that off likewise by having the head bare. And her proper virtue. For the virtue and honor if it be not bare of tresses, that is nature's of the governed is to abide in his obedience. doing, not her own. So that as she who is shaven hath her head bare, so this woman in like manner. For this cause He left it to nature to provide her with a covering, that even of it she might learn this lesson and veil herself.

"For this cause:" what cause, tell me? "For all these which have been mentioned," saith he; or rather not for these only, but also "because of the angels." "For although thou despise thine husband," saith he, "yet rever-honor unto him?" ence the angels.” Ver. 15.

It follows that being covered is a mark of it is a glory to her; for her hair is given her for subjection and authority. For it induces her to a covering." look down and be ashamed and preserve entire

received reasons he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men's ordinary practice they might have learned. For such things are not unknown even to Barbarians and see how he every where deals in piercing expressions: "every man praying having his head covered dishonoreth his head; and again, "but if it be a shame for a woman to be shorn or shaven, let her be veiled: " and here again, if a man have long hair, it is a shame unto him; but if a woman have long hair, it is a glory to her, for her hair is given her for a covering."

not yielding. However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept this law. So great is the power of the Crucified.

[6.] But I fear lest having assumed the dress, yet in their deeds some of our women should be found immodest and in other ways uncovered. For therefore also writing to Timothy Paul was not content with these things, but added others, saying, "that they adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold." (1 Tim. ii. 9.) For if one ought not to have the head bare, but everywhere to carry about the token of authority, much more is it becoming to exhibit the same "And if it be given her for a covering," say in our deeds. Thus at any rate the former you, "wherefore need she add another cover-women also used both to call their husbands idg?" That not nature only, but also her own lords, (1 Pe. iii. 6.) and to yield the precedence will may have part in her acknowledgment of to them. "Because they for their part, “you subjection. For that thou oughtest to be covered say," used to love their own wives." I know nature herself by anticipation enacted a law. that as well as you: I am not ignorant of it. Add now, I pray, thine own part also, that thou But when we are exhorting thee concerning mayest not seem to subvert the very laws of thine own duties, let not theirs take all thine atnature; a proof of most insolent rashness', tention. For so, when we exhort children to be to buffet not only with us, but with nature also. obedient to parents, saying, that it is written, This is why God accusing the Jews said, (Ezek. "honor thy father and thy mother," they reply xvi. 21, 22.) "Thou hast slain thy sons and thy to us, "mention also what follows, and ye daughters: this is beyond all thy abominations." fathers, provoke not your children to wrath," And again, Paul rebuking the unclean among (Eph. vi. 1-4.) And servants when we tell the Romans thus aggravates the accusation, say- them that it is written that they should ing, that their usage was not only against the "obey their masters, and not serve with law of God, but even against nature. "For eye-service," they also again demand of us what they changed the natural use into that which is follows, bidding us also give the same advice to against nature." (Rom. i. 26.) For this cause masters. For Paul bade them also, they saw, then here also he employs this argument signi- "to forbear threatening." fying this very thing, both that he is not enact- thus nor enquire into the things enjoined cn ing any strange law and that among Gentiles others, when we are charged with regard to our their inventions would all be reckoned as a kind own: for neither will thy obtaining a partner in of novelty against nature. So also Christ, the charges free thee from the blame: but look implying the same, said, "Whatsoever ye would to one thing only, how thou mayest rid thyself that men should do to you, do ye also so them;" of those charges which lie against thyself. Since showing that He is not introducing any thing Adam also laid the blame on the woman, and she again on the serpent, but this did in no Ver. 16. "But if any man seems to be con-wise deliver them. Do not thou, therefore, for tentious, we have no such custom, neither the Churches of God."

new.

It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. "For we," saith he, "have no such custom," so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, "neither the Churches of God;" signifying that they resist and oppose themselves to the whole world by

But let us not do

thy part, say this to me now, but be careful with all consideration to render what thou owest to thy husband: since also when I am discoursing with thy husband, advising him to love and cherish thee, I suffer him not to bring forward the law that is appointed for the woman, but I require of him that which is written for himself. And do thou therefore busy thyself with those things only which belong to thee, and show thyself tractable to thy consort. And accordingly if it be really for God's sake that thou obeyest thy husband, tell me not of the things which ought to be done by him, but for what things thou hast been made responsible by the lawgiver, those perform with exactness. For this is especially to obey God, not to transgress the law

even when suffering things contrary to it. And laments: but he complains, though not to his by the same rule, he that being beloved loves, is wife, but to God. And see how each preserves not reckoned to do any great thing. But he his own appropriate part: for he neither despised that waits upon a person who hateth him, this Sarah as childless, nor reproached her with any above all is the man to receive a crown. In the such thing: and she again was anxious to devise same manner then do thou also reckon that if some consolation to him for her childlessness by thy husband give thee disgust, and thou endure means of the handmaid. For these things had it, thou shalt receive a glorious crown: but if not yet been forbidden then as now. For now ne be gentle and mild, what will there be for neither is it lawful for women to indulge their God to reward in thee? And these things I say, husbands in such things, nor for the men, with not bidding the husbands be harsh; but per- or without the wife's knowledge, to form such suading the wives to bear even with harshness connexions, even though the grief of their childin their husbands. Since when each is careful lessness should infinitely harass them: since to fulfil his own duty, his neighbor's part also they also shall hear the sentence, "their worm will quickly follow: as when the wife is pre- shall not die, neither shall their fire be pared to bear even with rough behavior in the quenched." For now it is not permitted, but husband, and the husband refrains from abus- then it had not been forbidden. Wherefore ing her in her angry mood; then all is a calm both his wife commanded this, and he obeyed, and a harbor free from waves. yet not even thus for pleasure's sake. But [7] So also was it with those of old time."behold," it will be said, "how he cast Hagar Each was employed in fulfilling his own duty, out again at her bidding." Well, this is what not in exacting that of his neighbor. Thus, if I want to point out, that both he obeyed her in you mark it, Abraham took his brother's son: all things, and she him. But do not thou give his wife found no fault with him. He com- heed to these things only, but examine, thou manded her to travel a long journey; she spake who urgest this plea, into what had gone before not even against this but followed. Again, also, Hagar's insulting her, her boasting herafter those many miseries and labors and toils self against her mistress; than which what can having become lord of all, he yielded the pre- be more vexatious to a free and honorable cedency to Lot. And so far from Sarah being woman? offended at this, she did not even open her mouth, nor uttered any such thing as many of the women of these days utter, when they see their own husbands coming off inferior in such allotments, and especially in dealing with inferiors; reproaching them, and calling them fools and senseless and unmanly and traitors and stupid. But no such thing did she say or think, but was pleased with all things that were done by him.

And another thing, and that a greater: after that Lot had the choice put in his power, and had thrown the inferior part upon his uncle, a great danger fell upon him. Whereof the patriarch hearing, armed all his people, and set himself against the whole army of the Persians with his own domestics only, and not even then did she detain him, nor say, as was likely, "O man, whither goest thou, thrusting thyself down precipices, and exposing thyself to so great hazards; for one who wronged thee and seized on all that was thine, shedding thy blood? Yea, and even if thou make light of thyself, yet have pity on me which have left house and country and friends and kindred, and have followed thee in so long a pilgrimage; and involve me not in widowhood, and in the miseries of widowhood." None of these things she said: she thought not of them but bore all in silence. After this, her womb continuing barren, she herself suffers not the grief of women nor

[8.] Let not then the wife tarry for the virtue of the husband and then show her own, for this is nothing great; nor, on the other hand, the husband, for the obedience of the wife and then exercise self-command; for neither would this any more be his own well-doing; but let each, as I said, furnish his own share first. if to the Gentiles smiting us on the right, we must turn the other cheek; much more ought one to bear with harsh behavior in a husband.

:

For

And I say not this for a wife to be beaten ; far from it for this is the extremest affront, not to her that is beaten, but to him who beateth. But even if by some misfortune thou have such a yokefellow allotted thee, take it not ill, O woman, considering the reward which is laid up for such things and their praise too in this present life. And to you husbands also this I say: make it a rule that there can be no such offence as to bring you under the necessity of striking a wife. And why say I a wife? since not even upon his handmaiden could a free man endure to inflict blows and lay violent hands. But if the shame be great for a man to beat a maidservant, much more to stretch forth the right hand against her that is free. And this one might see even from heathen legislatures who no longer compel her that hath been so treated to live with him that beat her, as being unworthy of her fellowship. For surely it comes of extreme lawlessness when thy partner

of life, she who in the most intimate relations the nature of its situation? This also do thou. and in the highest degree, is united with thee; For thus shalt thou be first to enjoy both the when she, like a base slave, is dishonored by fruit and the calm. Since thy wife is to thee thee. Wherefore also such a man, if indeed both a harbor, and a potent healing charm to one must call him a man and not rather a wild rejoice thy heart. Well then if thou shalt beast, I should say, was like a parricide and a free thy harbor from winds and waves, thou shalt murderer of his mother. For if for a wife's enjoy much tranquility on thy return from the sake we were commanded to leave even father market-place: but if thou fill it with clamor and mother, not wronging them but fulfilling a and tumult, thou dost but prepare for thyself a divine law; and a law so grateful to our par- more grievous shipwreck. In order then to ents themselves that even they, the very persons prevent this, let what I advise be done: When whom we are leaving, are thankful, and bring any thing uncomfortable happens in the houseit about with great eagerness; what but extreme hold, if she be in the wrong console her and do frenzy can it be to insult her for whose sake not aggravate the discomfort. For even if thou God bade us leave even our parents? shouldest lose all, nothing is more grievous than to have a wife without good-will sharing thine abode. And whatever offence thou canst mention, thou wilt tell me of nothing so very painful as being at strife with her. So that if it were only for such reasons as these, let her love be more precious than all things. For if one another's burdens are to be borne, much more our own wife's.

But we may well ask, Is it only madness? There is the shame too: I would fain know who can endure it. And what description can set it before us; when shrieks and wailings are borne along the alleys, and there is a running to the house of him that is so disgracing himself, both of the neighbors and the passers by, as though some wild beast were ravaging within? Better were it that the earth should gape asunder for one so frantic, than that he should be seen at all in the forum after it.

Con-
the

For
and

"But the woman is insolent," saith he. sider nevertheless that she is a woman, weaker vessel, whereas thou art a man. therefore wert thou ordained' to be ruler; wert assigned to her in place of a head, that thou mightest bear with the weakness of her that is set under thee. Make then thy rule glorious. And glorious it will be when the subject of it meets with no dishonor from thee. And as the monarch will appear so much the more dignified, as he manifests more dignity in the officer under him; but if he dishonor and depreciate the greatness of that rank, he is indirectly cutting off no small portion of his own glory likewise so also thou dishonor her who governs next to thyself, wilt in no common degree mar the honor of thy governance.

Though she be poor do 'not upbraid her: though she be foolish, do not trample on her, but train her rather: because she is a member of thee, and ye are become one flesh." But she is trifling and drunken and passionate.” Thou oughtest then to grieve over these things, not to be angry; and to beseech God, and exhort her and give her advice, and do every thing to remove the evil. But if thou strike her thou dost aggravate the disease: for fierceness is removed by moderation, not by rival fierceness. With these things bear in mind also the reward from God: that when it is permitted thee to cut her off, and thou doest not so for the fear of God, but bearest with so great defects, fearing the law appointed in such matters which forbids to put away a wife whatsoever disease she may have: thou shalt receive an unspeakable reward. Yea, and before the reward thou shalt be a very great gainer, both rendering her more obeConsidering therefore all these things, com- dient and becoming thyself more gentle theremand thyself: and withal think also of that eve-by. It is said, for instance, that one of the ning on which the father having called thee, de- heathen philosophers2, who had a bad wife, a livered thee his daughter as a kind of deposit, trifler and a brawler, when asked, Why, havand having separated her from all, from her ing such an one, he endured her;" made reply, mother, from himself, from the family, intrust- "That he might have in his house a school and ed her entire guardianship to thy right hand. training-place of philosophy. For I shall be to Consider that (under God) through her thou all the rest meeker," saith he, "being here dishast children and hast become a father, and be ciplined every day." Did you utter a great thou also on that account gentle towards her. shout? Why, I at this moment am greatly Seest thou not the husbandmen, how the earth | mourning, when heathens prove better lovers which hath once received the seed, they tend with all various methods of culture, though it have ten thousand disadvantages; e. g., though it be an unkindly soil or bear ill weeds, or though it be vexed with excessive rain through

· ἐχειροτονήθης.

66

of wisdom than we; we who are commanded to imitate angels, nay rather who are commanded to follow God Himself in respect of gentleness. But to proceed: it is said that for this reason the philosopher having a bad wife, cast her not

9 Socrates.

out; and some say that this very thing was the other affairs too be all in calm, and with reason of his marrying her. But I, because tranquility shall we run our course through the many men have dispositions not exactly reason- ocean of the present life. Compared with this, able, advise that at first they do all they can, and let house, and slaves, and money, and lands, be careful that they take a suitable partner and and the business itself of the state, be less in one full of all virtue. Should it happen, how our accouut. And let it be more valuable than ever, that they miss their end, and she whom all in our eyes that she who with us sits at the they have brought into the house prove no good oars should not be in mutiny and disunion with or tolerable bride, then I would have them at us. For so shall our other matters proceed with any rate try to be like this philosopher, and a favoring tide, and in spiritual things also we train her in every way, and consider nothing shall find ourselves much the freer from more important than this. Since neither will a hindrance, drawing this yoke with one accord; merchant, until he have made a compact with and having done all things well, we shall obtain his partner capable of procuring peace, launch the blessings laid up in store; unto which may the vessel into the deep, nor apply himself to the we all attain, through the grace and mercy of rest of the transaction. And let us then use our Lord Jesus Christ, with Whom to the every effort that she who is partner with us in Father, with the Holy Ghost, be glory, power, the business of life and in this our vessel, may and honor, now and ever, and world without be kept in all peace within. For thus shall our end. Amen.

HOMILY XXVII.

I COR. XI. 17.

But in giving you this charge, I praise you not, that ye | Epistle, "For it hath been signified unto me come together not for the better, but for the worse.

It is necessary in considering the present charge to state also first the occasion of it. For thus again will our discourse be more intelligible. What then is this occasion?

concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you. Now this I mean, that each one of you saith, I am of Paul; and I of Apollos; and I of Cephas." Not that Paul was the person to whom they were attaching themselves; for he would not have borne it: but wishing by concession to tear up this custom from the root, he introduced himself, indicating that if any one had inscribed upon himself even his name when breaking off from the common body, even so the thing done was profane and extreme wickedness. And if in his case it were wickedness, much more in the case of those who were inferior to him.

As in the case of the three thousand who believed in the beginning, all had eaten their meals in common and had all things common; such also was the practice at the time when the Apostle wrote this: not such indeed exactly; but as it were a certain outflowing of that communion which abode among them descended also to them that came after. And because of course some were poor, but others rich, they laid not down all their goods in the midst, but [2.] Since therefore this custom was broken made the tables open on stated days, as it through, a custom most excellent and most useshould seem; and when the solemn service1 ful; (for it was a foundation of love, and a comwas completed, after the communion of the fort to poverty, and a corrective of riches, and Mysteries, they all went to a common entertain- an occasion of the highest philosophy, and an ment, the rich bringing their provisions with instruction of humility:) since however he saw them, and the poor and destitute being invited so great advantages in a way to be destroyed, he by them, and all feasting in common. But naturally addresses them with severity, thus sayafterward this custom also became corrupt. ing: "But in giving you this charge, I praise And the reason was, their being divided and addicting themselves, some to this party, and others to that, and saying, "I am of such a one," and "I of such a one; " which thing also to correct he said in the beginning of the

1 τῆς συνάξεως.

you not."

For in the former charge, as there were many who kept (the ordinances), he began otherwise, saying thus: "Now I praise you that ye remember me in all things: contrariwise, "But in giving you this charge, I praise you not." And here is the reason why

but here