Part 39

64. We have declared what the law prescribes, let us speak also of what is prescribed by reason. But in the first place we are to understand that the Apostle has not ordained this with reference to Bishops and Presbyters only, but that the Fathers of the Nicene Council[270] have also decreed that no man should be a cleric at all who has contracted a second marriage. For how can he give consolation or honour to a widow; how can he exhort her to continue a widow, or to preserve that faith to her husband which he has not preserved to his own first marriage? Or what difference would there be between the people and the priest, if they were bound by the same laws? The life of the priest ought to be pre-eminent as well as his graces, for he who obliges others by his precepts ought himself to observe the precepts of the law.

Sidenote: 1 Tim. iii. 6.

65. How vehemently I resisted ordination! and when I was at last constrained to consent, how I strove that it might be postponed! but the popular impulse[271] prevailed over prescribed[272] rules. And yet it was approved by the judgement of the Bishops of the West, and its example followed by those of the East[273]; and this notwithstanding the prohibition to ordain a _novice, lest he be lifted up with pride_. If my ordination was not postponed, it was owing to a constraining force, and if proper humility be not wanting to the priest, where the fault does not lie with him no blame will be imputed.

66. But if even in other Churches such deliberation is used in ordination, how much care is required in that of Vercellæ, where two duties seem equally required of the Bishop, monastic severity and ecclesiastical discipline. For Eusebius of blessed memory was the first to bring together in the West these two differing requisites, and though living in the city observed the monastic institute, and with the government of his Church united the sobriety of an ascetic life. Great increase accrues to the grace of the priesthood when young men are thus obliged to practise abstinence and to obey the laws of chastity, and, though living within the city, to renounce its customs and ways.

Sidenote: Heb. xi. 37.

Sidenote: Ib. 38.

Sidenote: Dan. i. 16.

Sidenote: Heb. xi. 33, 34.

67. Hence sprung those famous men Elijah, Elisha, and John the son of Elizabeth, who clothed _in sheepskins, being destitute, afflicted, tormented, wandered about in deserts_, in mountains thickets and precipices, among pathless rocks, in horrid caves, through marshy fords, _of whom the world was not worthy_. Hence Daniel, Ananias, Azarias and Misael, who were brought up in the royal palace, were fed sparingly as though they had been in the desert, with coarse food and water to drink. Rightly then did the king’s servants prevail over kingdoms, shake off the yoke and set at nought captivity, _subdue kingdoms_, conquer the elements, _quench the violence of fire, escape the edge of the sword, stop the mouths of lions, out of weakness were made strong_, shrank not from the _mockings_ of men, seeing that they hoped for heavenly rewards, nor dreaded the darkness of the prison, since on them had shone the brightness of eternal light.

Sidenote: Prov. xix. 12.

68. Following their example, holy Eusebius[274] left his country and kindred, and preferred foreign sojourn to the enjoyment of home. For the faith’s sake he also chose and desired the hardships of exile, having for his companion Dionysius of blessed memory, who chose a voluntary banishment in preference to the Emperor’s friendship. Thus when these illustrious men, beset by arms, hemmed round by soldiers, were being carried off from the greater church, they triumphed over the imperial power. Troops of soldiers and the din of arms could not rob them of their faith, but they subdued the fierceness of the brutal mind, depriving it of power to hurt the Saints. _For_, as it is written in Proverbs, _the king’s wrath is as the roaring of a lion_.

Sidenote: 2 Cor. vi. 10.

Sidenote: Heb. xi. 34.

69. He confessed himself vanquished, by requesting them to relinquish their purpose, but they deemed their pen of reeds more powerful than his iron swords. Thus it was unbelief, not the faith of the Saints, which was wounded and fell: they for whom a heavenly abode was prepared needed not a sepulchre in their own country. They wandered through the world _as having nothing, yet possessing all things_. Every place whither they were sent appeared full of delights, nor could they feel any want who always abounded in faith. They were tempted but not overcome, in fastings, in labours, in watchings, in prisons; _out of weakness they were made strong_. Fed to the full by fasting they looked not for the charms of pleasure; refreshed by the hope of eternal grace, the burning summer parched them not, nor did the cold of icy regions break them down; for the warm breath of devotion invigorated them; they feared not the bonds of men, for Jesus had loosed them; they desired not to be redeemed from death, for they looked forward to be raised again by Christ.

70. Holy Dionysius again prayed that his life might close in exile, fearing that, if he returned, he should find the minds of the clergy or people perplexed by the doctrines and customs of the unbelieving, and he won this grace and carried with him with calm mind the peace of the Lord. Thus as holy Eusebius first lifted up the standard of confession, so blessed Dionysius, dying in his exile, won a higher title even than martyrdom.

Sidenote: 1 Cor. iv. 9.

Sidenote: Eph. vi. 12.

71. Now this endurance in holy Eusebius throve under the monastic discipline, and by being accustomed to a stricter rule, he imbibed a power of bearing hardships. For it is certain that in the higher kinds of Christian devotion these two things are the most excellent, the Clerical function and the Monastic rule. The first is trained to be obliging and courteous in its behaviour, the second is accustomed to abstinence and endurance; the one lives as on a theatre, the other in secret; the one is seen, the other hidden. It is the saying of one who was a noble combatant, _We are made a spectacle unto the world, and to Angels_. Worthy truly was he to have Angels as his spectators, when he wrestled that he might attain the prize of Christ, when he contended that he might lead on earth an Angel’s life, that he might overcome the wickedness of spirits in heaven, for _he wrestled with spiritual wickedness_. Rightly was the world a spectator of him whom it was called on to imitate.

Sidenote: S. Matt. xvi. 24.

Sidenote: Gal. ii. 20.

72. Thus one of these lives is on the stage, the other in the cell; the one contends with the distractions of the world, the other with the lusts of the flesh; the one subdues, the other flees from corporal pleasures; the one regulates, the other refrains itself, for to the perfect it is said, _If any man will come after Me, let him deny himself, and take up his cross, and follow Me_. Now he follows Christ who can say, _Nevertheless I live, yet not I, but Christ liveth in me_.

Sidenote: Acts xx. 24.

73. Paul denied himself, when, knowing that _chains, bonds and tribulations awaited him_ in Jerusalem, he voluntarily exposed himself to these dangers, saying, _Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus_. And though many stood round him, weeping and beseeching, they did not affect his resolution, so strict a censor over itself is a ready faith.

Sidenote: Gal. vi. 14.

74. Thus the one kind of life fights, the other retires into seclusion; the world is triumphed over by the one, and placed at a distance by the other; _to the one the world is crucified, and to it the world_, to the other the world is unknown; the one has more temptations and therefore a more signal victory; the other falls less frequently and more easily keeps guard over itself.

Sidenote: 1 Kings xvii. 3.

Sidenote: Ib. xix. 8.

75. So also Elijah himself, that the word of his mouth might be confirmed, was sent by the Lord to the brook Cherith. Both Ahab and Jezebel threatened him, Elijah feared and rose up, _and went in the strength of that_ spiritual _meat forty days and forty nights unto Horeb the mount of God_; and he came thither unto a cave, and lodged there, and afterwards was sent from thence to anoint kings. Thus he was inured to endurance by dwelling in the desert, and as though fed by coarse viands unto the fatness of virtue, went forth increased in strength.

Sidenote: S. Luke iii. 2.

Sidenote: Ib. 19.

76. John also grew up in the desert, and baptized the Lord, and there first exercised himself in constancy, that afterwards he might reprove kings.

Sidenote: 1 Kings xvii. 3–6.

Sidenote: Ps. civ. 15.

Sidenote: 1 Kings xix. 8.

Sidenote: Ib. 3.

77. And now, seeing that we have cursorily passed over, in treating of holy Elijah’s dwelling in the desert, the names of places which are not without meaning, let us return to consider this. Elijah was sent to the brook Cherith, there the ravens fed him, in the morning they brought him bread, in the evening flesh. And with reason did they bring him bread in the morning, for _bread strengthens man’s heart_, and it was with mystical food that the prophet was fed. In the evening he was supplied with flesh. Understand what thou readest; for Cherith is understanding, Horeb signifies, ‘heart’ or ‘as heart;’ of Beersheba the signification is the ‘well of the seventh,’ or ‘of the oath.’

Sidenote: Ps. xlvi. 4.

Sidenote: S. Matt. v. 17.

Sidenote: S. John vii. 38.

78. Elijah first went to Beersheba, to the mysteries and sacraments of the Divine and holy Law, afterwards he was sent to the Brook, to the stream of that _river_ which _makes glad the city of God_. Here you perceive the two Testaments, and their single Author; the ancient Scriptures as a deep and dark well whence you have to draw water with difficulty, for He Who was to fill it full was not yet come, as He said in after times, _I am not come to destroy the Law, but to fulfil it_. Therefore the Saint is commanded by the Lord to pass over the brook, for he who shall drink of the New Testament is not only a river, but _out of his belly shall flow rivers of living water_, rivers of understanding, rivers of meditation, spiritual streams, which yet are dried up in time of unbelief, lest the profane and faithless should drink of them.

Sidenote: Ps. cxlvii. 9.

79. And there the ravens acknowleged the Lord’s prophet whom the Jews acknowleged not. They fed him whom that royal and noble nation persecuted. Who is Jezebel who persecuted him, but the Synagogue, vainly flowing, vainly abounding in the Scriptures, which it neither keeps nor understands? Who are the ravens that fed him, but they whose young ones call upon Him, to whose cattle He _giveth fodder_, as we read, _and feedeth the young ravens that call upon Him_. These ravens knew whom they were feeding; for they had a spiritual intelligence, and brought food to that stream of sacred knowledge.

80. He too feeds the prophet who understands and keeps what is written. Our faith supports him, our advance gives him nourishment; he feeds on our minds and senses, his discourse is sustained by our understanding of it. We give him bread in the morning, in that, placed in the light of the Gospel, we bring to him the stablishing of our hearts. By these things is he nourished and strengthened and fills the mouths of them that fast, to whom the unbelief of the Jews administered no food of faith. All prophetic words are fasting diet to them, for they cannot discern its interior richness, to them it is food weak and thin, such as cannot make fat their bones.

Sidenote: 1 Cor. iii. 2.

Sidenote: Ps. lxv. 8, 9.

81. Perhaps the reason why they brought him flesh in the evening was that it is, as it were, stronger food, such as the Corinthians, who were weak, could not bear, and were therefore fed with milk by the Apostle; and thus in the evening of the world stronger meat was brought, in the morning of the world bread. And so since it was the Lord Who commanded this food to be administered to him, we may suitably address Him in this place with these prophetic words, _Thou makest the outgoings of the morning and evening to praise Thee_, and below, _Thou preparest their corn, for so Thou providest for the earth_.

82. But now I think we have said enough of the teacher, let us now follow up the lives of his disciples, who have given themselves to praise the Divine Name, and celebrate it with hymns night and day. For this is the service of Angels, always to be praising God, and with frequent prayers to propitiate and beseech the Lord. They give themselves to reading, and occupy their minds with continual labours, separated from all female society, they mutually protect each other. What a life this is, wherein there is nothing you need to fear, but much for you to imitate! The pain of fasting is repaid by tranquillity of mind, alleviated by custom, made supportable by rest, or beguiled by occupation; worldly solicitude does not burthen nor outward troubles engross it, nor do the distractions of the city draw down upon it any difficulty.

Sidenote: Eph. iv. 32.

Sidenote: Ps. xxxvii. 1.

Sidenote: Ib. xxvi. 5.

83. For the maintenance or teaching of this gift an instructor is to be sought: what kind of one he ought to be you perceive, and by your unanimous aid we shall be able to obtain him, if you mutually forgive one another, if any of you consider himself injured by the other. For it is not the sole condition of virtue not to hurt him who has not hurt you, but it consists also in forgiving him who has injured you. We are generally injured by the fraud of others, by the guile of our neighbour, but we must not deem it to be the part of justice to repay guile with guile, and fraud with fraud. For if justice be a virtue, it must be free from the imputation of crime, and not return evil for evil. For what kind of virtue is it for you to do yourself what you punish in another? This is merely to propagate iniquity, not to punish it; and the character of the person whom you injure, whether he be just or unjust, makes no difference, for you ought not to have done evil. Nor does the mode of your ♦transgression signify, whether it proceed from the desire of avenging yourself, or of injuring others, for in neither kind are you free from blame. There is no difference between being ungodly and unjust, and therefore it is said, _Fret not thyself because of the ungodly, neither be thou envious against the evil-doers_, and above, _I have hated the congregation of the wicked_. Thus he comprehends all, without exception; he points to their wickedness without enquiring for the cause.

Sidenote: S. Matt. v. 44.

Sidenote: Deut. xxxii. 35.

84. And what can be a better model than the Divine justice? For the Son of God says, _Love your enemies_. And again He says, _Pray for them which despitefully use you and persecute you_. So far does He remove the love of revenge from the perfect, that he enjoins upon them charity towards their persecutors. And as in the Old Testament He said, _To Me belongeth vengeance, I will repay_, so in the Gospel He commands us to pray for them that injure us, that He Who has threatened to punish them may not do so. For He desires you to pardon of your own free-will, with which He agrees according to His promise. And if you call for vengeance, you know that the unrighteous is more severely punished by his own thoughts, than by judicial severity.

Sidenote: Col. iii. 11.

85. And as no man’s life can be free from adversities, let us take care that they do not befal us by our own fault. For no man is condemned more severely by another’s judgment than the foolish man, who is the author of his own misery, is by his own. Wherefore let us avoid such occupations as are troublesome and contentious, which bear no fruit, but only bring obstacles. But we ought to see that we have no cause to be ashamed either of our choice or of our act; for it is the part of a prudent man, to guard against having to feel frequent sorrow for his acts, since it is the prerogative of God alone never to repent. For what is the fruit of justice but calmness of mind, or what does living justly bring with it, but a life of tranquillity? According to the model of the master will be the condition of the whole house. But if this is required in a family, how much more in the Church, where both rich and poor, bond and free, Greek and Scythian, noble and plebeian, are all one in Christ Jesus.

Sidenote: 1 S. Pet. i. 19.

Sidenote: Ib. 15.

Sidenote: Ib. 17.

86. Let no man suppose that because he is rich more deference ought to be shewn him. In the Church he is rich, who is rich in faith, for the faithful have a whole world of riches. What wonder is it that the faithful should possess the world, seeing he possesses the heritage of Christ, which is more precious than the world? _Ye were redeemed with precious blood_, is said to all, and not to the rich only. But if ye would be rich, follow him who says, _Be ye holy in all manner of conversation_. This is said not to the rich only but to all, for He judges without respect of persons, according to the faithful testimony of His Apostle. Wherefore, says he, _pass the time of your sojourning here_ not in indulgence, nor pride, nor elation of heart, but _in fear_. Upon this earth ye have received what is temporal, not what is eternal, use therefore those temporal things as knowing that you must shortly depart hence.

Sidenote: Ib. 18, 19.

Sidenote: Rom. viii. 17.

Sidenote: Ps. xxxiv. 6.

Sidenote: 2 Cor. viii. 9.

87. Trust not therefore in riches, for all these things must be left behind, and faith alone will accompany you; justice indeed, if faith precede, will also be your companion. Why do riches entice you? Not with _silver and gold_, not with silken vests and riches _were ye redeemed from your vain conversation; but with the precious blood of Christ_. He therefore is rich who is an _heir of God, and co-heir of Christ_. Despise not then a poor man, it is He Who hath made thee rich. Scorn not a needy man; _lo! the poor crieth, and the Lord heareth him_. Reject not a needy man; for Christ, when He was _rich became poor_, and this for thy sake, _that by His poverty He might make thee rich_. Exalt not thyself therefore, as though thou wert rich, for He sent forth His disciples without money.

Sidenote: Acts iii. 6.

Sidenote: Phil. ii. 9.

Sidenote: Isa. xxxv. 3.

88. And the chief of these said, _Silver and gold have I none_. He glories in his poverty as if he shunned contamination. _Silver and gold_ he says, _have I none_, he does not say, gold and silver, for he who knows not the use of these things knows not the relative value of them. _Silver and gold have I none_, but faith I have. I am rich enough in the name of the Lord Jesus, which is above every name. Silver I have none, nor do I ask for it, gold I have not, nor do I desire it, but I have that which ye that are rich are without, which even ye esteem of more value, and this I give to the poor, namely, to say in the name of Jesus, _Strengthen ye the weak hands and lift up the feeble knees_.

89. But if ye would be rich, become poor. For ye shall in all things be made rich, if ye become poor in spirit. It is not money but the disposition which makes a man rich.

90. There are those who humble themselves when riches abound, and this is well and prudently done, for the law of nature is enough for all, and what suffices to her is easily found, but where lust is, there, in the abundance of riches, is still poverty. And no man is born poor, but becomes so. Thus poverty lies not in nature but in our notions of it, and therefore to find riches is easy to nature, but difficult for lust. In proportion to man’s gains this thirst for gain increases, and he is, as it were, inflamed by the intoxication of his lusts.

91. Why do ye seek to accumulate riches as though they were necessary? Nothing is so necessary as to know what is not necessary. Why do ye cast the blame upon the flesh? it is not the lust of the belly, but the desires of the mind which make a man insatiable. Is it the flesh which blots out the hope of the future; is it the flesh which takes away the sweetness of spiritual grace; is it the flesh which obstructs faith; is it the flesh which in every way defers to the frantic domination of vain opinions? The flesh loves rather that frugal temperance, which relieves it of its burthen, which endues it with health, for so it rids itself of keen anxiety, and obtains for itself tranquillity.

Sidenote: Prov. xiii. 8.

Sidenote: Prov. x. 15.

92. But riches in themselves are not blameable. For _the ransom of a man’s life are his riches_, for he who gives to the poor, redeems his soul. There is therefore scope for virtue even in these material riches. Ye are as it were pilots, in a great sea. If any man steers well his ship, he quickly passes over the sea, and reaches his haven, but he who cannot manage his property is sunk together with his burthen. Wherefore it is written, _The rich man’s strength is his strong city_.

Sidenote: Ps. cxix. 94.

Sidenote: Ib. cxxxii. 6.

Sidenote: Ib. xxxiii. 16.

Sidenote: which Isa. i. 3.

Sidenote: Ib. liii. 7.