Homilies on Second Corinthians

⁵ Here, however, there is yet another rule, higher than the political rule. And what is this? That in the Church. And this also itself Paul mentions, saying, “Obey them that have the rule over you and submit to them; for they watch in behalf of your souls as they that shall give account.” For this rule is as much better than the political as heaven is than earth; yea rather, even much more. For, in the first place, it considers principally not how it may punish sins committed, but how, they may never be committed at all; next, when committed, not how it may remove the deceased [member], but how they may be blotted out. And of the things of this life indeed it makes not much account, but all its transactions are about the things in heaven. “For our citizenship is in heaven.” And our life is here. “For our life,” says he, “is hid with Christ in God.” And our prizes are there, and our race is for the crowns that be there. For this life is not dissolved after the end, but then shines forth the more. And therefore, in truth, they who bear this rule have a greater honor committed to their hands, not only than viceroys but even than those themselves who wear diadems, seeing that they mould men in greater, and for greater, things. But neither he that pursues political rule nor he that pursues spiritual, will be able well to administer it, unless they have first ruled themselves as they ought, and have observed with all strictness the respective laws of their polity. For as the rule over the many is in a manner twofold, so also is that which each one exerts over himself. And again, in this point also the spiritual rule transcends the political, as what we have said proved. But one may observe certain also of the arts imitating rule; and in particular, that of agriculture. For just as the tiller of the soil is in a sort a ruler over the plants, clipping and keeping back some, making others grow and fostering them: just so also the best rulers punish and cut off such as are wicked and injure the many; while they advance the good and orderly. For this cause also the Scripture likens rulers to vine-dressers. For what though plants utter no cry, as in states the injured do? Nevertheless they still show the wrong by their appearance, withering, straitened for room by the worthless weeds. And like as wickedness is punished by laws, so truly here also by this art both badness of soil and degeneracy and wildness in plants, are corrected. For all the varieties of human dispositions we shall find here also, roughness, weakness, timidity, forwardness, steadiness: and some of them through wealth luxuriating unseasonably, and to the damage of their neighbors, and others impoverished and injured; as, for instance, when hedges are raised to luxuriance at the cost of the neighboring plants; when other barren and wild trees, running up to a great height, hinder the growth of those beneath them. And like as rulers and kings have those that vex their rule with outrage and war; so also has the tiller of the soil attacks of wild beasts, irregularity of weather, hail, mildew, great rain, drought, and all such things. But these things happen in order that you may constantly look unto the hope of God's aid. For the other arts indeed hold their way through the diligence of men as well; but this gets the better as God determines the balance, and is throughout almost wholly dependent thereupon; and it needs rains from above, and the admixture of weathers, and, above all, His Providence. “For neither is he that plants any thing, nor he that waters, but God that gives the increase.”

Here also there is death and life, and throes and procreation, just as with men. For here happen instances both of being cut off, and of bearing fruit, and of dying, and of being born (the same that was dead) over again, wherein the earth discourses to us both variously and clearly of a resurrection. For when the root bears fruit, when the seed shoots, is not the thing a resurrection? And one might perceive a large measure of God's providence and wisdom involved in this rule, if one go over it point by point. But what I wished to say is that this [rule] is concerned with earth and plants; but ours with care of souls. And great as is the difference between plants and a soul; so great is the superiority of this to that. And the rulers of the present life again are as much inferior to that [rule], as it is better to have mastery over the willing than the unwilling. For this is also a natural rule; for truly in that case every thing is done through fear and by constraint; but here, what is done aright is of choice and purpose. And not in this point alone does this excel the other, but in that it is not only a rule, but a fatherhood so to speak; for it has the gentleness of a father; and while enjoining greater things, [still] persuades. For the temporal ruler indeed says, 'If you commit adultery, you have forfeited your life,' but this, should you look with unchaste eyes, threatens the highest punishments. For awful is this judgment court, and for the correction of soul, not of body only. As great then as the difference between soul and body, is that which separates this rule again from that. And the one indeed sits as judge of things that are open; yea, rather, not of all these even, but of such as can be fully proved; and ofttimes moreover, even in these deals treacherously, but this court instructs those that enter it that He that judges in our case, will bring forward “all things naked and laid open,” before the common theatre of the world, and that to be hidden will be impossible. So that Christianity keeps together this our life far more than temporal laws. For if to tremble about secret sins makes a man safer than to fear for such as are open; and if to call him to account even for those offenses which be less does rather excite him unto virtue, than to punish the graver only; then it is easily seen that this rule, more than all others, welds our life together.