Man an Instrument to be kept in Tune for Christ. 129

3, 31.


5 Mss.

him a perfectly different person, and so much did it abound RoM. in him, that even his garments had great force. Whatexcuse then shall we deserve, if even the shadows and the garments of those men drave off death, but our very prayers do not so much as bring the passions down? What is the reason of it? Our temper is widely different. For what nature gives, is as much ours as theirs. For he was born and brought up just as we are, and dwelt upon the earth and breathed the air, as we do. But in other points he was far greater and better than we are, in zeal, in faith, and love. Let us then imitate him. Let us allow Christ to speak through us. He desireth it more than we do: and by reason of this, he prepared this instrument, and would not have it remain useless and idle, but wisheth to keep it ever in hand. Why then dost thou not make it serviceable' for1 So the Maker's hand, but lettest it become unstrung, and makest and Sav. it relaxed through luxury, and unfittest the whole harp for mar. His use, when thou oughtest to keep the members" of it in full stretch, and well strung, and braced with spiritual salt. For if Christ see our soul thus attuned, He will send forth His sounds even by it. And when this taketh place, then shalt thou see Angels leaping for joy2, and Archangels too, igand the Cherubim. Let us then become worthy of His spotless hands. Let us invite Him to strike even upon our heart. Or rather He needeth not any inviting. Only make it worthy of that touch, and He will be foremost in running unto thee. For if in consideration of their attainments not yet reached, He runneth to them, (for when Paul was not yet so advanced He yet framed that praise for him,) when He seeth one fully furnished, what is there that He will not do? But if Christ shall sound forth and the Spirit shall indeed light upon us, and we shall be better than the heaven, having not the sun and the moon fixed in our body, but the Lord of both sun and moon and angels dwelling in us and walking in us. And this I say, not



m Compare Bp. Taylor, Worthy Communicant, Sect. iv. 10. t. xv. p.


"Or tunes, the word is ambiguous in the original.

• The substance used was probably

not salt, but something possessing
astringent properties.

P 6 Mss. TITTOSTI, Sav. ' rest on'
alluding to the fable of Eunomus,
Clem. Al. Ex. ad Gentiles, c. 1. Records
of the Church, No. 16. Ed. 2.



Charity the condition of God's dwelling with man.

HOMIL. that we may raise the dead, or cleanse the lepers, but that VIII. we may shew forth what is a greater miracle than all


these charity. For wheresoever this be in perfection, there the Son taketh up His abode along with the Father, Mat. 18, and the grace of the Spirit frequenteth. For where two or three are gathered together in My Name, it says, there am I in the midst of them. Now this is for great affection, and for those that are very intimate friends, to have those whom they love on either side of them. Who then, he means, is so wretched as not to wish to have Christ in the midst? We that are at variance with one another! And haply some one may ridicule me and ask, What is it that you mean? Do you not see that we are all within the same walls, and under the same enclosure of the Church, standing under the same fold with unanimity; that no one fighteth, that we be under the same shepherd, crying aloud in common, listening in common to what is being said, sending up our prayers in common,and yet mention fighting and variance? Fighting I do mention, and am not mad, nor out of my sober mind. For I see what I see, and know that we are under the same fold, and the same shepherd. Yet for this cause I make the greater lamentation, because, though there are so many circumstances to draw us together, we are at variance. And what sedition, it will be said, see you here? Here truly I see none. But when we have broken up, such an one accuses such another, another is openly insulting, another grudges, another is fraudulent, and rapacious, and violent, another indulges in unlawful love, another frames countless schemes of deceit. And if it were possible to open our souls, then ye would see all these things distinctly, and know that I am not mad. Do you not see in a camp, that when it is peace, men lay down their arms and cross over unarmed and undefended into the camp of the enemy, but when they are protected with arms, and with guards and outposts, the nights are spent in watching, and the fires are kept continually burning, this state of things is no longer peace but war. Now this is what may be seen among us. For we are on our guard against one another, and fear one another, and talk each of us into his neighbour's ear. And if we see any one else

Want of Charity among Christians how grievous.


4, 21.

present, we hold our peace, and draw in all we were going to RoM. say. And this is not like men that feel confidence, but like those that are strictly on their guard. But these things we do, (some one may say,) not to do wrong, but to escape having it done us.' For this I grieve, that living as we do among brethren, we need be on our guard against having wrong done us; and we light up so many fires, and set guards and out-posts! The reason is the prevalence of falsehood, the prevalence of craft, the prevailing secession of charity, and war without truce. By this means one may find men that feel more confidence in Gentiles' than in Chris-' Greeks tians. And yet, how ashamed we ought to be of this; how we ought to weep and bewail at it! 'What then, some may say, is to become of me? such and such an one is of ungainly temper, and vexatious.' Where then is your religion 2 ? 2 Gr. philowhere are the laws of the Apostles, which bid us bear one sophy, another's burdens? For if you have no notion of dealing v.p.114. Gal. 6,2. well by your brother, when are you to be able to do so by a stranger? If you have not learnt how to treat a member of your own self, when are you likely to draw to you any from without, and to knit him to yourself? But how am I to feel? I am vexed exceedingly almost to tears, for I could have sent forth large fountains from mine eyes, like that Prophet, seeing as I do countless enemies upon the plain Jer.9, 1. more galling than those he saw. For he said, upon seeing the aliens coming against them, My bowels! I um pained at my bowels. But when I see men arrayed under one leader, Jer. 4, yet standing against one another, and biting and tearing their own members, some for money's sake, and some for glory's, and others quite at random ridiculing and mocking and wounding one another in countless ways, and corpses too worse treated than those in war, and that it is but the bare name of brethren that is now left, myself feel my inability to devise any lament fitting such a catastrophe as this! Reverence now, oh reverence, this Table whereof we all are partakers! Christ, who was slain for us, the victim that is placed 1 Cor. 10, thereon! Robbers that have once partaken of hospitality, 16-18. cease to be robbers in regard to those whose hospitality they Heb. 13, have partaken; that table changes their dispositions, and men fiercer than wild beasts it makes gentler than lambs.




How to treat a Brother who does us wrong.


HOMIL. But we, though partakers of such a Table, and sharers of such food as that, arm ourselves against one another, when we ought to arm against him who is carrying on a war against all of us, the devil. Yet this is why we grow weaker and he stronger every day. For we do not join to form in defence against him, but along with him we stand against. each other, and use him as a commander for such hostile arrays, when it is he alone that we ought to be fighting with. But now letting him pass, we bend the bow against our brethren only. What bows, you will say? Those of the tongue and the mouth. For it is not javelins and darts only, but words too, keener far than darts, that inflict wounds. And how shall we be able to bring this war to an issue, one will ask? If thou perceivest that when thou speakest ill of thy brother, thou art casting up mire out of thy mouth, if thou perceivest that it is a member of Christ that thou art Ps.27,2. slandering, that thou art eating up thine own flesh, that thou art making the judgment set for thee more bitter, (fearful and uncorrupt as it is,) that the shaft is killing not him that is smitten, but thyself that shot it forth. But he did you some wrong, may be, and injured you? Groan at it, and do not rail. Weep, not for the wrong done thee, but for his ruin, as thy Master also wept at Judas, not because Himself was to be crucified, but because he was a traitor. Has he insulted thee and abused thee? Beseech God for him, that He may speedily become appeased toward him. He is thy brother, he is a member of thee, the fruit of the same pangs this or- as thyself', he has been invited to the same Table. But he 6 Mss. only makes fresh assaults upon me, it may be said.

der in

Then is your reward greater and larger". On this ground then there is the best reason for abating one's anger, since it is a mortal wound that he has received, since the devil hath wounded 24 Mss. him. Do not thou then give a further blow, nor cast thyself lest thou down together with him. For so long as thou standest, thou

hast the means of saving him also. But if thou dash thyself 35 Mss. down by insulting deeds in return, who is then to lift you καταρῥάξης. both up? Will he that is wounded? Nay, for he cannot, now that he is down. But wilt thou that art fallen along

n 6 Mss. om. and larger: this may be from thinking it tautology, but it is not

so; the word greater refers rather to kind, larger to measure.

4, 21.

Better to suffer than do evil. Cain harmed himself most. 133 with him? And how shalt thou, that couldest not support ROM. thine own self, be able to lend a hand to another? Stand therefore now nobly, and setting thy shield before thee, and draw thy dead brother away from the battle by thy longsuffering. Rage hath wounded him, do not thou also wound him, but cast out even that first shaft. For if we associate with each other on such terms, we shall soon all of us become healthful. But if we arm ourselves against one another, there will be no farther need even of the devil to our ruin. For all war is an evil, and civil war especially. But this is a sorer evil than even a civil one, as our mutual rights are greater than those of citizenship, yea, than of kindred itself. Of old, Abel's brother slew him and shed the blood of his kinsman. But this murder is more lawless than that, in that the rights of kinsmanship are greater, and the death a sorer evil. For he wounded the body, but thou hast whetted thy sword against the soul. But thou didst first suffer wrong. Yes, but it is not suffering wrong, but doing ill, that is really suffering ill. Now consider; Cain was the slayer, Abel was the slain. Who then was the dead? He that after death crieth, (for He saith, the voice Gen. 4, of thy brother Abel's blood crieth to me,) or he who while he lived was yet trembling and in fear? He was, assuredly he was, more an object of pity than any dead man. Seest thou how to be wronged is better, though a man come even to be murdered? learn that to wrong is worse, though a man should be strong enough even to kill. He smote and cast down his brother, yet the latter was crowned, the former was punished. Abel was made away with and slain wrongfully, but he even when dead accused', and Comp. made away, and overcame: the other, though alive, was speechless, and was ashamed, and was dejected, and effected the opposite of what he intended. For he made away with him because he saw him beloved, expecting to cast him out of the love also. Yet he did but make the love more intense, and God sought him more when dead, saying, Where is thy brother Abel? For thou hast not extinguished the desire towards him by thine envy, but hast kindled it up


John 5,


• Savile's reading will bear this by transposing a comma: 6 Mss. require it:


to lend one's self a hand' is scarcely accurate enough for St. Chrysostom.

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