Homilies on First Corinthians

“Whether then it be I or they, so we preach.”

For the witness ought to be trustworthy, and a great man. But how he “labored more abundantly than they,” he indicated above, saying, “Have we no right to eat and to drink, as also the other Apostles?” And again, “to them that are without law as without law.” Thus, both where exactness was to be displayed, he overshot all: and where there was need to condescend, he displayed again the same great superiority.

But some cite his being sent to the Gentiles and his overrunning the larger part of the world. Whence it is evident that he enjoyed more grace. For if he labored more, the grace was also more: but he enjoyed more grace, because he displayed also more diligence. Do you see how by those particulars whereby he contends and strives to throw into shade the things concerning himself, he is shown to be first of all?

8. And these things when we hear, let us also make open show of our defects, but of our excellencies let us say nothing. Or if the opportunity force it upon us, let us speak of them with reserve and impute the whole to God's grace: which accordingly the Apostle also does, ever and anon putting a bad mark upon his former life, but his after-state imputing to grace, that he might signify the mercy of God from every circumstance: from His having saved him such as he was and when saved making him again such as he is. Let none accordingly of those who are in sin despair, let none of those in virtue be confident, but let the one be exceeding fearful and the other forward. For neither shall any slothful man be able to abide in virtue, nor one that is diligent be weak to escape from evil. And of both these the blessed David is an example, who after he slumbered a little, had a great downfall: and when he was pricked in his heart, again hastened up to his former height. Since in fact both are alike evils, both despair and slothfulness; the one quickly casting a man down from the very arch of the heavens; the other not suffering the fallen to rise again. Wherefore with respect to the one, Paul said, “Let him that thinks he stands take heed lest he fall:” but unto the other, Today if you will hear His voice, harden not your hearts: and again, “Lift up the hands that hang down and the palsied knees.” And him too that had committed fornication but repented, he therefore quickly refreshes, “that such an one might not be swallowed up with his overmuch sorrow?”

Why then in regard of other griefs art you cast down, O man? Since if for sins, where only grief is beneficial, excess works much mischief, much more for all other things. For wherefore do you grieve? That you have lost money? Nay, think of those that are not even filled with bread, and you shall very speedily obtain consolation. And in each of the things that are grievous to you mourn not the things that have happened, but for the disasters that have not happened give thanks. Had you money and did you lose it? Weep not for the loss, but give thanks for the time when you enjoyed it. Say like Job, “Have we received good at the hand of the Lord, and shall we not receive evil?” And together with that use this argument also; that even if you lost your money, yet your body you have still sound and hast not with your poverty to grieve that it also is maimed. But has your body too endured some outrage? Yet is not this the bottom of human calamities, but in the middle of the cask you are as yet carried along. For many along with poverty and maiming, both wrestle with a demon and wander in deserts: others again endure other things more grievous than these. For may it never be our lot to suffer all that it is possible for one to bear.

These things then ever considering, bear in mind them that suffer worse, and be vexed at none of those things: but when you sin, only then sigh, then weep; I forbid you not, nay I enjoin you rather; though even then with moderation, remembering that there is returning, there is reconciliation. But do you see others in luxury and yourself in poverty: and another in goodly robes, and in preeminence? Look not however on these things alone, but also on the miseries that arise out of these. And in your poverty too, consider not the beggary alone, but the pleasure also thence arising do thou take into account. For wealth has indeed a cheerful mask, but its inward parts are full of gloom; and poverty the reverse. And should you unfold each man's conscience, in the soul of the poor you will see great security and freedom: but in that of the rich, confusions, disorders, tempests. And if you grieve, seeing him rich, he too is vexed much more than thou when he beholds one richer than himself. And as you fear him, even so does he another, and he has no advantage over you in this. But you are vexed to see him in office, because you are in a private station and one of the governed. Recollect however the day of his ceasing to hold office. And even before that day the tumults, the perils, the fatigues, the flatteries, the sleepless nights, and all the miseries.

9. And these things we say to those who have no mind for high morality: since if you know this, there are other and greater things whereby we may comfort you: but for the present we must use the coarser topics to argue with you. When therefore you see one that is rich, think of him that is richer than he, and you will see him in the same condition with yourself. And after him look also on him that is poorer than yourself, consider how many have gone to bed hungry, and have lost their patrimony, and live in a dungeon, and pray for death every day. For neither does poverty breed sadness, nor wealth pleasure, but both the one and the other our own thoughts are wont to produce in us. And consider, beginning from beneath: the scavenger grieves and is vexed that he cannot be rid of this his business so wretched and esteemed so disgraceful: but if you rid him of this, and cause him, with security, to have plenty of the necessaries of life, he will grieve again that he has not more than he wants: and if you grant him more, he will wish to double them again, and will therefore vex himself no less than before: and if you grant him twofold or threefold, he will be out of heart again because he has no part in the state: and if you provide him with this also, he will count himself wretched because he is not one of the highest officers of state. And when he has obtained this honor, he will mourn that he is not a ruler; and when he shall be ruler, that it is not of a whole nation; and when of a whole nation, that it is not of many nations; and when of many nations, that it is not of all. When he becomes a deputy, he will vex himself again that he is not a king; and if a king, that he is not so alone; and if alone, that he is not also of barbarous nations; and if of barbarous nations, that he is not of the whole world even: and if of the whole world, why not likewise of another world? And so his course of thought going on without end does not suffer him ever to be pleased. Do you see, how even if from being mean and poor you should make a man a king, thou dost not remove his dejection, without first correcting his turn of thought, enamored as it is of having more?