In what Sense we must plead our own Works. 603

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theirs? What plea shall deliver us? Who will stand up and 1 COR. help us when we are punished? There is no man; but it must needs be that in wailing, and weeping, and gnashing of teeth, we shall be led away tortured into that rayless gloom, those pangs which no prayer can avert, those punishments which cannot be assuaged.

Wherefore I entreat and beseech, and lay hold of your very knees, that whilst we have this scant viaticum of life, you would be pricked in your hearts by what has been said, that you would be converted, that you would become better men; that we may not, like that rich man, lament to no purpose in that world, after our departure, and continue thenceforth in incurable wailings. For though thou shouldest have father, or son, or friend, or any soever who hath confidence towards God, none of these shall ever deliver thee, thine own works having destroyed thee. For such is that tribunal: it judges by our actions alone, and in no other way is it possible there to be saved.

And these things I say, not to grieve you, nor to throw you into despair, but for fear of our finding vain and cold hopes to nourish us, and placing confidence in this person, or that, and so neglecting our own proper goodness. For if we be slothful, there will be neither righteous man, nor prophet, nor apostle, nor any one, to stand by us; but if we have been earnest, having in sufficiency the plea which comes from each man's own works1, we shall with freedom of heart partake of1ård the good things also laid up for them that love God; to which may we all attain, &c. &c.

1

τῶν ἔρ

γων συν

γορίας.

HOMILY XLIII.

1 COR. xvi. 1.

Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye.

HAVING Completed his discourse concerning doctrines, and being on the point of embarking upon that which belonged rather to morals, he dismisses every thing else, and proceeds to the chief of good things, discoursing about alms. And when he hath treated of this matter alone, he leaves off. A thing however obviously unlike what he hath done every where else. But of alms, and of temperance, and of meekness, and of long-suffering, and of all the rest, he treats in the other Epistles in the conclusion. For what reason then doth he handle here this part only of practical morality? Because the greater part also of what had been spoken before was rather nearly connected with morals: I mean, where he chastised the fornicator; where he was correcting those who go to law among Gentiles; where he terrified the drunkards and the gluttons; where he condemned the seditious, the contentious, and those who loved to have the preeminence; where those who unworthily approach the Mysteries were delivered over by him unto that intolerable sentence; where he discoursed concerning charity. For this cause, I say, the subject which most pressed on him, viz. the aid required for the saints, this he makes mention of alone.

And observe his consideration. When he had persuaded them concerning the resurrection, and made them more earnest, then and not till then he discusses this point also.

St. Paul's Judiciousness in introducing the Topic of Alms. 605

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It is true indeed that on these matters he had spoken to 1 COR. them before, when he said, If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things? And, Who planteth a vineyard, and eateth not of the fruit thereof? But because he knew the greatness of this moral achievement, he refuses not to add a fresh mention at the end of his letter.

And he calls the collection λoylav, (a contribution,) immediately from the very first making out the thing to be easy. For when contribution is made by all together, that becomes light, which is charged upon each.

But having spoken about the collection, he did not say immediately, "Let every one of you lay up in store with himself;" although this of course was the natural consequence; but having first said, As I have given order unto the Churches of Galatia, he added this, kindling their emulation by the account of the well-doings of others, and putting it in the form of a narration. And this also he did when writing to the Romans; for to them also while appearing to narrate the reason why he was going away to Jerusalem, he introduces thereupon his discourse about alms; But now I go unto Jerusalem to minister unto the saints: for Macedonia and Achaia have been well pleased to make a certain distribution to the poor saints. Only those he stimulates by Rom. mention of Macedonians and Corinthians; these of Galatians. For he saith, As I have given order unto the Churches of Galatia, so also do ye: for they would surely feel ashamed ever afterwards, to be found inferior to Galatians. And he saith not, "I have advised," and, "I have counselled;" but I have given order, which is more authoritative. And he doth not bring forward a single city, or two, or three, but an entire nation: which also he doth in his doctrinal instructions, saying, Even as also in all the Churches of the saints. For if this be potent for conviction of doctrines, much more for imitation of actions.

[2.] "What then, I ask, didst thou give order about?"

Ver. 2. On the first day of the week, that is, the Lord's day, let each one of you lay up by himself in store whatever he may be prospering in. Mark how he exhorts them even from the time: for indeed the day was enough to lead them

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XLIII.

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ness.

Almsgiving appropriate on Sundays.

HOMIL. to almsgiving. Wherefore "call to mind," saith he, "what ye attained to on this day: how all the unutterable blessings, and that which is the root and the beginning of our life, took place on this day. But not in this regard only is the season convenient for a zealous benevolence, but also because it hath rest and immunity from toils: the soul when released from labours becoming readier and apter to shew mercy. Moreover, the communicating also on that day in Mysteries so tremendous and immortal, instils great zealousOn it, accordingly, let each one of you, not merely this or that individual, but each one of you, whether poor or rich; woman or man; slave or free; lay up in store by himself. He said not, "Let him bring it into the church,” lest they might feel ashamed because of the smallness of the sum; but "having by gradual additions swelled his contribution, let him then produce it, when I am come: but for the present lay it up," saith he, " at home, and make thine house a church; thy little box, a treasury. Become a guardian of sacred wealth, a self-ordained steward of the poor. Thy benevolent mind assigns to thee this priesthood."

a

Of this our treasury even now is a sign: but the sign remains, the thing itself no where.

[3.] Now I am aware that many of this congregation will again find fault with me when I treat of these subjects, and say," Be not, I beseech you, be not harsh and disagreeable to your audience. Make allowances for their disposition; give some way to the mind of the hearers. For in this case you really do put us to shame; you make us blush." But I may not endure such words: since neither was Paul ashamed to be continually troublesome upon such points as these, and to speak words such as mendicants use. I grant indeed, that if

a rò yagoquλaxíov. Bingham, viii. 7.11. says, "The Church had her gazophylacia, or Treasuries, as well as the Temple; which appears from a Canon of the Fourth Council of Carthage," (93. ap. Harduin. i. 984.) " which forbids the offerings of persons at variance with one another to be received either in the Treasury or the Sanctuary. So that the Treasury was a distinct place from the Corban in the Sanctuary. . . . Here all such offerings of the people were laid up as were not thought pro

per to be brought to the Altar." He further refers to the Apostolical Canons, 4 and 5, "That beside Bread and Wine, nothing should be brought to the Altar, save only new ears of corn and grapes, and oil for the lamps, and incense for the time of the oblation. But all other fruits should be sent is oixov, to the Repository, or Treasury it may be, as first-fruits for the Bishop and Presbyters, and not be brought to the Altar, but be by them divided among the Bishops and Clergy." See Harduin, i. 10.

We must not shrink from enforcing Almsgiving.

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16. 3.

I said, "give it me," and "lay it up in my house," there 1 Cor. might perchance be something to be ashamed of in what I said: hardly however even in that case; for they who wait at 1 c.9.13. the altar, we read, are partakers with the altar1. However, (2.) some one perhaps might find fault, as with one framing his argument for his own interest. But now it is for the poor that I make my supplication; nay, not so much for the poor, as for your sake who bestow the gift. Wherefore also I am bold to speak out. For what shame is it to say, Give unto thy Lord in His hunger: Put raiment on Him, going about naked; Receive Him, being a stranger? Thy Lord is not ashamed before the whole world to speak thus: I was an hungred, and ye gave me not to eat, He who is void of all want, and requires nothing. And am I to be ashamed and hesitate? Away with this. This shame is of the snare of the devil. I will not then be ashamed, but will say, and that boldly, "Give to the needy;" I will say it with a louder voice than the needy themselves. True it is, if any one can shew and prove that in saying these things we are drawing you over unto ourselves, and under the pretence of the poor are ourselves making gain, such a course would be worthy, I say not of shame, but even of ten thousand thunderbolts; and life itself would be more than persons so behaving would deserve. If, on the contrary, by the grace of God, we are in nothing troublesome about ourselves, but have made the Gospel without cost to you; labouring indeed in no wise like Paul, but being contented with our own;-with all boldness of speech I will say, "Give unto the needy:" yea, and I will not leave off saying it, and of those who give not I will be a severe accuser. For so, if I were a general and had soldiers, I should not feel ashamed at demanding food for my men: for I vehemently set my heart upon your salvation.

[4.] But that my argument may both be more forcible and more effective, I will take Paul for my comrade, and like him will discourse and say, Let every one of you lay up by himself in store whatsoever he may prosper in. Now observe also how he avoids being burthensome. He said not," so much," or "so much," but whatsoever he may have been prospered in, whether much or little. Neither, said he, "what any one may have gained," but, whatsoever he may have been pros