose me, I pray you:
The mighty God no longer mortal flesh Can
hold.
And again, Unbind my wreaths, and bathe my
feet in drops From the pure stream; erase these
mystic lines, And let me go. For these and
such like things, (for one might mention many
more,) point out to us both of these facts
which follow; the compulsion which holds down
the demons and makes them slaves; and the
violence to which they submit who have once given
themselves up to them, so as to swerve even from
their natural reason. And the Pythoness too:
(for I am compelled now to bring forward and
expose another disgraceful custom of theirs,
which it were well to pass by, because it is
unseemly for us to mention such things; but that
you may more clearly know their shame it is
necessary to mention it, that hence at least ye
may come to know the madness and exceeding
mockery of those that make use of the
soothsayers:) this same Pythoness then is
said, being a female, to sit at times upon the
tripod of Apollo astride, and thus the evil
spirit ascending from beneath and entering the
lower part of her body, fills the woman with
madness, and she with dishevelled hair begins to
play the bacchanal and to foam at the mouth, and
thus being in a frenzy to utter the words of her
madness. I know that you are ashamed and blush
when you hear these things: but they glory both
in the disgrace and in the madness which I have
described. These then and all such things.
Paul was bringing forward when he said, "Ye
know that when ye were Gentiles, ye were led
away unto those dumb idols, howsoever ye might
be led."
And because he was discoursing with those who
knew well, he states not all things with exact
care, not wishing to be troublesome to them,
but having reminded them only and brought all
into their recollection, he soon quits the
point, hastening to the subject before him.
But what is, "unto those dumb idols?" These
soothsayers used to be led and dragged unto
them.
But if they be themselves dumb, how did they
give responses to others? And wherefore did the
demon lead them to the images? As men taken in
war, and in chains, and rendering at the same
time his deceit plausible. Thus, to keep men
from the notion that it was just a dumb stone,
they were earnest to rivet the people to the
idols that their own style and title might be
inscribed upon them. But our rites are not
such. He did not however state ours, I mean
the prophesyings. For it was well known to them
all, and prophecy was exercised among them, as
was meet for their condition, with understanding
and with entire freedom. Therefore, you see,
they had power either to speak or to refrain from
speaking. For they were not bound by
necessity, but were honored with a privilege.
For this cause Jonah fled; (Jonah, i.
3.) for this cause Ezekiel delayed;
(Ezek. iii. 15.) for this cause Jeremiah
excused himself. (Jer. i. 6.) And God
thrusts them not on by compulsion, but
advising, exhorting, threatening; not
darkening their mind; for to cause distraction
and madness and great darkness, is the proper
work of a demon: but it is God's work to
illuminate and with consideration to teach things
needful.
This then is the first difference between a
soothsayer and a prophet; but a second and a
different one is that which he next states,
saying, Ver. 3. "Wherefore I give you to
understand, that no man speaking in the Spirit
of God calleth Jesus accursed:" and then
another: "and that no man can say that Jesus
is the Lord, but in the Holy Ghost."
" When thou seest," saith he, "any one not
uttering His name, or anathematizing Him, he
is a soothsayer. Again, when thou seest
another speaking all things with His Name,
understand that he is spiritual." "What
then," say you, "must we say concerning the
Catechumens? For if, no man can say that
Jesus is the Lord but by the Holy Ghost,
'what must we say of them who name indeed His
Name, but are destitute of His Spirit? But
his discourse at this time was not concerning
these for there were not at that time
Catechumens, but concerning believers and
unbelievers. What then, doth no demon call
upon God's Name? Did not the demoniacs say,
"We know Thee who Thou art, the Holy One
of God? (Mark i. 24.) Did they not say
to Paul, "these men are the servants of the
Most High God? (Acts xvi. 17.) They
did, but upon scourging, upon compulsion;
never of their own will and without being
scourged.
But here it is proper to enquire, both why the
demon uttered these things and why Paul rebuked
him. In imitation of his Teacher; for so
Christ did also rebuke: since it was not his
will to have testimony from them. And wherefore
did the devil also practise this? Intending to
confound the order of things, and to seize upon
the dignity of the Apostles, and to persuade
many to pay attention to them: which had it
happened, they would easily have made themselves
appear from hence worthy of credit, and have
brought in their own designs. That these things
then might not be, and the deceit might not have
a beginning, he stops their mouths even when
speaking the truth, so that in their falsehoods
men should not at all give heed unto them, but
stop their ears altogether against the things
said by them. Having therefore made manifest
the soothsayers and the prophets both by the
first sign and also by the second, he next
discourses of the wonders; not passing without
reason to this topic, but so as to remove the
dissension which had thence arisen, and to
persuade both those that had the less portion not
to grieve and those who had the greater not to be
elated. Wherefore also he thus began.
Ver. 4. "Now there are diversities of
gifts, but the same Spirit."
And first he attends on him that had the lesser
gift, and was grieved on this account. "For
wherefore," saith he, "art thou dejected?
because thou hast not received as much as
another? Still, consider that it is a free
gift and not a debt, and thou wilt be able to
soothe thy pain." For this cause he spake thus
in the very beginning: "but there are
diversities of gifts." And he said not "of
signs," nor "of wonders," but of "gifts,"
by the name of free gifts prevailing on them not
only not to grieve but even to be thankful.
"And withal consider this also," saith he,
"that even if thou art made inferior in the
measure of what is given; in that it hath been
vouchsafed thee to receive from the same source
as the other who hath received more, thou hast
equal honor. For certainly thou canst not say
that the Spirit bestowed the gift on him, but
an angel on thee: since the Spirit bestowed it
both on thee and him. Wherefore he added,
"but the same Spirit." So that even if there
be a difference in the gift, yet is there no
difference in the Giver. For from the same
Fountain ye are drawing, both thou and he.
Ver. 5. "And there are diversities of
ministrations, but the same Lord."
Thus, enriching the consolation, he adds
mention of the Son also, and of the Father.
And again, he calls these gifts by another
name, designing by this also an increase of
consolation. Wherefore also he thus said:
"there are diversities of ministrations, but
the same Lord." For he that hears of "a
gift," and hath received a less share, perhaps
might grieve; but when we speak of "a
ministration," the case is different. For the
thing implies labor and sweat. "Why grievest
thou then," saith he, "if he hath bidden
another labor more, sparing thee?"
Ver. 6. "And there are diversities of
workings, but the same God who worketh all
things in all."
Ver. 7. "But to each one is given the
manifestation of the Spirit to profit withal."
"And what," saith one, "is a working?"
and what "a gift?" and what "a
ministration?" They are mere differences of
names, since the things are the same. For what
"a gift" is, that is "a ministration," that
he calls "an operation" also. Thus fulfil thy
ministry; (5 Tim. iv. 5. ministry.)
and, "I magnify my ministration:" (Rom.
xi. 13. office.) and writing to Timothy,
he says, "Therefore I put thee in remembrance
that thou stir up the gift of God, which is in
thee. (2 Tim. i. 6.) And again,
writing to the Galatians, he said, "for he
that wrought in Peter to the Apostleship, the
same was mighty in me toward the Gentiles.
(Gal. ii. 8.) Seest thou that he implies
that there is no difference in the gifts of the
Father, and the Son, and the Holy Ghost?
Not confounding the Persons, God forbid! but
declaring the equal honor of the Essence. For
that which the Spirit bestows, this he saith
that God also works; this, that the Son
likewise ordains and grants. Yet surely if the
one were inferior to the other, or the other to
it, he would not have thus set it down nor would
this have been his way of consoling the person
who was vexed.
Now after this, he comforts him also in another
kind of way; by the consideration that the
measure vouchsafed is profitable to him, even
though it be not so large. For having said,
that it is "the same Spirit," and "the same
Lord," and "the same God," and having
thereby recovered him, he brings in again
another consolation, thus saying, "but to each
one is given the manifestation of the Spirit to
profit withal." For lest one should say,
"what if there be the same Lord, the same
Spirit, the same God? yet I have received
less:" he saith, that thus it was profitable.
But he calls miracles a "manifestation of the
Spirit," with evident reason. For to me who
am a believer, he that hath the Spirit is
manifest from his having been baptized: but to
the unbeliever this will in no wise be manifest,
except from the miracles: so that hence also
again there is no small consolation. For though
there be a difference of gifts, yet the evidence
is one: since whether thou hast much or little,
thou art equally manifest. So that if thou
desirest to show this, that thou hast the
Spirit, thou hast a sufficient demonstration.
Wherefore, now that both the Giver is one and
the thing given a pure favor, and the
manifestation takes place thereby, and this is
more profitable for thee; grieve not as if
despised. For not to dishonor thee hath God
done it, nor to declare thee inferior to
another, but to spare thee and with a view to
thy welfare. To receive more than one has
ability to bear, this rather is unprofitable,
and injurious, and a fit cause of dejection.
Ver. 8. "For to one is given through the
Spirit the word of wisdom; to another the word
of knowledge according to the same Spirit;"
Ver. 9. "To another, faith in the same
Spirit; to another gifts of healing in the one
Spirit."
Seest thou how he every where makes this
addition, saying, "through the same Spirit,
and according to the same Spirit?" For he
knew that the comfort from thence was great.
Ver. 10. "To another working of miracles;
to another prophecies; to another discernings of
spirits; to another divers kind of tongues; to
another the interpretation of tongues."
Thus, since they boasted themselves in this,
therefore he placed it last, and added, Ver.
11. "But all these worketh one and the same
Spirit."
The universal medicine in which his consolation
consists is that out of the same root, out of
the same treasures, out of the same streams,
they all receive. And accordingly, from time
to time dwelling on this expression, he levels
the apparent inequality, and consoles them.
And above indeed he points out both the
Spirit, and the Son, and the Father, as
supplying the gifts, but here he was content to
make the Spirit, that even hence again thou
mayest understand their dignity to be the same.
But what is "the word of wisdom?" That which
Paul had, which John had, the son of
thunder.
And what is "the word of knowledge?" That
which most of the faithful had, possessing
indeed knowledge, but not thereupon able to
teach nor easily to convey to another what they
knew.
"And to another, faith:" not meaning by this
faith the faith of doctrines, but the faith of
miracles; concerning which Christ saith, "If
ye have faith as a grain of mustard-seed, ye
shall say to this mountain, Remove, and it
shall remove." (S. Mat. xvii. 20.)
And the Apostles too concerning this besought
Him, saying, "Increase our faith:" (S.
Luke xvii. 5.) for this is the mother of the
miracles. But to possess the power of working
miracles and gifts of healing, is not the same
thing: for he that had a gift of healing used
only to do cures: but he that possessed powers
for working miracles used to punish also. For a
miracle is not the healing only, but the
punishing also: even as Paul inflicted
blindness: as Peter slew.
"To another prophecies; and to another
discernings of spirits." What is,
"discernings of spirits?" the knowing who is
spiritual, and who is not: who is a prophet,
and who a deceiver: as he said to the
Thessalonians, "despise not prophesyings :"
(Thes. v. 20, 21.) but proving all
things, hold fast that which is good." For
great was at that time the rush of the false
prophets, the devil striving underhand to
substitute falsehood for the truth. "To
another divers kinds of tongues; to another the
interpretation of tongues." For one person
knew what he spake himself, but was unable to
interpret to another; while another had acquired
both these or the other of the two. New this
seemed to be a great gift because both the
Apostles received it first, and the most among
the Corinthians had obtained it. But the word
of teaching not so. Wherefore that he places
first, but this last: for this was on account
of that, and so indeed were all the rest; both
prophecies, and working of miracles, and divers
kinds of tongues, and interpretation of
tongues. For none is equal to this. Wherefore
also he said, "Let the elders that rule well
be counted worthy of double honor, especially
they who labor in the word and in teaching."
(1 Tim. v. 17.) And to Timothy he
wrote, saying, "Give attendance to reading,
to exhortation. to teaching; neglect not the
gift that is in thee." (1 Tim. iv. 13,
14.) Seest thou how he calls it also a
gift?
Next, the comfort which he before gave, when
he said, "the same Spirit," this also he
here sets before us, saying, "But all these
worketh the one and the same Spirit, dividing
to each one severally even as he will." And he
not only gives cunsolation but also stops the
mouth of the gainsayer, saying here, "dividing
to each one severally even as he will. For it
was necessary to bind up also, not to heal
only, as he doth also in the Epistle to the
Romans, when he saith, "But who art thou
that repliest against God? (Rom. ix.
20.) So likewise here, "dividing to each
one severally as he will."
And that which was of the Father, this he
signifieth to be of the Spirit also. For as
concerning the Father, he saith, "but it is
the same God who worketh all things in all;"
so also concerning the Spirit, "but all these
things worketh one and the same Spirit."
But, it will be said, "He doth it, actuated
by God." Nay, he no where said this, but
thou feignest it. For when he saith, "who
actuateth all things in all," he saith this
concerning men: thou wilt hardly say that among
those men he numbers also the Spirit, though
thou shouldst be ever so manifold in thy doting
and madness. For because he had said "through
the Spirit," that thou mightest not suppose
this word, "through," to denote inferiority
or the being actuated, he adds, that "the
Spirit worketh," not "is worked," and
worketh "as he will," not as he is bidden.
For as concerning the Father, the Son saith
that "He raiseth up the dead and quickeneth;"
in like manner also, concerning
Himself, that "He quickeneth whom He
will:" (S. John v. 21.) thus also of
the Spirit, in another place, that He doeth
all things with authority and that there is
nothing that hinders Him; (for the
expression, "bloweth where it listeth" [S.
John iii. 8,] though it be spoken of the
wind is apt to establish this;) but here, that
"He worketh all things as He will." And
from another place to learn that He is not one
of the things actuated, but of those that
actuate. "For who knoweth," says he, "the
things of a man, but the spirit of the man?
even so the things of God none knoweth save the
Spirit of God." (1.
Cor. ii. 11.) Now that "the spirit of a
man," i.e., the soul, requires not to be
actuated that it may know the things of itself,
is, I suppose, evident to every one.
Therefore neither doth the Holy Ghost, that
he may "know the things of God" For his
meaning is like this, "the secret things of
God" are known to the Holy Spirit as to the
I soul of man the secret things of herself."
But if this be not actuated for that end, much
less would That which knoweth the depths of God
and needs no actuation for that knowledge,
require any actuating Power in order to the
giving gifts to the Apostles. But besides
these things, that also, which I before spake
of, I will mention again now. What then is
this? That if the Spirit were inferior and of
another substance, there would have been no
avail in his consolation, nor in our hearing the
words, "of the same Spirit." For he who
hath received from the king, I grant, may find
it a very soothing circumstance, that he himself
gave to him; but if it be from the slave, he is
then rather vexed, when one reproaches him with
it. So that even hence is it evident, that the
Holy Spirit is not of the substance of the
servant, but of the King.
Wherefore as he comforted them, when he said,
that "there are diversities of ministrations,
but the same Lord; and diversities of
operations, but the same God;" so also when
he said above, "there are diversities of
gifts, but the same Spirit;" and after this
again when he said, "But all these worketh the
one and the same Spirit, dividing to every man
severally as he will."
"Let us not, I pray you, be at a loss,"
saith he; "neither let us grieve, saying,
'Why have I received this and not received
that?' neither let us demand an account of the
Holy Spirit. For if thou knowest that he
vouchsafed it from providential care, consider
that from the same care he hath given also the
measure of it, and be content and rejoice in
what thou hast received: but murmur not at what
thou hast not received; yea, rather confess
God's favor that thou hast not received things
beyond thy power.
And if in spiritual things one ought not to be
over-curious, much more in temporal things;
but to be quiet and not nicely enquire why one is
rich and another poor. For, first of all, not
every single rich man is rich from God, but
many even of unrighteousness, and rapine, and
avarice. For he that forbade to be rich, how
can he have granted that which he forbade to
receive?
But that I may, far above what the case
requires, stop the mouths of those who
concerning these things gainsay us, come, let
us carry our discourse higher up, to the time
when riches used to be given by God; and answer
me. Wherefore was Abraham rich whereas Jacob
wanted even bread? Were not both the one and
the other righteous? Doth He not say
concerning the three alike, "I am the God of
Abraham, and of Isaac, and of Jacob?"
(Exod. iii. 6.) Wherefore then was the
one a rich man, and the other a hired servant?
Or rather, why was Esau rich, who was
unrighteous and a murderer of his brother, while
Jacob was in bondage for so long a time?
Wherefore again did Isaac live in ease all his
time, but Jacob in toils and miseries? For
which cause also he said, "Few and evil are my
days." (Gen. xlvii. 9.)
Wherefore did David, who was both a prophet
and a king, himself also live all his time in
toils? whereas Solomon his son spent forty
years in security above all men, in the
enjoyment of profound peace, glory, and honor,
and going through every kind of deliciousness?
What again could be the reason, that among the
prophets also one was afflicted more, and
another less? Because so it was expedient for
each. Wherefore upon each our remark must be,
"Thy judgments are a great deep." (Ps.
xxxvi. 6.) For if those great and wonderful
men were not alike exercised by God, but one by
poverty, and another by riches; one by ease,
and another by trouble; much more ought we now
to bear these things in mind.
[8. ] But besides this, it becomes one to
consider also that many of the things which
happen do not take place according to His mind,
but arise from our wickedness. Say not then,
"Why is one man rich who is wicked, and
another poor who is righteous?" For first of
all, one may give an account of these things
also, and say that neither doth the righteous
receive any harm from his poverty, nay, even a
greater addition of honor; and that the bad man
in his riches possesseth but a store of
punishment on his future road, unless he be
changed: and, even before punishment,
often-times his riches become to him the cause
of many evils, and lead him into ten thousand
pitfalls. But God permits it, at the same to
signify the free choice of the will, and also to
teach all others not to be mad nor rave after
money.
"How is it then, when a man being wicked is
rich, and suffers nothing dreadful?" say you.
"Since if being good he hath wealth, he hath
it justly: but if bad, what shall we say?"
That even therein he is to be pitied. For
wealth added to wickedness aggravates the
mischief. But is he a good man, and poor?
Yet is he nothing injured. Is he then a bad
man, and poor? This is he so justly and by
desert, or rather even with advantage to
himself. "But such an one," say you,
"received his riches from his ancestors and
lavishes it upon harlots and parasites, and
suffers no evil." What sayest thou? Doth he
commit whoredom, and sayest thou, "he suffers
no evils?" Is he drunken, and thinkest thou
that he is in luxury? Doth he spend for no
good, and judgest thou that he is to be envied?
Nay what can be worse than this wealth which
destroys the very soul? But thou, if the body
were distorted and maimed, wouldest say that his
was a case for great lamentation; and seest thou
his whole soul mutilated, yet countest him even
happy? "But he doth not perceive it," say
you. Well then, for this very reason again is
he to be pitied, as all frantic persons are.
For he that knows he is sick will of course both
seek the physician and submit to remedies; but
he that is ignorant of it will have no chance at
all of deliverance. Dost thou call such an one
happy, tell me?
But it is no marvel: for the more part are
ignorant of the true love of wisdom. Therefore
do we suffer the extremest penalty, being
chastised and not even withdrawing ourselves from
the punishment. For this cause are angers,
dejections, and continual tumults; because when
God hath shown us a life without sorrow, the
life of virtue, we leave this and mark out
another way, the way of riches and money, full
of infinite evils. And we do the same, as if
one, not knowing how to discern the beauty of
men's bodies but attributing the whole to the
clothes and the ornaments worn, when he saw a
handsome woman and possessed of natural beauty,
should pass quickly by her, but when he beheld
one ugly, illshaped, and deformed, but clothed
in beautiful garments, should take her for his
wife. Now also in some such way are the
multitude affected about virtue and vice. They
admit the one that is deformed by nature on
account of her external ornaments, but turn away
from her that is fair and lovely, on account of
her unadorned beauty, for which cause they ought
especially to choose her.
[9. ] Therefore am I ashamed that among the
foolish heathen there are those that practise
this philosophy, if not in deeds, yet so far at
least as judgment goes; and who know the
perishable nature of things present: whereas
amongst us some do not even understand these
things, but have their very judgment corrupted:
and this while the Scripture is ever and anon
sounding in our ears, and saying, "In his
sight the vile person is contemned, but he
honoreth them that fear the Lord: (Ps. xv.
4.) the fear of the Lord excelleth every
thing; fear God, and keep His commandments;
for this is the whole of man: (Eccles. xii.
13;) be not thou envious of evil men;
(Ps. xlix. 16;) all flesh is grass, and
all the glory of man as the flower of grass;"
(Isa. xl. 7.) For these and such-like
things though we hear every day, we are yet
nailed to earth. And as ignorant children, who
learn their letters continuously, if they be
examined concerning their order when they are
disarranged, naming one instead of another,
make much laughter: so also ye, when here we
recount them in order, follow us in a manner;
but when we ask you out of doors and in no set
order, what we ought to place first and what
next among things, and which after which; not
knowing how to answer, ye become ridiculous.
Is it not a matter of great laughter, tell me,
that they who expect immortality and the good
"things which eye hath not seen, nor ear
heard, neither have entered into the heart of
man," should strive about things which linger
here and count them enviable? For if thou hast
need yet to learn these things that riches are no
great thing, that things present are a shadow
and a dream, that like smoke they are dissolved
and fly away: stand for the present without the
sanctuary: abide in the vestibule: since thou
art not yet worthy of the entrance to the
palace-courts on high. For if thou knowest not
to discern their nature which is unstable and
continually passing away, when wilt thou be able
to despise them?
But if thou say thou knowest, cease curiously
to inquire and busy thyself, what can be the
reason why such an one is rich and such an one
poor: for thou doest the same when thou askest
these questions, as if thou didst go round and
enquire, why one is fair and another black, or
one hook-nosed and another flat-nosed. For as
these things make no difference to us, whether
it be thus or thus; so neither poverty nor
riches, and much less than they. But the whole
depends upon the way in which we use them.
Whether thou art poor, thou mayest live
cheerfully denying thyself; or rich, thou art
most miserable of all men if thou fliest from
virtue. For these are what really concern us,
the things of virtue. And if these things be
not added, the rest are useless. For this
cause also are those continual questions,
because the most think that indifferent things
are of importance to them, but of the important
things they make no account: since that which is
of importance to us is virtue and love of
wisdom.
Because then ye stand I know not where, at
some far distance from her, therefore is there
confusion of thoughts, therefore the many
waves, therefore the tempest. For when men
have fallen from heavenly glory and the love of
heaven, they desire present glory and become
slaves and captives. "And how is it that we
desire this," say you? From the not greatly
desiring that. And this very thing, whence
happens it? From negligence. And whence the
negligence? From contempt. And whence the
contempt? From folly and cleaving to things
present and unwillingness to investigate
accurately the nature of things. And whence
again doth this latter arise? From the neither
giving heed to the reading of the Scripture nor
conversing with holy men, and from following the
assemblies of the wicked.
That this therefore may not always be so, and
lest wave after wave receiving us should carry us
out into the deep of miseries and altogether
drown and destroy us; while there is time, let
us bear up and standing upon the rock, I mean
of the divine doctrines and words, let us look
down upon the surge of this present life. For
thus shall we both ourselves escape the same,
and having drawn up others who are making
shipwreck, we shall obtain the blessings which
are to come, through the grace and mercy,
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