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What Kind of Wealth grows by Distribution. HOMIL. wisdom, by imparting to another, increases his own abunXL. dance, by making many wise: but he that buries it at home, deprives himself of his abundance, by neglecting to win the profit of the many. Again, he that had other gifts, by healing many augmented his own gift: and was neither himself emptied by the imparting, and filled many others with his own spiritual gift. And in all spiritual things this rule abides unshaken. Thus also in the Kingdom, he that makes many partakers with himself of the Kingdom, will hereby the more completely have the fruits of it in return: but he that studies not to have any partaker, will himself be cast out of those many blessings. For if the wisdom of this world of sense is not spent, though ten thousand are forcibly seizing it; nor doth the artificer, by making many artificers, lose his own skill; much less doth he who seizes the Kingdom make it less, but then will our riches be increased when we call many to us for that purpose.

Let us seize then the things which cannot be spent, but increase whilst we seize them: let us seize the things which admit of none to defraud us of them by false accusation, none to envy us for them. For so, if there were a place which had a fountain of gold gushing forth with continual flood, and so much the more it flowed on as more was drawn from it; and there were another place which had a treasure buried in the earth; from which wouldest thou desire to be enriched? would it not be from the first? Plainly. But that this may not be a mere fiction of ours in words, consider the saying in reference to the air and the sun. For these are seized hold of by all, and satisfy all. These, however, whether men enjoy, or do not enjoy them, abide the same undiminished: but what I spake of, is a much greater thing; for spiritual wisdom abides not the same distributed or not distributed: but it increases rather in the distribution.

But if any endure not what I have said, but still cleave to the poverty of worldly things, snatching at the things which endure diminution: even in respect of those again, let him 1 Exod. call to mind the food of manna', and tremble at the example of that punishment. For what happened in that instance, this same result may one now also see in the case of covetous men. But what then happened? worms were bred from their covet

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Warning from the Manna. No Need of many Servants. 579

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ousness. This also now happens in their case. For the 1 Cor. measure of the food is the same for all; we having but one stomach to fill; only thou who feedest luxuriously hast more to get rid of. And as in that case they who in their houses gathered more than the lawful quantity, gathered not manna, but more worms and rottenness; just so both in luxury and in covetousness, the gluttonous and drunken gather not more dainties, but more corruption.

[6.] Nevertheless, so much worse than they are the men of our time, in that they underwent this once for all, and received correction; but these every day bringing into their own houses this worm much more grievous than that, neither perceive it, nor are satiated. For that these things do resemble those in respect of our useless labour on them: (for in regard of punishment these are much worse :) here is the proof for thee to consider.

Wherein, I ask, differs the rich man from the poor? Hath he not one body to clothe? one belly to feed? In what then hath he the advantage? In cares, in spending himself, in disobeying God, in corrupting the flesh, in wasting the soul. Yea, these are the things in which he hath the advantage of the poor: since if he had many stomachs to fill, perhaps he might have somewhat to say, as that his need was more, and the necessity of expense greater. But even "now they may,' saith one, reply, "that they fill many bellies, those of their domestics, those of their hand-maidens." But this is done, not through need, nor for humanity's sake, but from mere pride: whence one cannot put up with their excuse.

For why hath he many servants? Since as in our apparel (5.) we ought to follow our need only, and in our table, so also in our servants. What need is there then? None at all. For, in fact, one master need only employ one servant; or rather two or three masters one servant. But if this be grievous, consider them that have none, and enjoy more prompt attendance. For God hath made men sufficient to minister unto themselves, or rather unto their neighbour also. And if thou believe it not, hear Paul saying, These hands have ministered unto my necessities, and to them that were with me1. After 1Acts 20. that he, the teacher of the world, and worthy of heaven, disdained not to serve innumerable others; dost thou think it

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Caution against Excessive Establishments.

XL.

HOMIL. a disgrace, unless thou carriest about whole herds of slaves, not knowing that this in truth is what most of all brings shame upon thee? For to that end did God grant us both hands and feet, that we might not stand in need of servants. Since not at all for need's sake was the class of slaves introduced, else even along with Adam had a slave been formed; but it is the penalty of sin, and the punishment of disobediBut when Christ came, he put an end also to this. 1 Gal. 3. For in Christ Jesus there is neither bond nor free'. So that it is not necessary to have a slave: or if it be at all necessary, let it be about one only, or at the most two. What mean the swarms of servants? For as the sellers of sheep, and the slave-dealers, so do our rich men take their round, in the baths and in the forum.

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ence.

However, I will not be too exact. We will allow you to keep a second servant. But if thou collect many, thou dost it not for humanity's sake, but in self-indulgence. Since if it

be in care of them, I bid thee occupy none of them in ministering to thyself, but when thou hast purchased them, and hast taught them trades whereby to support themselves, let them go free. But when thou scourgest, when thou puttest them in chains, it is no more a work of humanity.

And I know that I am giving disgust to my hearers. But what must I do? For this I am set, and I shall not cease to say these things, whether any thing come of them, or not. For what means thy clearing the way before thee in the market-place? Art thou walking then among wild beasts, that thou drivest away them that meet thee? Be not afraid; none of these bite who approach thee, and walk near thee. But dost thou consider it an insult to walk along side of other men? What madness is this, what prodigious folly, when a horse is following close after thee, to think not of his bringing on thee any insult; but if it be a man, unless he be driven an hundred miles off, to reckon that he disgraces thee. And why hast thou also servants to carry fasces, employing freemen as slaves, or rather thyself living more dishonourably than any slave? For, in truth, meaner than any servant is he who bears about with him so much pride.

Therefore they shall not so much as have a sight of the real liberty, who have enslaved themselves to this grievous

Humility lifts up to Heaven.

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passion. Nay, if thou must drive and clear away, let it not 1 COR. be them that come nigh thee, but thine own pride which thou drivest away; not by thy servant, but by thyself: not with this scourge, but with that which is spiritual. Since now thy servant drives away them that walk by thy side, but thou art thyself driven from thine high place more disgracefully, by thine own self-will, than any servant can drive thy neighbour. But if, descending from thy horse, thou wilt drive away pride by humility, thou shalt sit higher, and place thyself in greater honour, needing no servant to do this. I mean, that when thou art become modest, and walkest on the ground, thou wilt be seated on the car of humility, which bears thee up to the very heavens, that car which hath winged steeds: but if falling from it, thou pass into that of arrogance, thou wilt be in no better state than the reptiles which trail along the ground, nay even much more wretched and pitiable than they; since them the imperfection of their bodies compels thus to trail along, but thee the disease of thine own arrogance. For so every one that exalteth himself, saith He, shall be abased1. That we then may not be abased, but exalted, let us approach towards that exaltation. For thus also shall we find rest for our souls, according to the divine oracle, and shall obtain the true and most exalted honour; the which may we all obtain, through the grace and mercy, &c. &c.

d Alluding perhaps to the story of Bellerophon,

HOMILY XLI.

1 Cor. xv. 35, 36.

But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die.

GENTLE and lowly as the apostle is, to a great degree, every where, he here adopts a style which may be called rather pungent, because of the impiety of the gainsayers. He is not however content with this, but he also employs reasons and examples, subduing thereby even the very contentious. And above he saith, Since by man came death, by man came also the resurrection of the dead; but here he solves an objection brought in by the Gentiles. And see how again he abates the vehemence of his censure; in that he said not, "but perhaps ye will say," but he set down the objector indefinitely, in order that, although employing his impetuous style with all freedom, he might not too severely wound his hearers. And he states two difficulties, one touching the manner of the resurrection, the other, the kind of bodies. For of both, they on their part made a question, saying, " How is that which hath been dissolved raised up?" and, 66 with what body do they come?" But what means, with what body? It is as if they had said, "with this which hath been wasted, which hath perished, or with some other?"

Then, to point out that the objects of their enquiry are not questionable, but admitted points, he at once meets them more sharply, saying, Thou fool, that which thou sowest is not quickened, except it die. Which kind of thing we also are wont to do in the case of those who gainsay things acknowledged.

[2.] And wherefore did he not at once fly to the power