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Colossians IV. 12, 13.
"Epaphras, who is one of you, a servant of
Christ Jesus, saluteth you, always striving
for you in his prayers, that ye may stand
perfect and fully assured in all the will of
God. For I bear him witness, that he hath
much zeal for you, and for them in Laodicea,
and for them in Hierapolis."
In the commencement of this Epistle also, he
commended this man for his love; for even to
praise is a sign of love; thus in the beginning
he said "Who also declared unto us your love in
the Spirit." (Col. i. 8.) To pray for
one is also a sign of love, and causeth love
again. He commends him moreover in order to
open a door to his teachings, for reverendness
in the teacher is the disciples' advantage; and
so again is his saying, "one of you," in
order that they might pride themselves upon the
man, as producing such men. And he saith,
"always striving for you in prayers." He said
not simply "praying," but "striving,"
trembling and fearing. "For I bear him
witness," he saith, "that he hath much zeal
for you." A trustworthy witness. "That he
hath," he saith, "much zeal for you," that
is, that he loveth you exceedingly; and burneth
with passionate affection for you. "And them
in Laodicea, and them in Hierapolis." He
commendeth him to those also. But whence were
they to know this? They would assuredly have
heard; however, they would also learn it when
the Epistle was read. For he said, "Cause
that it be read also in the church of the
Laodiceans." "That ye may stand perfect,"
he saith. At once he both accuseth them, and
without offensiveness gives them advice and
counsel. For it is possible both to be
perfect, and withal not to stand, as if one
were to know all, and still be wavering; it is
possible also not to be perfect, and yet to
stand, as if one were to know a part, and stand
[not] firmly. But this man prayeth for both:
"That ye may stand perfect," he saith. See
how again he has reminded them of what he said
about the Angels, and about life. "And fully
assured," he saith, "in all the will of
God." It is not enough, simply to do His
will. He that is "filled," suffereth not any
other will to be within him, for if so, he is
not wholly filled. "For I bear him
witness," he saith, "that he hath much
zeal." Both "zeal," and "great"; both
are intensitive. As he saith himself, when
writing to the Corinthians, "For I am
jealous over you with a godly jealousy." (2
Cor. xi. 2.)
Ver. 14. "Luke, the beloved physician,
saluteth you." This is the Evangelist. It
is not to lower this man that he placeth him
after, but to raise the other, viz.
Epaphroditus. It is probable that there were
others called by this name. "And Demas," he
says. After saying, "Luke, the physician,
saluteth you," he added, "the beloved."
And no small praise is this, but be beloved of
Paul even great exceedingly Ver. 15.
"Salute the brethren that are in Laodicea,
and Nymphas, and the Church that is in their
house."
See how he cements, and knits them together
with one another, not by salutation only, but
also by interchanging his Epistles. Then again
he pays a compliment by addressing him
individually. And this he doth not without a
reason, but in order to lead the others also to
emulate his zeal. For it is not a small thing
not to be numbered with the rest. Mark further
how he shows the man to be great, seeing his
house was a church.
Ver. 14. "And when this Epistle hath been
read among you, cause that it be read also in
the church of the Laodiceans." I suppose
there are some of the things therein written,
which it was needful that those also should
hear. And they would have the greater advantage
of recognizing their own errors in the charges
brought against others.
"And that ye also read the Epistle from
Laodicea." Some say that this is not Paul's
to them, but theirs to Paul, for he said not
that to the Laodiceans, but that written "from
Laodicea."
Ver. 17. "And say to Archippus, Take
heed to the ministry which thou hast received in
the Lord, that thou fulfill it." Wherefore
doth he not write to him? Perhaps he needed it
not, but only a bare reminding, so as to be
more diligent.
Ver. 18. "The salutation of me, Paul,
with mine own hand." This is a proof of their
sincerity and affection; that they both looked
at his handwriting, and that with emotion.
"Remember my bonds." Wonderful! How great
the consolation! For this is enough to cheer
them on to all things, and make them bear
themselves more nobly in their trials; but he
made them not only the braver, but also the more
nearly interested. "Grace be with you.
Amen."
It is great praise, and greater than all the
rest, his saying of Epaphras, "who is [one]
of you, a servant of Christ." And he calleth
him a minister for them, like as he termeth
himself also a minister of the Church, as when
he saith, "Whereof I Paul was made a
minister." (Col. i. 23.) To the same
dignity he advances this man; and above he
calleth him a "fellow-servant" (Col. i.
7), and here, "a servant." "Who is of
you," he saith, as if speaking to a mother,
and saying, "who is of thy womb." But this
praise might have gendered envy; therefore he
commendeth him not from these things only, but
also from what had regard to themselves; and so
he does away with envy, both in the former
place, and here. "Always," he saith,
"striving for you," not now only, whilst with
us, to make a display; nor yet only whilst with
you, to make a display before you. By saying,
"striving," he hath showed his great
earnestness. Then, that he might not seem to
be flattering them, he added, "that he hath
much zeal for you, and for them in Laodicea,
and for them in Hierapolis." And the words,
"that ye may stand perfect," are not words of
flattery, but of a reverend teacher. Both
"fully assured" he saith, "and perfect."
The one he granted them, the other he said was
lacking. And he said not, "that ye be not
shaken," but, "that ye may stand." Their
being saluted, however, by many, is refreshing
to them, seeing that not only their friends from
among themselves; but others also, remember
them.
"And say to Archippus, Take heed to the
ministry which thou hast received in the
Lord." His chief aim is to subject them to
him entirely. For they could no more have
complaint against him for rebuking them, when
they themselves had taken it all upon them; for
it is not reasonable to talk to the disciples
about the teacher. But to stop their mouths,
he writes thus to them; "Say to Archippus,"
he saith, "Take heed." This word is
everywhere used to alarm; as when he saith,
"Take heed of dogs." (Phil. iii. 2.)
"Take heed lest there shall be any one that
maketh spoil of you." (Col. ii. 8.)
"Take heed lest by any means this liberty of
yours become a stumblingblock to the weak."
(1 Cor. viii. 9.) And he always so
expresses himself when he would terrify. "Take
heed," he saith, "to the ministry which thou
hast received in the Lord, that thou fulfill
it." He doth not even allow him the power of
choosing, as he saith himself, "For if I do
this of mine own will, I have a reward: but if
not of mine own will, I have a stewardship
entrusted to me." (1 Cor. ix. 17.)
"That thou fulfill it," continually using
diligence. "Which thou hast received in the
Lord, that thou fulfill it." Again, the
word "in" means "through the Lord." He
gave it thee, says he, not we. He subjects
them also to him, when he shows that they had
been committed to his hands by God.
"Remember my bonds. Grace be with you.
Amen." He hath released their terror. For
although their teacher be in bonds, yet
"grace" releaseth him. This too is of grace,
the granting him to be put in bonds. For hear
Luke saying, The Apostles returned "from the
presence of the council, rejoicing that, they
were counted worthy to suffer dishonor for the
Name." (Acts v. 41.) For both to
suffer shame, and to be put in bonds, is indeed
to be "counted worthy." For, if he that hath
one whom he loveth, deemeth it gain to suffer
aught for his sake, much rather then is it so to
suffer for the sake of Christ. Repine we not
then at our tribulations for Christ's sake,
but let us also remember Paul's bonds, and be
this our incitement. For instance: dost thou
exhort any to give to the poor for Christ's
sake? Remind them of Paul's bonds, and
bemoan thy misery and theirs, seeing that he
indeed gave up even his body to bonds for His
sake, but thou wilt not give a portion even of
thy food. Art thou lifted up because of thy
good deeds? Remember Paul's bonds, that thou
hast suffered nought of that kind, and thou wilt
be lifted up no more. Covetest thou any of the
things that are thy neighbor's? Remember
Paul's bonds, and thou wilt see how
unreasonable it is, that whilst he was in
perils, thou shouldest be in delights. Again,
is thine heart set upon self-indulgence?
Picture to thy mind Paul's prison-house;
thou art his disciple, his fellow-soldier.
How is it reasonable, that thy fellow-soldier
should be in bonds, and thou in luxury? Art
thou in affliction? Dost thou deem thyself
forsaken? Hear Paul's bonds, and thou wilt
see, that to be in affliction is no proof of
being forsaken. Wouldest thou wear silken
robes? Remember Paul's bonds; and these
things will appear to thee more worthless than
the filth-bespattered rags of her that sitteth
apart. Wouldest thou array thee with golden
trinkets? Picture to thy mind Paul's bonds,
and these things will seem to thee no better than
a withered bulrush. Wouldest thou tire thine
hair, and be beautiful to see? Think of
Paul's squalidness within that prison-house,
and thou wilt burn for that beauty, and deem
this the extreme of ugliness, and wilt groan
bitterly through longing for those bonds.
Wouldest thou daub thee with pastes and
pigments, and such like things? Think of his
tears: a three-years space, night and day, he
ceased not to weep. (Acts xx. 31.) With
this adorning deck thy cheek; these tears do
make it bright. I say not, that thou weep for
others, (I wish indeed it could be even so,
but this is too high for thee,) but for thine
own sins I advise thee to do this. Hast thou
ordered thy slave to be put in bonds, and wast
thou angry, and exasperated? Remember Paul's
bonds, and thou wilt straightway stay thine
anger; remember that we are of the bound, not
the binders, of the bruised in heart, not the
bruisers. Hast thou lost self-control, and
shouted loud in laughter? Think of his
lamentations, and thou wilt groan; such tears
will show thee brighter far. Seest thou any
persons rioting and dancing? Remember his
tears. What fountain has gushed forth so great
streams as those eyes did tears? "Remember my
tears" (Acts xx. 31), he saith, as here
"bonds." And with reason he spoke thus to
them, when he sent for them from Ephesus to
Miletus. For he was then speaking to
teachers. He demands of those therefore, that
they should sympathize also, but of these that
they should only encounter dangers.
What fountain wilt thou compare to these tears?
That in Paradise, which watereth the whole
earth? But thou wilt have mentioned nothing
like it. For this fount of tears watered
souls, not earth. If one were to show us Paul
bathed in tears, and groaning, would not this
be better far to see, than countless choirs
gayly crowned? I am not now speaking of you;
but, if one, having pulled away from the
theater and the stage some wanton fellow,
burning and drunken with carnal love, were to
show him a young virgin in the very flower of her
age, surpassing her fellows, both in other
respects, and in her face more than the rest of
her person, having an eye, tender and soft,
that gently resteth, and gently rolleth,
moist, mild, calmly smiling, and arrayed in
much modesty and much grace, fringed with dark
lashes both under and over, having an eyeball,
so to speak, alive, a forehead radiant;
underneath, again, a cheek shaded to exact
redness, lying smooth as marble, and even; and
then any one should show me Paul weeping;
leaving that maiden, I would have eagerly
sprung away to the sight of him; for from his
eyes there beamed spiritual beauty. For that
other transporteth the souls of youths, it
scorcheth and inflameth them; but this, on the
contrary, subdueth them. This maketh the eyes
of the soul more beauteous, it curbeth the
belly: it filleth with the love of wisdom, with
much sympathy: and it is able to soften even a
soul of adamant. With these tears the Church
is watered, with these souls are planted; yea,
though there be fire sensible and substantial,
yet can these tears quench it; these tears
quench the fiery darts of the wicked one.
Remember we then these tears of his, and we
shall laugh to scorn all present things. These
tears did Christ pronounce blessed, saying,
"Blessed are they that mourn, and blessed are
they that weep, for they shall laugh."
(Matt. v. 4; Luke vi. 21.) Such
tears did Isaiah too, and Jeremiah weep; and
the former said, "Leave me alone, I will
weep bitterly" (Isa. xxii. 4, Sept.):
and the latter, "Who will give my head water,
and mine eyes fountains of tears?" (Jer.
ix. 1); as though the natural fount were not
enough.
Nothing is sweeter than these tears; sweeter
are they than any laughter. They that mourn,
know how great consolation it possesseth. Let
us not think this a thing to be deprecated, but
one to be even exceedingly prayed for; not that
others may sin, but that, when they sin, we
may be heart-broken for them. Remember we
these tears, these bonds. Surely too upon
those bonds tears descended; but the death of
the perishing, of those that had bound him in
them, suffered him not to taste the pleasure of
the bonds. For in their behalf he grieved,
being a disciple of Him that bewept the priests
of the Jews; not because they were going to
crucify Him, but because they were themselves
perishing. And He doeth not this Himself
alone, but He thus exhorteth others also,
saying, "Daughters of Jerusalem, weep not
for Me." (Luke xxiii. 28.) These eyes
saw Paradise, saw the third heaven: but I
count not them so blessed because of this sight,
as because of those tears, through which they
saw Christ. Blessed, indeed, was that
sight; for he himself even glories in it,
saying, "Have I not seen Jesus Christ our
Lord?" (1 Cor. ix. 1); but more
blessed so to weep.
In that sight many have been partakers, and
those who have not so been, Christ the rather
calls blessed, saying, "Blessed are they that
have not seen, and yet have believed" (John
xx. 29); but unto this not many have
attained.
For if to stay here for Christ's sake were
more needful than to depart to Him (Phil. i.
23, 24), for the sake of the salvation of
others; surely then to groan for others'
sakes, is more needful even than to see Him.
For if for His sake to be in hell, is rather
to be desired, than to be with Him; and to be
separated from Him for His sake more to be
desired than to be with Him, (for this is what
he said, "For I could wish that I myself
were anathema from Christ" (Rom. ix.
3)), much more is weeping for His sake.
"I ceased not," he saith, "to admonish
everyone with tears." (Acts xx. 31.)
Wherefore? Not fearing the dangers; no; but
as if one sitting by a sick man's side, and not
knowing what would be the end, should weep for
affection, fearing lest he should lose his
life; so too did he; when he saw any one
diseased, and could not prevail by rebuke, he
thenceforward wept. So did Christ also, that
happily they might reverence His tears: thus,
one sinned, He rebuked him; the rebuked spat
upon Him, and sprang aloof; He wept, that
haply He might win him even so.
Remember we these tears: thus let us bring up
our daughters, thus our sons; weeping when we
see them in evil. As many women as wish to be
loved, let them remember Paul's tears, and
groan: as many of you as are counted blest, as
many as are in bridal chambers, as many as are
in pleasure, remember these; as many as are in
mourning, exchange tears for tears. He mourned
not for the dead; but for those that were
perishing whilst alive. Shall I tell of other
tears? Timothy also wept; for he was this
man's disciple; wherefore also when writing to
him he said, "Remembering thy tears, that I
may be filled with joy." (2 Tim. i. 4.)
Many weep even from pleasure. So it iS also a
matter of pleasure, and that of the utmost
intensity. So the tears are not painful: yea,
the tears that flow from such sorrow are even
better far than those due to worldly pleasure.
Hear the Prophet saying, "The Lord hath
heard the voice of my weeping, he hath heard the
voice of my supplication." (Ps. vi. 8.)
For where is the tear not useful? in prayers?
in exhortations? We get them an ill name, by
using them not to what they are given us for.
When we entreat a sinning brother, we ought to
weep, grieving and groaning; when we exhort any
one, and he giveth us no heed, but goeth on
perishing, we ought to weep. These are the
tears of heavenly wisdom. When however one is
in poverty, or bodily disease, or dead, not
so; for these are not things worthy of tears.
As then we gain an ill name for laughter also,
when we use it out of season; so too do we for
tears, by having recourse to them unseasonably.
For the virtue of each thing then discovers
itself when it is brought to its own fitting
work, but when to one that is alien, it cloth
no longer so. For instance, wine is given for
cheerfulness, not drunkenness, bread for
nourishment, sexual intercourse for the
procreation of children. As then these things
have gained an ill name, so also have tears.
Be there a law laid down, that they be used in
prayers and exhortations only, and see how
desirable a thing they will become. Nothing
doth so wipe out sins, as tears. Tears show
even this bodily countenance beautiful; for they
win the spectator to pity, they make it
respected in our eyes. Nothing is sweeter than
tearful eyes. For this is the noblest member we
have, and the most beautiful, and the soul's
own. And therefore we are so bowed therewith,
as though we saw the soul itself lamenting.
I have not spoken these things without a
reason; but in order that ye may cease your
attendance at weddings, at dancings, at
Satanical performances. For see what the devil
hath invented. Since nature itself hath
withheld women from the stage, and the
disgraceful things enacted there, he hath
introduced into the women's apartment the
furniture of the theater, I mean, wanton men
and harlots. This pestilence the custom of
marriages hath introduced, or rather, not of
marriages, far be it, but of our own
silliness. What is it thou doest, O man?
Dost thou not know what thou art at? Thou
marriest a wife for chastity, and procreation of
children; what then mean these harlots? That
there may be, one answereth, greater gladness.
And yet is not this rather madness? Thou
insultest thy bride, thou insultest the women
that are invited. For if they are delighted
with such proceedings, the thing is an insult.
If to see harlots acting indecorously conferreth
any honor, wherefore dost thou not drag thy
bride also thither, that she too may see? It
is quite indecent and disgraceful to introduce
into one's house lewd fellows and dancers, and
all that Satanic pomp.
"Remember," he saith, "my bonds."
Marriage is a bond, a bond ordained of God, a
harlot is a severing and a dissolving. It is
permitted you to embellish marriage with other
things, such as full tables, and apparel. I
do not cut off these things, lest I should seem
to be clownish to an extreme; and yet Rebecca
was content with her veil only (Gen. xxiv.
65); still I do not cut them off. It is
permitted you to embellish and set off marriage
with apparel, with the presence of reverend men
and reverend women. Why introducest thou those
mockeries? why those monsters? Tell us what it
is thou hearest from them? What? dost thou
blush to tell? Dost thou blush, and yet force
them to do it? If it is honorable, wherefore
dost-thou not do it thyself as well? but if
disgraceful, wherefore dost thou compel
another?
Everything should be full of chasteness, of
gravity, of orderliness; but I see the
reverse, people frisking like camels and mules.
For the virgin, her chamber is the only
befitting place. "But," saith one, "she is
poor." Because she is poor, she ought to be
modest also; let her have her character in the
place of a fortune. Has she no dowry to give
with herself? Then why dost thou make her
otherwise contemptible through her life and
manners? I praise the custom, that virgins
attend to do honor to their fellow; matrons
attend to do honor to her who is made one of
their order. Rightly hath this been ordered.
For these are two companies, one of virgins,
the other of the married; the one are giving her
up, the other receiving her. The bride is
between them, neither virgin, nor wife, for
she is coming forth from those, and entering
into the fellowship of these. But those
harlots, what mean they? They ought to hide
their faces when marriage is celebrated; they
ought to be dug into the earth, (for harlotry
is the corruption of marriage,) but we
introduce them at our marriages. And, when ye
are engaged in any work, ye count it ill-omened
to speak even a syllable of what is adverse to
it; for instance, when thou sowest, when thou
drawest off the wine from thy vats, thou
wouldest not, even if asked, utter a syllable
about vinegar; but here, where the object is
chasteness, introduce ye the vinegar? for such
is an harlot.
When ye are preparing sweet ointment, ye suffer
nought ill-scented to be near.
Marriage is a sweet ointment. Why then
introducest thou the foul stench of the dunghill
into the preparation of thy ointment? What
sayest thou? Shall the virgin dance, and yet
feel no shame before her fellow? For she ought
to have more gravity than the other; she hath at
least come forth from the [nurse's] arm, and
not from the pal stra. For the virgin ought not
to appear publicly at all at a marriage.
Seest thou not how in kings' houses, the
honored are within, about the king, the
unhonored without? Do thou too be within about
the bride. But remain in the house in
chasteness, expose not thy virginity. Either
company is standing by, the one to show of what
sort she is whom they are giving up, the other
in order that they may guard her. Why
disgracest thou the virgin estate? For if thou
art such as this, the same will the bridegroom
suspect her to be. If thou wishest to have men
in love with thee, this is the part of
saleswomen, green-grocers, and
handicrafts-people. Is not this a shame? To
act unseemly is a shame even though it be a
king's daughter. For doth her poverty stand in
the way? or her course of life? Even if a
virgin be a slave, let her abide in modesty.
"For in Christ Jesus there can be neither
bond nor free." (Gal. iii. 28.)
What? is marriage a theater? It is a mystery
and a type of a mighty thing; and even if thou
reverence not it, reverence that whose type it
is. "This mystery," saith he, "is great,
but I speak in regard of Christ and of the
Church." (Eph. v. 32.) It is a type
of the Church, and of Christ, and dost thou
introduce harlots at it? If then, saith one,
neither virgins dance, nor the married, who is
to dance? No one, for what need is there of
dancing? In the Grecian mysteries there are
dancings, but in ours, silence and decency,
modesty, and bashfulness. A great mystery is
being celebrated: forth with the harlots! forth
with the profane! How is it a mystery? They
come together, and the two make one. Wherefore
is it that at his entrance indeed, there was no
dancing, no cymbals, but great silence, great
stillness; but when they come together, making
not a lifeless image, nor yet the image of
anything upon earth, but of God Himself, and
after his likeness, thou introducest so great an
uproar, and disturbest those that are there,
and puttest the soul to shame, and confoundest
it? They come, about to be made one body.
See again a mystery of love! If the two become
not one, so long as they continue two, they
make not many, but when they are come into
oneness, they then make many. What do we learn
from this? That great is the power of union.
The wise counsel of God at the beginning
divided the one into two; and being desirous of
showing that even after division it remaineth
still one, He suffered not that the one should
be of itself enough for procreation. For he is
not one who is not yet [united] but the half of
one; and it is evident from this, that he
begetteth no offspring, as was the case also
beforetime? Seest thou the mystery of
marriage? He made of one, one; and again,
having made these two, one, He so maketh one,
so that now also man is produced of one. For
man and wife are not two men, but one Man.
And this may be confirmed from many sources;
for instance, from James, from Mary the
Mother of Christ, from the words, "He made
them male and female." (Gen. i. 27.)
If he be the head, and she the body, how are
they two? Therefore the one holdeth the rank of
a disciple, the other of a teacher, the one of
a ruler, the other of a subject. Moreover,
from the very fashioning of her body, one may
see that they are one, for she was made from his
side, and they are, as it were, two halves.
For this cause He also calleth her a help, to
show that they are one (Gen. ii. 18); for
this cause He honoreth their cohabitation beyond
both father and mother, to show that they are
one. (Gen. ii. 24.) And in like manner
a father rejoiceth both when son and daughter
marry, as though the body were hastening to join
a member of its own; and though so great a
charge and expenditure of money is incurred still
he cannot bear with indifference to see her
unmarried. For as though her own flesh itself
were severed from her, each one separately is
imperfect for the procreation of children, each
one is imperfect as regards the constitution of
this present life. Wherefore also the Prophet
saith, "the residue of thy spirit." (Mal.
ii. 15, Sept.) And how become they one
flesh? As if thou shouldest take away the
purest part of gold, and mingle it with other
gold; so in truth here also the woman as it were
receiving the richest part fused by pleasure,
nourisheth it and cherisheth it, and withal
contributing her own share, restoreth it back a
Man. And the child is a sort of bridge, so
that the three become one flesh, the child
connecting, on either side, each to other.
For like as two cities, which a river divides
throughout, become one, if a bridge connect
them on both sides, so is it in this case; and
yet more, when the very bridge in this case is
formed of the substance of each. As the body
and the head are one body; for they are divided
by the neck; but not divided more than
connected, for it, lying between them brings
together each with the other. And it is the
same as if a chorus that had been severed
should, by taking one part of itself from this
quarter, and the other again from the right,
make one; or as these when come into close
rank, and extending hands, become one; for the
hands extended admit not of their being two.
Therefore to wit He said with accuracy of
expression, not "they shall be one flesh" but
joined together "into one flesh" (Gen. ii.
2, Sept.), namely, that of the child.
What then? when there is no child, will they
not be two?
Nay, for their coming together hath this
effect, it diffuses and commingles the bodies of
both. And as one who hath cast ointment into
oil, hath made the whole one; so in truth is it
also here. I know that many are ashamed at what
is said, and the cause of this is what I spoke
of, your own lasciviousness, and unchasteness.
The fact of marriages being thus performed,
thus depraved, hath gained the thing an ill
name: for "marriage is honorable, and the bed
undefiled." (Heb. xiii. 4.) Why art
thou ashamed of the honorable, why blushest thou
at the undefiled? This is for heretics, this
is for such as introduce harlots thither. For
this cause I am desirous of having it thoroughly
purified, so as to bring it back again to its
proper nobleness, so as to stop the mouths of
the heretics. The gift of God is insulted,
the root of our generation; for about that root
there is much dung and filth. This then let us
cleanse away by our discourse. Endure then a
little while, for he that holdeth filth must
endure the stench. I wish to show you that ye
ought not to be ashamed at these things, but at
those which ye do; but thou, passing by all
shame at those, art ashamed at these; surely
then thou condemnest God who hath thus decreed.
Shall I tell how marriage is also a mystery of
the Church? As Christ came into the Church,
and she was made of him, and he united with her
in a spiritual intercourse, "for," saith
one, "I have espoused you to one husband, a
pure virgin." (2 Cor. xi. 2.) And that
we are of Him, he saith, of His members,
"and of His flesh." Thinking then on all
these things, let us not cast shame upon so
great a mystery. Marriage is a type of the
presence of Christ, and art thou drunken at
it? Tell me; if thou sawest an image of the
king, wouldest thou dishonor it? By no means.
Now the practices at marriages seem to be a
matter of indifference, but they are the causes
of great mischiefs. All is full of
lawlessness. "Filthiness, and foolish
talking, and jesting, let it not proceed,"
saith he, "out of your mouth." (Eph. v.
4; iv. 29.) Now all these things are
filthiness, foolish talking, and jesting; and
not these simply, but with aggravation, for the
thing has become an art, and there are great
praises for those that pursue it. Sins have
become an art! We pursue them not in any chance
way, but with earnestness, with science, and
thenceforth the devil takes the command of his
own array. For where drunkenness is, there is
unchasteness: where filthy talking, there the
devil is at hand bringing in his own
contributions; with such an entertainment, tell
me, dost thou celebrate the mystery of Christ?
and invitest thou the devil?
I dare say you consider me offensive. For this
too is a property of extreme pervertedness, that
even one that rebuketh you incurs your ridicule
as one that is austere. Hear ye not Paul,
saying, "Whatsoever ye do, whether ye eat or
drink or whatsoever ye do, do all to the glory
of God"? (1 Cor. x. 31.) But ye do
all to ill report and dishonor. Hear ye not the
Prophet, saying, "Serve the Lord with
fear, and rejoice unto Him with trembling?"
(Ps. ii. 11.) But ye are wholly without
restraint. Is it not possible both to enjoy
pleasure, and to do so with safety? Art thou
desirous of hearing beautiful songs? Best of
all indeed, thou oughtest not; nevertheless,
I condescend if thou wilt have it so: do not
hear those Satanic ones, but the spiritual.
Art thou desirous of seeing choirs of dancers?
Behold the choir of Angels. And how is it
possible, saith one, to see them? If thou
drive away all these things, even Christ will
come to such a marriage, and Christ being
present, the choir of Angels is present also.
If thou wilt, He will even now work miracles
as He did then; He will make even now the
water, wine (John ii.); and what is much
more wonderful, He will convert this unstable
and dissolving pleasure, this cold desire, and
change it into the spiritual. This is to make
of water, wine. Where pipers are, by no means
there is Christ; but even if He should have
entered, He first casts these forth, and then
He works His wonders. What can be more
disagreeable than this Satanic pomp? where
everything is inarticulate, everything without
significancy; and if there be anything
articulate, again all is shameful, all is
noisome.
Nothing is more pleasurable than virtue,
nothing sweeter than orderliness, nothing more
amiable than gravity. Let any celebrate such a
marriage as I speak of; and he shall find the
pleasure; but what sort of marriages these are,
take heed. First seek a husband for the
virgin, who will be truly a husband, and a
protector; as though thou wert intending to
place a head upon a body; as though about to
give not a slave, but a daughter into his
hands. Seek not money, nor splendor of
family, nor greatness of country; all these
things are superfluous; but piety of soul,
gentleness, the true understanding, the fear of
God, if thou wishest thy darling to live with
pleasure. For if thou seek a wealthier
husband, not only wilt thou not benefit her,
but thou wilt even harm her, by making her a
slave instead of free. For the pleasure she
will reap from her golden trinkets will not be so
great as will be the annoyance that comes of her
slavery. I pray thee, seek not these things,
but most of all, one of equal condition; if
however this cannot be, rather one poorer than
in better circumstances; if at least thou be
desirous not of selling thy daughter to a
master, but of giving her to a husband. When
thou hast thoroughly investigated the virtue of
the man, and art about to give her to him,
beseech Christ to be present: for He will not
be ashamed to be so; it is the mystery of His
presence. Yea rather beseech Him even in the
first instance, to grant her such a suitor. Be
not worse than the servant of Abraham, who,
when sent on a pilgrimage so important, saw
whither he ought to have recourse; wherefore
also he obtained everything. When thou art
taking anxious pains, and seeking a husband for
her, pray; say unto God, "whomsoever Thou
wilt do Thou provide:" into His hands commit
the matter; and He, honored in this way by
thee, will requite thee with honor.
Two things indeed it is necessary to do; to
commit the thing into His hands, and to seek
such an orderly person as He Himself approves.
When then thou makest a marriage, go not round
from house to house borrowing mirrors and
dresses; for the matter is not one of display,
nor dost thou lead thy daughter to a pageant;
but decking out thine house with what is in it,
invite thy neighbors, and friends, and
kindred. As many as thou knowest to be of a
good character, those invite, and bid them be
content with what there is. Let no one from the
orchestra be present, for such expense is
superfluous, and unbecoming. Before all the
rest, invite Christ. Knowest thou whereby
thou wilt invite Him? Whosoever, saith He,
"hath done it to one of these least, hath done
it to Me." (Matt. xxv. 40.) And think
it not an annoying thing to invite the poor for
Christ's sake; to invite harlots is an
annoyance. For to invite the poor is a means of
wealth, the other of ruin. Adorn the bride not
with these ornaments that are made of gold, but
with gentleness and modesty, and the customary
robes; in place of all golden ornament and
braiding, arraying her in blushes, and
shamefacedness, and the not desiring such
things. Let there be no uproar, no confusion;
let the bridegroom be called, let him receive
the virgin. The dinners and suppers, let them
not be full of drunkenness, but of abundance and
pleasure. See how many good things will
result, whenever we see such marriages as
those; but from the marriages that are now
celebrated, (if at least one ought to call them
marriages and not pageants,) how many are the
evils! The banquet hall is no sooner broken
up, than straightway comes care and fear, lest
aught that is borrowed should have been lost,
and there succeeds to the pleasure melancholy
intolerable. But this distress belongs to the
mother-in-law -- nay, rather not even is the
bride herself free; all that follows at least
belongs to the bride herself. For to see all
broken up, is a ground for sadness, to see the
house desolate.
There is Christ, here is Satan; there is
cheerfulness, here anxious care; there
pleasure, here pain; there expense, here
nothing of the kind; there indecency, here
modesty; there envy, here no envy; there
drunkenness, here soberness, here health, here
temperance. Bearing in mind all these things,
let us stay the evil at this point, that we may
please God, and be counted worthy to obtain the
good things promised to them that love Him,
through the grace and love toward man of our
Lord Jesus Christ, with whom, to the
Father, together with the Holy Ghost, be
glory, power, honor, now and for ever, and
world without end. Amen.
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