|
2 COR. VII. 8.
So that though I made you sorry with my
letter, I do not regret it, though I did
regret, He goes on to apologize for his
Epistle, when, (the sin having been
corrected,) to treat them tenderly was
unattended with danger; and he shows the
advantage of the thing. For he did this indeed
even before, when he said, "For out of much
affliction and anguish of heart, I wrote unto
you: not that ye should be made sorry, but that
ye might know the love which I have toward
you." (c. ii. 4.) And he does it also
now, establishing this same point in more
words. And he said not, ' I regretted indeed
before, but now I do not regret: ' but how?
"I regret not now, though I did regret."
'Even if what I wrote,' he says, 'was such
as to overstep the [due] measure of rebuke,
and to cause me to regret; still the great
advantage which has accrued from them doth not
allow me to regret.' And this he said, not as
though he had rebuked them beyond due measure,
but to heighten his praises of them. ' For the
amendment ye manifested was so great,' saith
he, ' that even if I did happen to smite you
too severely insomuch that I even condemned
myself, I praise myself now from the result.'
Just as with little children, when they have
undergone a painful remedy, such as an
incision, or cautery, or bitter physic,
afterwards we are not afraid to sooth them; so
also doth Paul.
Ver. 8, 9. "For I see that that epistle
made you sorry, though but for a season. Now
I rejoice not that ye were made sorry, but that
ye were made sorry unto repentance."
Having said, "I do not regret," he tells
the reason also; alleging the good that resulted
from his letter; and skillfully excusing himself
by saying, "though but for a season." For
truly that which was painful was brief, but that
which was profitable was perpetual. And what
indeed followed naturally was to say, 'even
though it grieved you for a season, yet it made
you glad and benefited you forever.' But he
doth not say this: but before mentioning the
gain he passes again to his praises of them, and
the proof of his own concern for them, saying,
"Now I rejoice, not that ye were made
sorry," ('for what gain came to me from you
being made sorry?) "but that ye were made
sorry unto repentance," that the sorrow brought
some gain.' For a father also when he sees his
son under the knife rejoiceth not that he is
being pained, but that he is being cured; so
also doth this man, But observe how he
transfers all that was well achieved in the
matter unto themselves; and lays whatever was
painful to the account of the Epistle, saying,
"It made you sorry for a season;" whilst the
benefit that resulted from it he speaks of as
their own good achieving. For he said not, '
The Epistle corrected you,' although this was
the case; but, "ye sorrowed unto
repentance."
"For ye were made sorry after a godly sort,
that ye might suffer loss by us in nothing."
Seest thou wisdom unspeakable? ' For had we
not done this,' he says, 'we had done you
damage.' And he affirms that indeed which was
well achieved to be theirs, but the damage his
own, if indeed he had been silent. For if they
are likely to be corrected by a sharp rebuke,
then, if we did not sharply rebuke, we should
have done you damage; and the injury would not
be with you alone, but also with us. For just
as he that gives not to the merchant what is
necessary for his voyage, he it is that causeth
the damage; so also we, if we did not offer you
that occasion of repentance, should have wrought
you damage. Seest thou that the not rebuking
those that sin is a damage both to the master and
to the disciple?
Ver. 10. "For godly sorrow worketh
repentance unto salvation, a repentance which
bringeth no regret."
'Therefore.' he says, 'though I did regret
before I saw the fruit and the gain, how great
they were I do not regret now ' For such a
thing is godly sorrow. And then he
philosophizeth about it, showing that sorrow is
not in all cases a grievous thing, but when it
is worldly. And what is worldly? If thou be
in sorrow for money, for reputation,for him
that is departed, all these are worldly.
Wherefore also they work death. For he that is
in sorrow for reputation's sake feeleth envy and
is driven oftentimes to perish: such sorrow was
that which Cain sorrowed, such Esau. By this
worldly sorrow then he meaneth that which is to
the harm of those that sorrow. For only in
respect to sins is sorrow a profitable thing; as
is evident in this way. He that sorroweth for
loss of wealth repaireth not that damage; he
that sorroweth for one deceased raiseth not the
dead to life again; he that sorroweth for a
sickness, not only is not made well but even
aggravates the disease: he that sorroweth for
sins, he alone attains some advantage from his
sorrow, for he maketh his sins wane and
disappear. For since the medicine has been
prepared for this thing, in this case only is it
potent and displays its profitableness; and in
the other cases is even injurious. 'And yet
Cain,' saith one, 'sorrowed because he was
not accepted with God.' It was not for this,
but because he saw his brother glorious in
honor; for had he grieved for this, it behoved
him to emulate and rejoice with him; but, as it
was, grieving, he showed that his was a worldly
sorrow. But not so did David, nor Peter,
nor any of the righteous. Wherefore they were
accepted, when grieving either over their own
sins or those of others. And yet what is more
oppressive than sorrow? Still when it is after
a godly sort, it is better than the joy in the
world. For this indeed ends in nothing; but
that "worketh repentance unto salvation, a
salvation that bringeth no regret." For what
is admirable in it is this that one who had thus
sorrowed would never repent, whilst this is an
especial characteristic of worldly sorrow. For
what is mote regretted than a true born son?
And what is a heavier grief than a death of this
sort? But yet those fathers who in the height
of their grief culture nobody and who wildly beat
themselves, after a time repent because they
have grieved immoderately; as having thereby
nothing benefitted themselves, but even added to
their affliction. But not such as this is godly
sorrow; but it possesseth two advantages, that
of not being condemned in that a man grieves
for, and that this sorrow endeth in salvation;
of both which that is deprived. For they both
sorrow unto harm and after they have sorrowed
vehemently condemn themselves, bringing forth
this greatest token of having done it unto harm.
But godly sorrow is the reverse [of this]:
wherefore also he said, "worketh repentance
unto salvation, a repentance that bringeth no
regret." For no one will condemn himself if he
have sorrowed for sin, if he have mourned and
afflicted himself. Which also when the blessed
Paul hath said he needeth not to adduce from
other sources the proof of what he said, nor to
bring forward those in the old histories who,
sorrowed, but he adduceth the Corinthians
themselves; and furnishes his proof from what
they had done; that along with praises he might
both instruct them and the rather win them to,
himself.
Ver. 11. "For behold," he saith, "this
self-same thing, that ye were made sorry after
a godly sort, what earnest care it wrought in
you." 'For not only,' he saith, 'did your
sorrow not cast you into that condemning of
yourselves, as having acted idly in so doing;
but it made you even more careful.' Then he
speaks of the certain tokens of that
carefulness; "Yea," what "clearing of
yourselves," towards me. "Yea, what
indignation" against him that had sinned.
"Yea, what fear." (ver. 11.) For so
great carefulness and very speedy reformation was
the part of men who feared exceedingly. And
that he might not seem to be exalting himself,
see how quickly he softened it by saying,
"Yea, what longing," that towards me.
"Yea, what zeal," that on God's behalf.
"Yea, what avenging:" for ye also avenged
the laws of God that had been outraged.
"In every thing ye approved yourselves to be
pure in the matter." Not only by not having
perpetrated, for this was evident before, but
also by not consenting unto it. For since he
said in the former Epistle, "and ye are puffed
up;" (1 Cor. v. 2.) he also says here,
'ye have cleared yourselves of this suspicion
also; not only by not praising, but also by
rebuking and being indignant.'
Ver. 12. "So although I wrote unto
you," I wrote "not for his cause that did the
wrong, nor for his cause that suffered the
wrong." For that they might not say, Why
then dost thou rebuke us if we were "clear in
the matter?" setting himself to meet this even
further above, and disposing of it beforehand,
he said what he said, namely, "I donor
regret, though I did regret." 'For so
far,' says he, 'am I from repenting now of
what I wrote then, that I repented then more
than I do now when ye have approved yourselves.
Seest thou again his vehemence and earnest
contention, how he has turned around what was
said unto the very opposite. For what they
thought would have made him recant in confusion
as having rebuked them hastily, by reason of
their amendment; that he uses as a proof that it
was right in him to speak freely. For neither
does he refuse afterwards to humor them
fearlessly, when he finds he can do this. For
he that said farther above such things as these,
"He that is joined to an harlot is one body,"
(1 Cor. vi. 16.) and, "Deliver such
an one to Satan for the destruction of the
flesh," (1 Cor. v. 5.) and, "Every
sin that a man doeth is without the body," (1
Cor. vi. 18.)and such like things; how
saith he here, "Not for his cause that did the
wrong, nor for his cause that suffered the
wrong?" Not contradicting, but being even
exceedingly consistent with, himself. How
consistent with himself? Because it was a very
great point with him to show the affection he
bore towards them. He does not therefore
discard concern for him, but shows at the same
time, as I said, the love he had for them,
and that a greater fear agitated him, [namely]
for the whole Church. For he had feared lest
the evil should eat further, and advancing on
its way should seize upon the whole Church.
Wherefore also he said, "A little leaven
leaveneth the whole lump." ( 1 Cor. v.
6.) This however he said at the time; but
now that they had well done, he no longer puts
it so but differently: and implies indeed the
same thing, but manages his expressions more
agreeably, saying, "That our care for you
might appear unto you."
That is, 'that ye might know how I love
you.' Now this is the same thing as the
former, but being differently expressed seemed
to convey another meaning. For [to convince
thyself] that it is the same, unfold his
conception and thou wilt perceive the difference
to be nothing. 'For because I love you
exceedingly,' saith he, 'I was afraid lest
ye should suffer any injury from that quarter,
and yourselves succeed to that sorrow.' As
therefore when he says, "Doth God take care
for oxen?" (1 Cor. ix. 9.) he doth not
mean that He careth not, (for it is not
possible for any existing thing to consist if
deserted by the Providence of God:) but that
He did not legislate primarily for oxen, so
also here he means to say, 'I wrote first
indeed on your account, but secondly on his
also. And I had indeed that love in myself,'
he says, 'even independently of mine Epistle:
but I was desirous of showing it both to you,
and in a word to all, by that writing.'
Ver. 13. "Therefore we have been
comforted."
Since we both showed our care for you and have
been wholly successful. As he said also in
another place, "Now we live, if ye stand fast
in the Lord;" (1 Thess. iii. 8.)and
again, "For what is our hope, or joy, or
crown of rejoicing? are not even ye?" (ib.
ii. 19.) For this is life, this comfort,
this consolation to a teacher possessed of
understanding; the growth a of his disciples.
For nothing doth so declare him that beareth
rule as paternal affection for the ruled. For
begetting alone constitutes not a father; but
after begetting, also loving. But if where
nature is concerned there is so great need of
love, much more where grace is concerned. In
this way were all the ancients distinguished.
As many, for instance, as obtained a good
report amongst the Hebrews, by this were made
manifest. So was Samuel shown to be great,
saying, "But God forbid that I should sin
against God in ceasing to pray for you:" (1
Sam. xii. 23.) so was David, so
Abraham, so Elijah, and so each one of the
righteous, those in the New Testament and
those in the Old. For so Moses for the sake
of those he ruled left so great riches and
treasures untold, "choosing to suffer
affliction with the people of God," (Heb.
xi. 25.) and before his appointment was
leader of the people by his actions. Wherefore
also very foolishly did that Hebrew say to him,
"Who made thee a ruler and a judge over us?"
(Exod. ii. 14.) What sayest thou? Thou
seest the actions and doubtest of the title?
Just as if one seeing a physician using the
knife excellently well, and succoring that limb
in the body which was diseased, should say,
'Who made thee a physician and ordered thee to
use the knife?' 'Art, my good Sir, and
thine own ailment.' So too did his knowledge
make him (i.e., Moses,) what he claimed to
be. For ruling is an art, not merely a
dignity, and an art above all arts. For if the
rule of those without is an art and science
superior to all other, much more this. For
this rule is as much better than that, as that
than the rest; yea, rather, even much more.
And, if ye will, let us examine this argument
more accurately. There is an art of
agriculture, of weaving, of building; which
are both very necessary and tend greatly to
preserve our life. For others surely are but
ancillary to these; the coppersmith's, the
carpenter's, the shepherd's. But further,
of arts themselves the most necessary of all is
the agricultural, which was even that which God
first introduced when He had formed man. For
without shoes and clothes it is possible to
live; but without agriculture it is impossible.
And such they say are the Hamaxobii, the
Nomads amongst the Scythians, and the Indian
Gymnosophists. For these troubled not
themselves with the arts of house-building, and
weaving, and shoemaking, but need only that of
agriculture. Blush ye that have need of those
arts that be superfluous, cooks,
confectioners, embroiderers, and ten thousand
other such people, that ye may live; blush ye
that introduce vain refinements into life; blush
ye who are unbelievers, before those barbarians
who have no need of art. For God made nature
exceedingly independent, needing only a few
things. However, I do not compel you nor lay
it down for law that ye should live thus; but as
Jacob asked. And what did he ask? "If the
Lord will give me bread to eat and raiment to
put on." (Gen. xxviii. 20.) So also
Paul commanded, saying, "And having food and
covering let us be therewith content." (1
Tim. vi. 8.) First then comes
agriculture; second, weaving; and third after
it, building; and shoemaking last of all; for
amongst us at any rate there are many both
servants and laborers who live without shoes.
These, therefore, are the useful and necessary
arts. Come, then, let us compare them with
that of ruling. For I have therefore brought
forward these that are of all most important,
that when it shall have been seen to be superior
to them, its victory over the rest may be
unquestioned. Whereby then shall we show that
it is more necessary than all? Because without
it there is no advantage in these. And if you
think good, let us leave mention of the rest and
bring on the stage that one which stands higher
and is more important than any, that of
agriculture. Where then will be the advantage
of the many hands of your laborers. if they are
at war with one another and plunder one
another's goods? For, as it is, the fear of
the ruler restrains them and protects that which
is wrought by them; but if thou take this away,
in vain is their labor. But if one examine
accurately, he will find yet another rule which
is the parent and bond of this. What then may
this be? That according to which it behoveth
each man to control and rule himself, chastising
his unworthy passions, but both nourishing and
promoting the growth of all the germs of virtue
with all care.
For there are [these] species of rule; one,
that whereby men rule peoples and states,
regulating this the political life; which Paul
denoting said, "Let every soul be subject to
the higher powers; for there is no power but of
God." (Rom. xiii. 1, 4.) Afterwards
to show the advantage of this, he went on to
say, that the ruler "is a minister of God for
good;" and again, " he is a minister of
God, and avenger to execute wrath on him that
doeth evil."
A second there is whereby every one that hath
understanding ruleth himself; and this also the
Apostle further denoted, saying, "Wouldest
thou have no fear of the power? do that which is
good;" (Rom. xiii. 3.) speaking of him
that ruleth himself.
Here, however, there is yet another rule,
higher than the political rule. And what is
this? That in the Church. And this also
itself Paul mentions, saying, "Obey them
that have the rule over you and submit to them;
for they watch in behalf of your souls as they
that shall give account." (Heb. xiii.
17.) For this rule is as much better than
the political as heaven is than earth; yea
rather, even much more. For, in the first
place, it considers principally not how it may
punish sins committed, but how, they may never
be committed at all; next, when committed, not
how it may remove the deceased [member], but
how they may be blotted out. And of the things
of this life indeed it maketh not much account,
but all its transactions are about the things in
heaven. "For our citizenship is in heaven."
(Phil. iii. 20.) And our life is here.
"For our life," saith he, "is hid with
Christ in God." (Col. iii. 3. ) And
our prizes are there, and our race is for the
crowns that be there. For this life is not
dissolved after the end, but then shineth forth
the more. And therefore, in truth, they who
bear this rule have a greater honor committed to
their hands, not only than viceroys but even
than those themselves who wear diadems, seeing
that they mould men in greater, and for
greater, things. But neither he that pursueth
political rule nor he that pursueth spiritual,
will be able well to administer it, unless they
have first ruled themselves as they ought, and
have observed with all strictness the respective
laws of their polity. For as the rule over the
many is in a manner twofold, so also is that
which each one exerts over himself. And again,
in this point also the spiritual rule transcends
the political, as what we have said proved.
But one may observe certain also of the arts
imitating rule; and in particular, that of
agriculture. For just as the tiller of the soil
is in a sort a ruler over the plants, clipping
and keeping back some, making others grow and
fostering them: just so also the best rulers
punish and cut off such as are wicked and injure
the many; whilst they advance the good and
orderly. For this cause also the Scripture
likeneth rulers to vine-dressers. For what
though plants utter no cry, as in states the
injured do? nevertheless they still show the
wrong by their appearance, withering,
straitened for room by the worthless weeds. And
like as wickedness is punished by laws, so truly
here also by this art both badness of soil and
degeneracy and wildness in plants, are
corrected. For all the varieties of human
dispositions we shall find here also,
roughness, weakness, timidity, forwardness,
steadiness: and some of them through wealth
luxuriating unseasonably, and to the damage of
their neighbors, and others impoverished and
injured; as, for instance, when hedges are
raised to luxuriance at the cost of the
neighboring plants; when other barren and wild
trees, running up to a great height, hinder the
growth of those beneath them.
And like as rulers and kings have those that vex
their rule with outrage and war; so also hath
the tiller of the soil attacks of wild beasts,
irregularity of weather, hail, mildew, great
rain, drought, and all such things. But these
things happen in order that thou mayest
constantly look unto the hope of God's aid.
For the other arts indeed hold their way through
the diligence of men as well; but this getteth
the better as God determines the balance, and
is throughout almost wholly dependent thereupon;
and it needeth rains from above, and the
admixture of weathers, and, above all, His
Providence. "For neither is he that planteth
any thing, nor he that watereth, but God that
giveth the increase." (1 Cor. iii. 7.)
Here also there is death and life, and throes
and procreation, just as with men. For here
happen instances both of being cut off, and of
bearing fruit, and of dying, and of being born
(the same that was dead) over again, wherein
the earth discourseth to us both variously and
clearly of a resurrection. For when the root
beareth fruit, when the seed shooteth, is not
the thing a resurrection? And one might
perceive a large measure of God's providence
and wisdom involved in this rule, if one go over
it point by point. But what I wished to say is
that this [rule] is concerned with earth and
plants; but ours with care of souls. And great
as is the difference between plants and a soul;
so great is the superiority of this to that.
And the rulers of the present life again are as
much inferior to that [rule], as it is better
to have mastery over the willing than the
unwilling. For this is also a natural rule;
for truly in that case every thing is done
through fear and by constraint; but here, what
is done aright is of choice and purpose. And
not in this point alone doth this excel the
other, but in that it is not only a rule, but a
fatherhood? so to speak; for it has the
gentleness of a father; and whilst enjoining
greater things, [still] persuades. For the
temporal ruler indeed says, 'If thou
committest adultery, thou hast forfeited thy
life,' but this, shouldst thou look with
unchaste eyes, threatens the highest
punishments. For awful is this judgment court,
and for the correction of soul, not of body
only. As great then as the difference between
soul and body, is that which separates this rule
again from that. And the one indeed sitteth as
judge of things that are open; yea, rather,
not of all these even, but of such as can be
fully proved; and ofttimes moreover, even in
these dealeth treacherously, but this court
instructeth those that enter it that He that
judgeth in our case, will bring forward "all
things naked and laid open," (Heb. iv.
13.) before the common theatre of the world,
and that to be hidden will be impossible. So
that Christianity keeps together this our life
far more than temporal laws. For if to tremble
about secret sins makes a man safer than to fear
for such as are open; and if to call him to
account even for those offences which be less
doth rather excite him unto virtue, than to
punish the graver only; then it is easily seen
that this rule, more than all others, welds our
life together.
But, if thou wilt, let us consider also the
mode of electing the rulers; for here too thou
shalt behold the difference to be great. For it
is not possible to gain this authority by giving
money, but by having displayed a highly virtuous
character; and not as unto glory with men and
ease unto himself, but as unto toils and labors
and the welfare of the many, thus, (I say,)
is he that hath been appointed inducted unto this
rule. Wherefore also abundant is the assistance
he enjoys from the Spirit. And in that case
indeed the rule can go no further than to declare
merely what is to be done; but in this it addeth
besides the help derived from prayers and from
the Spirit. But further; in that case indeed
is not a word about philosophy, nor doth any sit
to teach what a soul is, and what the world,
and what we are to be hereafter, and unto what
things we shall depart hence, and how we shall
achieve virtue. Howbeit of contracts and bonds
and money, there is much speech, but of those
things not a thought; whereas in the Church one
may see that these are the subjects of every
discourse. Wherefore also with justice may one
call it by all these names, a court of justice,
and a hospital, and a school of philosophy, and
a nursery of the soul, and a training course for
that race that leadeth unto heaven. Further,
that this rule is also the mildest of all, even
though requiring greater strictness, is plain
from hence. For the temporal ruler if he catch
an adulterer straightway punishes him. And yet
what is the advantage. of this? For this is
not to destroy the passion, but to send away the
soul with its wound upon it. But this ruler,
when he hath detected, considers not how he
shall avenge, but how extirpate the passion.
For thou indeed dost the same thing, as if when
there was a disease of the head, thou shouldest
not stay the disease, but cut off the head.
But I do not thus: but I cut off the
disease. And I exclude him indeed from
mysteries and hallowed precincts; but when I
have restored him I receive him back again, at
once delivered from that viciousness and amended
by his repentance. 'And how is it possible,'
saith one, 'to extirpate adultery?' It is
possible, yea, very possible, if a man comes
under these laws. For the Church is a
spiritual bath, which wipeth away not filth of
body, but stains of soul, by its many methods
of repentance. For thou, indeed, both if thou
let a man go unpunished hast made him worse, and
if thou punish hast sent him away uncured: but
I neither let him go unpunished, nor punish
him, as thou, but both exact a satisfaction
which becomes me, and set that right which hath
been done. Wilt thou learn in yet another way
how that thou indeed, though drawing swords and
displaying flames to them that offend, workest
not any considerable cure; whilst I, without
these things, have conducted them to perfect
health? But no need have I of arguments or
words, but I bring forth earth and sea, and
human nature itself, [for witnesses.] And
inquire, before this court held its sittings,
what was the condition of human affairs; how,
not even the names of the good works which now
are done, were ever heard of. For who braved
death? who despised money? who was indifferent
to glory? who, fleeing from the turmoils of
life, bade welcome to mountains and solitude,
the mother of heavenly wisdom? where was at all
the name of virginity? For all these things,
and more than these, were the good work of this
judgment court, the doings of this rule.
Knowing these things then, and well
understanding that from this proceedeth every
benefit of our life, and the reformation of the
world, come frequently unto the hearing of the
Divine words, and our assemblies here, and the
prayers. For if ye thus order yourselves, ye
will be able, having displayed a deportment
worthy of heaven, to obtain the promised good
things; which may all we obtain, through the
grace and love towards men of our Lord Jesus
Christ, to Whom be glory for ever and ever.
Amen.
|
|