130

Persons entrusted may well bear Bereavement.

X.

I 1 S.

11.

HOMIL. itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For 1we are strangers Pet. 2. and sojourners. And all this about "mine," and "thine," is bare words only, and doth not stand for things. For if thou do but say, the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator's; and so art thou too thyself, who hast framed it; and all other things also. But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things.

[6.] These things then continually picturing to ourselves, let us live strict lives; and we shall gain two of the greatest advantages. For first, we shall be thankful both when we have and when we are bereaved; are bereaved; and we shall not be enslaved to things which are fleeting by, and things not our own. For whether it be wealth that He taketh, He hath taken but His own; or honour, or glory, or the body, or the life itself: be it that He taketh away thy son, it is not thy son that He hath taken, but His own servant. For thou formedst him not, but He made him. Thou didst but minister to his appearing; the whole was God's own work. Let us give thanks therefore that we have been counted worthy to be His ministers in this matter. But what? Wouldest thou have had him for ever? This again proves thee grudging, and ignorant that it was another's child which thou hadst, and not thine own. As therefore those who part resignedly are but aware that they have what was not theirs; so, whoever gives way to grief, is in fact counting the King's property his own. For, if we are not our own, how can they be ours? I say, we: for in two ways we are His, both on account of our creation, and also on account of the faith. Wherefore David 2 Ps. 39. saith, My substance is with Thee: and Paul too, For in 7. ii. Him we live and move and have our being3: and plying the Sept. argument about the faith, he says1, Ye are not your own, "hope" and ye are bought with a price. For all things are God's. cf. v. 6; When then He calls, and chooses to take, let us not, like 14. grudging servants, fly from the reckoning, nor purloin our Acts Master's goods. Thy soul is not thine; and how can thy 1 Cor. Wealth be thine? How is it then that thou spendest on what

"

ὑπό

στασις

rec. vers.

Ps. 139.

17. 28.

6.19,20.

How to make Things really our own.

131

1, 2.

is unnecessary the things which are not thine? Knowest thou 1Cor.4. not that for this we are soon to be put on our trial, that is, if we have used them badly? But seeing that they are not our's but our Master's, it were right to expend them upon our fellow-servants. It is worth considering that the omission of this was the charge brought against that rich man and against those also who had not given food to the Lord'.

Now

1 S.Luke

16. 21.

[7.] Say not then, " I am but spending mine own, and of Matt. mine own I live delicately." It is not of thine own, but of other 25. 42. men's. Other men's, I say, because such is thine own choice: for God's will is that those things should be thine, which have been entrusted unto thee on behalf of thy brethren. the things which are not thine own become thine, if thou spend them upon others: but if thou spend on thyself unsparingly, thine own things become no longer thine. For since thou usest them cruelly, and sayest, "That my own things should be altogether spent on my own enjoyment, is fair:" therefore I call them not thine own. For they are common to thee and thy fellow-servants; just as the sun is common, the air, the earth, and all the rest. For as in the case of the body, each ministration belongs both to the whole body and to each several member: but when it is applied to one single member only, it destroys the proper function of that very member: so also it comes to pass in the case of (4.) wealth. And that what I say may be made plainer; the food of the body which is given in common to the members, should it pass into one member, even to that it turns out alien in the end. For when it cannot be digested, nor afford nourishment, even to that part, I say, it turns out alien. But if it be made common, both that part and all the rest have it as their own.

So also in regard of wealth. If you enjoy it alone, you too have lost it for you will not reap its reward. But if you possess it jointly with the rest, then will it be more your own, and then will you reap the benefit of it. Seest thou not that the hands minister, and the mouth softens, and the stomach receives? Doth the stomach say, Since I have received, I ought to keep it all? Then do not thou I pray, in regard to riches, use this language. For it belongs to the receiver to impart. As then it is a vice in the stomach to retain the food

132

Commercial Pursuits may teach Benevolence.

HOMIL. and not to distribute it, (for it is injurious to the whole body,) X. so it is a vice in those that are rich to keep to themselves what they have. For this destroys both themselves and others. Again, the eye receives all the light but it doth not itself alone retain it, but enlightens the entire body. For it is not its nature to keep it to itself, so long as it is an eye. Again, the nostrils are sensible of perfume; but they do not keep it all to themselves, but transmit it to the brain, and affect the stomach with a sweet savour, and by their means refresh the entire man. The feet alone walk; but they move not away themselves only, but transfer also the whole body. In like manner do thou, whatsoever thou hast been entrusted withal, keep it not to thyself alone, since thou art doing harm to the whole, and to thyself more than all.

And not in the case of the limbs only may one see this occurring for the smith also, if he chose to impart of his craft to no one, ruins both himself and all other crafts. Likewise the cordwainer, the husbandman, the baker, and every one of those who pursue any necessary calling; if he chose not to communicate to any one of the results of his art, will ruin not the others only, but himself also with them.

And why do I say, "the rich ?" For the poor too, if they followed after the wickedness of you who are covetous and rich, would injure you very greatly, and soon make you poor; yea rather, they would quite destroy you, were they in your want unwilling to impart of their own: the tiller of the ground, (for instance,) of the labour of his hands; the sailor, of the gain from his voyages; the soldier, of his distinction won in the wars.

in

Wherefore if nothing else can, yet let this at least put you to shame, and do you imitate their benevolence. Dost thou impart none of thy wealth unto any? Then shouldest thou not receive any thing from another which case, the world will be turned upside down. For in every thing to give and receive is the principle of numerous blessings in seeds, in scholars, in arts. For if any one desire to keep his art to himself, he subverts both himself and the whole course of things. And the husbandman, if he bury and keep the seeds in his house, will bring about a grievous famine. So also the rich man, if he act thus in regard of his wealth, will destroy himself before the poor,

Portraiture of a generous rich Man.

133

heaping up the fire of hell more grievous upon his own 1COR.4. head.

1,2.

1 zov, a

Savile's

for dog.

[8.] Therefore as teachers, however many scholars they have, impart some of their lore unto each; so let thy possession be, many to whom thou hast done good. And let all say, "such an one he freed from poverty, such an one from dangers. Such an one would have perished had he not, next to the grace of God, enjoyed thy patronage. This man's disease thou didst cure, another thou didst rid of false accusation, another being a stranger you took in, another being naked you clothed." Wealth inexhaustible and many treasures are not so good as such sayings. They draw all men's gaze, more powerfully than your golden vestments, and horses, and slaves. For these make a man appear even odious11Ithey cause him to be hated as a common foe: but the former conj. of proclaim him as a common father and benefactor. And, what is greatest of all, Favour from God waits on thee in every Txá. part of thy proceedings. What I mean is, let one man say, He helped to portion out my daughter: another, And he afforded my son the means of taking his station among men2:2 tis ävδρας ἐμ another, He made my calamity to cease: another, He delivered para me from dangers. Better than golden crowns are words such as these, that a man should have in his city innumerable persons to proclaim his beneficence. Voices such as these are pleasanter far, and sweeter than the voices of the heralds marching before the archons; to be called, saviour, benefactor, defender, (the very names of God); and not, covetous, proud, insatiate, and mean. Let us not, I beseech you, let us not have a fancy for any of these titles, but the contrary. For if these, spoken on earth, make one so splendid and illustrious; when they are written in heaven, and God proclaims them on the day that shall come, think what renown, what splendour thou shalt enjoy! Which may it be the lot of us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with whom, unto the Father, and the Holy Spirit, be glory, power, honour, now and always, and unto everlasting

φανῆναι.

HOMILY XI.

7.1.

1 Cor. iv. 3, 4.

But with me it is a very small thing that I should be judged of you, or of man's judgment: yea I judge not mine own self. For I know nothing by myself, yet am I not hereby justified; but He that judgeth me is the Lord.

TOGETHER with all other ills, I know not how, there hath come upon man's nature the disease of restless prying, and of unseasonable curiosity, which Christ Himself chastised, saying, 1 S.Mat. 1Judge not, that ye be not judged. A kind of thing which hath no pleasure as all other sins have, but only punishment and vengeance. For though we are ourselves full of ten thousand evils, and bearing the beams in our own eyes, we become exact inquisitors of the offences of our neighbour, which are not at all bigger than motes. And so this matter at Corinth was falling out. Religious men and dear to God were enduring ridicule and expulsion for their want of learning while others, brimful of evils innumerable, were being classed highly because of their fluent speech. Then like persons sitting in public to try causes, these were the sort of votes which they kept rashly passing: "such an one is worthy; such an one is better than such another: this man is inferior to that; that, better than this." And, leaving off to mourn for their own bad ways, they were become judges over others; and in this way again were kindling grievous warfare.

Mark then, how wisely Paul corrects them, doing away with this disease. For since he had said, Moreover, it is required in stewards that a man be found faithful, and it seemed as if he were giving them an opening to judge and pry into each man's life, and this was aggravating the partyfeeling; lest such should be the effect on them, he draws them