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1 COR. XIV. 20.
Brethren, be not children in mind; howbeit in
malice be ye babes, but in mind be men.
As might be expected, after his long argument
and demonstration he adopts a more vehement style
and abundance of rebuke; and mentions an example
suited to the subject. For children too are
wont to gape after trifles and to be fluttered,
but of things very great they have not so much
admiration. Since then these also having the
gift of tongues, which has the lowest of all,
thought they had the whole; therefore he saith,
"Be not children," i. e., be not without
understanding where ye ought to be considerate,
but there be ye childlike and simple, where
unrighteousness is, where vain-glory, where
pride. For he that is a babe in wickedness
ought also to be wise. Since as wisdom with
wickedness would not be wisdom, so also
simplicity with folly would not be simplicity,
it being requisite both in simplicity to avoid
folly, and in wisdom wickedness. For as
neither bitter nor sweet medicines in excess do
good, so neither doth simplicity by itself, nor
wisdom: and this is why Christ enjoining us to
mix both said, "Be ye wise as serpents, and
harmless as doves." (Matt. x. 16.)
But what is it to be a babe in wickedness? Not
even to know what wickedness is: yea, such he
willed them to be. Wherefore also he said,
"It is actually reported that there is
fornication among you." (1 COR. V. 1.)
He said not, "is done," but is
"reported:" as if he said, "ye are not
without knowledge of the thing; ye have heard of
it some time." I say, he would have them both
to be men and children; the one however in
wickedness, but the other in wisdom. For so
even the man may become a man, if he be also a
child: but as long as he is not a child in
wickedness, neither will he be a man. For the
wicked, instead of being mature, will be but a
fool.
Ver. 21. "In the law it written, By men
of strange tongues and by the lips of strangers
will I speak unto this people; and not even
thus will they hear me, saith the Lord."
Yet surely it is no where written in the Law,
but as I said before, he calls always the whole
of the Old Testament, the Law: both the
prophets and the historical books And he brings
forward his testimony from Esaias the prophet,
again covertly detracting from the glory of the
gift, for their profit; nevertheless, even
thus he states it with praise. For the
expression, "not even thus," hath force to
point out that the miracle was enough to astonish
them; and if they did not believe, the fault
was theirs. And wherefore did God work it, if
they were not to believe? That He might in
every case appear to do His part.
Having shown then even from the prophecy, that
the sign in question is not of great use, he
adds, Ver. 22. "Wherefore tongues are for
a sign, not to them that believe, but to the
unbelieving: but prophesying is for a sign not
to the unbelieving, but to them that believe."
Ver. 23. "If therefore the whole Church
be assembled together, and all speak with
tongues, and there come in men unlearned or
unbelieving, will they not say that ye are
mad?"
Ver. 24. "But if all prophesy, and there
come in one unbelieving or unlearned, he is
reproved by all, he is judged by all:"
Ver. 25. "And thus the secrets of his
heart are made manifest; and so he will fall
down on his face and worship God, declaring
that God is among you indeed."
Great in this place is the difficulty which one
seems to find arising from what is said. For if
tongues are for a sign to them that believe not,
how saith he, if they that believe not should
see you speaking with tongues, they will say
that "ye are mad?" And if prophecy be "not
for the unbelieving, but for them that
believe," how shall also the unbelievers gain
thereby?
"For if there come in," saith he, "when ye
are prophesying, one that believeth not, he is
reproved by all, and judged."
And not only this, but also after this another
question hence springs up: since the tongue will
appear on the contrary greater than the
prophecy. For if the tongues are for a sign to
the unbelieving, but prophecy to them that
believe, that which draws in aliens and makes of
the household, is greater than that which
regulates those of the household. What then is
the meaning of that expression? Nothing
difficult nor obscure, nor contrary to what went
before, but rather very agreeable to it, if we
give heed: viz., that prophecy is suitable to
both, but then tongue not so. Wherefore having
said of the tongue, "it is for a sign," he
adds, "not to them that believe, but to the
unbelievers," and to them "for a sign," i.
e., for astonishment, not so much for
instruction.
"But in the case of prophecy too," saith some
one, "he did the very same thing, saying,
'but prophesying serveth not for the
unbelieving, but for them which believe.' For
the believer hath no need to see a sign, but
requires only teaching and catechizing. How
then sayest thou," saith he," that prophecy
is of use to both, when Paul saith 'not to the
unbelieving, but to them which believe?'" If
thou wilt accurately examine, thou wilt
understand what is said. For he said not,
"prophecy is not useful to them unbelieving,"
but, "is not for a sign," as the tongue,"
i.e., a mere sign without profit: nor is the
tongue any way useful to believers; for its only
work is to astonish and to confound; the word
"sign" bring one of those which may be taken
two ways: as when he saith, "show me a
sign," (Ps. lxxxvi. 17.) and adds,
"for good:" and again, "I am become as a
wonder unto many," (Ps. lxxi. 7.) i.
e., a sign.
And to show thee that he introduced the term
"sign" here, not as a thing which of course
did some good, he added that which resulted from
it. And what was this? "They will say,"
saith he, "that ye are mad" This however not
from the nature of the sign, but from their
folly. But when thou hearer of unbelievers, do
not suppose that the same persons are in every
case intended, but at one time they which are
incurably diseased and abide uncorrected, and at
another they which may be changed; such as were
they who in the times of the Apostles admire the
mighty things of God which they hear of; such
as in the case of Cornelius. His meaning
accordingly is this; that prophecy avails both
among the unbelieving and among them that
believe: as to the tongue, when heard by the
unbelieving and inconsiderate, instead of
profiting by it, they rather deride the utterers
as madmen. For, in fact, it is to them but
for a sign, i.e., in order to astonish them
merely; whereas they who had understanding used
also to profit by it: with a view to which the
sign was given. Even as then there were not
only certain who accused them of drunkenness,
but many also admired them as relating the
wonderful works of God. It appears then that
the mockers were those without understanding.
Wherefore also Paul did not simply say, "they
will say that ye are mad," but added,
"unlearned and unbelievers."
But prophecy is not for a sign merely, but is
also suitable and useful for faith and for profit
unto both classes. And this, if not directly,
yet in the sequel he more clearly explained,
saying, "he is reproved by all. For, if all
prophesy," saith he, "and there come in one
unbelieving or unlearned, he is reproved by
all; he is judged by all; and thus are the
secrets of his heart made manifest; and so he
will fall down on his face and worship God,
declaring that God is among you indeed."
So that not in this only is prophecy greater,
in its availing with each class, but also in its
attracting the more shameless of the
unbelievers. For it was not the same wonder,
when Peter convicted Sapphira, which was a
work of prophecy, and when he spake with
tongues: but in the former case all shrank into
themselves; whereas, when he spake with
tongues, he got the credit of being even beside
himself.
Having said then, that a tongue profited not,
and having again qualified this statement by
turning the charge upon the Jews, he proceeds
to signify that it even doth injury. "And
wherefore was it given?" That it might go
forth with interpretation: since without this,
it hath even the contrary effect among them that
are without understanding. "For if," saith
he, "all speak with tongues, and there come in
unbelievers or unlearned, they will say that ye
are mad;" as indeed even the Apostles incurred
the suspicion of being drunken: for "these
men," it saith, "are filled with new wine:
(Acts ii.
13.) but it is not the fault of the sign,
but of their unskilfulness; therefore he added,
"unlearned and unbelievers," to show that the
notion belongs to their ignorance and want of
faith; for, as I before said, his object is
to rank that gift not among things that are
disparaged, but among those which do not greatly
profit, and this, in order to repress them,
and bring them to a necessity of seeking for an
interpreter. For since the greater part looked
not to this, but made use of it for display and
rivalry, this is what he especially withdraws
them from, intimating that their credit is
injured, they bringing on themselves a suspicion
of madness. And this especially is what Paul
continually attempts to establish, when he wants
to lead men away from any thing: he shows that
the person suffers loss in respect of those very
things which he desires.
And do thou accordingly likewise: if thou
wouldest lead men away from pleasure, show that
the thing is bitter: if thou wouldest withdraw
them from vain-glory, show that the thing is
full of dishonor: thus also was Paul used to
do. When he would tear away the rich from their
love of money, he said not merely that wealth is
a hurtful thing, but also that it casts into
temptations. "For they that desire to be
rich," saith he," fall into a temptation."
(1 Tim. vi. 9.) Thus, since it seems to
deliver from temptations, he attributes to it
the contrary of that which the rich supposed.
Others again held fast by the wisdom that is
without, as though by it establishing Christ's
doctrine; he signifies that not only it gives no
aid to the cross, but even makes it void. They
held to going to law before strangers, thinking
it unmeet to be judged by their own, as if those
without were wiser: he points out that going to
law before them that are without is shameful.
They clave to things offered in sacrifice to
idols, as displaying perfect knowledge: he
intimates that this is a mark of imperfect
knowledge, not to know how to manage in the
things which concern our neighbors. So also
here, because they were wild about this gift of
tongues, through their love of glory, he
signifies that this on the other hand more than
any thing brings shame upon them, not only
depriving them of glory, but also involving them
in a suspicion of madness. But he did not at
once say this, but having spoken very many
things before, when he had made his discourse
acceptable, then he brings in that topic so very
contrary to their opinion. And this in fact is
no more than the common rule; that he who
intends thoroughly to shake a deep-rooted
opinion and to turn men round to its contrary,
must not at once state the opposites: otherwise
he will be ridiculous in the eyes of them that
are preoccupied by the contrary conviction.
Since that which is very much beside expectation
cannot be from the beginning easily received,
but you must first well undermine by other
arguments, and then give it the contrary turn.
Thus for example he did when discoursing of
marriage: I mean, since many regarded it as a
thing which brings ease, and he wished to
intimate that the abstaining from marriage was
ease; if he had said this at once he would not
so easily have made it acceptable: whereas now,
having stated it after much other matter and
timing its introduction exactly, he strongly
touched the hearers.
This also he did in respect of virginity. For
before this having said much, and after this
again, at last he saith, "I spare you,"
and, "I would have you to be free from
cares." (1 COR. VII. 28, 32.)
This then he doth in respect of the tongues,
showing that they not only deprive of glory, but
also bring shame upon those who have them in the
eyes of the unbelievers. But prophecy, on the
contrary, is both free from reproach among the
unbelievers, and hath very great credit and
usefulness. For none will say in regard to
prophesying, "they are mad;" nor will any one
deride them that prophesy; but, on the
contrary, will be astonished at and admire
them. For "he is reproved by all," i. e.,
the things which he hath in his heart, are
brought forward and shown unto all: now it is
not the same thing for any one to come in and see
one speaking in Persian and another in Syriac,
and to come in and hear the secrets of his own
mind; as whether he cometh in as a tempter and
with evil mind, or sincerely; or that such and
such a thing hath been done by him, and such
another designed. For this is much more awful
and more profitable than the other. For this
cause therefore, whereas of the tongues he
saith, "ye are mad;" not however affirming
this of himself, but of their judgment: i.
e., "they will say," saith he, "that ye
are mad;" here, on the contrary, he makes use
both of the verdict of the facts, and that of
those who are the objects of the benefit. "For
he is reproved by all," saith he, "he is
judged by all; and thus are the secrets of his
heart made manifest; and so he will fall down on
his face and worship God, declaring that God
is around you indeed. Seest thou that this is
not capable of two interpretations: how in the
former case what is done may be doubted of, and
here and there an unbeliever might ascribe it to
madness? whereas here there will be no such
thing, but he will both wonder and worship,
first making a confession by his deeds, and then
by his words also. Thus also Nebuchadnezzar
worshipped God, saying, "Of a truth, your
God, He is the God that revealeth secrets,
seeing thou couldest reveal this secret."
(Dan. ii. 47.) Seest thou the might of
prophecy, how it changed that savage one and
brought him under instruction and introduced him
to faith?
Ver. 26. "What is it then, brethren?
When ye come together, each one hath a psalm,
hath a teaching, hath a tongue, hath a
revelation, hath an interpretation. Let all
things be done unto edifying."
Seest thou the foundation and the rule of
Christianity? how, as it is the artificer's
work to build, so it is the Christian's to
profit his neighbors in all things.
But since he had vehemently run down the gift;
lest it might seem to be superfluous, for with a
view to pull down their pride and no more, he
did this:--again he reckons it with the other
gifts, saying, "hath a psalm, hath a
teaching, hath a tongue." For of old they
used also to make psalms by a gift and to teach
by a gift. Nevertheless, "let all these look
to one thing," saith he, "the correction of
their neighbor: let nothing be done at random.
For if thou comest not to edify thy brother,
why dost thou come here at all? In fact, I do
not make much account of the difference of the
gifts. One thing concerns me, one thing is my
desire, to do all things "unto edifying."
Thus also he that hath the lesser gift will
outrun him that hath the greater, if this be not
wanting. Yea, therefore are the gifts
bestowed, that each might be edified; since
unless this take place, the gift will rather
turn to the condemnation of the receiver. For
what, tell me, is the use of prophesying?
What is the use of raising the dead, when there
is none who profits by it? But if this be the
end of the gifts, and if it be possible to
effect it in another way without gifts, boast
not thyself on the score of the signs, nor do
thou bewail thyself to whom the gifts are
denied.
Ver. 27. "And if any man speaketh in a
tongue, let it be by two, or at the most by
three, and that in turn; and let one
interpret."
Ver. 28. "But if there be no interpreter,
let him keep silence in the Church; and let him
speak to himself, and to God."
What sayest thou, tell me? Having spoken so
much of tongues, that the gift is a thing
unprofitable, a thing superfluous, if it have
no interpreter, dost thou command again to speak
with tongues? I do not command, saith he,
neither do I forbid; as when he saith, "if
any of them that believe not bid you to a feast
and ye be disposed to go," he saith it not
laying down a law for them to go, but not
hindering them: so likewise here. "And let
him speak. to himself and to God." If he
endure not to be silent, saith he, but is so
ambitious and vain-glorious, "let him speak by
himself. " And thus, by the very fact of so
permitting, he greatly checked and put them to
shame. Which he doth also elsewhere,
discoursing of converse with a wife and saying,
"But this I say because of your
incontinency." But not so did he speak, when
he was discoursing of prophecy. How then? In
a tone of command and legislation: "Let the
prophets speak, two or three." And he no
where here seeks the interpreter, nor doth he
stop the mouth of him that prophesies as under
the former head, saying, "If there be no
interpreter, let him keep silence;" because in
fact he who speaks in a tongue is not sufficient
of himself. Wherefore if any hath both gifts,
let him speak. But if he hath not, yet wish to
speak, let him do so with the interpreter's
aid. For the prophet is an interpreter, but of
God; whereas thou art of man. "But if there
be no interpreter, let him keep silence:" for
nothing ought to be done superfluously, nothing
for ambition.
Only "let him speak to himself and to God;"
i.e., mentally, or quietly and without
noise: at least, if he will speak. For this
is surely not the tone of one making a law, but
it may be of one who shames them more even by his
permission; as when he saith, "but if any
hunger, let him eat at home:" and seeming to
give permission, he touches them hereby the more
sharply. "For ye come not together for this
purpose," saith he, "that ye may show that ye
have a gift, but that ye may edify the
hearers;" which also he before said, "Let
all things be done unto edifying."
Ver. 29. "Let the prophets speak by two or
three, and let the others discern."
No where hath he added, "at the most," as in
the case of the tongues. And how is this, one
saith? For he makes out that neither is
prophesy sufficient in itself, if at least he
permitteth the judgment to others. Nay, surely
it is quite sufficient; and this is why he did
not stop the mouth of the prophet, as of the
other, when there is no interpreter; nor, as
in his case he said, "if there be no
interpreter let him keep silence," so also in
the case of the prophet, "if there be none to
discern, let him not prophesy;" but he only
secured the hearer; since for the satisfaction
of the hearers he said this, that no diviner
might throw himself in among them. For of this
also at the beginning he bade them beware, when
he introduced a distinction between divination
and prophecy, and now he bids them discriminate
and spy out the matter, so that no Satanic
teacher might privily enter.
Ver. 30. "But if a revelation he made to
another sitting by, let the first keep
silence."
Ver. 31. "For ye all can prophesy one by
one, that all may learn, and all may be
comforted."
What may this be which is spoken? "If when
thou prophesiest," saith he, "and art
speaking, the spirit of another stir him up, be
silent thenceforth." For that which he said in
the case of the tongues, this also here he
requires, that it should be done "in turn,"
only in a diviner way here. For he made not use
of the very expression, "in turn?" but "if a
rev-lation be made to another." Since what
need was there further, that when the second was
moved to prophesy the first should speak? Ought
they then both? Nay, this were profane and
would produce confusion. Ought the first?
This too were out of place. For to this end
when the one was speaking, the Spirit moved the
other, in order that he too might say somewhat.
So then, comforting him that had been
silenced, he saith, "For ye all can prophesy
one by one, that all may learn, and all may be
comforted." Seest thou how again he states the
reason wherefore he doeth all things? For if
him that speaks with tongues he altogether forbid
to speak, when he hath not an interpreter,
because of the unprofitableness; reasonably also
he bids restrain prophecy, if it have not this
quality, but createth confusion and disturbance
and unseasonable tumult.
Ver. 32. "And the spirits of the prophets
are subject to the prophets."
Seest thou how he put him to shame earnestly and
fearfully? For that the man might not strive
nor be factious, he signifies that the gift
itself was under subjection. For by "spirit"
here, he means its actual working. But if the
spirit be subject, much more thou its possessor
canst not justly be contentious.
Then he signifies that this is pleasing also to
God, subjoining and saying, Ver. 33.
"For God is not a God of confusion, but of
peace, as [1 teach] in all the Churches of
the saints."
Seest thou by how many reasons he leads him to
silence and soothes him, in the act of giving
way to the other? By one thing and that the
chief, that he was not shut up by such a
proceeding; "for ye all can prophesy," saith
he, "one by one." By a second, that this
seems good to the Spirit Himself; "for the
spirits of the prophets are subject to the
prophets." Besides these, that this is
according to the mind of God; "for God,"
saith he, "is not a God of confusion, but of
peace:" and by a fourth, that in every part of
the world this custom prevails, and no strange
thing is enjoined upon them. For thus, saith
he, "I teach in all the Churches of the
saints."
What now can be more awful than these things?
For in truth the Church was a heaven then, the
Spirit governing all things, and moving each
one of the rulers and making him inspired. But
now we retain only the symbols of those gifts.
For now also we speak two or three, and in
turn, and when one is silent, another begins.
But these are only signs and memorials of those
things. Wherefore when we begin to speak, the
people respond, "with thy Spirit,"
indicating that of old they thus used to speak,
not of their own wisdom, but moved by the
Spirit. But not so now: (I speak of mine
own case so far.) But the present Church is
like a woman who hath fallen from her former
prosperous days, and in many respects retains
the symbols only of that ancient prosperity;
displaying indeed the repositories and caskets of
her golden ornaments, but bereft of her wealth:
such an one doth the present Church resemble.
And I say not this in respect of gifts: for it
were nothing marvelous if it were this only: but
in respect also of life and virtue. Thus the
list of her widows, and the choir of her
virgins, then gave great ornament to the
churches: but now she is made desolate and
void, and the tokens only remain. There are
indeed widows now, there are also virgins; but
they retain not that adornment which women should
have who prepare themselves for such wrestlings.
For the special distinction of the virgin is the
caring for the things of God alone, and the
waiting on Him without distraction: and the
widow's mark too should be not so much the not
engaging in a second marriage, as the other
things, charity to the poor, hospitality,
continuing instant in prayers, all those other
things, which Paul writing to Timothy requires
with great exactness. One may see also the
married women exhibiting among us great
seemliness. But this is not the only thing
required, but rather that sedulous attention to
the needy, through which those women of old
shone out most brightly. Not as the generality
now-a-days. For then instead of gold they
were clothed with the fair array of almsgiving:
but now, having left off this, they are decked
out on every side with cords of gold woven of the
chain of their sins.
Shall I speak of another repository too emptied
of its hereditary splendor? They all met
together in old time and sang psalms in common.
This we do also now: but then among all was
there one soul and one heart: but now not in one
single soul can one see that unanimity, rather
great is the warfare every where.
"Peace," even now, "to all," he that
presides in the Church prays for, entering as
it were into his Father's house: but of this
peace the name is frequent, but the reality no
where.
Then the very houses were churches: but now the
church itself is a house, or rather worse than
any house. For in a house one may see much good
order: since both the mistress of the house is
seated on her chair with all seemliness, and the
maidens weave in silence, and each of the
domestics hath his appointed task in hand. But
here great is the tumult, great the confusion,
and our assemblies differ in nothing from a
vintner's shop, so loud is the laughter, so
great the disturbance; as in baths, as in
markets, the cry and tumult is universal. And
these things are here only: since elsewhere it
is not permitted even to address one's neighbor
in the church, not even if one have received
back a long absent friend, but these things are
done without, and very properly. For the
church is no barber's or perfumer's shop, nor
any other merchant's warehouse in the
market-place, but a place of angels, a place
of archangels, a palace of God, heaven
itself. As therefore if one had parted the
heaven and had brought thee in thither, though
thou shouldest see thy father or thy brother,
thou wouldest not venture to speak; so neither
here ought one to utter any other sound but these
which are spiritual. For, in truth, the
things in this place are also a heaven.
And if thou believest not, look to this table,
call to mind for Whose sake it is set, and
why: consider Who it is that is coming forth
here; tremble with awe even before the time.
For so, when one sees the throne only of a
king, in heart he rises up, expecting the
king's coming forth. And do thou accordingly
thrill with awe even before that thrilling
moment: raise up thyself, and before thou seest
the veils drawn aside and the choir of angels
marching forth, ascend thou to the very heaven.
But the uninitiated knows not these things.
Well then, it is necessary with a view to him
also to introduce other topics. For neither
towards him shall we want reasons able to stir
him up thoroughly and cause him to soar.
Thou then who knowest not these things, when
thou shalt hear the prophet saying, "Thus
saith the Lord," quit the earth, ascend thou
also unto heaven, consider who it is that by him
discourses with thee.
But as things are, for a buffoon who is moving
laughter or for a whorish and abandoned woman,
so vast an assemblage of spectators is set,
listening in entire quietness to what is spoken,
and this when none commands silence; and there
is neither tumult, nor cry, nor any the least
noise: but when God is speaking from heaven on
subjects so awful, we behave ourselves more
impudently than dogs, and even to the harlot
women we pay greater respect than to God.
Doth it make your flesh creep to be told of
these things? Nay then, much rather let it
creep when ye do them.
That which Paul said of them that despised the
poor and feasted alone, "What, have ye not
houses to eat and to drink in? or despise ye the
Church of God, and shame them that have
not?" (1 COR. XI. 22.)--the same
allow me also to say of those who make a
disturbance and hold conversations in this
place. "What? have ye not houses to trifle
in? or despise ye the Church of God, and
corrupt those even who would be modest and
quiet? "But it is sweet and pleasant for you
to converse with your friends." I do not
forbid this, but let it be done in the house,
in the market, in the baths. For the church is
not a place of conversation, but of teaching.
But now it differs not from the market; nay,
if it be not too bold a word, haply, not even
from the stage; in such sort do the women who
assemble here adorn themselves more wantonly than
the unchaste who are to be found there.
Accordingly we see that even hither many
profligates are enticed by them; and if any one
is trying or intending to corrupt a woman, there
is no place, I suppose, that seems to him more
suitable than the church. And if anything be to
be sold or bought, the church appears more
convenient than the market. For on such
subjects also there is more talk here than in the
shops themselves. Or if any wish to say or to
hear any scandal, you will find that this too is
to be had here more than in the forum without.
And if you wish to hear any thing of political
matters, or the affairs of private families, or
the camp, go not to the judgment-hall, nor sit
in the apothecary's shop; for here, here I
say are those who report all these things more
accurately; and our assemblies are any thing
rather than a church.
Can it be that I have touched you to the
quick? I for my part think not. For while ye
continue in the same practices, how am I to
know that you are touched by what hath been
said? Therefore I must needs handle the same
topics again.
Are these things then to be endured? Are these
things to be borne? We weary and distract
ourselves every day that ye may not depart
without having learned something useful: and
none of you go away at all the better, but
rather injured the more. Yea, and "ye come
together unto judgment," having no longer any
cloak for your sin, and ye thrust out the more
modest, disturbing them with your fooleries on
every side.
But what do the multitude say? "I do not hear
what is read," saith one, "nor do I know
what the words are which are spoken." Because
thou makest a tumult and confusion, because thou
comest not with a reverent soul. What sayest
thou? "I know not what things are said."
Well then, for this very reason oughtest thou
to give heed. But if not even the obscurity
stir up thy soul, much more if things were clear
wouldest thou hurry them by. Yea, this is the
reason why neither all things are clear, lest
thou shouldest indulge indolence; nor obscure,
lest thou shouldest be in despair.
And whereas that eunuch and barbarian (Acts
viii. 20.) said none of these things, but
surrounded as he was with a crowd of so important
affairs and on his journey, had a book in his
hands and was reading: dost thou, both
abounding in teachers, and having others to read
to thee privately, allege to me thine excuses
and pretexts? Knowest thou not what is said?
Why then pray that thou mayest learn: but sure
it is impossible to be ignorant of all things.
For many things are of themselves evident and
clear. And further, even if thou be ignorant
of all, even so oughtest thou to be quiet, not
to put out them that are attentive; that God,
accepting thy quietness and thy reverence, may
make the obscure things also plain. But canst
thou not be silent? Well then, go out, not to
become a mischief to others also.
For in truth there ought to be but one voice in
the church always, even as there is but one
body. Therefore both he that reads utters his
voice alone, and the Bishop himself is content
to sit in silence; and he who chants alone; and
though all utter the response, the voice is
wafted as from one mouth. And he that
pronounces a homily pronounces it alone. But
when there are many conversing on many and
diverse subjects, why do we disturb you for no
good? since surely unless ye thought that we are
but disturbing you for no good, ye would not in
the midst of our speech on such high matters,
discourse on things of no consequence.
[10.] Therefore not in your conduct only,
but in your very estimation of things, there is
great perversion. And ye gape after
superfluities, and leaving the truth pursue all
sorts of shadows and dreams. Are not all
present things a shadow and dreams, and worse
than a shadow? For both before they appear,
they fly away; and before they are flown, the
trouble they give is much, and more than the
pleasure. Let one acquire in this world and
bury in the earth ever such abundance of wealth,
yet when the night is past, naked he shall
depart hence, and no wonder. Since they too
who are rich but in a dream, on rising from
their couch have nothing of what they seemed to
have while sleeping. So also are the greedy of
gain: or rather not so, but in a much worse
condition. For he that dreams of being rich,
neither hath the money which he fancied he had,
nor is any other mischief found to have accrued
to him from this phantasy when he arises, but
this man is both deprived of his riches, and
hath also to depart, filled with the sins which
arise out of them; and in his wealth having but
enjoyed a phantasy, the evils resulting from his
wealth he sees not in fancy any more, but in the
very truth of things; and his pleasure was in
dreams, but the punishment ensuing on his
pleasure turns out no more a dream, but is
matter of actual experience. Yea rather, even
before that punishment, even here he pays the
heaviest penalty, in the very collecting of his
wealth wearing into himself innumerable
sadnesses, anxieties, accusations, calumnies,
tumults, perturbations.
In order therefore that we may be delivered both
from the dreams and from the evils that are not
in dreams, instead of covetuousness let us
choose almsgiving, instead of rapine, mercy to
mankind. For thus we shall obtain the good
things both present and to come, through the
grace and mercy of our Lord Jesus Christ,
with Whom, to the Father, with the Holy
Ghost, be glory, power, honor, now and
ever, and world without end. Amen.
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