Writings of Augustine. Moral Treatises
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Moral Treatises of St. Augustin.
Of the Work of Monks.
[De Opere Monachorum.]
Translated by Rev. H. Browne, M.A.,
Of Corpus Christi College, Cambridge; Late Principal of the Diocesan
College, Chichester.
Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.
From the Retractations, ii. 21.
To write the Book on the Work of Monks, the need which compelled me
was this. When at Carthage there had begun to be monasteries, some
maintained themselves by their own hands, obeying the Apostle; but
others wished so to live on the oblations of the faithful, that doing
no work whence they might either have or supply the necessaries of
life, they thought and boasted that they did rather fulfill the
precept of the Gospel, where the Lord saith, Behold the fowls of
heaven, and the lilies of the field, (Matt. vi. 26). Whence also among
laics of inferior purpose, but yet fervent in zeal, there had begun to
arise tumultuous contests, whereby the Church was troubled, some
defending the one, others the other part. Add to this, that some of
them who were for not working, wore their hair long. Whence
contentions between those who reprehended and those who justified the
practice, were, according to their party affections, increased. On
these accounts the venerable old Aurelius, Bishop of the Church of the
same city, desired me to write somewhat of this matter; and I did so.
This Book begins, "Jussioni tuĉ, sancte frater Aureli."
This work is placed in the Retractations next after that "On the Good
of Marriage" which belongs to the year 401.
1. Thy bidding, holy brother Aurelius, it was meet that I should
comply withal, with so much the more devotion, by how much the more it
became clear unto me Who, out of thee, did speak that bidding. For our
Lord Jesus Christ, dwelling in thine inner part, and inspiring into
thee a solicitude of fatherly and brotherly charity, whether our sons
and brothers the monks, who neglect to obey blessed Paul the Apostle,
when he saith, "If any will not work, neither let him eat," [2476] are
to have that license permitted unto them; He, assuming unto His work
thy will and tongue, hath commanded me out of thee, that I should
hereof write somewhat unto thee. May He therefore Himself be present
with me also, that I may obey in such sort that from His gift, in the
very usefulness of fruitful labor, I may understand that I am indeed
obeying Him.
Footnotes
[2476] 2 Thess. iii. 10. [R.V.]
2. First then, it is to be seen, what is said by persons of that
profession, who will not work: then, if we shall find that they think
not aright, what is meet to be said for their correction? "It is not,"
say they, "of this corporal work in which either husbandmen or
handicraftsmen labor, that the Apostle gave precept, when he said, `If
any will not work, neither let him eat.'" For he could not be contrary
to the Gospel, where the Lord Himself saith, "Therefore I say unto
you, be not solicitous for your life, what ye shall eat, neither for
your body, what ye shall put on. Is not the life more than meat, and
the body than raiment? Consider the fowls of heaven, that they sow
not, nor reap, nor gather into barns; and your heavenly Father feedeth
them. Are not ye rather of more worth than they? But who of you by
taking thought can add to his stature one cubit? And concerning
raiment, why are ye solicitous? Consider the lilies of the field, how
they grow; they labor not, neither spin; but I say unto you, that not
even Solomon in all his glory was arrayed like one of these. But if
the grass of the field, which today is, and tomorrow is cast into the
oven, God so clotheth; how much more you, (O ye) of little faith! Be
not therefore solicitous, saying, What shall we eat, or what shall we
drink, or wherewithal shall we be clad? for all these things do the
Gentiles seek. And your heavenly Father knoweth that ye need all
these. But seek ye first the kingdom of God, and His righteousness,
and all these shall be added unto you. Be not therefore solicitous for
the morrow: for the morrow will be solicitous for itself. Sufficient
unto the day is the evil thereof." [2477] Lo, say they, where the Lord
biddeth us be without care concerning our food and clothing: how then
could the Apostle think contrary to the Lord, that he should instruct
us that we ought to be in such sort solicitous, what we shall eat, or
what we shall drink, or wherewithal we shall be clothed, that he
should even burden us with the arts, cares, labors of handicraftsmen?
Wherefore in that he saith, "If any will not work, neither let him
eat;" works spiritual, say they, are what we must understand: of which
he saith in another place, "To each one according as the Lord hath
given: I have planted, Apollos hath watered; but God gave the
increase." [2478] And a little after, "Each one shall receive his
reward according to his own labor. We are God's fellow-workers; God's
husbandry, God's building are ye: according to the grace which is
given unto me, as a wise masterbuilder I have laid the foundation." As
therefore the Apostle worketh in planting, watering, building, and
foundation-laying, in that way whoso will not work, let him not eat.
For what profiteth in eating spiritually to be fed with the word of
God, if he do not thence work others' edification? As that slothful
servant, what did it profit to receive a talent and to hide it, and
not work for the Lord's gain? Was it that it should be taken from him
at last, and himself cast into outer darkness? So, say they, do we
also. We read with the brethren, who come to us fatigued from the
turmoil of the world, that with us, in the word of God, and in
prayers, psalms, hymns, and spiritual songs, they may find rest. We
speak to them, console, exhort, building up in them whatever unto
their life, according to their degree, we perceive to be lacking. Such
works if we wrought not, with peril should we receive of the Lord our
spiritual sustenance itself. For this is it the Apostle said, "If any
one will not work, neither let him eat." Thus do these men deem
themselves to comply with the apostolic and evangelic sentence, when
both the Gospel they believe to have given precept concerning the not
caring for the corporal and temporal indigence of this life, and the
Apostle concerning spiritual work and food to have said, "If any will
not work, neither let him eat."
Footnotes
[2477] Matt. vi. 25-34
[2478] 1 Cor. iii. 5-10
3. Nor do they attend to this, that if another should say, that the
Lord indeed, speaking in parables and in similitudes concerning
spiritual food and clothing, did warn that not on these accounts
should His servants be solicitous; (as He saith, "When they shall drag
you to judgment-seats, take no thought what ye shall speak. For it
will be given you in that hour what ye shall speak: but it is not ye
that speak, but the Spirit of your Father that speaketh in you."
[2479] For the discourse of spiritual wisdom is that for which He
would not that they should take thought, promising that it should be
given unto them, nothing solicitous thereof;) but the Apostle now, in
manner Apostolical, more openly discoursing and more properly, than
figuratively speaking, as is the case with much, indeed well-nigh all,
in his Apostolic Epistles, said it properly of corporal work and food,
"If any will not work, neither let him eat:" by those would their
sentence be rendered doubtful, unless, considering the other words of
the Lord, they should find somewhat whereby they might prove it to
have been of not caring for corporal food and raiment that He spoke
when He said, "Be not solicitous what ye shall eat, or what ye shall
drink, or wherewithal ye shall be clothed." As, if they should observe
what He saith, "For all these things do the Gentiles seek;" for there
He shows that it was of very corporal and temporal things that He
spake. So then, were this the only thing that the Apostle has said on
this subject, "If any will not work, neither let him eat;" these words
might be drawn over to another meaning: but since in many other places
of his Epistles, what is his mind on this point, he most openly
teaches, they superfluously essay to raise a mist before themselves
and others, that what that charity adviseth they may not only refuse
to do, but even to understand it themselves, or let it be understood
by others; not fearing that which is written, "He would not understand
that he might do good." [2480]
Footnotes
[2479] Matt. x. 19, 20
[2480] Ps. xxxvi. 3, (35, 4.) "noluit intelligere ut bene ageret."
4. First then we ought to demonstrate that the blessed Apostle Paul
willed the servants of God to work corporal works which should have as
their end a great spiritual reward, for this purpose that they should
need food and clothing of no man, but with their own hands should
procure these for themselves: then, to show that those evangelical
precepts from which some cherish not only their sloth but even
arrogance, are not contrary to the Apostolical precept and example.
Let us see then whence the Apostle came to this, that he should say,
"If any will not work, neither let him eat," and what he thereupon
joineth on, that from the very context [2481] of this lesson may
appear his declared sentence. "We command you, brethren, in the name
of our Lord Jesus Christ, that ye withdraw yourselves from every
brother that walketh unquietly, and not according to the tradition
which they have received [2482] of us. For yourselves know how ye
ought to imitate us; for we were not unquiet among you, neither ate we
bread of any man for nought, but in labor and travail night and day
working that we might not burden any of you: not for that we have not
power, but that we might give ourselves as a pattern to you in which
ye should imitate us. For also when we were with you, we gave you this
charge, that if any will not work, let him not eat. For we have heard
that certain among you walk unquietly, working not at all, but being
busy-bodies. Now them that are such we charge and beseech in our Lord
Jesus Christ, that with silence they work, and eat their own bread."
[2483] What can be said to these things, since, that none might
thereafter have license to interpret this according to his wish, not
according to charity, he by his own example hath taught what by
precept he hath enjoined? To him, namely, as to an Apostle, a preacher
of the Gospel, a soldier of Christ, a planter of the vineyard, a
shepherd of the flock had the Lord appointed that he should live by
the Gospel; and yet himself exacted not the pay which was his due,
that he might make himself a pattern to them which desired what was
not their due; as he saith to the Corinthians, "Who goeth a warfare at
any time at his own charges? Who planteth a vineyard, and of its fruit
eateth not? Who feedeth a flock, and of the milk of the flock
partaketh not?" [2484] Therefore, what was due to him, he would not
receive, that by his example they might be checked, who, although not
so ordained in the Church, did deem the like to be due to themselves.
For what is it that he saith, "Neither ate we bread of any man for
naught, but in labor and travail night and day working that we might
not burden any of you; not for that we have not power, but that we
might give ourselves as a pattern to you wherein ye should follow us?"
Let them, therefore, hear to whom he hath given this precept, that is,
they which have not this power which he had, to wit, that while only
spiritually working they should eat bread by corporal labor not
earned: [2485] and as he says, "We charge and beseech in Christ that
with silence they work and eat their own bread," let them not dispute
against the most manifest words of the Apostle, because this also
pertaineth to that "silence" with which they ought to work and eat
their own bread.
Footnotes
[2481] "Circumstantia."
[2482] "Acceperunt."
[2483] 2 Thess. iii. 6-12
[2484] 1 Cor. ix. 1-7
[2485] Gratuitum
5. I would, however, proceed to a more searching [2486] and diligent
consideration and handling of these words, had I not other places of
his Epistles much more manifest, by comparing which, both these are
made more clearly manifest, and if these were not in existence, those
others would suffice. To the Corinthians, namely, writing of this same
thing, he saith thus, "Am I not free? am I not an Apostle? [2487] Have
I not seen Christ Jesus our Lord? Are not ye my work in the Lord? If
to others I am not an Apostle, to you assuredly I am. For the seal of
mine Apostleship are ye in the Lord. My defense to them which
interrogate me is this. Have we not power to eat and to drink? Have we
not power to lead about a woman who is a sister, [2488] as also the
other Apostles, and the brethren of the Lord, and Cephas?" See how
first he shows what is lawful to him, and therefore lawful for that he
is an Apostle. For with that he began, "Am I not free? am I not an
Apostle?" and proves himself to be an Apostle, saying, "Have I not
seen Christ Jesus our Lord? Are not ye my work in the Lord?" Which
being proved, he shows that to be lawful to him which was so to the
other Apostles; that is, that he should not work with his hands, but
live by the Gospel, as the Lord appointed, which in what follows he
has most openly demonstrated; for to this end did also faithful women
which had earthly substance go with them, and minister unto them of
their substance, that they might lack none of those things which
pertain to the necessities of this life. Which thing blessed Paul
demonstrates to be lawful indeed unto himself, as also the other
Apostles did it, but that he had not chosen to use this power he
afterwards mentions. This thing some not understanding, have
interpreted not "a woman which is a sister," when he said, "Have we
not power to lead about a sister a woman;" but, "a sister a wife."
They were misled by the ambiguity of the Greek word, because both
"wife" and "woman" is expressed in Greek by the same word. Though
indeed the Apostle has so put this that they ought not to have made
this mistake; for that he neither says "a woman" merely, but "a sister
woman;" nor "to take" (as in marriage), but "to take about" (as on a
journey). Howbeit other interpreters have not been misled by this
ambiguity, and they have interpreted "woman" not "wife."
Footnotes
[2486] Enucleatius
[2487] So Griesbach amd Lachmann. But text recept. "Am I not an
Apostle? am I not free?"
[2488] "Sororem mulierem."
6. Which thing whoso thinks cannot have been done by the Apostles,
that with them women of holy conversation should go about wheresoever
they preached the Gospel, that of their substance they might minister
to their necessities, let him hear the Gospel, and learn how in this
they did after the example of the Lord Himself. Our Lord, namely,
according to the wont of His pity, sympathizing with the weak, albeit
Angels might minister unto Him, had both a bag in which should be put
the money which was bestowed doubtless by good and believing persons,
as necessary for their living, (which bag He gave in charge to Judas,
that even thieves, if we could not keep clear of such, we might learn
to tolerate in the Church. He, namely, as is written of him, "stole
[2489] what was put therein:") and He willed that women should follow
Him for the preparing and ministering what was necessary, showing what
was due to evangelists and ministers of God as soldiers, from the
people of God as the provincials; so that if any should not choose to
use that which is due unto him, as Paul the Apostle did not choose, he
might bestow the more upon the Church, by not exacting the pay which
was due to him, but by earning his daily living of his own labors. For
it had been said to the inn-keeper to whom that wounded man was
brought, "Whatever thou layest out more, at my coming again I will
repay thee." [2490] The Apostle Paul, then, did "lay out more," [2491]
in that he, as himself witnesseth, did at his own charges go a
warfare. In the Gospel, namely, it is written, "Thereafter also
Himself was making a journey through cities and villages preaching and
evangelizing of the kingdom of God; and the twelve with Him, and
certain women which had been healed of evil spirits and infirmities:
Mary who is called Magdalene, out of whom seven devils had gone forth,
and Joanna wife of Chuza Herod's steward, and Susanna, and many
others, who ministered unto Him of their substance." [2492] This
example of the Lord the Apostles did imitate, to receive the meat
which was due unto them; of which the same Lord most openly speaketh:
"As ye go," saith He, "preach, saying, The kingdom of heaven is at
hand. Heal the sick, raise the dead, cleanse lepers, cast out devils.
Freely have ye received, freely give. Possess not gold nor silver nor
money in your purses, neither scrip on your journey, neither two
coats, neither shoes, neither staff: for the workman is worthy of his
meat." [2493] Lo, where the Lord appointeth the very thing which the
Apostle doth mention. For to this end He told them not to carry all
those things, namely, that where need should be, they might receive
them of them unto whom they preached the kingdom of God.
Footnotes
[2489] "Auferebat."
[2490] Luke x. 35
[2491] 1 Cor. ix. 7-15; and 2 Cor. xi. 7
[2492] Luke viii. 1-3. [See R.V.]
[2493] Matt. x. 7-10
7. But lest any should fancy that this was granted only to the twelve,
see also what Luke relateth: "After these things," saith he, "the Lord
chose also other seventy and two, and sent them by two and two before
His face into every city and place whither He was about to come. And
He said unto them, The harvest indeed is plentiful, but the laborers
few: ask ye therefore the Lord of the harvest, that He would send
forth laborers into His harvest. Go your ways: behold, I send you as
lambs in the midst of wolves. Carry neither purse nor scrip nor shoes,
and salute no man by the way. Into whatsoever house ye shall enter,
first say, Peace be to this house. And if the son of peace be there,
your peace shall rest upon him: if not, it shall return to you. And in
the same house remain, eating and drinking such things as are with
them: for the workman is worthy of his hire." [2494] Here it appears
that these things were not commanded, but permitted, that whoso should
choose to use, might use that which was lawful unto him by the Lord's
appointment; but if any should not choose to use it, he would not do
contrary to a thing commanded, but would be yielding up his own right,
by demeaning himself more mercifully and laboriously in the Gospel in
the which he would not accept even the hire which was his due.
Otherwise the Apostle did contrary to a command of the Lord: for,
after he had shown it to be lawful unto him, he hath straightway
subjoined, "But yet have I not used this power."
Footnotes
[2494] Luke x. 1-7
8. But let us return to the order of our discourse, and the whole of
the passage itself of the Epistle let us diligently consider. "Have we
not," saith he, "leave [2495] to eat and to drink? have we not leave
to lead about a woman, a sister?" What leave meant he, but what the
Lord gave unto them whom He sent to preach the kingdom of heaven,
saying, "Those things which are (given) of them, eat ye; [2496] for
the workman is worthy of his hire;" and proposing Himself as an
example of the same power, to Whom most faithful women did of their
means minister such necessaries? But the Apostle Paul hath done more,
from his fellow-Apostles alleging a proof of this license permitted of
the Lord. For not as finding fault hath he subjoined, "As do also the
other Apostles, and the brethren of the Lord, and Cephas;" but that
hence he might show that this which he would not accept was a thing
which, that it was lawful for him to accept was proved by the wont of
the rest also his fellow-soldiers. "Or I only and Barnabas, have we
not power to forbear working?" Lo, he hath taken away all doubt even
from the slowest hearts, that they may understand of what working he
speaks. For to what end saith he, "Or I only and Barnabas, have we not
power to forbear working?" but for that all evangelists and ministers
of God's word had power received of the Lord, not to work with their
hands, but to live by the Gospel, working only spiritual works in
preaching of the kingdom of heaven and edifying of the peace of the
Church? For no man can say that it is of that very spiritual working
that the Apostle said, "Or I only and Barnabas, have we not power to
forbear working?" For this power to forbear working all those had: let
him say then, who essays to deprave and pervert precepts Apostolical;
let him say, if he dares that all evangelists received of the Lord
power to forbear preaching the Gospel. But if this is most absurd and
mad to say, why will they not understand what is plain to all, that
they did indeed receive power not to work, but works bodily, whereby
to get a living, because "the workman is worthy of his hire," as the
Gospel speaks. It is not therefore that Paul and Barnabas only had not
power to forbear working; but that all alike had this power of which
these availed not themselves in "laying out more" upon the Church; so
as in those places where they preached the Gospel they judged to be
meet for the weak. And for this reason, that he might not seem to have
found fault with his fellow-Apostles, he goes on to say: "Who goeth a
warfare at any time at his own charges? Who feedeth a flock, and of
the milk of the flock partaketh not? Speak I these things as a man?
Saith not the Law the same? For in the law of Moses it is written,
Thou shall not muzzle the ox that treadeth out the corn. Doth God care
for oxen? Or saith he it for our sake altogether? For our sakes truly
is it written, because he that plougheth ought to plough in hope, and
he that thresheth in hope of partaking of the fruits." [2497] By these
words the Apostle Paul sufficiently indicates, that it was no usurping
unto themselves of aught beyond their due on the part of his
fellow-Apostles, that they wrought not bodily, whence they might have
the things which to this life are necessary, but as the Lord ordained,
should, living by the Gospel, eat bread gratuitously given of them
unto whom they were preaching a gratuitous grace. Their charges,
namely, they did like soldiers receive, and of the fruit of the
vineyard by them planted, they did, as need was, freely gather; and of
the milk of the flock which they fed, they drank; and of the
threshing-floor on which they threshed, they took their meat.
Footnotes
[2495] Licentiam
[2496] Luke x. 7. "Ea quĉ ab ipsis sunt."
[2497] 1 Cor. ix. 7-10. [See R.V.]
9. But he speaks more openly in the rest which he subjoins, and
altogether removes all causes of doubting. "If we unto you," saith he,
"have sown spiritual things, is it a great matter if we shall reap
your carnal things?" What are the spiritual things which he sowed, but
the word and mystery of the sacrament of the kingdom of heaven? And
what the carnal things which he saith he had a right to reap, but
these temporal things which are indulged to the life and indigency of
the flesh? These however being due to him he declares that he had not
sought nor accepted, lest he should cause any impediment to the Gospel
of Christ. What work remaineth for us to understand him to have
wrought, whereby he should get his living, but bodily work, with his
own bodily and visible hands? For if from spiritual work he sought
food and clothing, that is, to receive these of them whom he was
edifying in the Gospel, he could not, as he does, go on to say, "If
others be partakers of this power over you, are not we rather?
Nevertheless, we have not used this power, but tolerate all things
that we may not cause any hindrance to the Gospel of Christ." [2498]
What power doth he say he had not used, but that which he had over
them, received of the Lord, the power to reap their carnal things, in
order to the sustenance of this life which is lived in the flesh? Of
which power were others also partakers, who did not at the first
announce the Gospel to them, but came thereafter to their Church
preaching the self-same. Therefore, when he had said, "If we have sown
unto you spiritual things, is it a great matter if we shall reap your
carnal things?" he subjoined, "If others be partakers of this power
over you, are not we rather?" And when he had demonstrated what power
they had: "Nevertheless we have not used," saith he, "this power; but
we put up with all things, lest we should cause any impediment to the
Gospel of Christ." Let therefore these persons say in what way from
spiritual work the Apostle had carnal food, when himself openly says
that he had not used this power. But if from spiritual work he had not
carnal food, it remains that from bodily work he had it and thereof
saith, "Neither did we eat any man's bread for nought; but wrought
with labor and travail night and day, that we might not be chargeable
to any of you: not because we have not power, but to make ourselves an
example unto you to follow us. [2499] All things," saith he, "we
suffer, lest we cause any hindrance to the Gospel of Christ."
Footnotes
[2498] 1 Cor. ix. 12
[2499] 2 Thess. iii. 8, 9
10. And he comes back again, and in all ways, over and over again,
enforceth what he hath the right to do, yet doeth not. "Do ye not
know," saith he, "that they which work in the temple, eat of the
things which are in the temple? they which serve the altar, have their
share with the altar? So hath the Lord ordained for them which preach
the Gospel, to live of the Gospel. But I have used none of these
things." [2500] What more open than this? what more clear? I fear lest
haply, while I discourse wishing to expound this, that become obscure
which in itself is bright and clear. For they who understand not these
words, or feign not to understand, do much less understand mine, or
profess to understand: unless perchance they do therefore quickly
understand ours, because it is allowed them to deride them being
understood; but concerning the Apostle's words this same is not
allowed. For this reason, where they cannot interpret them otherwise
according to their own sentence, be it ever so clear and manifest,
they answer that it is obscure and uncertain because wrong and
perverse they dare not call it. Cries the man of God, "The Lord hath
ordained for them which preach the Gospel, of this Gospel to live; but
I have used none of these things;" and flesh and blood essayeth to
make crooked what is straight; what open, to shut; what serene, to
cloud over. "It was," saith it, "spiritual work that he was doing, and
thereof did he live." If it be so, of the Gospel did he live: why then
doth he say, "The Lord hath ordained for them which preach the Gospel,
of the Gospel to live; but I have used none of these things?" Or if
this very word, "to live" which is here used, they will needs also
interpret in respect of spiritual life, then had the Apostle no hope
towards God, in that he did not live by the Gospel, because he hath
said, "I have used none of these things." Wherefore, that he should
have certain hope of life eternal the Apostle did of the Gospel in any
wise spiritually live. What therefore he saith, "But I have used none
of these things," doth without doubt make to be understood of this
life which is in the flesh, that which he hath said of the Lord's
ordaining to them which preach the Gospel, that of the Gospel they
should live; that is, this life which hath need of food and clothing,
they by the Gospel shall sustain; as above he said of his
fellow-apostles; of whom the Lord Himself saith, "The workman is
worthy of his meat;" and, "The workman is worthy of his hire." This
meat, then, and this hire of the sustenance of this life, due to
evangelists, this of them to whom he evangelized the Apostle accepted
not, saying a true thing, "I have used none of these things."
Footnotes
[2500] 1 Cor. ix. 13-15
11. And he goes on, and adjoins, lest perchance any should imagine
that he only therefore received not, because they had not given: "But
I have not written these things that they may be so done unto me: good
is it for me rather to die than that any make void my glory." [2501]
What glory, unless that which he wished to have with God, while in
Christ suffering with the weak? As he is presently about to say most
openly; "For if I shall have preached the Gospel, there is not to me
any glory: for necessity is laid upon me;" [2502] that is, of
sustaining this life. "For woe will be to me," he saith, "if I preach
not the Gospel:" that is, to my own will shall I forbear to preach the
Gospel, because I shall be tormented with hunger, and shall not have
whereof to live. For he goes on, and says; "For if willingly I do
this, I have a reward." By his doing it willingly, he means, if he do
it uncompelled by any necessity of supporting this present life; and
for this he hath reward, to wit, with God, of glory everlasting. "But
if unwilling," saith he, "a dispensation is entrusted unto me:" [2503]
that is, if being unwilling, I am by necessity of passing through this
present life, compelled to preach the Gospel, "a dispensation is
entrusted unto me;" to wit, that by my dispensation as a steward,
because Christ, because the truth, is that which I preach, howsoever
because of occasion, howsoever seeking mine own, howsoever by
necessity of earthly emolument compelled so to do, other men do
profit, but I have not that glorious and everlasting reward with God.
"What then," saith he, "shall be my reward?" He saith it as asking a
question: therefore the pronunciation must be suspended, until he give
the answer. Which the more easily to understand, let, as it were, us
put the question to him, "What, then, will be thy reward, O Apostle,
when that earthly reward due to good evangelists, not for its sake
evangelizing, but yet taking it as the consequence and offered to them
by the Lord's appointment, thou acceptest not? What shall be thy
reward then?" See what he replies: "That, preaching the Gospel, I may
make the Gospel of Christ without charge;" that is, that the Gospel
may not be to believers expensive, lest they account that for this end
is the Gospel to be preached to them, that its preachers should seem
as it were to sell it. And yet he comes back again and again, that he
may show what, by warrant of the Lord, he hath a right unto, yet doeth
not: "that I abuse not," saith he, "my power in the Gospel." [2504]
Footnotes
[2501] 1 Cor. ix. 15
[2502] 1 Cor. ix. 16. [See R.V.]
[2503] 1 Cor. ix. 17
[2504] 1 Cor. ix. 18
12. But now, that as bearing with the infirmity of men he did this,
let us hear what follows: "For though I be free from all men, yet have
I made myself servant unto all, that I might gain the more. To them
that are under the law, I became as under the law, that I might gain
them that are under the law; to them that are without law, as without
law, (being not without law to God, but under the law to Christ,) that
I might gain them that are without law." [2505] Which thing he did,
not with craftiness of simulation, but with mercy of compassion with
others; that is, not as if to feign himself a Jew, as some have
thought, in that he observed at Jerusalem the things prescribed by the
old law. [2506] For he did this in accordance with his free and openly
declared sentence, in which he says, "Is any called being circumcised?
let him not become uncircumcised." That is, let him not so live, as
though he had become uncircumcised, and covered that which he had laid
bare: as in another place he saith, "Thy circumcision is become
uncircumcision." [2507] It was in accordance then with this his
sentence, in which he saith, "Is any called being circumcised? let him
not become uncircumcised. Is any called in uncircumcision? let him not
be circumcised;" [2508] that he did those things, in which, by persons
not understanding and not enough attending, he has been accounted to
have feigned. For he was a Jew, and was called being circumcised;
therefore he would not become uncircumcised; that is, would not so
live as if he had not been circumcised. For this he now had in his
power to do. And "under" the law, indeed, he was not as they who
servilely wrought it; but yet "in" the law of God and of Christ. For
that law was not one, and the law of God another, as accursed
Manicheans are wont to say. Otherwise, if when he did those things he
is to be accounted to have feigned, then he feigned himself also a
pagan, and sacrificed to idols, because he says that he became to
those without law, as without law. By whom, doubtless, he would have
us to understand no other than Gentiles whom we call Pagans. It is one
thing therefore to be under the law, another in the law, another
without law. "Under the law," the carnal Jews; "in the law," spiritual
men, both Jews and Christians; (whence the former kept that custom of
their fathers, but did not impose unwonted burdens upon the believing
Gentiles; and therefore they also were circumcised;) but "without
law," are the Gentiles which have not yet believed, to whom yet the
Apostle testifieth himself to have become like, through sympathy of a
merciful heart, not simulation of a changeable exterior; that is, that
he might in that way succor carnal Jew or Pagan, in which way himself,
if he were that, would have wished to be succored: bearing, to wit,
their infirmity, in likeness of compassion, not deceiving in fiction
of lying; as he straightway goes on, and says, "I became to the weak
as weak, that I might gain the weak." [2509] For it was from this
point that he was speaking, in saying all those other things. As then,
that he became to the weak as weak, was no lie; so all those other
things above rehearsed. For what doth he mean his weakness towards the
weak to have been, but that of suffering with them, insomuch that,
lest he should appear to be a seller of the Gospel, and by falling
into an ill suspicion with ignorant men, should hinder the course of
God's word, he would not accept what by warrant of the Lord was his
due? Which if he were willing to accept, he would not in any wise lie,
because it was truly due to him; and for that he would not, he did not
in any wise lie. For he did not say, it was not due; but he showed it
to be due, and that being due he had not used it, and professed that
he would not at all use it, in that very thing becoming weak; namely,
in that he would not use his power; being, to wit, with so merciful
affection endued, that he thought in what way he should wish to be
dealt withal, if himself also were made so weak, that possibly, if he
should see them by whom the Gospel was preached to him, accepting
their charges, he might think it a bringing of wares to market, and
hold them in suspicion accordingly.
Footnotes
[2505] 1 Cor. ix. 19-21
[2506] S. Jerome in Ep. inter Augustinianas, 75, n. 9-11.
[2507] Rom. ii. 25
[2508] 1 Cor. vii. 18
[2509] 1 Cor. ix. 22
13. Of this weakness of his, he saith in another place, "We made
ourselves small among you, even as a nurse cherisheth her children."
[2510] For in that passage the context indicates this: "For neither at
any time," saith he, "used we flattering words, as ye know, nor an
occasion of covetousness; God is witness: nor of men sought we glory,
neither of you, nor yet of others when we might have been burdensome
to you as the Apostles of Christ: but we made ourselves small among
you, even as a nurse cherisheth her children." What therefore he saith
to the Corinthians, that he had power of his apostleship, as also the
other Apostles, which power he testifieth that he had not used; this
also he saith in that place to the Thessalonians, "When we might have
been burdensome to you as Christ's Apostles:" according to that the
Lord saith, "The workman is worthy of his hire." For that of this he
speaks, is indicated by that which he above set down, "Neither for
occasion of coveteousness, God is witness." By reason, namely, of this
which by right of the Lord's appointment was due to good evangelists,
who not for its sake do evangelize but seek the kingdom of God, so
that all these things should be added unto them, others were taking
advantage thereof, of whom he also saith, "For they that are such
serve not God, but their own belly." [2511] From whom the Apostle
wished so to cut off this occasion, that even what was justly due to
him, he would forego. For this himself doth openly show in the second
to the Corinthians, speaking of other Churches supplying his
necessities. For he had come, as it appears, to so great indigence,
that from distant Churches were sent supplies for his necessities,
while yet from them among whom he was, he accepted nothing of that
kind. "Have I committed a sin, "saith he, "in humbling myself that ye
might be exalted, because I have preached to you the Gospel of God
freely? Other Churches I despoiled, taking wages of them to minister
unto you: and when I was present with you and wanted, to no man was I
burdensome. For that which was lacking to me the brethren which came
from Macedonia supplied, and in all things I have kept myself from
being burdensome to you, and will keep myself. It is the truth of
Christ in me, that this glory shall not be infringed in me in the
regions of Achaia. Wherefore? because I love you not? God knoweth. But
what I do, I also mean to do, that I may cut off occasion from them
which seek occasion, that wherein they glory they may be found as also
we." [2512] Of this occasion, therefore, which he here saith that he
cuts off, he would have that understood which he saith in the former
place, "Neither for occasion of covetousness, God is witness." And
what he here saith, "In humbling myself that ye might be exalted:"
this in the first to the same Corinthians, "I became to the weak as
weak;" this to the Thessalonians, "I became small among you, as a
nurse cherisheth her children." [2513] Now then observe what follows:
"So," saith he, "being affectionately desirous of you, we are minded
to impart unto you not alone the Gospel of God, but our own souls
also; because ye are become most dear to us. For ye remember,
brethren, our labor and toil, night and day working, that we might not
burden any of you." For this he said above, "When we might be
burdensome to you, as Christ's Apostles." Because, then, the weak were
in peril, lest, agitated by false suspicions, they should hate an, as
it were, venal Gospel, for this cause, trembling for them as with a
father's and a mother's bowels of compassion, did he this thing. So
too in the Acts of the Apostles he speaks the same thing, when,
sending from Miletus to Ephesus, he had called thence the presbyters
of the Church, to whom, among much else, "Silver," saith he, "and
gold, or apparel of no man have I coveted; yourselves know, that to my
necessities and theirs who were with me these hands have ministered.
In all things have I shown you that so laboring it behoveth to help
the weak, mindful also of the words of the Lord Jesus, for that He
said, More blessed is it rather to give than to receive." [2514]
Footnotes
[2510] "Parvuli." 1 Thess. ii. 5-7. [See R.V.]
[2511] Rom. xvi. 18
[2512] 2 Cor. xi. 7-12. [See R.V.]
[2513] 1 Thess. ii. 7-9
[2514] Acts xx. 33-35
14. Here peradventure some man may say, "If it was bodily work that
the Apostle wrought, whereby to sustain this life, what was that same
work, and when did he find time for it, both to work and to preach the
Gospel?" To whom I answer: Suppose I do not know; nevertheless that he
did bodily work, and thereby lived in the flesh, and did not use the
power which the Lord had given to the Apostles, that preaching the
Gospel he should live by the Gospel, those things above-said do
without all doubt bear witness. For it is not either in one place or
briefly said, that it should be possible for any most astute arguer
with all his tergiversation to traduce and pervert it to another
meaning. Since then so great an authority, with so mighty and so
frequent blows mauling the gainsayers, doth break in pieces their
contrariness, why ask they of me either what sort of work he did, or
when he did it? One thing I know, that he neither did steal, nor was a
housebreaker or highwayman, nor chariot-driver or hunter or player,
nor given to filthy lucre: but innocently and honestly wrought things
which are fitted for the uses of men; such as are the works of
carpenters, builders, shoemakers, peasants, and such like. For honesty
itself reprehends not what their pride doth reprehend, who love to be
called, but love not to be, honest. The Apostle then would not disdain
either to take in hand any work of peasants, or to be employed in the
labor of craftsmen. For he who saith, "Be ye without offense to Jews
and to Greeks and to the Church of God," [2515] before what men he
could possibly stand abashed, I know not. If they shall say, the Jews;
the Patriarchs fed cattle: if the Greeks, whom we call also Pagans;
they have had philosophers, held in high honor, who were shoemakers:
if the Church of God; that just man, elect to the testimony of a
conjugal and ever-during virginity, to whom was betrothed the Virgin
Mary who bore Christ, was a carpenter. [2516] Whatever therefore of
these with innocence and without fraud men do work, is good. For the
Apostle himself takes precaution of this, that no man through
necessity of sustaining life should turn aside to evil works. "Let him
that stole," saith he, "steal no more; but rather let him labor good
with his hands, that he may have to impart to him that needeth."
[2517] This then is enough to know, that also in the very work of the
body the Apostle did work that which is good.
Footnotes
[2515] 1 Cor. x. 32
[2516] Matt. xiii. 55
[2517] Eph. iv. 28
15. But when he might use to work, that is, in what spaces of time,
that he might not be hindered from preaching the Gospel, who can make
out? Though, truly, that he wrought at hours of both day and night
himself hath not left untold. [2518] Yet these men truly, who as
though very full of business and occupation inquire about the time of
working, what do they? Have they from Jerusalem round about even to
Illyricum filled the lands with the Gospel? [2519] or whatever of
barbarian nations hath remained yet to be gone unto, and to be filled
of the peace of the Church, have they undertaken? We know them into a
certain holy society, most leisurely gathered together. A marvellous
thing did the Apostle, that in very deed amid his so great care of all
the Churches, both planted and to be planted, to his care and labor
appertaining, he did also with his hands work: yet on that account,
when he was with the Corinthians, and wanted, was burdensome to no man
of those among whom he was, but altogether that which was lacking to
him the brethren which came from Macedonia supplied. [2520]
Footnotes
[2518] 1 Thess. ii. 9; 2 Thess. iii. 8
[2519] Rom. xv. 19
[2520] 2 Cor. xi. 9
16. For he himself also, with an eye to the like necessities of
saints, who, although they obey his precepts, "that with silence they
work and eat their own bread," may yet from many causes stand in need
of somewhat by way of supplement to the like sustenance, therefore,
after he had thus said, teaching and premonishing, "Now them which are
such we command and beseech in our Lord Jesus Christ, that with
silence they work and eat their own bread;" [2521] yet, lest they
which had whereof they might supply the needs of the servants of God,
should hence take occasion to wax lazy, providing against this he hath
straightway added, "But ye, brethren, become not weak in showing
beneficence." [2522] And when he was writing to Titus, saying, "Zenas
the lawyer and Apollos do thou diligently send forward, that nothing
may be wanting to them;" [2523] that he might show from what quarter
nothing ought to be wanting to them, he straightway subjoined, "But
let ours also learn to maintain good works [2524] for necessary use,
that they be not unfruitful." In the case of Timothy also, [2525] whom
he calls his own most true [2526] son, because he knew him weak of
body, (as he shows, in advising him not to drink water, but to use a
little wine for his stomach's sake and his often infirmities,) lest
then haply, because in bodily work he could not labor, he being
unwilling to stand in need of daily food at their hands, unto whom he
ministered the Gospel, should seek some business in which the stress
of his mind would become entangled; (for it is one thing to labor in
body, with the mind free, as does a handicraftsman, if he be not
fraudulent and avaricious and greedy of his own private gain; but
another thing, to occupy the mind itself with cares of collecting
money without the body's labor, as do either dealers, or bailiffs, or
undertakers, for these with care of the mind conduct their business,
not with their hands do work, and in that regard occupy their mind
itself with solicitude of getting;) lest then Timothy should fall upon
such like ways, because from weakness of body he could not work with
his hands, he thus exhorts, admonishes, and comforts him: "Labor,"
saith he, "as a good soldier of Jesus Christ. No man, going a warfare
for God, entangleth himself with secular business; that he may please
Him to whom he hath proved himself. [2527] For he that striveth for
masteries, is not crowned except he strive lawfully." [2528] Hereupon,
lest the other should be put to straits, saying, "Dig I cannot, to beg
I am ashamed," [2529] he adjoined, "The husbandman that laboreth must
be first partaker of the fruits:" according to that which he had said
to the Corinthians, "Who goeth a warfare any time at his own charges?
Who planteth a vineyard, and eateth not of the fruit thereof? Who
feedeth a flock, and partaketh not of the milk of the flock?" [2530]
Thus did he make to be without care a chaste evangelist, not to that
end working as an evangelist that he might sell the Gospel, but yet
not, having strength to supply unto himself with his own hands the
necessities of this life; for that he should understand whatever being
necessary for himself he was taking of them whom as provincials he as
a soldier was serving, and whom as a vineyard he was culturing, or as
a flock was feeding, to be not matter of mendicity, but of power.
Footnotes
[2521] 2 Thess. iii. 12, 13
[2522] Infirmari benefacientes
[2523] Tit. iii. 13, 14
[2524] Bonis operibus prĉesse, kalon ergon proistasthai. E.V. in
margin, "profess honest trades."
[2525] 1 Tim. i. 2
[2526] "Germanissimum." 1 Tim. v. 23
[2527] Cui se probavit
[2528] 2 Tim. ii. 3-6
[2529] Luke xvi. 3. [See R.V.]
[2530] 1 Cor. ix. 7
17. On account then of these either occupations of the servants of
God, or bodily infirmities, which cannot be altogether wanting, not
only doth the Apostle permit the needs of saints to be supplied by
good believers, but also most wholesomely exhorteth. For, setting
apart that power, which he saith himself had not used, which yet that
the faithful must serve unto, he enjoins, saying, "Let him that is
catechised in the word, communicate unto him that doth catechise him,
in all good things:" [2531] setting apart, then, this power, which
that the preachers of the word have over them to whom they preach, he
often testifieth; speaking, moreover, of the saints who had sold all
that they had and distributed the same, and were dwelling at Jerusalem
in an holy communion of life, not saying that any thing was their own,
to whom all things were in common, [2532] and their soul and heart one
in the Lord: that these by the Churches of the Gentiles should have
what they needed bestowed upon them, he chargeth and exhorteth. Thence
is also that to the Romans: "Now therefore I will go unto Jerusalem,
to minister unto the saints. For it hath pleased Macedonia and Achaia
to make a certain contribution for the poor of the saints which are at
Jerusalem. For it hath pleased them; and their debtors they are. For
if in their spiritual things the Gentiles have communicated, they
ought also in carnal things to minister unto them." [2533] This is
like that which he says to the Corinthians: "If we have sown unto you
spiritual things, is it a great thing if we reap your carnal things?"
[2534] Also to the Corinthians in the second Epistle: "Moreover,
brethren, we do you to wit of the grace of God bestowed on the
Churches of Macedonia; how that in a great trial of affliction the
abundance of their joy and their deep poverty abounded in the riches
of their liberality; for to their power, I bear record, yea, and
beyond their power, they were willing of themselves; with many prayers
beseeching of us the grace and the fellowship of the ministering to
the saints: and not as we hoped, but first they gave their own selves
to the Lord, and unto us by the will of God, insomuch, that we desired
Titus, that as he had begun, so he would also finish in you the same
grace also. But as ye abound in every thing, in faith, and utterance,
and knowledge, and in all diligence, and in your love to us, see that
ye abound in this grace also. I speak not by commandment, but by
occasion of the forwardness of others, and to prove the exceeding
dearness of your love. For ye know the grace of our Lord Jesus Christ,
that, though He was rich, yet for your sakes He became poor, that ye
through His poverty might be made rich. And herein I give advice: for
this is expedient for you, who have begun before, not only to do, but
also to be willing a year ago; now therefore perfect it in the doing;
that as there is a readiness to will, so of performance also out of
that which each hath. For if there be first a ready mind, it is
acceptable according to that a man hath, not according to that he hath
not. Not, namely, that others may have ease, and ye straits; but by an
equality, that now at this time your abundance may be a supply for
their want, that their abundance also may become a supply for your
want: that there may be equality, as it is written, He that had
gathered much had nothing over; and he that had gathered little had no
lack. But thanks be to God, which put the same earnest care for you
into the heart of Titus: for indeed he accepted the exhortation; but
being more forward, of his own accord he went forth unto you. And we
have sent with him the brother, whose praise is in the Gospel
throughout all the Churches; and not that only, but he was also
ordained of the Churches as a companion of our travail, with this
grace which is administered by us to the glory of the Lord, and our
ready mind: avoiding this, that no man should blame us in this
abundance which is administered by us. For we provide for honest
things, not only in the sight of the Lord, but also in the sight of
men." [2535] In these words appeareth how much [2536] the Apostle
willed it not only to be the care of the holy congregations [2537] to
minister necessaries to the holy servants of God, giving counsel in
this, because this was profitable more to the persons themselves who
did this, than to them towards whom they did it, (for to those another
thing was profitable, that is, that they should make of this service
of their brethren towards them an holy use, and not with an eye to
this serve God, nor take these things but to supply necessity, not to
feed laziness:) but likewise his own care the blessed Apostle saith to
be so great in this ministration which was now in transmitting through
Titus, that a companion of his journey was on this account, he tells
us, ordained by the Churches, a man of God well reported of, "whose
praise," says he, "is in the Gospel throughout all the Churches." And
to this end, he says, was the same ordained to be his companion, that
he might avoid men's reprehensions, lest, without witness of saints
associated with him in this ministry, he should be thought by weak and
impious men to receive for himself and turn aside into his own bosom,
what he was receiving for supplying the necessities of the saints, by
him to be brought and distributed to the needy.
Footnotes
[2531] Gal. vi. 6
[2532] Acts ii. 44: iv. 32
[2533] Rom. xv. 25-27
[2534] 1 Cor. ix. 11
[2535] 2 Cor. viii. 1-21
[2536] Read perhaps "quantam;" "how great the Apostle willed to be the
care."
[2537] Plebium
18. And a little after he saith, "For as touching the ministering to
the saints, it is superfluous for me to write to you. For I know the
forwardness of your mind, for which I boast of you to them of
Macedonia, that Achaia was ready a year ago; and your zeal hath
provoked very many. Yet have we sent the brethren, lest our boasting
of you should be in vain in this behalf; that, as I said, ye may be
ready: lest haply if they of Macedonia come with me, and find you
unprepared, we (that we say not, ye) should be ashamed in this
substance. Therefore I thought it necessary to exhort the brethren,
that they would go before unto you, and make up beforehand this your
long promised benediction, that the same might be ready, as
benediction, and not as covetousness. But this I say, He which soweth
sparingly shall reap also sparingly; and he which soweth in
benediction shall reap also in benediction. Every man according as he
hath purposed in his heart, not grudgingly, or of necessity: for God
loveth a cheerful giver. And God is able to make all grace abound in
you; that ye, always having all sufficiency in all things, may abound
to every good work: as it is written, He hath dispersed abroad; he
hath given to the poor: his righteousness remaineth for ever. But He
that ministereth seed to the sower will both minister bread for your
food, and multiply your seed sown, and increase the growing fruits of
your righteousness; that ye may be enriched in every thing to all
bountifulness, which causeth through us thanksgiving to God: for the
administration of this service not only supplieth the want of the
saints, but makes them also to abound by thanksgiving unto God of
many, while by the proof of this ministration they glorify God for the
obedience of your confession unto the Gospel of Christ, and for your
liberal distribution unto them, and unto all men; and in the praying
for you of them which long after you for the excellent grace of God in
you. Thanks be unto God for His unspeakable gift." [2538] In what
richness of holy gladness must the Apostle have been steeped, while he
speaks of the mutual supply of the need of Christ's soldiers and His
other subjects, [2539] on the one part of carnal things to those, on
the other of spiritual things to these, to exclaim as he does, and as
it were in repletion of holy joys to burst out [2540] with, "Thanks be
to God for His unspeakable gift!"
Footnotes
[2538] 2 Cor. ix
[2539] Provincialium
[2540] "Eructuare."
19. As therefore the Apostle, nay rather the Spirit of God possessing
and filling and actuating his heart, ceased not to exhort the faithful
who had such substance, that nothing should be lacking to the
necessities of the servants of God, who wished to hold a more lofty
degree of sanctity in the Church, in cutting off all ties of secular
hope, and dedicating a mind at liberty to their godly service of
warfare: likewise ought themselves also to obey his precepts, in
sympathizing with the weak, and unshackled by love of private wealth,
to labor with their hands for the common good, and submit to their
superiors without a murmur; that there may be made up for them out of
the oblations of good believers that which, while they labor and do
some work whereby they may get their living, yet still by reason of
bodily infirmities of some, and by reason of ecclesiastical
occupations or erudition of the doctrine which bringeth salvation,
they shall account to be lacking.
20. For what these men are about, who will not do bodily work, to what
thing they give up their time, I should like to know. "To prayers,"
say they, "and psalms, and reading, and the word of God." A holy life,
unquestionably, and in sweetness of Christ worthy of praise; but then,
if from these we are not to be called off, neither must we eat, nor
our daily viands themselves be prepared, that they may be put before
us and taken. Now if to find time for these things the servants of God
at certain intervals of times by very infirmity are of necessity
compelled, why do we not make account of some portions of times to be
allotted also to the observance of Apostolical precepts? For one
single prayer of one who obeyeth is sooner heard than ten thousand of
a despiser. As for divine songs, however, they can easily, even while
working with their hands, say them, and like as rowers with a
boat-song, [2541] so with godly melody cheer up their very toil. Or
are we ignorant how it is with all workmen, to what vanities, and for
the most part even filthinesses, of theatrical fables they give their
hearts and tongues, while their hands recede not from their work? What
then hinders a servant of God while working with his hands to meditate
in the law of the Lord, and sing unto the Name of the Lord Most High?
[2542] provided, of course, that to learn what he may by memory
rehearse, he have times set apart. For to this end also those good
works of the faithful ought not to be lacking, for resource of making
up what is necessary, that the hours which are so taken up in storing
of the mind that those bodily works cannot be carried on, may not
oppress with want. But they which say that they give up their time to
reading, do they not there find that which the Apostle enjoineth? Then
what perversity is this, to refuse to be ruled by his reading while he
wishes to give up his time thereto; and that he may spend more time in
reading what is good, therefore to refuse to do what is read? For who
knows not that each doth the more quickly profit when he reads good
things, the quicker he is in doing what he reads?
Footnotes
[2541] Celeumate
[2542] Ps. i. 2; xiii. 6
21. Moreover, if discourse must be bestowed upon any, and this so take
up the speaker that he have not time to work with his hands, are all
in the monastery able to hold discourse unto brethren which come unto
them from another kind of life, whether it be to expound the divine
lessons, or concerning any questions which may be put, to reason in an
wholesome manner? Then since not all have the ability, why upon this
pretext do all want to have nothing else to do? Although even if all
were able, they ought to do it by turns; not only that the rest might
not be taken up from necessary works, but also because it sufficeth
that to many hearers there be one speaker. To come now to the Apostle;
how could he find time to work with his hands, unless for the
bestowing of the word of God he had certain set times? And indeed God
hath not willed this either to be hidden from us. For both of what
craft he was a workman, and at what times he was taken up with
dispensing the Gospel, holy Scripture has not left untold. Namely,
when the day of his departure caused him to be in haste, being at
Troas, even on the first day of the week when the brethren were
assembled to break bread, such was his earnestness, and so necessary
the disputation, that his discourse was prolonged even until midnight,
[2543] as though it had slipped from their minds that on that day it
was not a fast: [2544] but when he was making longer stay in any place
and disputing daily, who can doubt that he had certain hours set apart
for this office? For at Athens, because he had there found most
studious inquirers of things, it is thus written of him: "He disputed
therefore with the Jews in the synagogue, and with the Gentile
inhabitants [2545] in the market every day to those who were there."
[2546] Not, namely, in the synagogue every day, for there it was his
custom to discourse on the sabbath; but "in the market," saith he,
"every day;" by reason, doubtless, of the studiousness of the
Athenians. For so it follows: "Certain however of the Epicurean and
Stoic philosophers conferred with him." And a little after, it says:
"Now the Athenians and strangers which were there spent their time in
nothing else but either to tell or to hear some new thing." Let us
suppose him all those days that he was at Athens not to have worked:
on this account, indeed, was his need supplied from Macedonia, as he
says in the second to the Corinthians: [2547] though in fact he could
work both at other hours and of nights, because he was so strong in
both mind and body. But when he had gone from Athens, let us see what
says the Scripture: "He disputed," saith it, "in the synagogue every
sabbath;" [2548] this at Corinth. In Troas, however, where through
necessity of his departure being close at hand, his discourse was
protracted until midnight, it was the first day of the week, which is
called the Lord's Day: whence we understand that he was not with Jews
but with Christians; when also the narrator himself saith they were
gathered together to break bread. And indeed this same is the best
management, that all things be distributed to their times and be done
in order, lest becoming ravelled in perplexing entanglements, they
throw our human mind into confusion.
Footnotes
[2543] Acts xx. 7
[2544] S. Augustin therefore assumes that the Christians of the
Apostolic age did not break their fast before receiving the Eucharist.
See St. Chrys. on Stat. Hom. ix. § 2. Tr. p. 159, and note g.
[2545] Tois 'Ioudaiois kai tois sebomenois kai en te agora kata pasan
hemeran pros tous paratunchanontas. For kai tois sebomenois Aug. has
et Gentibus incolis: for which some mss. have Gentibus in viculis.
[2546] Acts xvii. 17, 18, 21
[2547] 2 Cor. xi. 9
[2548] Acts xviii. 4
22. There also is said at what work the Apostle wrought. "After these
things," it says, "he departed from Athens and came to Corinth; and
having found a certain Jew, by name Aquila, of Pontus by birth, lately
come from Italy, and Priscilla his wife, because that Claudius had
ordered all Jews to depart from Rome, he came unto them, and because
he was of the same craft he abode with them, doing work: for they were
tent-makers." [2549] This if they shall essay to interpret
allegorically, they show what proficients they be in ecclesiastical
learning, on which they glory that they bestow all their time. And, at
the least, touching those sayings above recited, "Or I only and
Barnabas, have we not power to forbear working?" and, "We have not
used this power;" [2550] and, "When we might be burdensome to you, as
Apostles of Christ," [2551] and, "Night and day working that we might
not burden any of you;" [2552] and, "The Lord hath ordained for them
which preach the Gospel, of the Gospel to live; but I have used none
of these things:" [2553] and the rest of this kind, let them either
expound otherwise, or if by most clear shining light of truth they be
put to it, let them understand and obey; or if to obey they be either
unwilling or unable, at least let them own them which be willing, to
be better, and them which be also able, to be happier men than they.
For it is one thing to plead infirmity of body, either truly alleged,
or falsely pretended: but another so to be deceived and so to deceive,
that it shall even be thought a proof of righteousness obtaining more
mightily in servants of God, if laziness have gotten power to reign
among a set of ignorant men. He, namely, who shows a true infirmity of
body, must be humanely dealt withal; he who pretends a false one, and
cannot be convicted, must be left unto God: yet neither of them fixeth
a pernicious rule; because a good servant of God both serves his
manifestly infirm brother; and, when the other deceives, if he
believes him because he does not think him a bad man, he does not
imitate him that he may be bad; and if he believe him not; he thinks
him deceitful, and does, nevertheless, not imitate him. But when a man
says, "This is true righteousness, that by doing no bodily work we
imitate the birds of the air, because he who shall do any such work,
goes against the Gospel:" whoso being infirm in mind hears and
believes this, that person, not for that he so bestows all his time,
but for that he so erreth, must be mourned over.
Footnotes
[2549] Acts xviii. 1-3
[2550] 1 Cor. ix. 6-12
[2551] 1 Thess. ii. 6
[2552] 2 Thess. iii. 8
[2553] 1 Cor. ix. 14, 15
23. Hence arises another question; for peradventure one may say, "What
then? did the other Apostles, and the brethren of the Lord, and
Cephas, sin, in that they did not work? Or did they occasion an
hindrance to the Gospel, because blessed Paul saith that he had not
used this power on purpose that he might not cause any hindrance to
the Gospel of Christ? For if they sinned because they wrought not,
then had they not received power not to work, but to live instead by
the Gospel. But if they had received this power, by ordinance of the
Lord, that they which preach the Gospel should live by the Gospel; and
by His saying, "The workman is worthy of his meat;" which power Paul,
laying out somewhat more, [2554] would not use; then truly they sinned
not. If they sinned not, they caused no hindrance. For it is not to be
thought no sin to hinder the Gospel. [2555] If this be so, "to us
also," say they, "it is free either to use or not to use this power."
Footnotes
[2554] Amplius aliquid erogans
[2555] 1 Cor. ix. 12
24. This question I should briefly solve, if I should say, because I
should also justly say, that we must believe the Apostle. For he
himself knew why in the Churches of the Gentiles it was not meet that
a venal Gospel were carried about; not finding fault with his
fellow-apostles, but distinguishing his own ministry; because they,
without doubt by admonition of the Holy Ghost, had so distributed
among them the provinces of evangelizing, that Paul and Barnabas
should go unto the Gentiles, and they unto the Circumcision. [2556]
But that he gave this precept to them who had not the like power,
those many things already said do make manifest. But these brethren of
ours rashly arrogate unto themselves, so far as I can judge, that they
have this kind of power. For if they be evangelists, I confess, they
have it: if ministers of the altar, dispensers of sacraments, of
course it is no arrogating to themselves, but a plain vindicating of a
right.
Footnotes
[2556] Acts xiii. 2; Gal. ii. 9
25. If at the least they once had in this world wherewithal they might
easily without handiwork sustain this life, which property, when they
were converted unto God, they disparted to the needy, then must we
both believe their infirmity, and bear with it. For usually such
persons, having been, not better brought up, as many think, but what
is the truth, more languidly brought up, are not able to bear the
labor of bodily works. Such peradventure were many in Jerusalem. For
it is also written, that they sold their houses and lands, and laid
the prices of them at the Apostles' feet, that distribution might be
made to every one as he had need. [2557] Because they were found,
being near, and were useful to the Gentiles, who, being afar off,
[2558] were thence called from the worship of idols, as it is said,
"Out of Zion shall go forth the law, and the word of the Lord from
Jerusalem," [2559] therefore hath the Apostle called the Christians of
the Gentiles their debtors: "their debtors," saith he, "they are:" and
hath added the reason why, "For if in their spiritual things the
Gentiles have communicated, they ought also in carnal things to
minister unto them." [2560] But now there come into this profession of
the service of God, both persons from the condition of slaves, or also
freed-men, or persons on this account freed by their masters or about
to be freed, likewise from the life of peasants, and from the exercise
and plebeian labor of handicraftsmen, persons whose bringing up
doubtless has been all the better for them, the harder it has been:
whom not to admit, is a heavy sin. For many of that sort have turned
out truly great men and meet to be imitated. For on this account also
"hath God chosen the weak things of the world to confound the things
which are mighty, and the foolish things of the world hath He chosen
to confound them who are wise; and ignoble things of the world, and
things which are not, as though they were, that the things that are
may be brought to nought: that no flesh may glory before God." [2561]
This pious and holy thought, accordingly, causeth that even such be
admitted as bring no proof of a change of life for the better. For it
doth not appear whether they come of purpose for the service of God,
or whether running away empty from a poor and laborious life they want
to be fed and clothed; yea, moreover, to be honored by them of whom
they were wont to be despised and trampled on. Such persons therefore
because they cannot excuse themselves from working by pleading
infirmity of body, seeing they are convicted by the custom of their
past life, do therefore shelter themselves under the screen of an ill
scholarship, that from the Gospel badly understood they should essay
to pervert precepts apostolical: truly "fowls of the air," but in
lifting themselves on high through pride; and "grass of the field,"
but in being carnally minded.
Footnotes
[2557] Acts ii. 45; iv. 34
[2558] Acts ii. 39
[2559] Is. ii. 3
[2560] Rom. xv. 27
[2561] 1 Cor. i. 27-29
26. That, namely, befalleth them which in undisciplined younger
widows, the same Apostle saith must be avoided: "And withal they learn
to be idle; and not only idle, but also busy bodies and full of words,
speaking what they ought not." [2562] This very thing said he
concerning evil women, which we also in evil men do mourn and bewail,
who against him, the very man in whose Epistles we read these things,
do, being idle and full of words, speak what they ought not. And if
there be any among them who did with that purpose come to the holy
warfare, [2563] that they may please Him to whom they have proved
themselves, these, when they be so vigorous in strength of body, and
soundness of health, that they are able not only to be taught, but
also, agreeably unto the Apostle, to work, do, by receiving of these
men's idle and corrupt discourses, which they are unable, by reason of
their unskilled rawness, to judge of, become changed by pestiferous
contagion into the same noisomeness: not only not imitating the
obedience of saints which quietly work, and of other monasteries
[2564] which in most wholesome discipline do live after the apostolic
rule; but also insulting better men than themselves, preaching up
laziness as the keeper of the Gospel, accusing mercy as the
prevaricator therefrom. For a much more merciful work is it to the
souls of the weak, to consult for the fair fame of the servants of
God, than it is to the bodies of men, to break bread to the hungry.
Wherefore I would to God that these, which want to let their hands lie
idle, would altogether let their tongues lie idle too. For they would
not make so many willing to imitate them, if the examples they set
were not merely lazy ones, but mute withal.
Footnotes
[2562] 1 Tim. v. 13
[2563] 2 Tim. ii. 4. [See R.V.]
[2564] Cassian. de Inst. x. 22.
27. As it is, however, they, against the Apostle of Christ, recite a
Gospel of Christ. For so marvellous are the works of the sluggards,
hindered that they want to have that very thing by Gospel, which the
Apostle enjoined and did on purpose that the Gospel itself should not
be hindered. And yet, if from the very words of the Gospel we should
compel them to live agreeably with their way of understanding it, they
will be the first to endeavor to persuade us how they are not to be
understood so as they do understand them. For certainly, they say that
they therefore ought not to work, for that the birds of the air
neither sow nor reap, of which the Lord hath given us a similitude
that we should take no thought about such necessaries. Then why do
they not attend to that which follows? For it is not only said, that
"they sow not, neither reap;" [2565] but there is added, "nor gather
in apothecas." Now "apothecĉ" may be called either "barns," or word
for word, "repositories." Then why do these persons want to have idle
hands and full repositories? Why do they lay by and keep what they
receive of the labors of others, that thereof may be every day
somewhat forthcoming? Why, in short, do they grind and cook? For the
birds do not this. Or, if they find some whom they may persuade to
this work also, namely, to bring unto them day by day viands ready
made; at least their water they either fetch them from springs, or
from cisterns and wells draw and set it by: this the fowls do not. But
if so please them, let it be the study of good believers and most
devoted subjects of the Eternal King, to carry their service to His
most valiant soldiers even to that length, that they shall not be
forced even to fill a vessel of water for themselves, if now-a-days
people have surpassed even them which at that time were at Jerusalem,
in a new grade of righteousness, stepping out beyond them. To them,
namely, by reason of famine being imminent, and foretold by the
Prophets which were at that time, [2566] good believers sent out of
Greece supplies of corn; of which I suppose they made them bread, or
at least procured to be made; which thing the birds do not. But if
now-a-days these persons, as I began to say, have surpassed these in
some grade of righteousness, and do altogether in things pertaining to
the maintenance of this life, as do the birds; let them show us men
doing such service unto birds as they wish to be done unto them,
except indeed birds caught and caged because they are not trusted,
lest if they fly they come not back: and yet these would rather enjoy
liberty and receive from the fields what is enough, than take their
food by men laid before them and made ready.
Footnotes
[2565] Matt. vi. 26
[2566] Acts xi. 28-30
28. Here then shall these persons in their turn be in another more
sublime degree of righteousness outdone, by them who shall so order
themselves, that every day they shall betake them into the fields as
unto pasture, and at what time they shall find it, pick up their meal,
and having allayed their hunger, return. But plainly, on account of
the keepers of the fields, how good were it, if the Lord should deign
to bestow wings also, that the servants of God being found in other
men's fields should not be taken up as thieves, but as starlings be
scared off. As things are, however, such an one will do all he can to
be like a bird, which the fowler shall not be able to catch. But, lo,
let all men allow this to the servants of God, that when they will
they should go forth into their fields, and thence depart fearless and
refreshed: as it was ordered to the people Israel by the law, that
none should lay hands on a thief in his fields, unless he wanted to
carry any thing away with him from thence; [2567] for if he laid hands
on nothing but what he had eaten, they would let him go away free and
unpunished. Whence also when the disciples of the Lord plucked the
ears of corn, the Jews calumniated them on the score of the sabbath
[2568] rather than of theft. But how is one to manage about those
times of year, at which food that can be taken on the spot is not
found in the fields? Whoso shall attempt to take home with him any
thing which by cooking he may prepare for himself, he shall, according
to these persons' understanding of it, be accosted from the Gospel
with, "Put it down; for this the birds do not."
Footnotes
[2567] Deut. xxiii. 24, 25
[2568] Matt. xii. 1, 2
29. But let us grant this also, that the whole year round there may in
the fields be found either of tree or of herbs or of any manner of
roots, that which may be taken as food uncooked; or, at any rate, let
so great exercise of body be used, that the things which require
cooking, may be taken even raw without hurt, and people may even in
winter weather, no matter how rough, go forth to their fodder; and so
it shall be the case that nothing be taken away to be prepared,
nothing laid up for the morrow. Yet will not those men be able to keep
these rules, who for many days separating themselves from sight of
men, and allowing none access to them, do shut themselves up, living
in great earnestness of prayers. For these do use to shut up with
themselves store of aliments, such indeed as are most easily and
cheaply had, yet still a store which may suffice for those days during
which they purpose that no man shall see them; which thing the birds
do not. Now touching these men's exercising of themselves in so
marvellous continency, seeing that they have leisure for the doing of
these things, and not in proud elation but in merciful sanctity do
propose themselves for men's imitation, I not only do not blame it,
but know not how to praise it as much as it deserves. And yet what are
we to say of such men, according to these persons' understanding of
the evangelical words? Or haply the holier they be, the more unlike
are they to the fowls? because unless they lay by for themselves food
for many days, to shut themselves up as they do they will not have
strength? Howbeit, to them as well as us is it said, "Take therefore
no thought for the morrow." [2569]
Footnotes
[2569] Matt. vi. 34
30. Wherefore, that I may briefly embrace the whole matter, let these
persons, who from perverse understanding of the Gospel labor to
pervert apostolical precepts, either take no thought for the morrow,
even as the birds of the air; or let them obey the Apostle, as dear
children: yea rather, let them do both, because both accord. For
things contrary to his Lord, Paul the servant of Jesus Christ would
never advise. [2570] This then we say openly to these persons; If the
birds of the air ye in such wise understand in the Gospel, that ye
will not by working with your hands procure food and clothing; then
neither must ye put any thing by for the morrow, like as the birds of
the air do put nothing by. But if to put somewhat by for the morrow,
is possibly not against the Gospel where it is said, "Behold the birds
of the air, for they neither sow nor reap nor gather into stores;"
[2571] then is it possibly not against the Gospel nor against
similitude of the birds of the air, to maintain this life of the flesh
by labor of corporal working.
Footnotes
[2570] Rom. i. 1
[2571] Matt. vi. 26
31. For if they be urged from the Gospel that they should put nothing
by for the morrow, they most rightly answer, "Why then had the Lord
Himself a bag in which to put by the money which was collected? [2572]
Why so long time beforehand, on occasion of impending famine, were
supplies of corn sent to the holy fathers? [2573] Why did Apostles in
such wise provide things necessary for the indigence of saints lest
there should be lack thereafter, that most blessed Paul should thus
write to the Corinthians in his Epistle: "Now concerning the
collection for the saints, as I have given order to the Churches of
Galatia, even so do ye. Upon the first day of the week let every one
of you lay by him in store, as God hath prospered him, that the
gatherings be not then first made when I come. And when I come,
whomsoever ye shall approve by your letters, them will I send to bring
your liberality unto Jerusalem. And if it be meet that I go also, they
shall go with me?" [2574] These and much else they most copiously and
most truly bring forward. To whom we answer: Ye see then, albeit the
Lord said, "Take no thought for the morrow," yet ye are not by these
words constrained to reserve nothing for the morrow: then why do ye
say that by the same words ye are constrained to do nothing? Why are
the birds of the air not a pattern unto you for reserving nothing, and
ye will have them to be a pattern for working nothing?
Footnotes
[2572] John xii. 6
[2573] Acts xi. 28-30
[2574] 1 Cor. xvi. 1-4
32. Some man will say: "What then does it profit a servant of God,
that, having left the former doings which he had in the world he is
converted unto the spiritual life and warfare, if it still behove him
to do business as of a common workman?" As if truly it could be easily
unfolded in words, how greatly profiteth what the Lord, in answer to
that rich man who was seeking counsel of laying hold on eternal life,
told him to do if he would fain be perfect: sell that he had,
distribute all to the indigence of the poor, and follow Him? [2575] Or
who with so unimpeded course hath followed the Lord, as he who saith,
"Not in vain have I run, nor in vain labored?" [2576] who yet both
enjoined these works, and did them. This unto us, being by so great
authority taught and informed, ought to suffice for a pattern of
relinquishing our old resources, and of working with our hands. But we
too, aided by the Lord Himself, are able perchance in some sort to
apprehend what it doth still profit the servants of God to have left
their former businesses, while they do yet thus work. For if a person
from being rich is converted to this mode of life, and is hindered by
no infirmity of body, are we so without taste of the savor of Christ,
as not to understand what an healing it is to the swelling of the old
pride, when, having pared off the superfluities by which erewhile the
mind was deadly inflamed, he refuses not, for the procuring of that
little which is still naturally necessary for this present life, even
a common workman's lowly toil? If however he be from a poor estate
converted unto this manner of life, let him not account himself to be
doing that which he was doing aforetime, if foregoing the love of even
increasing his ever so small matter of private substance, and now no
more seeking his own but the things which be Jesu Christ's, [2577] he
hath translated himself into the charity of a life in common, to live
in fellowship of them who have one soul and one heart to Godward, so
that no man saith that any thing is his own, but they have all things
common. [2578] For if in this earthly commonwealth its chief men in
the old times did, as their own men of letters are wont in their most
glowing phrase to tell of them, to that degree prefer the common weal
of the whole people of their city and country to their own private
affairs, that one of them, [2579] for subduing of Africa honored with
a triumph, would have had nothing to give to his daughter on her
marriage, unless by decree of the senate she had been dowered from the
public treasury: of what mind ought he to be towards his commonwealth,
who is a citizen of that eternal City, the heavenly Jerusalem, but
that even what with labor of his own hands he earns, he should have in
common with his brother, and if the same lack any thing, supply it
from the common store; saying with him whose precept and example he
hath followed, "As having nothing, and possessing all things?" [2580]
Footnotes
[2575] Matt. xix. 21
[2576] Phil. ii. 16
[2577] Phil. ii. 21
[2578] Acts iv. 32
[2579] Scipio ap. Val. iv. 4.
[2580] 2 Cor. vi. 10
33. Wherefore even they which having relinquished or distributed their
former, whether ample or in any sort opulent, means, have chosen with
pious and wholesome humility to be numbered among the poor of Christ;
if they be so strong in body and free from ecclesiastical occupations,
(albeit, bringing as they do so great a proof of their purpose, and
conferring from their former havings, either very much, or not a
little, upon the indigence of the same society, the common fund itself
and brotherly charity owes them in return a sustenance of their life,)
yet if they too work with their hands, that they may take away all
excuse from lazy brethren who come from a more humble condition in
life, and therefore one more used to toil; therein they act far more
mercifully than when they divided all their goods to the needy. If
indeed they be unwilling to do this, who can venture to compel them?
Yet then there ought to be found for them works in the monastery,
which if more free from bodily exercise, require to be looked unto
with vigilant administration, that not even they may eat their bread
for nought, because it is now become the common property. Nor is it to
be regarded in what monasteries, or in what place, any man may have
bestowed his former having upon his indigent brethren. For all
Christians make one commonwealth. And for that cause whoso shall have,
no matter in what place, expended upon Christians the things they
needed, in what place soever he also receiveth what himself hath need
of, from Christ's goods [2581] he doth receive it. Because in what
place soever himself has given to such, who but Christ received it?
But, as for them who before they entered this holy society got their
living by labor of the body, of which sort are the more part of them
which come into monasteries, because of mankind also the more part are
such; if they will not work, neither let them eat. For not to that end
are the rich, in this Christian warfare, brought low unto piety, that
the poor may be lifted up unto pride. As indeed it is by no means
seemly that in that mode of life where senators become men of toil,
there common workmen should become men of leisure; and whereunto there
come, relinquishing their dainties, men who had been masters of houses
and lands, there common peasants should be dainty.
Footnotes
[2581] De Christi
34. But then the Lord saith, "Be not solicitous for your life what ye
shall eat, nor for the body, what ye shall put on." Rightly: because
He had said above, "Ye cannot serve God and mammon." For he who
preaches the Gospel with an eye to this, that he may have whereof he
may eat and whereof be clothed, accounts that he at the same time both
serves God, because he preaches the Gospel; and mammon, because he
preaches with an eye to these necessaries: which thing the Lord saith
to be impossible. And hereby he who doth for the sake of these things
preach the Gospel is convicted that he serves not God but mammon;
however God may use him, he knows not how, to other men's advancement.
For to this sentence doth He subjoin, saying "Therefore I say unto
you, Be not solicitous for your life what ye shall eat, nor for your
body what ye shall put on:" not that they should not procure these
things, as much as is enough for necessity, by what means they
honestly may; but that they should not look to these things, and for
the sake of these do whatever in preaching of the Gospel they are
bidden to do. The intention, namely, for which a thing is done, He
calls the eye: of which a little above He was speaking with purpose to
come down to this, and saying, "The light of thy body is thine eye: if
thine eye be single, thy whole body shall be full of light; but if
thine eye be evil, thy whole body shall be full of darkness;" that is,
such will be thy deeds as shall be thine intention for which thou
doest them. For indeed that He might come to this, He had before given
precept concerning alms, saying, "Lay not up for yourselves treasures
on earth where rust and moth doth corrupt, and where thieves break
through and steal. But lay up for yourselves treasure in heaven, where
neither moth nor rust doth corrupt, and where thieves do not break
through nor steal. For where thy treasure shall be, there will thy
heart be also." [2582] Thereupon He subjoined, "The light of thy body
is thine eye:" that they, to wit, which do alms, do them not with that
intention that they should either wish to please men, or seek to have
repayment on earth of the alms they do. Whence the Apostle, giving
charge to Timothy for warning of rich men, "Let them," says he
"readily give, communicate, treasure up for themselves a good
foundation for the time to come, that they may lay hold on the true
life." [2583] Since then the Lord hath to the future life directed the
eye of them which do alms, and to an heavenly reward, in order that
the deeds themselves may be full of light when the eye shall be
simple, (for of that last retribution is meant that which He says in
another place, "He that receiveth you receiveth Me, and he that
receiveth Me receiveth Him that sent Me. He that receiveth a prophet
in the name of a prophet shall receive a prophet's reward; and he that
receiveth a righteous man in the name of a righteous man shall receive
a righteous man's reward. And whosoever shall give to drink unto one
of these little ones a cup of cold water only in the name of a
disciple, verily I say unto you, his reward shall not be lost," [2584]
) lest haply after he had reproved the eye [2585] of them which bestow
things needful upon the indigent both prophets and just men and
disciples of the Lord, the eye of the persons to whom these things
were done should become depraved, so that for the sake of receiving
these things they should wish to serve Christ as His soldiers: "No
man," saith He, "can serve two masters." And a little after: "Ye
cannot," saith He, "serve God and mammon." [2586] And straightway He
hath added, "Therefore I say unto you, be not solicitous for your life
what ye shall eat, nor for the body what ye shall put on."
Footnotes
[2582] Matt. vi. 19-22
[2583] 1 Tim. vi. 18, 19
[2584] Matt. x. 40-42
[2585] Correpto oculo
[2586] Matt. vi. 24, 25, 34
35. And that which follows concerning birds of the air and lilies of
the field, He saith to this end, that no man may think that God careth
not for the needs of His servants; when His most wise Providence
reacheth unto these in creating and governing those. For it must not
be deemed that it is not He that feeds and clothes them also which
work with their hands. But lest they turn aside the Christian service
of warfare unto their purpose of getting these things, the Lord in
this premonisheth His servants that in this ministry which is due to
His Sacrament, we should take thought, not for these, but for His
kingdom and righteousness: and all these things shall be added unto
us, whether working by our hands, or whether by infirmity of body
hindered from working, or whether bound by such occupation of our very
warfare that we are able to do nothing else. For neither does it
follow that because the Lord hath said, "Call upon Me in the day of
tribulation and I will deliver thee, and thou shalt glorify Me,"
[2587] therefore the Apostle ought not to have fled, and to be let
down by the wall in a basket that he might escape the hands of a
pursuer, [2588] but should rather have waited to be taken, that, like
the three children from the midst of the fires, the Lord might deliver
him. Or for this reason ought not the Lord either to have said this,
"If they shall persecute you in one city, flee ye to another," [2589]
namely, because He hath said, "If ye shall ask of the Father any thing
in My name, He will give it you." [2590] As then whoever to Christ's
disciples when fleeing from persecution should cast up this sort of
question, why they did not rather stand, and by calling upon God
obtain through His marvellous works in such wise deliverance, as
Daniel from the lions, as Peter from his chains, they would answer
that they ought not to tempt God, but He would then and then only do
the like for them, if it should please Him, when they had nothing that
they could do; but when He put flight in their power, although they
were thereby delivered, yet were they not delivered but by Him: so
likewise to servants of God having time and strength after the example
and precept of the Apostle to get their living by their own hands, if
any from the Gospel shall raise a question concerning the birds of the
air, which sow not nor reap nor gather into stores, and concerning
lilies of the field that they toil not neither do they spin; they will
easily answer, "If we also, by reason of any either infirmity or
occupation cannot work, He will so feed and clothe us, as He doth the
birds and the lilies, which do no work of this kind: but when we are
able, we ought not to tempt our God; because this very ability of
ours, we have it by His gift, and in living by it, we live by His
bounty Who hath bounteously bestowed upon us that we should have this
ability. And therefore concerning these necessary things we are not
solicitous; because when we are able to do these things, He by Whom
mankind are fed and clothed doth feed and clothe us: but when we are
not able to do these things, He feeds and clothes us by Whom the birds
are fed and the lilies clothed, because we are more worth than they.
Wherefore in this our warfare, neither for the morrow take we thought:
because not for the sake of these temporal things, whereunto
pertaineth To-morrow, but for the sake of those eternal things, where
it is evermore To-day, have we proved ourselves unto Him, that,
entangled in no secular business, we may please Him. [2591]
Footnotes
[2587] Ps. l. 15
[2588] Acts ix. 25; 2 Cor. xi. 33
[2589] Matt. x. 23
[2590] John xvi. 23
[2591] 2 Tim. ii. 4
36. Since these things are so, suffer me awhile, holy brother, (for
the Lord giveth me through thee great boldness,) to address these same
our sons and brethren whom I know with what love thou together with us
dost travail in birth withal, until the Apostolic discipline be formed
in them. O servants of God, soldiers of Christ, is it thus ye
dissemble the plottings of our most crafty foe, who fearing your good
fame, that so goodly odor of Christ, lest good souls should say, "We
will run after the odor of thine ointments," [2592] and so should
escape his snares, and in every way desiring to obscure it with his
own stenches, hath dispersed on every side so many hypocrites under
the garb of monks, strolling about the provinces, no where sent, no
where fixed, no where standing, no where sitting. Some hawking about
limbs of martyrs, if indeed of martyrs; others magnifying their
fringes and phylacteries; [2593] others with a lying story, how they
have heard say that their parents or kinsmen are alive in this or that
country, and therefore be they on their way to them: and all asking,
all exacting, either the costs of their lucrative want, or the price
of their pretended sanctity. And in the meanwhile wheresoever they be
found out in their evil deeds, or in whatever way they become
notorious, under the general name of monks, your purpose is
blasphemed, a purpose so good, so holy, that in Christ's name we
desire it, as through other lands so through all Africa, to grow and
flourish. Then are ye not inflamed with godly jealousy? Does not your
heart wax hot within you, and in your meditation a fire kindle, [2594]
that these men's evil works ye should pursue with good works, that ye
should cut off from them occasion of a foul trafficking, by which your
estimation is hurt, and a stumbling-block put before the weak? Have
mercy then and have compassion, and show to mankind that ye are not
seeking in ease a ready subsistence, but through the strait and narrow
way of this purpose, are seeking the kingdom of God. Ye have the same
cause which the Apostle had, to cut off occasion from them which seek
occasion, that they who by their stinks are suffocated, by your good
odor may be refreshed.
Footnotes
[2592] Cant. i. 3, 4
[2593] Reg. S. Ben. c. l. Cass. Coll. xviii. 7.
[2594] Ps. xxxix. 3. [See R.V.]
37. We are not binding heavy burdens and laying them upon your
shoulders, while we with a finger will not touch them. Seek out, and
acknowledge the labor of our occupations, and in some of us the
infirmities of our bodies also, and in the Churches which we serve,
that custom now grown up, that they do not suffer us to have time
ourselves for those works to which we exhort you. For though we might
say, "Who goeth a warfare any time at his own charges? Who planteth a
vineyard, and eateth not of the fruit thereof? Who feedeth a flock,
and partaketh not of the milk of the flock?" [2595] yet I call our
Lord Jesus, in Whose name I fearlessly say these things, for a witness
upon my soul, that so far as it concerns mine own convenience, I would
much rather every day at certain hours, as much as is appointed by
rule in well-governed monasteries, do some work with my hands, and
have the remaining hours free for reading and praying, or some work
pertaining to Divine Letters, [2596] than have to hear these most
annoying perplexities of other men's causes about secular matters,
which we must either by adjudication bring to an end, or by
intervention cut short. Which troubles the same Apostle hath fastened
us withal, (not by his own sentence, but by His who spake through
him,) while yet we do not read that he had to put up with them
himself: indeed his was not the sort of work to admit of it, while
running to and fro in his Apostleship. Nor hath he said, "If then ye
have secular law-suits, bring them before us;" or, "Appoint us to
judge them;" but, "Them which are contemptible in the Church, these,"
saith he, "put ye in place. To your abashment I say it: is it so that
there is not among you any wise man who can judge between his brother,
but brother goeth to law with brother, and that before infidels?"
[2597] So then wise believers and saints, having their stated abode in
the different places, not those who were running hither and hither on
the business of the Gospel, were the persons whom he willed to be
charged with examination of such affairs. Whence it is no where
written of him that he on any occasion gave up his time to such
matters; from which we are not able to excuse ourselves, even though
we be contemptible; because he willed even such to be put in place, in
case there were lack of wise men, rather than have the affairs of
Christians to be brought into the public courts. Which labor, however,
we not without consolation of the Lord take upon us, for hope of
eternal life, that we may bring forth fruit with patience. For we are
servants unto His Church, and most of all to the weaker members,
whatsoever members we in the same body may chance to be. I pass by
other innumerable ecclesiastical cares, which perchance no man credits
but he who hath experienced the same. Therefore we do not bind heavy
burdens and place them on your shoulders, while we ourselves touch
them not so much as with a finger; since indeed if with safety to our
office we might, (He seeth it, Who tries our hearts!) we would rather
do these things which we exhort you to do, than the things which we
ourselves are forced to do. True it is, to all both us and you, while
according to our degree and office we labor, both the way is strait in
labor and toil; and yet, while we rejoice in hope, His yoke is easy
and His burden light, Who hath called us unto rest, Who passed forth
before us from the vale of tears, where not Himself either was without
pressure of griefs. If ye be our brethren, if our sons, if we be your
fellow-servants, or rather in Christ your servants, hear what we
admonish, acknowledge what we enjoin, take what we dispense. But if we
be Pharisees, binding heavy burdens and laying them on your shoulders;
[2598] yet do ye the things we say, even though ye disapprove the
things we do. But to us it is a very small thing that we be judged by
you, [2599] or of any human assize. [2600] Of how near and dear [2601]
charity is our care on your behalf, let Him look into it Who hath
given what we may offer to be looked into by His eyes. In fine: think
what ye will of us: Paul the Apostle enjoins and beseeches you in the
Lord, that with silence, that is, quietly and obediently ordered, ye
do work and eat your own bread. [2602] Of him, as I suppose, ye
believe no evil, and He who by him doth speak, on Him have ye
believed.
Footnotes
[2595] 1 Cor. ix. 7
[2596] Reg. S. Ben. c. xlviii.
[2597] 1 Cor. vi. 4-6
[2598] Matt. xxiii. 3
[2599] 1 Cor. iv. 3
[2600] Ab humano die
[2601] Germana
[2602] 2 Thess. iii. 12
38. These things, my brother Aurelius, most dear unto me, and in the
bowels of Christ to be venerated, so far as He hath bestowed on me the
ability Who through thee commanded me to do it, touching work of
Monks, I have not delayed to write; making this my chief care, lest
good brethren obeying apostolic precepts, should by lazy and
disobedient be called even prevaricators from the Gospel: that they
which work not, may at the least account them which do work to be
better than themselves without doubt. But who can bear that
contumacious persons resisting most wholesome admonitions of the
Apostle, should, not as weaker brethren be borne withal, but even be
preached up as holier men; insomuch that monasteries founded on
sounder doctrine should be by this double enticement corrupted, the
dissolute license of vacation from labor, and the false name of
sanctity? Let it be known then to the rest, our brethren and sons, who
are accustomed to favor such men, and through ignorance to defend this
kind of presumption, that they need themselves most chiefly to be
corrected, in order that those may be corrected, nor that they become
"weary in well-doing." [2603] Truly, in that they do promptly and with
alacrity minister unto the servants of God the things they need, not
only we blame them not, but we most cordially embrace them: only let
them not with perverse mercy more hurt these men's future life, than
to their present life they render aid.
Footnotes
[2603] 2 Thess. iii. 13
39. For there is less sin, if people do not praise the sinner in the
desires of his soul, and speak good of him who practiseth iniquities.
[2604] Now what is more an iniquity than to wish to be obeyed by
inferiors, and to refuse to obey superiors? The Apostle, I mean, not
us: insomuch that they even let their hair grow long: a matter, of
which he would have no disputing at all, saying, "If any chooseth to
be contentious, we have no such custom, neither the Church of God.
[2605] Now this I command;" [2606] which gives us to understand that
it is not cleverness of reasoning that we are to look for, but
authority of one giving command to attend unto. For whereunto, I pray
thee, pertaineth this also, that people so openly against the
Apostle's precepts wear long hair? Is it that there must be in such
sort vacation, that not even the barbers are to work? Or, because they
say that they imitate the Gospel birds, do they fear to be, as it
were, plucked, lest they be not able to fly? I shrink from saying more
against this fault, out of respect for certain long-haired brethren,
in whom, except this, we find much, and well-nigh every thing, to
venerate. But the more we love them in Christ, the more solicitously
do we admonish them. Nor are we afraid indeed, lest their humility
reject our admonition; seeing that we also desire to be admonished by
such as they, wherever we chance to stumble or to go aside. This then
we admonish so holy men, not to be moved by foolish quibblings of vain
persons, and imitate in this perversity them whom in all else they are
far from resembling. For those persons, hawking about a venal
hypocrisy, fear lest shorn sanctity be held cheaper than long-haired;
because forsooth he who sees them shall call to mind those ancients
whom we read of, Samuel and the rest who did not cut off their hair.
[2607] And they do not consider what is the difference between that
prophetic veil, and this unveiling which is in the Gospel, of which
the Apostle saith, "When thou shall go over [2608] unto Christ, the
veil shall be taken away." [2609] That, namely, which was signified in
the veil interposed between the face of Moses and the beholding of the
people Israel, [2610] that same was also signified in those times by
the long hair of the Saints. For the same Apostle saith, that long
hair is also instead of a veil: by whose authority these men are hard
pressed. Seeing he saith openly, "If a man wear long hair, it is a
disgrace to him." "The very disgrace," say they, "we take upon us, for
desert of our sins:" holding out a screen of simulated humility, to
the end that under cover of it they may carry on their trade of
self-importance. [2611] Just as if the Apostle were teaching pride
when he says, "Every man praying or prophesying with veiled head
shameth his head;" [2612] and, "A man ought not to veil his head,
forsomuch as he is the image and glory of God." [2613] Consequently he
who says, "Ought not," knows not perchance how to teach humility!
However, if this same disgrace in time of the Gospel, which was a
thing of a holy meaning [2614] in time of Prophecy, be by these people
courted as matter of humility, then let them be shorn, and veil their
head with haircloth. Only then there will be none of that attracting
of people's eyes in which they trade, [2615] because Samson was veiled
not with haircloth, but with his long hair.
Footnotes
[2604] Ps. x. 3 [ix. 24]
[2605] 1 Cor. xi. 16, 17
[2606] E.V. follows text rec. touto de parangellon ouk epaino, but
good mss. and Versions besides the Ital. and Vulg, have touto de
parangello ouk epainon, hoc autem proecipio non laudans.
[2607] Numb. vi. 5
[2608] Cum transieris. Gr. henika d' an epistrepse, sc. ho Israel
Chrys. Theod. or tis Origen.
[2609] 2 Cor. iii. 16
[2610] Exod. xxxiv. 33
[2611] Venalem typhum
[2612] 1 Cor. xi. 4
[2613] 1 Cor. xi. 14
[2614] Sacramentum
[2615] Species illa venalis
40. And then that further device of theirs, (if words can express it),
how painfully ridiculous is it, which they have invented for defense
of their long locks! "A man," say they, "the Apostle hath forbidden to
have long hair: but then they who have made themselves eunuchs for the
kingdom of God are no longer men." O dotage unparalleled! Well may the
person who says this arm himself against Holy Scripture's most
manifest proclamations, with counsel of outrageous impiety, and
persevere in a tortuous path, and essay to bring in a pestiferous
doctrine that not "Blessed is the man who hath not walked in the
counsel of the ungodly, and in the way of sinners hath not stood, and
in the chair of noisome wickedness [2616] hath not sat." [2617] For if
he would meditate in God's law day and night, there he should find the
Apostle Paul himself, who assuredly professing highest chastity saith,
"I would that all men were even as I:" and yet shows himself a man,
not only in so being, but also in so speaking. For he saith, "When I
was a child, I spake as a child, I understood as a child, I thought as
a child; when I became a man, I put away childish things." [2618] But
why should I mention the Apostle, when concerning our Lord and Saviour
Himself they know not what they think who say these things. For of
Whom but Him is it said, "Until we come all to unity of faith and to
knowledge of the Son of God, to the Perfect Man, to the measure of the
age of the fullness of Christ; that we be no longer babes, tossed and
carried about with every wind of doctrine, in sleight of men, in
cunning craftiness for machination of error." [2619] With which
sleight these persons deceive ignorant people, with which cunning
craftiness and machinations of the enemy both they themselves are
whirled round, and in their whirling essay to make the minds of the
weak which cohere unto them so (in a manner) to spin round with them,
that they also may not know where they are. For they have heard or
read that which is written, "Whosoever of you have been baptized in
Christ, have put on Christ: where is no Jew nor Greek; no bond nor
free; no male nor female." [2620] And they do not understand that it
is in reference to concupiscence of carnal sex [2621] that this is
said, because in the inner man, wherein we are renewed in newness of
our mind, no sex of this kind exists. Then let them not deny
themselves to be men, just because in respect of their masculine sex
they work not. For wedded Christians also who do this work, are of
course not Christians on the score of that which they have in common
with the rest who are not Christians and with the very cattle. For
that is one thing that is either to infirmity conceded or to mortal
propagation paid as a debt, but another that which for the laying hold
of incorrupt and eternal life is by faithful profession signified.
That then which concerning not veiling of the head is enjoined to men,
in the body indeed it is set forth in a figure, but that it is enacted
in the mind, wherein is the image and glory of God, the words
themselves do indicate: "A man indeed," it saith, "ought not to veil
his head, forsomuch as he is the image and glory of God." For where
this image is, he doth himself declare, where he saith, "Lie not one
to another; but stripping off the old man with his deeds, put ye on
the new, which is renewed to the acknowledging of God, according to
the image of Him who created him." [2622] Who can doubt that this
renewing takes place in the mind? But and if any doubt, let him hear a
more open sentence. For, giving the same admonition, he thus saith in
another place: "As is the truth in Jesus, that ye put off concerning
the former conversation the old man, him which is corrupt according to
the lust of deception; but be ye renewed in the spirit of your mind,
and put on the new man, him which after God is created." [2623] What
then? Have women not this renewal of mind in which is the image of
God? Who would say this? But in the sex of their body they do not
signify this; therefore they are bidden to be veiled. The part,
namely, which they signify in the very fact of their being women, is
that which may be called the concupiscential part, over which the mind
[2624] bears rule, itself also subjected to its God, when life is most
rightly and orderly conducted. What, therefore, in a single individual
human being is the mind and the concupiscence, (that ruling, this
ruled; that lord, this subject,) the same in two human beings, man and
woman, is in regard of the sex of the body exhibited in a figure. Of
which sacred import [2625] the Apostle speaks when he says, that the
man ought not to be veiled, the women ought. For the mind doth the
more gloriously advance to higher things, the more diligently the
concupiscence is curbed from lower things; until the whole man
together with even this now mortal and frail body in the last
resurrection be clothed with incorruption and immortality, and death
be swallowed up in victory. [2626]
Footnotes
[2616] Pestilentiĉ
[2617] Ps. i. 1
[2618] 1 Cor. xiii. 11. [See R.V.]
[2619] Eph. iv. 13, 14
[2620] Gal. iii. 27, 28. [See R.V.]
[2621] 2 Cor. iv. 16
[2622] Col. iii. 9, 10
[2623] Eph. iv. 21-24. [See R.V.]
[2624] Mens
[2625] Sacramentum
[2626] 1 Cor. xv. 54
41. Wherefore, they which will not do right things, let them give over
at least to teach wrong things. Howbeit they be others whom in this
speech we reprove: but as for those who by this one fault, of letting
their hair contrary to apostolic precept grow long, offend and trouble
the Church, because when some being unwilling to think of them any
thing amiss are forced to twist the manifest words of the Apostle into
a wrong meaning, others choose to defend the sound understanding of
the Scriptures rather than fawn upon any men, there arise between the
weaker and the stronger brethren most bitter and perilous contentions:
which things perchance if they knew, these would correct without
hesitation this also, in whom we admire and love all else. Those then
we not reprove, but ask and solemnly beseech by the Godhead and the
Manhood of Christ and by the charity of the Holy Ghost, that they no
more put this stumbling-block before the weak for whom Christ died,
and aggravate the grief and torment of our heart when we bethink us
how much more readily evil men can imitate this evil thing for
deceiving of mankind, when they see this in them whom on the score of
other so great good we with deserved offices of Christian love do
honor. If however, after this admonition, or rather this solemn
entreaty of ours, they shall think fit to persevere in the same, we
shall do nothing else but only grieve and mourn. This let them know;
it is enough. If they be servants of God, they have pity. If they have
not pity, I will not say any thing worse. All these things, therefore,
in the which peradventure I have been more loquacious than the
occupations both of thee and of me could wish, if thou approve the
same, make thou to be known to our brethren and sons, on whose behalf
thou hast deigned to put this burden upon me: but if aught seem to
thee meet to be withdrawn or amended, by reply of your Blessedness I
shall know the same.
.
On Patience
[De Patientia.]
Translated by Rev. H. Browne, M.A.,
Of Corpus Christi College, Cambridge; Late Principal of the Diocesan
College, Chichester.
Erasmus infers from the style and language of this piece, that it is
not S. Augustin's, putting it in the same category with the treatises
On Continence, On substance of Charity, On Faith of things invisible.
The Benedictine editors acknowledge that it has peculiarities of style
which are calculated to move suspicion; (especially the studied
assonances and rhyming endings, e.g. "cautior fuit iste in doloribus
quam ille in nemoribus . . . consensit ille oblectamentis, non cessit
ille tormentis," chap. 12.); yet they feel themselves bound to retain
it among the genuine works by Augustin's own testimony, who mentions
both this piece and that On Continence in his Epistle to Darius, 231.
chap. 7. [Vol. I. 584.] That it is not named in the Retractations is
accounted for by the circumstance that it appears to have been
delivered as a sermon, see chap. 1. and 3, and Augustin did not live
to fulfill his intention of composing a further book of retractations
on review of his popular discourses and letters. Ep. 224. chap. 2. In
point of matter and doctrine this treatise has nothing contrary to or
not in harmony with S. Augustin's known doctrine and sentiments.
1. That virtue of the mind which is called Patience, is so great a
gift of God, that even in Him who bestoweth the same upon us, that,
whereby He waiteth for evil men that they may amend, is set forth by
the name of Patience, [or long-suffering.] So, although in God there
can be no suffering, [2627] and "patience" hath its name a patiendo,
from suffering, yet a patient God we not only faithfully believe, but
also wholesomely confess. But the patience of God, of what kind and
how great it is, His, Whom we say to be impassible, [2628] yet not
impatient, nay even most patient, in words to unfold this who can be
able? Ineffable is therefore that patience, as is His jealousy, as His
wrath, and whatever there is like to these. For if we conceive of
these as they be in us, in Him are there none. We, namely, can feel
none of these without molestation: but be it far from us to surmise
that the impassible nature of God is liable to any molestation. But
like as He is jealous without any darkening of spirit, [2629] wroth
without any perturbation, pitiful without any pain, repenteth Him
without any wrongness in Him to be set right; so is He patient without
aught of passion. Now therefore as concerning human patience, which we
are able to conceive and beholden to have, of what sort it is, I will,
as God granteth and the brevity of the present discourse alloweth,
essay to set forth.
Footnotes
[2627] Pati
[2628] Nihil patientem
[2629] Livore
2. The patience of man, which is right and laudable and worthy of the
name of virtue, is understood to be that by which we tolerate evil
things with an even mind, that we may not with a mind uneven desert
good things, through which we may arrive at better. Wherefore the
impatient, while they will not suffer ills, effect not a deliverance
from ills, but only the suffering of heavier ills. Whereas the patient
who choose rather by not committing to bear, than by not bearing to
commit, evil, both make lighter what through patience they suffer, and
also escape worse ills in which through impatience they would be sunk.
But those good things which are great and eternal they lose not, while
to the evils which be temporal and brief they yield not: because "the
sufferings of this present time are not worthy to be compared," as the
Apostle says, "with the future glory that shall be revealed in us."
[2630] And again he says, "This our temporal and light tribulation
doth in inconceivable manner work for us an eternal weight of glory."
[2631]
Footnotes
[2630] Rom. viii. 18
[2631] 2 Cor. iv. 17
3. Look we then, beloved, what hardships in labors and sorrows men
endure, for things which they viciously love, and by how much they
think to be made by them more happy, by so much more unhappily covet.
How much for false riches, how much for vain honors, how much for
affections of games and shows, is of exceeding peril and trouble most
patiently borne! We see men hankering after money, glory,
lasciviousness, how, that they may arrive at their desires, and having
gotten not lose them, they endure sun, rain, icy cold, waves, and most
stormy tempests, the roughnesses and uncertainties of wars, the
strokes of huge blows, and dreadful wounds, not of inevitable
necessity but of culpable will. But these madnesses are thought, in a
manner, permitted. Thus avarice, ambition, luxury, and the delights of
all sorts of games and shows, unless for them some wicked deed be
committed or outrage which is prohibited by human laws, are accounted
to pertain to innocence: nay moreover, the man who without wrong to
any shall, whether for getting or increasing of money, whether for
obtaining or keeping of honors, whether in contending in the match, or
in hunting, or in exhibiting with applause some theatrical spectacle,
have borne great labors and pains, it is not enough that through
popular vanity he is checked by no reproofs, but he is moreover
extolled with praises: "Because," as it is written, "the sinner is
praised in the desires of his soul." [2632] For the force of desires
makes endurance of labors and pains: and no man save for that which he
enjoyeth, freely takes on him to bear that which annoyeth. But these
lusts, as I said, for the fulfilling of which they which are on fire
with them most patiently endure much hardship and bitterness, are
accounted to be permitted, and allowed by laws.
Footnotes
[2632] Ps. x. 3
4. Nay more; for is it not so that even for open wickednesses, not to
punish but to perpetrate them, men put up with many most grievous
troubles? Do not authors of secular letters tell of a certain right
noble parricide of his country, that hunger, thirst, cold, all these
he was able to endure, and his body was patient of lack of food and
warmth and sleep to a degree surpassing belief? [2633] Why speak of
highway robbers, all of whom while they lie in wait for travellers
endure whole nights without sleep, and that they may catch, as they
pass by, men who have no thought of harm, will, no matter how foul the
weather, plant in one spot their mind and body, which are full of
thoughts of harm? Nay it is said that some of them are wont to torture
one another by turns, to that degree that this practice and training
against pains is not a whit short of pains. For, not so much perchance
are they excruciated by the Judge, that through smart of pain the
truth may be got at, as they are by their own comrades, that through
patience of pain truth may not be betrayed. And yet in all these the
patience is rather to be wondered at than praised: nay neither
wondered at nor praised, seeing it is no patience; but we must wonder
at the hardness, deny the patience: for there is nothing in this
rightly to be praised, nothing usefully to be imitated; and thou wilt
rightly judge the mind to be all the more worthy of greater
punishment, the more it yields up to vices the instruments of virtues.
Patience is companion of wisdom, not handmaid of concupiscence:
patience is the friend of a good conscience, not the foe of innocence.
Footnotes
[2633] Sallust Catilin, c. v.
5. When therefore thou shall see any man suffer aught patiently, do
not straightway praise it as patience; for this is only shown by the
cause of suffering. When it is a good cause, then is it true patience:
when that is not polluted by lust, then is this distinguished from
falsity. But when that is placed in crime, then is this much misplaced
in name. For not just as all who know are partakers of knowledge, just
so are all who suffer partakers of patience: but they which rightly
use the suffering, these in verity of patience are praised, these with
the prize of patience are crowned.
6. But yet, seeing that for lusts' sake, or even wickednesses, seeing,
in a word, that for this temporal life and weal men do wonderfully
bear the brunt of many horrible sufferings, they much admonish us how
great things ought to be borne for the sake of a good life, that it
may also hereafter be eternal life, and without any bound of time,
without waste or loss of any advantage, in true felicity secure. The
Lord saith, "In your patience ye shall possess your souls:" [2634] He
saith not, your farms, your praises, your luxuries; but, "your souls."
If then the soul endures so great sufferings that it may possess that
whereby it may be lost, how great ought it to bear that it may not be
lost? And then, to mention a thing not culpable, if it bear so great
sufferings for saving of the flesh under the hands of chirurgeons
cutting or burning the same, how great ought it to bear for saving of
itself under the fury of any soever enemies? Seeing that leeches, that
the body may not die, do by pains consult for the body's good; but
enemies by threatening the body with pains and death, would urge us on
to the slaying of soul and body in hell.
Footnotes
[2634] Luke xxi. 19
7. Though indeed the welfare even of the body is then more providently
consulted for if its temporal life and welfare be disregarded for
righteousness' sake, and its pain or death most patiently for
righteousness' sake endured. Since it is of the body's redemption
which is to be in the end, that the Apostle speaks, where he says,
"Even we ourselves groan within ourselves, waiting the adoption of
sons, the redemption of our body." [2635] Then he subjoins, "For in
hope are we saved. But hope which is seen is not hope: for what a man
seeth, why doth he also hope for? But if what we see not we hope for,
we do by patience wait for it." When therefore any ills do torture us
indeed, yet not extort from us ill works, not only is the soul
possessed through patience; but even when through patience the body
itself for a time is afflicted or lost, it is unto eternal stability
and salvation resumed, and hath through grief and death an inviolable
health and happy immortality laid up for itself. Whence the Lord Jesus
exhorting his Martyrs to patience, hath promised of the very body a
future perfect entireness, without loss, I say not of any limb, but of
a single hair. "Verily I say unto you," saith He, "a hair of your head
shall not perish." [2636] That so, because, as the Apostle says, "no
man ever hated his own flesh," [2637] a faithful man may more by
patience than by impatience take vigilant care for the state of his
flesh, and find amends for its present losses, how great soever they
may be, in the inestimable gain of future incorruption.
Footnotes
[2635] Rom. viii. 23-25
[2636] Luke xxi. 18
[2637] Eph. v. 29
8. But although patience be a virtue of the mind, yet partly the mind
exercises it in the mind itself, partly in the body. In itself it
exercises patience, when, the body remaining unhurt and untouched, the
mind is goaded by any adversities or filthinesses of things or words,
to do or to say something that is not expedient or not becoming, and
patiently bears all evils that it may not itself commit any evil in
work or word. By this patience we bear, even while we be sound in
body, that in the midst of the offenses of this world our blessedness
is deferred: of which is said what I cited a little before, "If what
we see not we hope for, we do by patience wait for it." By this
patience, holy David bore the revilings of a railer, [2638] and, when
he might easily have avenged himself, not only did it not, but even
refrained another who was vexed and moved for him; and more put forth
his kingly power by prohibiting than by exercising vengeance. Nor at
that time was his body afflicted with any disease or wound, but there
was an acknowledging of a time of humility, and a bearing of the will
of God, for the sake of which there was a drinking of the bitterness
of contumely with most patient mind. This patience the Lord taught,
when, the servants being moved at the mixing in of the tares and
wishing to gather them up, He said that the householder answered,
"Leave both to grow until the harvest." [2639] That, namely, must be
patience put up with, which must not be in haste put away. Of this
patience Himself afforded and showed an example, when, before the
passion of His Body, He so bore with His disciple Judas, that ere He
pointed him out as the traitor, He endured him as a thief; [2640] and
before experience of bonds and cross and death, did, to those lips so
full of guile, not deny the kiss of peace. [2641] All these, and
whatever else there be, which it were tedious to rehearse, belong to
that manner of patience, by which the mind doth, not its own sins but
any evils so ever from without, patiently endure in itself, while the
body remains altogether unhurt. But the other manner of patience is
that by which the same mind bears any troubles and grievances
whatsoever in the sufferings of the body; not as do foolish or wicked
men for the sake of getting vain things or perpetrating crimes; but as
is defined by the Lord, "for righteousness' sake." [2642] In both
kinds, the holy Martyrs contended. For both with scornful reproofs of
the ungodly were they filled, where, the body remaining intact, the
mind hath its own (as it were) blows and wounds, and bears these
unbroken: and in their bodies they were bound, imprisoned, vexed with
hunger and thirst, tortured, gashed, torn asunder, burned, butchered;
and with piety immovable submitted unto God their mind, while they
were suffering in the flesh all that exquisite cruelty could devise in
its mind.
Footnotes
[2638] 2 Sam. xvi. 5-12
[2639] Matt. xiii. 30
[2640] John xii. 6; xiii. 29
[2641] Matt. xxvi. 49
[2642] Matt. v. 10
9. It is indeed a greater fight of patience, when it is not a visible
enemy that by persecution and rage would urge us into crime which
enemy may openly and in broad day be by not consenting overcome; but
the devil himself, (he who doth likewise by means of the children of
infidelity, as by his vessels, persecute the children of light) doth
by himself hiddenly attack us, by his rage putting us on to do or say
something against God. As such had holy Job experience of him, by both
temptations vexed, but in both through steadfast strength of patience
and arms of piety unconquered. For first, his body being left unhurt,
he lost all that h