Examples of patience in the Patriarchs. 283 VIII. uttered not discontent, but stayed at those words, saying, Hoм. Joseph is not, Simeon is not, and will ye take Benjamin away? all these things are against me. Seest thou how the con- Gen.42, straint of famine prevailed with him to be regardless of his children? and doth not the fear of God prevail with thee as much as famine? 36. 13. 12, 23. Weep: I do not forbid thee: but aught blasphemous neither say nor do. Be thy child what he may, he is not like Abel; and yet nought of this kind did Adam say; although that calamity was a sore one, for what more grievous than that his brother should have killed him? But I am reminded seasonably of others also that have killed their brothers; when, for instance, Absalom killed Amnon the 2 Sam. eldest born. King David loved his child, and sat indeed in sackcloth and ashes, but he neither brought soothsayers, nor enchanters, (although there were such then, as Saul shews,) but he made supplication to God. So do thou likewise: as that just man did, so do thou also; the same words say thou, when thy child is dead, I shall go to him, but he will not 2 Sam. come to me. This is true wisdom, this is affection. However much thou lovest thy child, thou lovest not so much as he did them. For even though his child were born of adultery, yet that blessed man's love of the mother was at its height, and ye know that the offspring shares the love towards the parent. And so great was his love toward it, that he even wished it to live, though it would be his own accuser, but still he gave thanks to God. What, thinkest thou, did Rebecca suffer, when his brother threatened Jacob? she grieved not her husband, but bade him send her son away. When thou hast suffered any calamity, think on what Gen. 27, is worse than it; and thou wilt have a sufficient consolation; 46; 28, and consider with thyself, what if he had died in battle? what if in fire? And whatsoever our sufferings may be, let us think upon things yet more fearful, and we shall have comfort sufficient, and let us ever look around us on those who have undergone more terrible things, and if we ourselves have ever suffered heavier calamities. bor (Gr.) are come upon me. sheba. So doth Paul also exhort us; as impression that David laid the crime to 1. 284 Sufferers should think of harder cases. Heb. 12, 4. 1 Cor. 10, 13. COLOS. when he saith, Ye have not yet resisted unto blood, striving 3, 15. against sin and again, There hath no temptation taken you but such as is common to man. Be then our sufferings what they may, let us look round on what is worse; (for we shall find such,) and thus shall we be thankful. And above all, let us give thanks for all things continually; for so, both these things will be eased, and we shall live to the glory of God, and obtain the promised good things, whereunto may all we attain, through the grace and love toward man, &c. HOMILY IX. COL. iii. 16, 17. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him. 25. &c. HAVING exhorted them to be thankful, he shews also the way. And what is this? That, of which I have lately discoursed to you. And what saith he? Let the word of Christ dwell in you richly; or rather not this way alone, but another also. For I indeed said that we ought to reckon up those who have suffered things more terrible, and those who have undergone sufferings more grievous than ours, and to give thanks that such have not fallen to our lot; but what saith he? Let the word of Christ dwell in you richly; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. For if we Mat. 6, consider this, we shall yield to no hardships whatever. Let it dwell in you, he saith, richly, not simply dwell, but with great abundance. Hearken ye, as many as are worldly', and have the1 not in charge of wife and children; how to you too he commits espe- sense. cially the reading of the Scriptures; and that not to be done lightly, nor in any sort of way, but with much earnestness. For as the rich in money can bear fine and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all [other] calamities also easily, yea, more easily than the other. For as for him, by discharging the fine, the man who is rich must needs be impoverished, and found wanting", and if he should often suffer in that way, a bad 286 Wisdom of humility and almsgiving. COLOS. will no longer be able to bear it, but in this case it is not so; 3,16.17. for we spend not to waste our wholesome thoughts when it is LXX. necessary for us to bear aught we would not choose, but they abide with us continually. And mark the wisdom of this blessed man. He said not, Let the word of Christ be in you, simply, but what? dwell in you, and richly. In all wisdom, teaching and admonishing one another. Virtue he calls wisdom, reasonably, for lowliness of mind, and almsgiving, and other such like things, are wisdom, just as the contraries are folly, for cruelty too cometh of folly. Whence in many places It calleth the whole of sin folly. Ps.14,1. The fool, saith one, hath said in his heart, There is no God; Ps.37,5. and again, My wounds stink and are corrupt from the face of my foolishness. For what is more foolish, tell me, than one who wrappeth himself indeed about in garments, but regardeth not his own brethren that are naked; who feedeth dogs, and careth not that the image of God is famishing; as who is persuaded generally' that human things are nought, and yet is wedded to them as if immortal. As then nothing is more foolish than such an one, so is nothing wiser than one that achieveth virtue. For mark; doth any say, how is he wise? He imparteth of his substance, he is pitiful, he 2 is loving to men2, he hath well considered that he beareth a θρώπος common nature with them; he hath well considered the use of wealth, that it is worthy of no estimation; that one ought to be sparing of bodies that are of kin to one, rather than of wealth. Wherefore he is a despiser of glory, and a philosopher, for he knoweth human affairs; and the knowledge of things divine and human, is philosophy. So then he knoweth what things are divine, and what are human, and from the one he keeps himself, on the other he bestoweth his pains. He knows, and gives thanks to God in all things, he considers the present life as nothing; therefore he is neither delighted with prosperity, nor grieved with the opposite condition. And tarry not for another to teach thee, for thou hast the oracles of God. No man teacheth thee as they; for he indeed oft concealeth much for vainglory's sake and envy. 3 BiT.xoì Hearken, I entreat you, all ye that are careful for this life3, and procure books that will be medicines for the soul. If ye bal. He knows how to give thanks, &c.' Duty of reading Holy Scripture. The Flock rational. 287 IX. will not any other, yet get you at least the New Testament, Hoм. the Acts of the Apostles, the Gospels, for your constant teachers. If grief befall thee, dive into them as into a chest lyxvof medicines; take thence comfort of thy trouble, be it " loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to thee; keep them in thy mind. This is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how should we come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep ye are, still not without reason, but rational; Paul committeth much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If thou art for ever learning, thou wilt never learn. Do not so come as meaning to be always learning; (for so thou wilt never know ;) but so as to finish learning, and to teach others. Tell me, do not all persons continue for set times at sciences, and in a word, at all arts? Thus we all fix definitely a certain known time; but if thou art ever learning, it is a certain proof thou hast learned nothing. This reproach God spake against the Jews. Borne from (2) the belly, and instructed even to old Is. 46, age. If had not ye 3.4. always been expecting this, all things would not have gone LXX. backward in this way. Had it been so, that some had finished learning, and others were about to have finished, our work would have been forward; ye would both have given place to others, and would have helped us as well. Tell me, were some to go to a grammarian and continue always learning their letters, would they not give their master much trouble? How long shall I have to discourse to you concerning life? In the Apostles' times it was not Bíov thus, but they continually passed rapidly on, appointing practice. those who first learned to be the teachers of any others that dr. were under instruction. Thus they were enabled to circle the world, through not being bound to one place. How much instruction, think ye, do your brethren in the country stand in need of, [they] and their teachers? But ye hold me rivetted fast here. For, before the head is set right, it is superfluous3 rear μισι ηλώσαν· |