Kight spirit of Almsgiving. Proper objects. 15 1. posed, I do not even wish you to give. So far am I from HOM. making a speech for them! Except one have first so disposed himself, as receiving rather than giving, as gaining ten thousand fold, as benefitted rather than a benefactor, let him not give. If as one granting a favour to the receiver, let him not give. For this is not so much my care, that the saints may be supported. For if thou give not, another will give. So that what I want is this, that you may have a relief' from your 'raga own sins. But he that gives not so, will have no relief. iv. For it is not giving that is doing alms, but the doing it with readiness, the rejoicing, the feeling grateful to him that receives. For not grudgingly, saith he, or of necessity; for 2 Cor. God loveth a cheerful giver. Except then one so give, let 9, 7. him not give for that is loss, not alms. If then ye know that ye will gain, not they, know that your gain becomes greater°. For as for them, the body is fed, but your soul is approved; for them, not one of their sins is forgiven when they receive, but for you, the more part of your offences is removed. Let us then share with them in their great prizes". When men adopt princes, they do not think they give more than they receive. Adopt thou Christ, and thou shalt have great security. Wilt thou also share with Paul? Why do I say Paul, when it is Christ that receiveth? But that ye may know that all is for your sakes that I say (5) and do, and not of care for the comfort of others, if there is any of the rulers of the Church that lives in abundance, and wants nothing, though he be a saint, give not, but prefer to him one that is in want, though he be not so admirable. And wherefore? Because Christ too so willeth, as when He saith, If thou make a supper or a dinner, call not thy friends, Luke neither thy kinsmen, but the maimed, the lame, the blind, 14, 12. that cannot recompense thee. For it is not indiscriminately that one should pay such attentions, but to the hungry, but to the thirsty, but to those who need clothing, but to strangers'. For He said not simply, ' I was fed,' but, I was an hungred, Matt. for, Ye saw me an hungred, He says, and fed me. Twofold 25, 35. is the claim, both that he is a saint, and that he is hungry'. • i. e. than if ye did not acknowledge this. P al. in their toils in order that we may share also in their prizes.' 4 βασιλίας. Sav. mar. adds, but to those who of rich are become poor." s Sav. in text omits both &c.' 16 Want the chief claim, merit may be feigned. PHIL. For if he that is simply hungry should be fed, much more when 1,7. he is a saint too that is hungry. If then he is a saint, but not in Luke 11, 41. need, give not; for this were no gain. For neither did Christ enjoin it; or rather neither is he a saint', that is in abundance and receiveth. Seest thou that it is not for filthy lucre that these things have been said to you, but for your profit? Feed the hungry, that thou mayest not feed the fire of hell. He, eating of what is thine, sanctifies also what remains. Think how the widow maintained Elias: she did not more feed than she was fed: she did not more give than receive. This also now takes place, and a much greater thing". For it is not a 1 Kings barrel of meal, nor a cruse of oil, but what? An hundred Matt fold, and eternal life is the recompense for such; the mercy 17, 14. 19, 21, of God; the spiritual food; thou becomest a pure leaven. 29. She was a widow, famine pressed, and none of these things 1 Kings hindered her. 17, 12. Children too she had, and not even so was she withheld. This woman became equal to her that cast in the two mites. She said not to herself, 'What shall I receive from this man? He stands in need of me. If he had any power he had not hungered, he had broken the drought, he had not been subject to like sufferings. Perchance he too offends God.' None of these things did she think of. Seest thou how great a good it is to do well with simplicity, and not to be over curious about the person benefited? If she had chosen to be curious, she would have doubted; she would not have believed. So too Abraham, if he had chosen to be curious, would not have received angels. For it cannot, indeed it cannot be, that one, who is exceeding nice in these matters, should ever meet with a saint. No: such an one usually lights on impostors; and how that is, I will tell you. The pious man is not desirous to appear pious, and does not clothe himself in show, though he be likely to be rejected. But the impostor, as he makes a business of it, puts on a deal of piety, that is hard to see through, so that while he who does good even to those who seem not pious will fall in with those who are so, he who seeks out those who are thought to be pious, will often fall in with those who are not so. Wherefore, I beseech you, let us do all things in simplicity. There is a MS. discourse of St. Macarius on the danger of monastic life in a town, from the multitude of presents. No great harm if some impostors relieved. 17 I. Luke Prov. 24, 11. For let us even suppose that he is an impostor that comes; Ном. you are not bidden to be curious about this. For, Give, saith He, to every one that asketh thee; and, Forbear not to redeem 6, 30. him that is to be slain. Yet most of those that are slain suffer this for some evil they are convicted of; still he saith, Spare not. For thus shall we be like God, thus shall we be admired, and shall obtain those immortal blessings, which may we all arrive at, through the grace and lovingkindness, &c. HOMILY II. PHIL. i. 8-11. For God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. He calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they communicated with him, he adds this also, in the bowels of Christ, lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words? They stand for "according to Christ." according to Christ." Because ye are believers, because ye love Him, because of his love toward' Christ. He does not say 66 love," but uses a still cording warmer expression, the bowels of Christ, as though he had So Ben. said, "of him who has become as a father to you through and B. the relationship which is in Christ." to or ac For this imparts glowing. For He "In these bowels," to us bowels of affection warm and Ver. 9. And this, saith he, I pray, that your love may Love unbounded. Discretion in choosing friends. abound more and more. 19 He says so well, for this is a good Hoм. στον II. of which there is no satiety'; see how when loved he would άκορο be loved still more of them, for he who thus loves the object. of his love, will stay at no point of love, for it is impossible there should be a measure of so noble a thing; whence Paul desires that the debt of love should always be owing, in that be says, Owe no man any thing, but to love one another. Rom. 13, 8. The measure of love is, to stop no where; that your love, says he, may abound yet more and more. Consider the earnestness of his language, that it may abound yet more and more, he says, in knowledge and in all judgment. He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by in knowledge? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak. He says, in knowledge and all judgment, that ye may approve things that are excellent, that is, 2 dıaçíthose things which are profitable'. This I say not for my gra. · συμφί own sake, but for yours, for there is danger lest any one be gorra. spoiled by the love of heretics; all this he hints at in these words, and see how he brings it in. Not for my own sake do I speak thus, but that ye may be sincere, that is, that ye receive no spurious doctrine under the pretence of love. How then says he in another place, As much as lieth in you, Rom. live peaceably with all men? Live peaceably, he says, not 12, 18. Love so as to be harmed by that friendship. He says, if thy Matt. > right eye offend thee, pluck it out, and cast it from thee; but 5, 29. that ye may be sincere, that is, before God, and without offence, that is, before men, for many men's friendships are often a hurt to them. For even though it hurts thee not, still another may stumble thereat. Unto the day of Christ; i. e. that ye may then be found pure, having given cause of offence to none. Ver. 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God; i. e. holding, together with true doctrine, an upright life. a B. 'not meaning,' and so probably comes. The double negative is scarcely the Ms. from which the Ben. reading admissible. |