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[4] Such also now should be the feelings of amends it? Such truly ought our decision to be those who are reprehended; thus should they in this case also. For it is the part of humanity, lament and mourn; thus yearn after their not to humor the sick in every thing nor to teachers; thus, more than fathers, seek them. flatter their unseasonable desires. No one so For by those indeed living cometh, but by these loved him that committed fornication amongst good living. Thus ought they to bear the re- the Corinthinians, as Paul who commandeth to bukes of their fathers, thus to sympathize with deliver him to Satan; no one so hated him as their rulers on account of those that sin. For it they that applaud and court him; and the event does not rest all with them, but with you also. showed it. For they indeed both puffed him For if he that hath sinned perceives that he was up and increased his inflammation; but [the rebuked indeed by his father, but flattered by Apostle] both lowered it and left him not until his brethren; he becometh more easy of mind. he brought him to perfect health. And they But when the father rebukes, be thou too angry indeed added to the existing mischief, he eradias well, whether as concerned for thy brother or cated even that which existed from the first. as joining in thy father's indignation; only be These laws, then, of humanity let us learn also. the earnestness thou showest great; and mourn, For if thou seest a horse hurrying down a precinot that he was rebuked, but that he sinned. pice, thou appliest a bit and holdest him in with But if I build up and thou pull down, what violence and lashest him frequently; although profit have we had but labor? (Ecclus. xxxiv. 23.) this is punishment, yet the punishment itself is Yea, rather, thy loss stops not here, but thou the mother of safety. Thus act also in the case bringest also punishment on thyself. For he of those that sin. Bind him that hath transthat hindereth the wound from being healed is gressed until he have appeased God; let him punished not less than he that inflicted it, but not go loose, that he be not bound the faster by even more. For it is not an equal offence to the anger of God. If I bind, God doth not chain; wound and to hinder that which is wounded if I bind not, the indissoluble chains await him. from being healed; for this indeed necessarily" For if we judged ourselves, we should not be gendereth death, but that not necessarily. Now judged. (1 Cor. xi. 31.) Think not, then, that I have spoken thus to you; that ye may join in thus to act cometh of cruelty and inhumanity; the anger of your rulers whenever they are nay, but of the highest gentleness and the most indignant justly; that when ye see any one skillful leechcraft and of much tender care. But, rebuked, ye may all shun him more than does the teacher. Let him that hath offended fear you more than his rulers. For if he is afraid of his teacher only, he will readily sin: but if he have to dread so many eyes, so many tongues, he will be in greater safety. For as, if we do not thus act, we shall suffer the extremest punishment; so, if we perform these things, we shall partake of the gain that accrues from his reformation. Thus then let us act; and if any one shall say, be humane towards thy brother, this is a Christian's duty; let him be taught, that he is humane who is angry [with him], not he who sets him at ease prematurely and alloweth him not even to come to a sense of his transgression. For which, tell me, pities the man in a fever and laboring under delirium, he that lays him on his bed, and binds him down, and keeps him from meats and drinks that are not fit for him; or he that allows him to glut himself with strong drink, and orders him to have his liberty, and to act in every respect as one that is in health? Does not this person even aggravate the distemper, the man that seemeth to act humanely, whereas the other 1 χαλών Field The MSS. have kadwv, for which aparaty and Kodakevwv have been conjectured. xaxáw is used elsewhere in the same sense by Chrysostom. See above, Hom. XIII. p. 346. line 29, first column, "softened."

saith one, they have been punished for a long time. How long? Tell me. A year, and two, and three years? Howbeit, I require not this, length of time, but amendment of soul. This then show, whether they have been pricked to the heart, whether they have reformed, and all is done: since if there be not this, there is no advantage in the time. For neither do we inquire whether the wound has been often bandaged, but whether the bandage has been of any service. If therefore it hath been of service, although in a short time, let it be kept on no longer but if it hath done no service, even at the end of ten years, let it be still kept on and let this fix the term of release, the good of him that is bound. If we are thus careful both of ourselves and of others, and regard not honor and dishonor at the hands of men; but bearing in mind the punishment and the disgrace that is there, and above all the provoking of God, apply with energy the medicines of repentance: we shall both presently arrive at the perfect health, and shall obtain the good things to come: which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

HOMILY XV.

2 COR. vii. 8.

So that though I made you sorry with my letter, I do gain he passes again to his praises of them, and not regret it, though I did regret.

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that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, "It made you sorry for a season; " whilst the benefit that resulted from it he speaks of as their own good achieving. For he said not, The Epistle corrected you,' although this was the case; but, ye sorrowed unto repentance.'

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the proof of his own concern for them, saying, "Now I rejoice, not that ye were made sorry,' He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them (for what gain came to me from you being made sorry?)" but that ye were made sorry unto tenderly was unattended with danger; and he shows the advantage of the thing. For he did repentance," that the sorrow brought some this indeed even before, when he said, "For out under the knife rejoiceth not that he is being gain.' For a father also when he sees his son of much affliction and anguish of heart, I wrote pained, but that he is being cured; so also doth unto you: not that ye should be made sorry, this man. But observe how he transfers all but that ye might know the love which I have toward you." (c. ii. 4.) And he does it also now, establishing this same point in more words. And he said not, I regretted indeed before, but now I do not regret : but how? "I regret not now, though I did regret." Even if what I wrote,' he says, was such as to overstep the [due] measure of rebuke3, and to cause me to regret ; still the great advantage which has accrued from them doth not allow me to regret.' And this he said, not as though he had rebuked them beyond due measure, but to heighten his praises of them. For the amendment ye manifested was so great,' saith he, 'that even if I did happen to smite you too severely insomuch that I even condemned myself, I praise myself now from the result.' Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth

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them; so also doth Paul.

Ver. 8, 9. "For I see that that epistle made you sorry, though but for a season. Now I rejoice not that ye were made sorry, but that ye were made sorry unto repentance.'

Having said, "I do not regret," he tells the reason also; alleging the good that resulted from his letter; and skillfully excusing himself by saying, "though but for a season." For truly that which was painful was brief, but that which was profitable was perpetual. And what indeed followed naturally was to say, even though it grieved you for a season, yet it made you glad and benefited you forever.' But he doth not say this: but before mentioning

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that ye might suffer loss by us in nothing.'
For ye were made sorry after a godly sort,

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Seest thou wisdom unspeakable? For had we not done this,' he says, 'we had done you damage.' And he affirms that indeed which was well achieved to be theirs, but the damage his own, if indeed he had been silent. For if they are likely to be corrected by a sharp should have done you damage; and the injury rebuke, then, if we did not sharply rebuke, we For just as he that gives not to the merchant would not be with you alone, but also with us. what is necessary for his voyage, he it is that

causeth the damage; so also we, if we did not offer you that occasion of repentance, should have wrought you damage. Seest thou that the not rebuking those that sin is a damage both to the master and to the disciple?

[2.] Ver. 10. "For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret."

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'Therefore,' he says, though I did regret before I saw the fruit and the gain, how great For such a they were, I do not regret now.' thing is godly sorrow. And then he philosoall cases a grievous thing, but when it is worldly. phizeth about it, showing that sorrow is not in And what is worldly? If thou be in sorrow for

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Yea, what longing," that towards me. "Yea, what zeal," that on God's behalf. “ Yea, what avenging: " for ye also avenged the laws of God that had been outraged.

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money, for reputation, for him that is departed, Paul hath said he needeth not to adduce from all these are worldly. Wherefore also they other sources the proof of what he said, nor to work death. For he that is in sorrow for repu- bring forward those in the old histories who tation's sake feeleth envy and is driven often- sorrowed, but he adduceth the Corinthians themtimes to perish: such sorrow was that which selves; and furnishes his proof from what they Cain sorrowed, such Esau. By this worldly had done; that along with praises he might sorrow then he meaneth that which is to the both instruct them and the rather win them to harm of those that sorrow. For only in respect himself. to sins is sorrow a profitable thing; as is evident | Ver. 11. "For behold," he saith, "this in this way. He that sorroweth for loss of wealth self-same thing, that ye were made sorry after a repaireth not that damage; he that sorroweth for godly sort, what earnest care it wrought in one deceased raiseth not the dead to life again; he you. 'For not only,' he saith, did your sorthat sorroweth for a sickness, not only is not made row not cast you into that condemning of yourwell but even aggravates the disease: he that selves, as having acted idly in so doing; but it sorroweth for sins, he alone attains some ad- made you even more careful.' Then he speaks vantage from his sorrow, for he maketh his sins of the certain tokens of that carefulness; wane and disappear. For since the medicine! "Yea,"what "clearing of yourselves," towards has been prepared for this thing, in this case | me. "Yea, what indignation" against him only is it potent and displays its profitableness; that had sinned. "Yea, what fear." (ver. 11.) and in the other cases is even injurious. And For so great carefulness and very speedy reforyet Cain,' saith one, sorrowed because he was mation was the part of men who feared exceednot accepted with God.' It was not for this, ingly. And that he might not seem to be exaltbut because he saw his brother glorious in ing himself, see how quickly he softened it by honor1; for had he grieved for this, it behoved saying, him to emulate and rejoice with him; but, as it was, grieving, he showed that his was a worldly sorrow. But not so did David, nor Peter, nor any of the righteous. Wherefore they were accepted, when grieving either over their own "In every thing ye approved yourselves to be sins or those of others. And yet what is more pure in the matter. Not only by not having oppressive than sorrow? Still when it is after a perpetrated, for this was evident before, but also godly sort, it is better than the joy in the by not consenting unto it. For since he said world. For this indeed ends in nothing; but in the former Epistle, "and ye are puffed up ;" that "worketh repentance unto salvation, a sal-(1 Cor. v. 2.) he also says here, ye have vation that bringeth no regret." For what is cleared yourselves of this suspicion also; not admirable in it is this that one who had thus only by not praising, but also by rebuking and sorrowed would never repent, whilst this is an being indignant.' especial characteristic of worldly sorrow. For [3.] Ver. 12. "So although I wrote unto what is more regretted than a true born son? you," I wrote "not for his cause that did the And what is a heavier grief than a death of this wrong, nor for his cause that suffered the wrong." sort? But yet those fathers who in the height of For that they might not say, Why then dcst their grief endure nobody and who wildly beat thou rebuke us if we were clear in the matthemselves, after a time repent because they ter?" setting himself to meet this even further have grieved immoderately; as having thereby above, and disposing of it beforehand3, he said nothing benefitted themselves, but even added what he said, namely, "I do not regret, though to their affliction. But not such as this is godly I did regret." 'For so far,' says he, am I sorrow; but it possesseth two advantages, that from repenting now of what I wrote then, that of not being condemned in that a man grieves I repented then more than I do now when ye for, and that this sorrow endeth in salvation; have approved yourselves. Seest thou again of both which that is deprived. For they both his vehemence and earnest contention, how he sorrow unto harm and after they have sorrowed has turned around what was said unto the very vehemently condemn themselves, bringing forth opposite. For what they thought would have this greatest token of having done it unto harm. made him recant in confusion as having But godly sorrow is the reverse [of this]: wherefore rebuked them hastily, by reason of their amendalso he said, "worketh repentance unto salva- ment; that he uses as a proof that it was right tion, a repentance that bringeth no regret. "in him to speak freely. For neither does he For no one will condemn himself if he have refuse afterwards to humor them fearlessly, when sorrowed for sin, if he have mourned and afflicted himself. Which also when the blessed

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he finds he can do this. For he that said farther this is life, this comfort, this consolation to a above such things as these, "He that is joined teacher possessed of understanding; the growth 3 to an harlot is one body," (1 Cor. vi. 16.) and, of his disciples. "Deliver such an one to Satan for the destruction of the flesh," (1 Cor. v. 5.) and, "Every sin that a man doeth is without the body," (1 Cor. vi. 18.) and such like things; how saith he here, "Not for his cause that did the wrong, nor for his cause that suffered the wrong?" Not contradicting, but being even exceedingly consistent with, himself. How consistent with himself? Because it was a very great point with him to show the affection he bore towards them. He does not therefore discard concern for him', but shows at the same time, as I said, the love he had for them, and that a greater fear agitated him, [namely] for the whole Church. For he had feared lest the evil should eat further, and advancing on its way should seize upon the whole Church. Wherefore also he said, "A little leaven leaveneth the whole lump." (1 Cor. v. 6.) This however he said at the time; but now that they had well done, he no longer puts it so but differently: and implies indeed the same thing, but manages his expressions more agreeably, saying,

[4] For nothing doth so declare him that beareth rule as paternal affection for the ruled. For begetting alone constitutes not a father; but after begetting, also loving. But if where nature is concerned there is so great need of love, much more where grace is concerned. In this way were all the ancients distinguished. As many, for instance, as obtained a good report amongst the Hebrews, by this were made manifest. So was Samuel shown to be great, saying, "But God forbid that I should sin against God in ceasing to pray for you :" (1 Sam. xii. 23.) so was David, so Abraham, so Elijah, and so each one of the righteous, those in the New Testament and those in the Old. For so Moses for the sake of those he ruled left so great riches and treasures untold, "choosing to suffer affliction with the people of God," (Heb. xi. 25.) and before his appointment was leader of the people by his actions. Wherefore also very foolishly did that Hebrew say to him, "Who made thee a ruler and a judge over us?” (Exod. ii. 14.) What sayest thou? Thou seest the actions and doubtest of the title? Just as if one seeing a physician using the knife excellently well, and succoring that limb in the body which was diseased, should say, Who made thee a physician and ordered thee to use the knife?' Art, my good Sir 5, and thine own ailment.' So too did his knowledge make him (i.e., Moses,) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts. For if the rule of those without is an art and science superior to all other, much more this. For this rule is as much better than that, as that than the rest; yea, rather, even much more. And, if ye will, let us examine this argument more accurately. There is an art of agriculture, of weaving, of building; which are both very necessary and tend greatly to preserve our life. For others surely are but ancillary to these; the coppersmith's, the carpenter's, the shepherd's. further, of arts themselves the most necessary of all is the agricultural, which was even that which God first introduced when He had formed "Therefore we have been com- man. For without shoes and clothes it is pos

"That our care for you might appear unto you.2",

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That is, that ye might know how I love you.' Now this is the same thing as the former, but being differently expressed seemed to convey another meaning. For [to convince thyself] that it is the same, unfold his conception and thou wilt perceive the difference to be nothing. For because I love you exceedingly,' saith he, 'I was afraid lest ye should suffer any injury from that quarter, and yourselves succeed to that sorrow.' As therefore when he says, "Doth God take care for oxen?" (1 Cor. ix. 9.) he doth not mean that He careth not, (for it is not possible for any existing thing to consist if deserted by the Providence of God:) but that He did not legislate primarily for oxen, so also here he means to say, 'I wrote first indeed on your account, but secondly on his also. And I had indeed that love in myself,' he says, even independently of mine Epistle: but I was desirous of showing it both to you, and in a word to all, by that writing.'

Ver. 13.

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sible to live; but without agriculture it is impossible. And such they say are the Hamaxobii, the Nomads amongst the Scythians, and the Indian Gymnosophists. For these troubled not themselves 6 with the arts of housebuilding, and weaving, and shoemaking, but

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need only that of agriculture. Blush ye that understanding ruleth himself; and this also the have need of those arts that be superfluous, Apostle further denoted1, saying, “Wouldest thou cooks, confectioners, embroiderers, and ten have no fear of the power? do that which is thousand other such people, that ye may live; good;" (Rom. xiii. 3.) speaking of him that blush ye that introduce vain refinements into ruleth himself. life; blush ye who are unbelievers, before those [5.] Here, however, there is yet another barbarians who have no need of art. For God rule, higher than the political rule. And what made nature exceedingly independent, needing is this? That in the Church. And this also only a few things. However, I do not compel itself Paul mentions, saying, "Obey them that you nor lay it down for law that ye should live have the rule over you and submit to them; for thus; but as Jacob asked. And what did he they watch in behalf of your souls as they that ask? "If the Lord will give me bread to eat shall give account." (Heb. xiii. 17.) For this and raiment to put on." (Gen. xxviii. 20.) So rule is as much better than the political as also Paul commanded, saying, "And having heaven is than earth; yea rather, even much food and covering let us be therewith content. more. For, in the first place, it considers (1 Tim. vi. 8.) First then comes agriculture; principally not how it may punish sins commitsecond, weaving; and third after it, building; ted, but how, they may never be committed at and shoemaking last of all; for amongst us at all; next, when committed, not how it may any rate there are many both servants and labor- remove the deceased [member], but how they ers who live without shoes. These, therefore, may be blotted out. And of the things of this life are the useful and necessary arts. Come, then, indeed it maketh not much account, but all its let us compare them with that of ruling. transactions are about the things in heaven. I have therefore brought forward these that are For our citizenship is in heaven.” (Phil. iii. of all most important, that when it shall have 20.) And our life is here. "For our life," been seen to be superior to them, its victory saith he," is hid with Christ in God." (Col. iii. over the rest may be unquestioned. Whereby 3.) And our prizes are there, and our race is then shall we show that it is more necessary for the crowns that be there. For this life is than all? Because without it there is no not dissolved after the end, but then shineth advantage in these. And if you think good, forth the more. And therefore, in truth, they let us leave mention of the rest and bring on who bear this rule have a greater honor comthe stage that one which stands higher and is mitted to their hands, not only than viceroys more important than any, that of agriculture. but even than those themselves who wear Where then will be the advantage of the many diadems, seeing that they mould men in hands of your laborers. if they are at war with greater, and for greater, things. But neither one another and plunder one another's he that pursueth political rule nor he that purgoods? For, as it is, the fear of the ruler sueth spiritual, will be able well to administer restrains them and protects that which is it, unless they have first ruled themselves as wrought by them; but if thou take this away, they ought, and have observed with all strictness in vain is their labor. But if one examine the respective laws of their polity. For as the rule accurately, he will find yet another rule which over the many is in a manner twofold, so also is the parent and bond of this. What then is that which each one exerts over himself. And may this be? That according to which it again, in this point also the spiritual rule tranbehoveth each man to control and rule himself, scends the political, as what we have said chastising his unworthy passions, but both proved. But one may observe certain also of nourishing and promoting the growth of all the arts imitating rule; and in particular, that the germs of virtue with all care. 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; whilst they advance the good and orderly. For this cause also the Scripture likeneth 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

For there are [these] species of rule; one, that whereby men rule peoples and states, regulating this the political life; which Paul denoting said, "Let every soul be subject to the higher powers; for there is no power but of God." (Rom. xiii. 1, 4.) Afterwards to show the advantage of this, he went on to say, that the ruler is a minister of God for good;" and again, "he is a minister of God, and avenger to execute wrath on him that doeth evil."

A second there is whereby every one that hath

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conversation A. V.

* κωλύων, others, κολούων.
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