YALE UNIVERSITY LIBRARY DEAN COLET'S LECTURES ON I. CORINTHIANS. " And truely, this great Dcane of St. Pauls taught and lived like St. Paul." Donald Lupion (1637). IOANNIS COLETI ENARRATIO IN PRIMAM EPISTOLAM 8. PAVLI AD CORINTHIOS. *££B*aSi7 AN EXPOSITION OF ST. PAUL'S FIRST EPISTLE TO THE CORINTHIANS. BY JOHN COLET, M.A. AFTERWARDS DEAN OF ST. PAUL*S. NOW FIRST PUBLISHED, WITH A TRANSLATION, INTRODUCTION, AND NOTES, BY j/ff^LUPTON," M.A. Stin-SIASTEH OP ST. FAUl's SCHOOL, AND LATE FELLOW OF 6T. John's colleoe, Cambridge. LONDON: GEORGE BELL AND SONS, YORK STREET, COVENT GARDEN. 1874. C8iSAS'ICK.,'n».ES.-'':— .I'uU'iETJ BT WHITTINGHAM AND WILKIKS, TOOKS OH.'HT, CHANCEEY LANE. PREFACE. I COULD wish that it had been in my power to describe the following Lectures, like their prede- i cessors on Romans, as having beyond doubt been de- ¦.' livered in the University of Oxford. In my own mind I make no question but that they were so delivered. ' Still, as there is no subscription at the end of the ' manuscript, like the Oxonice in the former case, I do ¦ not feel justified in stating thus much on the title-page. j So far as internal evidence goes, there is a passage in the Lectures on Romans (p. 90), which seems to point ' to the present series as already delivered. For the author there reminds his hearers of a previous occa sion, when he expounded to them "the words of St. Paul about the various parts of the Church." And as there is nothing in Colet's extant writings, to which these words would so naturally apply as to his expo sition of I Cor. xii., it is probable, at least, that the reference is to that portion ofthe present commentary. When we couple this with the fact, that Erasmus speaks of Colet as having publicly and gratuitously explained all St. Paul's Epistles at Oxford, and re- vi PREFACE. collect that this Epistle is generally considered to have been written before the Romans, and observe lastly the similarity of style and treatment in the two expositions; there would seem fair reason to conclude, that the present Lectures formed part of the same Oxford series as those on Romans, and were probably delivered before them, in 1496 or 1497. It would not become me here to seek to preoccupy the reader, or forestall his own independent" judg ment on the merits of Colet as an expositor of Holy Scripture. I would only beg him to notice, at the outset, that this is an exposition of Scripture, at a date when the Bible is often said to have been an unknown book. It is indeed difficult to believe that such Lectures as these could have been delivered in an age that was multiplying editions of the Dormi secure. Whatever opinion we may form of them, looking back from our higher ground of Scriptural knowledge and general intelligence, it is certain that Colet's theological writings, no less than his better-known works in the cause of public education, will have to be taken count of in any future Church History of this country. Of these writings, all have now been published, of which the existence is known to me, with the follow ing exceptions : (1) A Commentary on Romans, quite distinct from the one already in print, but unfortu nately imperfect, all after the end ofthe Fifth Chapter being lost : (2) A series of Letters to some Radulphus, on the opening Chapters of Genesis, similarly imper fect : (3) A short treatise Decompositione sancti corporis PREFACE. vii Cliristi mystici: (4) An homiletic CQiunientary on the First Epistle of St. Peter, together with brief summaries of all St. Paul's Epistles. Touching the genuineness of this last, some doubts have been ex pressed ; but in my opinion without sufficient cause. These in nil may probably make one volume, about the size of the present one ; and I trust to be able to complete my undertaking, by giving them also to the pubhc. The commentary here printed, which is completer and more systematic than that on Romans, is taken from the manuscript numbered " Gg. iv. 26" in the Cambridge University Library, in which it occupies ff. 70-148. The earlier part of it is in a neat, careful hand, gradually changing to a more hasty, running hand : the whole, I should imagine, being Colet's own autograph. A beautiful copy of it, made by Peter Meghen, is preserved in the Library of Emmanuel College, numbered " 3.3.16." A tran script of this latter, for which I am indebted to the unvarying kindness and interest in this subject of Mr. Seebohm, has enabled me to check my own direct transcript of " Gg. iv. 26." To the Syndicate ofthe University Library, and to its learned Librarian, Mr. Bradshaw, my grateful acknowledgments have been before expressed, for leave to make free use of their valuable manuscript; and these ackowledgments must now be repeated. In editing the Latin text, I have followed, for consistency's sake, the same plan as before. It may seem undutiful to have left obvious grammatical viii PREFACE. errors or misspellings uncorrected. Bnt these, though frequent, are scarcely such as to retard any one in making out the author's meaning ; which is what I am chiefly anxious about. When we observe also, even in comparatively modern editions of Lilly, a caution retained against pronouncing caput as caputh, and the like, it appeared desirable, in the interests of the study of language, to leave Colet's inster, and capud, and the rest, undisturbed. Colet's style, though possessing distinct merits of its own, is not the easiest that can be imagined for translation. The length of some of his sentences, iu particular, (as for example those on p. 172 and p. 226), though a defect that might pass unnoticed in rapid and animated delivery,- taxes rather severely the resources of a translator. But without seeking any further to plead excuses, which are seldom believed, or thought to mend matters if believed, I will let this venture also pass out of my hands; praying the reader, in Colet's own words, " to take it in good part, and to mean well by me, whose wish it has been to mean well by St. Paul." St. Paul's School, Easter, 1874, CONTENTS. Introduction. page § 1. — On Somo Characteristics of Colet's Writings . xiii § 2. — Colet's Opinions on Law .'.... xviii § 3. — „ „ „ Marriage .... xxvii §4. — „ „ „ The Study of Heathen Authors xxxii § 5. — „ „ „ Astronomy .... xl § 6. — Colet's Consistency in his Opinions . . . xlvii Lectures. Summary of Contents ....... 1 Chapter I. — Salutation — Objects of Christ's Incarna tion — Formation of one Christ — Means to that end — St. Paul's manner in in troducing distasteful topics — State of the Corinthian. Church — State of the Jewish and Gentile World ... 4 „ II. — Men must bo counted fools, who would be truly wise — Mystery of Christ's coming — Only to be understood by knowledge from above — States which unfit men for that knowledge — Pre paredness of the chosen ones — Corin thians unfitted, through reliance on their own wisdom ..... 18 „ III. — God's building and Man's building — The latter tried by fire — Corinthians unable to bear strong meat — Truths of the in telligible world such strong meat — What minds can receive these— Adaptation needful for the weak .... 28 CONTENTS. PAGE Chapter IV. — The Apostlo slighted by his converts — Way by which they could be reclaimed 35 „ V. — Nature of the Christian Passover — How the Corinthians wero unfitted to partake thereof — One signal offender among them ...... 36 „ VI. — Ideaf Church — Litigation unworthy of it — Lessons of the time — The Clergy losers by such contests — Covetousness the root of the mischief — Christians ought not to go to law — Private gain to yield to public utility — Private concu piscence treason against Body of Christ 38 „ VII.— State of world at Christ's coming — Diffi cult questions thence arising — Question of superiority of single over married state — Principles to guide to a decision — Theory of perfection — Duty of all to aim at perfection — Difference between precept, counsel, and indulgence — Stages of ascent to God — Purification, Illumi nation, Perfection — Hope, Faith, Cha rity — Application of principles to Rela- • tive Duties — Marriage allowed by St. Paul, but only by way of indulgence . 49 „ VIII. — Subject of idol-meats — Charity the clue to guide men in debateable matters . . 98 „ IX. — Difference between the lawful and tho ex pedient — Self-denial to be practised for the common good .... 100 „ X. — Corinthians wanting in self-denial — Pre sumptuous like the Israelites in the wilderness — Communicating at the Lord's Table, and at the Table of Devils — Study of Heathen Books . . 104 „ XI. — Demeanour in Church — Decorum in dress — Celebration of the Lord's Supper . Ill „ XII. — Spiritual Gifts — Their analogies — Neces sity and origin of them — Jesus Christ their source and centre — Analogy of heavenly bodies — Ninefold order dis cernible in -all — Reasons for allegorical method — Jinn a microcosm — The Body ¦ and its Members . ' . . 118 CONTENTS. xi PAGE Chapter XIII. — Naturo and office of Charity — Illustration of it from the connection of form and matter — from Alchemy — Man but an inanimate instrument without Charity — Description of it in detail . . 136 „ XIV. — Gift of Tongues — The essentially import ant to be kept in view — All to be dono in order ...... 148 „ XV. — Resurrection from the dead — Who are afTccted by it . . . . 151 „ XVI. — Collection of alms for the distressed Chris tians — St. Paul's principles in receiving aid ...... 154 E.varratio 157 Ixdkx 269 INTRODUCTION. § 1. — On some Characteristics op Colet's Writings. FROM what has been said in the Introductions to pre vious works of Colet, there is the less necessity here to enter at any length into tbo circumstances which may have helped to mould these Lectures into their present form. The influence upon their author's mind of the writings bearing tho name of Dionysius, and, more imme diately, of tho great Italian exponents of Dionysius, Ficino, and Mirandola, has already been sufficiently detailed. There are two ideas, or principles of thought, however, so con stantly pervading not only the present commentary, bnt all that Colct has written, that it. seems desirable to set them before tho reader at the outset. I mean the thonght of unity, as that which is essentially good and divine, in oppo sition to multiplicity, which is evil"; and the thought of Christian love, or charity, as being tho highest state to which man's spirit can attain. Both conceptions, from certain points of view, will appear to merge into one ; as both are derived from the Neoplatonism of tho so-called Dionysius.1 " Christianity," we read elsewhere, " is a profession of singleness ; and man is drawn to it, as from multiplicity to simplicity."2 Still more exactly is Colet in accord with the 1 M. Consin lias shown how the Alexandrian Scliool failed in their attempt to limit tho Deity to absolute unity (on the ground that duality and multiplicity were by comparison evil), while yet they conceded the attributes of intelligence and power: "Quand done la philosophic d'AIexandric lui ajoute sagement l'lntclligcnce et la puissance, ellc ajoute la dualite ct la niultiplicitc a l'unitd." — Histoire de la Philosophic (1829), I. 322. 1 Hierarchies, p. 72. xiv INTRODUCTION. opening sentences of the Celestial Hierarchy in what he says below, concerning the various ways in which men are drawn from division and weakness to unity and power, by the uniting and all-powerful rays of Christ. " For these, stream ing as it were from the Sun of Truth, gather and draw together, towards themselves and towards unity, those who are in a sta.te of multiplicity ; that they may first have light, and then warmth as its consequence."1 This conception of light streaming down from the Father of lights, and shining in upon men's minds as the rays of the visible sun do upon the earth, is, in fact, an epitome of the whole system of Dionysius. The pencil of rays which is seen streaming through some aperture in the wall of a dark chamber, con tracted at the point of entrance, but diffused more widely as it passes on ; faintly illumining the more distant objects, but presenting to the eye that traces it back again, an ever in creasing and more concentrated brightness; — ;such is the image, familiar to the student of Dionysius, under which the communication of God to man is set forth.3 The wider tho dispersion of the rays, the feebler the illuminating force ; as, on the other hand, the further the eye follows them con verging upwards, the intenser is the light, the greater the heat, and the nearer seems the realisation of that full noon tide splendour, which reigns beyond the narrow portal. In keeping with this, is the constant association we find in Colet, of the three most obvious properties of the solar beams, with the three Christian graces of Hope, Faith, and Charity. The attractive power of the sun, as shown in the exhalation pf vapours, and the like ; the power which unites, in virtue of this attraction to a common centre ; forms the symbol under which to set forth the working of Hope in tho soul, when a man first begins to recollect himself, and turn 1 Infra, p. 57. — See also pp. 23 and 59. But it is unnecessary to multiply examples. * " Solaris radii distributiones, in primam materiam bene distribute, implcnt omnium lucidiorem, et per earn manifestius declarant splendor cs : accedens vero crassioribus materiis, obscuriorcm habent distributivam supcrapparitionem," etc. — Joannis Scoti Versio S. Dionysii, Ctelest Hier. c. xiii. INTRODUCTION. xv towards God . The sun's illuminating power i3 a natural and easily-understood emblem of the enlightenment of Faith. Lastly, the sun's, heat is taken as expressive of that third and higher developement still, the crowning grace of Charity; when the soul burns with ,a holy fire of love, responsive to the kindling love of God.1 Hence it may better be perceived, how the ideas of unity and charity (or love) should come to be in a manner blended together. As the pencil of rays converges to the luminous point whence it proceeds, so must the soul be concentrated towards God. As the region where the rays are faintest and most scattered, is at the same time the coldest and darkest, so must the soul pass from coldness and darkness and multiplicity, as from states of evil, and aspire to that condensation and light and heat, which form its pathway to the One.1 Such a passage is like the fabled escape of Ulysses, when the manifold temptations of Circe would have lured him to destruction ; it is the soul's flight homewards, like that to which the Greeks were summoned from the alien strand of Troy.3 How far this conception of spiritual truth was superior or inferior to Luther's, or how far the exaltation of faith by the latter gave him a leverage on men's minds, which Colet never could have possessed, I feel in competent to discuss.'1 Before leaving this subject, it will be interesting to observe, by the comparison of another work, how deeply 1 See the Hierarchies, pp. 31-32 ; Romans, p. 68 ; infra pp. 58-9. 2 Compare the remarkable interpretation of St. Matt. xix. 24 given by Colet below, p. 83 ; and what he says about the coldness of the Jews, p. 14. 3 Looking at the allusion to " Sirens' songs," inf. p. 84, I can now hardly doubt- that such was the thought in Colet's mind, when he wrote what has been rendered into the verse on p. 69. See the application of Eurylochus's words to Ulysses (Od. x. 269), made by Plotinus : — " Hie i"i.tur verius admodum aliquis proclamabit, abeamus hinc, amici, in > 4 Ib. leaf 19 vers. INTRODUCTION: xliii traced through two channels : the figurative language em ployed by Plato and his followers in their cosmogonies ; and the figurative language of some passages in the Bible, interpreted by help of the former. In tracing the course of the former stream of thought, I need but refer briefly, at the outset,, to the famous passage near the end of the Republic, in which the revolving planetary system is imaged forth by comparison with the whorl of a spindle ; the whorl being conceived of as hollow, and containing seven lesser ones rotating concentri cally with itself. Each globe, or sphere, carries a siren with it; and their eight voices blend together in the solemn Pythagorean harmony.1 In the Timceus again, the earth is described as being in the centre of the universe (an opinion which Plato is said in his old age to have revoked2) , while the other spheres revolve about it. In the Epinomis, long accepted as Plato's, the regularity of the planetary movements is taken as a proof, that to each of the heavenly bodies some guiding intelligence must be present, be it within them or without.3 And thus we begin to approach those theories of angelic agency, which we find so fully developed in the writings of Dionysius. In fact, . it is plainly asserted by Ficino, the translator of both Plato and Dionysius, that the difference in this respect between the two authors, is one of words only, not of real meaning.4 Nor does it now need any great stretch of fancy, to pass on from this point to such analogies as we find pervading . the Vision of Dante, or moulding the language of our own great poet. When Dante wrote of 1 De Republica, § 617 b. 2 See the note of Gottfried Stallbaum on the Timceus, § 40 b. 3 " Impossibile esse terram, caslum, stellasque omnes, et quaj ex his constant moles, nisi anima singulis aut adsit autinsit, adeo exquisita ra- tione annis, mensibus diebusque circumvolvi, nobisque omnibus bona omnia facere." — Ficini versio (1590), p. 701. 4 " Bonos autem nostri custodes proprio nomine angelos, inferioris mundi gubematores, Dionysius Areopagita, quod a Platonis mcnto minime discrepat, vocare solet."— Ibid. p. 785. xliv INTRODUCTION. " The intellectual powers that move these stars,"' he was but embodying the doctrine found in Plato and Timseus Locrus, long believed to be in Aristotle also, and expanded or distorted in a hundred fanciful ways by later writers.2 Bnt whatever excesses in this direction have been run into, by the allegorizers of the classical school — and they are almost incredible3 — the achievements of the Biblical allegorizers have been such as to keep pace with them. Not content with the seven spheres of the then known planets, and the over-arching one of the firmament with its stars, they elaborated, some a ninth, and others a tenth, an eleventh, and even a twelfth sphere. At the head of this school must be placed Philo. He saw, without hesitation, a symbol bf the planetary system in the seven-branched candlestick of the Temple.4 Still more fancifully, in the flaming sword of the Cherubim, at the gate of Eden, turning every way, he could discern 1 Paradise (Cary's Translation), Canto viii. 2 According to the more pantheistic notions of Timaaus Locrus, the anima mundi, diffused through all the system, had two principles, those of same and. different : of which the former gave to the exterior heaven its uniform motion from east to west ; the latter gave the inferior pla netary orbits their contrary motion from west to east. — See Gale's Opus cula Mythologica (1688), p. 550. Whether Aristotle meant to assign an animating intelligence to each planet, by calling the heaven animatum (De Cado, ii. 2) has been much contested. See Ricciolus : Almagestum Novum (1651), Pars n., p. 245. The reader will at any rate be pre pared to understand Shakspeare's familiar lines in the Merchant of Venice, without needing Warburton's alteration of souls to sounds : — " There's not the smallest orb, which thou behold'st, But in his motion hke an angel sings, * Still quiring to the young-eyed cherubims : Such harmony is in immortal souls.'' 3 For example, Heraclides Pontius interpreted the battle of the gods in II. xxi., where Ares is laid low, and covers seven furlongs in his fall, to signify a time of universal ruin and confusion, when there was a con- -junction of all the planets in one sign of the zodiac. — Gale's Opuscula, utsup. p. 479. 4 Philonis Op. (1613), p. 399: — " Unum in prasenti dixisse saterit, quod septem erraticorum siderum cursus simulachrum sit hoc sacrum candelabrum cum septem luceruis supcrpositis." , INTRODUCTION. xiv the two-fold motion of the heavens.1 From another great storehouse of such interpretations, the Heptaplus of Pico della Mirandola, many later specimens of the same kind might be produced ; in some of which Philo is improved upon. Thus, the seven-branched golden candlestick, seen in the vision of Zechariah, represents, as before, the seven planets.2 But further, the " bowl " which was above it, is the symbol of an over-arching eighth sphere, or firmament ; while the two olive-branches, feeding the lamps through their golden pipes, are the ninth and tenth spheres, encircling all. In like manner, a Jewish cabalist quoted by Pico, applies as a figure of the tenth heaven, that " likeness of a throne, as it were a sapphire stone," which in Ezekiel's vision appeared above the cherubim. Where ten spheres alone were reckoned, the ninth and tenth were the primum mobile, and the empyrean.3 But between the firmament and the primum mobile was often enumerated a crystalline sphere, as in the lines of Milton : — " They pass the planets sev'n, and pass the fix'd, And that crystallin sphere whose balance weighs The trepidation talk'd, and that first mov'd."4 The origin of this crystalline sphere, or spheres (for some times two were interposed5), may be clearly traced to the words of Gen. i. 7 ; where we read of the waters which were under the firmament being divided from the waters which were above the firmament. The term crystalline may, 1 lb. p. 85, in the treatise De CherHibim etflammeo gladio. 2 Pici Opera (1519), leaf a, vii. The analogy is in truth a very com mon one. — See Ricciolus, ut sup., i. p. 480 ; where it is pointed out that the " seven spirits" of Rev. i. 4, admitted of a like application. 3 See for these the note below, p. 128. 4 Par. Lost, iii. 481, sqq. — The "' much talked-of trepidation" may be illustrated by a passage from Luther, where, speaking of the three motions of the heavens, he says that " the third is a quaking, or a trembling motion, lately discovered, but uncertain." — Table Talk, § rcccxLi. Orontius Finteus alludes to it, in his Protomathesis (1532), fol. 106, as an absurd notion of some recent professors of astronomy ; and adds : " Nolumus super hoe inopinabili motu ulteriuS titubare." ? As may be seen in the Diagram before Gassendi's Institutio Astro- nomica (1653), p. 5. xlvi INTRODUCTION. no doubt, sometimes be found applied to all the concentric spheres alike, to express their diaphanous nature, through which the rays of light could pass ; but in its special and restricted sense, it arose from the interpretations put upon the above passage. It was supposed that " waters above the firmament" could not be of the same elementary nature as the rain and clouds below. Hence, some name must be found, that should express the more ethereal properties of water, its clearness and transparency, and the like, without its grosser properties. Thus arose the term crystalline.1 And thus, without citing more examples to illustrate what may be thought so futile and visionary a subject, we may observe how, through two channels of allegorical interpre tation, drawn on the one hand from the Greek philosophy, and on the other from the Sacred Scriptures, there had gradually accumulated such a vast reservoir of mystical doctrines, that it is a marvel how any astronomer of really scientific habits of mind, could hold up his head above them. That Mirandola should have scouted and openly attacked astrology, at such a time, becomes the more surprising, when we see how his works teem with the records of these since-exploded notions. That Colet should restrain his analogies within the limits he has done, will appear, to one who has dipped into the writings of some of his con temporaries on the same subject, to be rather an instance of mental control, than of any extravagance or confusion of thought. Meantime, what an, additional proof is it, of the truth of what has been said elsewhere, that Colet's lot was cast in an age which was as the " evening and morning " between an old era and a new; that, while he was lecturing at Oxford, there should be pursuing his studies in Italy one whose discoveries were to cast all these figments to the winds ; the first of the advanced guard of modern soldiers of science, Nicolaus Copernicus ! 1 " Ita dicemus, caelum illud, quod plurimi hanc ob causam vocant chrystallinum, aqueum esse, aqua quadam cailesti ; quae puritate aquam referat, non tamen frigore aut humore." — Francisci Valesii Sacra Phi- losophia (1587), p. 36. ... INTRODUCTION. xlvii § 6. — Colet's Consistency in his Opinions. One of the most obvious pleas that might be put forward, in extenuation of anything which may have been thought paradoxical or overstrained, in the views before consi dered, is that they represent only an early and immature stage of their author's mental life. It may be said that to have held such opinions at thirty-one, when but newly leavened from the intellectual fermentation of Italy, was no pledge that he would still maintain them at fifty-one. Allowance has been elsewhere 1 made for the change it is natural to suppose time would work. But, without any desire to magnify Colet's consistency of principles, at the cost, as some may think, of his liberality and good sense ; I am bound to say that, judging from the scanty memorials of him we possess, few men appear to have held more con sistently to their opinions from first to last. Some indica tions of this, in the Letters of Erasmus, which might easily be passed by unnoticed, stand out in fresh distinctness, after we have read a few pages of Colet. Who, for instance, if he bears in mind what has been said about unity and multi plicity, can fail to detect in the following words of Erasmus, an adaptation to what that versatile scholar knew to be a prevailing tone of thought with his correspondent ? " Col lect yourself," he writes to Colet,2 " to the oneness and sim plicity of Christ, and you will be less disturbed by the multiplicity of the world." Yet this was written in 1513. But I will endeavour to bring forward one or two in stances, that may appear to furnish more tangible evidence than such slight traces as the above, of the comparatively small change that Colet's opinions underwent, whether on the subject of Marriage, or Litigation, or Classical studies. When Dean of St. Paul's, he made it one of his tasks to draw up a digest of the Cathedral Statutes. This still - ¦ ¦ ¦ ¦ ¦ ¦ — - — — .... 1 Treatise on the Sacraments (1867), p. 18. 2 " In unum ilium et simplicem Christum te collige, et minus turbabit multiplex mundus." — Epistol." 1 See note infra, p. 43. 2 " Salutaris doctrina? fomentum, divinique pabuli verbi Dei nutri- mentum." 3 See Dr. Simpson's Registrum Statutorum, p. 207 n., compared with Kennett's Collections (Lansdowne MSS., 978, f. 203). Was he a son of the William Lichfield mentioned in Brewer's Life of Carpenter (1856), p. 63, who is noted as a promoter of education, and as having " made in his time three thousand and eighty-three sermons ?" If so, there was a difference in this respect between father and son. 4 " Si paucis diebus unius anni observata et celebrata fuerit, per multos tamen sequentes annos neglecta, dcserta, et pretermissa extitit, atque sic neglecta, dcserta, et pretermissa existit in prescnti." — Preamble to Bp. Fitz- James's Ordinance, in the Registrum Statutorum, ut sup. p. 413. lii INTRODUCTION. imagine. And accordingly, although the preamble to the Bishop's Ordinance only states that " some ministers of the aforesaid Church, men of pious dispositions and devout minds," had moved him concerning the matter, it is plain to see who was the leader in the appeal.1 The defence made by the stubborn old Chancellor was one that to us, in these days, will seem almost incredible. He maintained, that as the terms of the foundation required him to lecture continue, and as no mortal man could lecture continue, it was therefore impossible for him to observe the conditions ; and hence he did not lecture at all.2 In the end a compromise was made, that the Lecture should be delivered not more than three times a week, with intermissions for saints-days and holidays. No wonder that Dean Colet is recorded to have been " out " with his chapter ! 3 If we pass to the subject of Classical studies, it will no doubt be urged at once, that here, at any rate, a complete " change of opinion is manifest. If tho language used in this commentary be but an expression of the traditional, narrow- minded sentiments' of the Church ; yet at least in the found ation of that great School by which his name has been chiefly known, Colet has left the most convincing proof of having afterwards embraced very different, and more enlightened, opinions. This is true to a considerable extent, but still with more qualifications than would at firbt be supposed. For what were the authors he prescribed for use in his new School ? It is a remarkable fact, that though he gives a wise latitude of choice, and though he desires, in general terms, that his scholars should be taught such authors, both in Latin and Greek, as "hathe with wisdome joyned the pure chaste eloquence ;" yet, among the authors whom he actually recommends by name, not one is an ancient clas sical author. After directing the use of certain elementary works, he continues : " And then other authors Christian, 1 Knight's Life of Colet (1823), pp. 62—3. * Registrum Statutorum, p. 413. 8 See the Registrum Statutorum, p. 416. INTRODUCTION. Iiii as Lactantius, Prudentius, and Proba, and Sedulius, and Juvencus, and Baptista Mantuanus, and suche other as shall be thought convenient and moste to purpose unto the true Laten speeche." The only reference by name to any clas sical writers, is in the sentence in which he complains about modern corruptions of that " veraye Romayne tongue, whiche in the tyme of Tully and Salust and Virgill, and Terence, was usid; whiche also sainte Jerome and sainte Ambrose and sainte Austen and many holy doctors lernid in theyre times."1 To enumerate certain writers, as furnish ing, a standard for purity of style, is not, of course, quite the same thing as to appoint them to be actually read. It seems only fair to infer, that Colet meant his scholars, in the' first instance at least,' to learn the tongue of the Roman Cicero, through Lactantius, "the Cicero ofthe Fathers." I do not wish to press this too far. I gladly recognise the fact, that the wise founder left much freedom of choice. Yet after all it cannot be denied, that when he specified such authors as the above, and only those, there was something of the spirit of the Lecturer on Corinthians still" working in his mind. 1 Knight's Life of Colet, 1823, p. 310.— Of Valeria Faltonia Proba, as the least-known of the authors mentioned, and as the only woman whose works' have been admitted into the Patrologia, a brief account may perhaps be pardoned here. She lived about a. d. 400. The work by which her name is preserved, the Centones . Virgiliani, consists of about 750 lines in all ; being, as its title implies, a collection of centos from Virgil, adapted to subjects of Old and New Testament history. The number of editions, in 1472, 1481, 1501 (twice),. 1509, 1516, 1517, &c, shows its popularity. To the reader of the present day, its style must seem very grotesque and frigid. The description of the serpents approaching Laocoon is made use of in relating the temptation of Eve ; while the examination of Sinon by his captors is made to bear an appli cation that would now be thought profane. One who has the beautiful simile of the nightingale fresh in memory, could scarcely read, with gravity unmoved, this transfer of it to express the murmuring of the Scribes and Pharisees : — " Oceanum interea surgens aurora reliquit, Jamque sacerdotes late loca questibus implent." The style of Prudentius and Sedulius has been made familiar to all Paulines by the scholarly imitations of Dr. Kynaston. liv INTRODUCTION. Colet had naturally no taste for poetry ; l and it is therefore the less to be wondered at, that in the list he names, he seems to have been chiefly anxious to replace the poets of antiquity by such later ones as might at least teach Chris tian truths. To the best philosophical writers of the ancient world he was himself no stranger. But he shrank from the dilettante paganism, then reigning in Italy, which was digni fying itself with the name of philosophy ; 2 and hence, no doubt, he gave himself less freedom of expression, in his Statutes, than he might otherwise have done. In conclusion, I would not have the reader suppose, from the above topics having been singled out for special notice, that they are what chiefly deserves his attention in these Lectures. Most of them have been brought forward thus prominently, only as being likely to cause some stoppage to him in his progress. When once forewarned of them, let him rather dismiss them from his mind ; and study, without 1 "Cum is a poeticis numeris esset alienissimus." — Erasmi Epist. Jodoco Jonce. 2 In his aversion from this he was not alone. I have in my posses sion a little- grammatical work, of which the first and last leaves are gone ; so that I am unfortunately not able to quote the name of my authority. But a passage in it is so congenial to the spirit of Colet, as to deserve citation. After recommending that boys should be made to write a good deal, instead of trusting for everything to printed books, the author adds : — Des poetis solum gentilibus mentionem fecimus ; quanquam extent Christiani, non impares profecto paganis. Ad eosdem quoque pueris legendos in primis hortamur. Est Prudentius optimus, ele<*antissimus, vario metrorum genere ludens. Est et Sedulius, quorum uterque res et historias sacras ornatissimo carmine descripsit . . . Est et Baptista Mantuanus, in quo nunc de cctero revera puer edoceri po test, quicquid ex Virgilio hactenus poterat adipisci. Utinam ea facta esset interprctandi diligentia in Prudentinm, quae in Martialem, qua? in Tibullum, ceterosque spurcissimos explicandos totiens facta est. Nescio quo fato Itali quidam doctissimi suavius capiuntur fabiilis, quam his- toriis "•entilium, quam Christianorum rebus ct ceremoniis ; nomiuibus gestisque deorum et dearum, quam Christi et diva? Maria? ; impudicitia et amore libidinoso, quam sanctimonia et caritate." — Leaf 20 vers. My copy begins on B, with the words " De vero litterarum sono," and ends on G ii., with the words " habita ratione." It is a little thin book, in Roman letter, of about 1520, size 7 in. by 5. INTRODUCTION. Iv interruption, the many admirable features of the work. Let him mark the ample and ever-ready command of Scripture ; the strong grasp, which will not be hampered by any bonds of traditionary interpretation; the bold denouncement of wrong-doing in the Church ; the exaltation of Charity, as the only solvent of all difficulties ; and, above all, that pure and lofty purpose, which would follow Paul, as he followed Christ, through ways too arduous at times for the foot-step of ordinary humanity. SUMMARY OF CONTENTS. A brief Recital of the matters treated of in the First Epistle of St. Paul to the Corinthians, divided into Eight Parts; by noting and attending to which, the Epistle is easier qf understanding to the Reader. Part I. (Chapters I.— IV.) IN the First Part, St. Paul checks the presumption and pride of the Corinthians, and recals them to subjection to God, and imitation of himself; bidding them look for a reve lation from above, and draw their wisdom from God only, and, despising whatever is of men, glory in God alone. Part II. (Chapter V.) In the Second Part, he rebukes somewhat sharply the re missness of the Corinthians in the correction of faults, and removal of disorders from the Body of Christ, the Church. And this he does chiefly on account of one who had married his own stepmother; an act of which the Apostle expresses strong abhorrence. Part III. {Chapter VI.) In the Third Part, he blames the practice among the Corinthians of instituting and carrying on in law-courts, before unbolievers, suits and trials about secular affairs ; trifles about which St. Paul certainly thinks that a Christian ought not to contend in any way, or before any judge ; but rather to endure to the end every wrong. B 2 SUMMARY OF CONTENTS. Part IV. (Chapters VII., VIII.) In the Fourth Part, ho replies to the Corinthians' letter of enquiry about marriage and kindred subjects. In this, while allowing marriage, and lawful nuptial in fcorcourse, St. Paul chiefly praises and advocates virginity, vluch is much to be preferred to wedlock. He replies also about the idolothyta, or things offered in sacrifice to idols ; not forbidding the partaking of these, but warning them that under this head all offence, and harm to the weaker brethren, must be avoided. Part V. (Chapters IX.— XI.) In the Fifth Part, the Apostle has something to say about himself; affirming that many things were lawful for him, which yet he did not do ; and that he had power to live of the Gospel, though he purposely would not do so when with the Corinthians, that he might not seem to have taught them for mere subsistence' sake. In this Part also he writes about the veiling of the head in church by women, and how men should bo with head un covered ; in which discourse about a trifling matter deep mysteries are hidden. Also, about the assembling together of the Corinthians for the Lord's Supper, and their commu nion in the same, which St. Paul would have to be in a holy, sober, and charitable way. Part VI. (Chapters XII.— XIV.) In the Sixth Part, the Apostle's theme rises to what is spiritual, and to the workings of the Spirit in the Christian society ; a body, so to speak, consisting of many and various members, yet all necessary, and needing to be united toge ther in love. Touching this Christian love the Apostle has next many SUMMARY OF CONTENTS. 3 great things to say, in display of its marvellous power. He exhorts the Corinthians to follow after it more earnestly, and to labour to the utmost in gaining the Holy Spirit, and keeping it ; that all their words and works may be in accord ance with the Divine Spirit. He commends the power of speaking with many tongues ; but would much rather have them strive for the Spirit, and for a knowledge of the divine meaning, through revelation, that in time they may be able to become prophets. Part VII. (Chapter XV.) In the Seventh Part, he discourses of the resurrection of the dead ; proving by the example of Christ that men will rise again, with bodies and souls immortal. Part VIII. (Chapter XVI) In the Last Part, he bids the Corinthians be ready to show liberality towards the holy brethren at Jerusalem, and make a contribution for them. Finally he concludes the Epistle, after his manner, with greetings and salutations; I. CORINTHIANS, I. A FULLER TREATMENT OF WHAT IS CONTAINED IN THE FIRST PART OF THE EPISTLE. Salutation. PAUL, whom God would have to be an Apostle of Jesus Christ, sends greeting to the Corinthians, and along I Cor. i. 2. with them to all that in every place call upon the name of the Lord Jesus,1 and wishes them grace and peace from God the Father, and from the Lord Jesus. Text of the Epistle. In the next place he rejoices, and congratulates the Corin thians, and gives thanks to the faithful God, from whom come mercy and grace to men through Jesus Christ. For by Him the Corinthians were called to that holy fellowship, which consists of those who are elect along with Jesus in tho sight of the Father ; to the end that they might hereafter reign with him in heaven as sons of God. He rejoices, I say, and returns thanks to God, because tho Corinthians that were in Christ, beneath the rays of grace shed forth from God, so abounded in faith and love, as to make steadfast and intelligent profession of God's whole dispensation regarding His Christ. I mean, /'how that, for the establishment on 1 It may be noticed ; at the outset, that Colet's quotations are evidently made, in most cases at least, from memory. This occasionally gives rise to a variation From the exact words of the Vulgate. That Colet followed this custom from principle, is clear from a passage in his MS. Commentary on Romans in the Library of Corpus Christi College,' Cambridge (p. 2G). For he there defends it as being tho practice of the Apostles themselves, and disparages the minute citation of chapters : — " Annotandum est hoc loco, quam simplex allegatio erat Apostolorum, si quid ex veteri testamento commemoraverint. Haec nostra, qua? in modo in usu est, et apud recentiores theologo.i ct legulcios, tam capitu- latiui undecunquc testimoniorum citatio, ex ignorant ia orla est hominum, sibi suaiquo doctrinal diflidentiuin ; veriti alioquin nc eis crcdatur, et sua ipsoriun conscicntia cadentes, nisi istiusmodi adminicnlis suslineanlnr." I. CORINTHIANS, I. 5 earth of one Chrtst, consisting of chosen men, there became incarnato that Son of God, and Word, who is none other than Jesus Christ. He, God and Man, at length appeared among men, that he might teach them the right form of living, and, by the rays of his own Divinity, might draw to himself and to righteousness those whom he would. He of his own accord was put to death for the redemption of his people, and their reconciliation to God. Trie rose again for their consolation. He ascended to the Father. He at length will return in his own good time. And in the meanwhile He unceasingly carries on, by his Apostles, the construction of his Church upon earth, even that Christ of God whereof He also is the head ; until at length there shall be finished on earth the full and. perfect Christ,1 consisting of himself and those called by him ; which is destined to repose happily with God, and in God, when the course of this world is ended. It is this whole mystery and sacrament of salvation, that is here called by St. Paul the testimony of Christ, and said to 1 Cor. i. 6. have been confirmed in the Corinthians. Part of it is already accomplished : part still remains to come to pass ; namely, tho return and revelation of Jesus Christ, when he will come to judge the quick and dead. This was a thing looked for by the Corinthians a.i well. And hence the Apostle says that nothing is wanting to them in any grace for the com pletion of faith — whether regarding what was to be believed in the past, or what was to be looked for in the future. On this account he thanks God ; ' because grace had now taken them by the hand, and they were now so wholly in Christ, as both to maintain and profess the whole system of Christ. Remember that it is agreeable to the mind of St. Paul, to say that, out of the human nature taken by God of the Virgin Mary, in which it was his will to be incarnate, and out of the rest of mankind, called and elected tog-ether with 1 It' will be observed that in this, and several ensuing passages, the word Christ is used to express the whole body of faithful Christians together with their Divine Head. 'When in this sense, 1 have written the word in capital letters, ns in the text, for distinction's sake. 6 I. CORINTHIANS, I. him, (in whom also it is the will of the same God to dwell), there is fashioned a something that i.-s altogether one, and animated, as it were, by a common soul. Now, in St. Paul's philosophy, tho soul that forms the connecting link 1 between men thus joined together like members, is the Divine Spirit, even God himself; who abides in his fulness in the chief member, even the head, of this composite body ; that is, in the human nature taken from the Virgin. In Col. ii. 9. this is all the fulness of the Godhead bodily ; and from this it is diffused in order to the rest of the members, that are joined to tho head, and is bestowed in measure to each, as due proportion requires. This bestowal of grace is what is meant in Holy Writ by spiritual anointing. By the Greeks, those who are anointed are called Christs. Hence St. John writes in his Uoh.ii.20. Epistle: Ye have an unction (or anointing) from the Holy One, and lenow all things. And a little after he says that lb. 27. the same anointing teaches those who are anointed with it. l Cor. i. 5. With this accords what is here said : — Ye are enriched by him in all utterance, and in all knowledge. And he uses this expression, because his meaning is that tho Corinthians have all their wisdom and utterance from the Holy Spirit. But, to return : — All then are partakers of this grace, and of the Divine Spirit, and of God, that they may be linked together with Him who was born of Mary. He holds the first place in this grace, and possesses all grace in himself, being called Joh. i. 14. by St. Johnfidl of grace and truth. From this anointing of the Spirit, and participation of God, there are certain Christs,2 who, along with that first anointed one (whom, as Ps. xiv. 7. David sang, God hath anointed with the oil of gladness above his fellows) , form one being, under God, of many and vari- 1 So in the Heptaplus : — " Verum inter terrenum corpus et cajlcstem auimi substantiam opus fuit medio vinculo, quod tam distantcs naturas invicem copularet" (Pici Op., 1610, p. 21). Mirandola elsewhere sots down the three functions of the connecting spirit, as a producing of cohesion, attraction to other objects, and common attraction of all to God. 2 That is, anointed ones. I. CORINTHIANS, I. 7 ous members; a being that, from its one common anointing, may be fitly called one Christ. The which composite being, formed of God and of men called to God, St. Paul not only terms Christ (as in this Epistle to the Corinthians, when he says : all the members of that one body, being many, are one body; so also is Christ), but even, in the Epistle to the* Ephesians, a perfect man} The body of this, beyond ques- Eph.iv.13. tion, consists of men taken hold of by God. But the anim ating spirit is God himself; who takes hold of, unites, illumines, warms, quickens, and inwardly sustains, his own Body : while the head is Christ, in whom the very Godhead dwells. For this latter reason, the name of Christ is given to this member above all, since the whole man exists in the head. The remaining members of the Body are the rest of mankind, as many as are brought under the quickening influ ences of the Divine Spirit; and in proportion to their apparent nearness to, or remoteness from, the head, are these members accounted to differ one from another. God however, like a soul, is wholly in the whole, and wholly in every single part. Not that He makes godlike all parts alike. I say, makes godlike; for this is what to animate means, in the case of God. But He does this in various measures, as is meet for the fashioning of that one in Him, which consists of many. This composite Body also, formed of God and men, is sometimes called God's Temple by the sacred writers, sometimes his Church, sometimes his House, sometimes his City, sometimes his Kingdom. Moreover, as I said just now, St. Paul in the Epistle to the Ephesians calls it a perfect man ; in the passage where these words occur : — And he gave some, apostles ; and some, pro- Eph. iv. phets ; and some, evangelists ; and some, pastors and teacheis ;. for the perfecting qf the saints, for the work of the ministry, for the edifying of the body of Christ : till we all come in the unity of the faith, and of the knowledge of the Son of God, 1 Beza, in his note on tho passage, quotes this as the interpretation of Clement of Alexandria. By most commentators, the words till we all come .... unto a perfect man, are taken as expressing " till we arrive at spiritual maturity." 8 I. CORINTHIANS, I. unto a perfect man, unto the measure of the stature of the fulness of Christ. Accordingly, when the divine mind of St. Paul is think - •ing of a composite body of this kind, consisting of God and men, which, formed of very many anointed ones, is one Christ, we may hence readily perceive the meaning of those forms of expression, often found in his writings : — Through Christ; In Christ; With Christ; Through Him; Of Him; In Him ; In God with Christ ; In God through Christ.1 For all that are in this mystical composite body are in God, who begins his Deifying influence in the human nature taken from Mary, and thence distributes it through that, as through a head, to the rest, for the fashioning of the whole. He who is in this composite body, and perfect man, and christ, — I mean, he who is in that Christ which consists of i God and men, is also in God, the quickening Spirit, through Christ the head. And since the Corinthians were in Him, as they wished to be thought, "and professed themselves, St. Paul with evident wisdom notes whatever was praiseworthy in them, and from this takes his start ; giving thanks for the good that they display, and for the hold they still keep on the foundation of the faith and of the Church; that by this gentle and indulgent beginning he may draw them on to ¦read the rest of the Epistle, and make them more inclined to listen to the fault he is about to find with their conduct. For had he shown any roughness, and brought any heavy charges, at the very outset, he would certainly have repelled from himself, and from his exhortations, minds that were as yet tender and young in religion; especially since they belonged to tho Greek race ; a race, haughty, and overween ing, and prone to disdain. He had to act therefore with prudence and caution, taking account of persons, places and times. And in the observ- 1 Beza takes the same view in his note on Eph. i. 23 ; quoting several passages where by ciirist is meant the body of the Church in vital union with its head. And he adds, giving the same instance as Colet, " Hinc etiam illud in Chrislo toties repetitum, quod multo expressius aliquid significat quam cum Christo, val per Christum." I. CORINTHIANS; I. 9 ance of these, surely St. Paul was thoughtful beyond all others ! So well did he know how to adapt his means to the desired end, that, even when seeking nothing else than the glory of Jesus Christ upon earth, and the increase of faith and love, he yet practised such a divine tact, as never to do, or leave undone, anything in the case of any persons, that might hinder or retard his purpose.1 Accordingly, when now about to rebuke by letter, as he was compelled to do, much in the conduct of the Corinth ians ; who, after his departure from them, had swerved from the right path ; he adopts a more acceptable mode of begin ning, and smooths the way, so to speak, for the comparatively bitter expressions he is afterwards obliged to employ. He smears the edge of the cup with sugar, that the Corin thians may be willing to take and quaff the wholesome medicine/ True it was that all the Corinthians, who were members of the Church, professed Christ, and gloried in his name and doctrine ; yet there were those who had reared upon this one foundation bad and distorted structures, overcharging tho true edifice partly in ignorance and partly in malice. Some there were, of but scant reverence, men of no small self-assumption as well, who gave the second place, in a measure, to God and Christ and his Apostles, and began to think about their own gain. These^men, in reliance on their secular wisdom, which was always very powerful with the Greeks, were seeking to gain influence for themselves among the people, and at the same time to lessen their esteem for the Apostles, more especially St. Paul. — Though, in spite of all this, his name had still, as it deserved, very great weight with tho Corinthians. But this set of envious men, not enduring to hear the 1 Colet's admiration for St. Paul discloses itself in several passages of these Lectures, as in those on Romans. Nowhere is it more feelingly expressed than in his Letter to the Abbot of "Winchconibe. 2 Lucretius, iv. 11 sqq.: — "Mam veluti pueris absinthia tctra medcnles Cum dare conantnr, prius oias, pocula circum, Contingunt mollis dulci flavoquc liquore, etc." 10 I. CORINTHIANS, I. praiso of St. Paul, but enamoured of their own praise and glory, sought to establish some customs in the Church after their own mind, and such as they could approve of by their own wisdom and faculties. It was their desire to be thought to have great knowledge and ability ; to be ignorant of nothing required by the Christian religion ; and to bo able to solve and decide with ease whatever doubts had arisen. No wonder that, in a Church but tender as yet • and in its infancy, there- was much relaxing of principles by such assumption as this, and much toleration of things alien from the institutions of St. Paul. Moreover a large part of the people, having long . been [Gentiles], "and with difficulty drawn from the world to a religion that teaches and enjoins contempt of the world, were ready to look back to worldly habits, and to cast a longing eye on riches, power, and secular wisdom. Hence they were no way reluctant, that those who were influential through their wealth, should have the influence of authority also in their community. They were themselves in fact attracted by such men, and in eager partizanship made watchwords of their names. Hence it came to pass, that there sprang up parties, and factions, and the appointment of various heads ; so that each sectarian body followed a head of its own. And from this disunion there arose strifes and disputes ; while things in general grew worse,, and fell into an unhappy condition. This misfortune of the Church in Corinth, brought on by the unprincipled conduct of certain persons there, was taken very deeply to heart by its first parent, St. Paul ; not so much because they sought to impair his authority, as because it was dangerous for those, who had begun a prosperous voyage in the ark of Christ, to have such ill advisers in charge of them. Accordingly, so far as he could venture, or felt himself allowed, he inveighs against them for wish ing to be thought wise, and for essaying to do more in the Christian commonwealth by their own ability, than in pur suance of tho will of God. Yet still, affectionate to the last degree, he acts throughout with the greatest moderation ; not so much seeking to find fault with any one, as to reform the bad. And so he teaches them, that all the wisdom, as 7. CORINTHIANS, I. 11 well as all the power, that men have, is from God, through Jesus Christ, who is the power and the wisdom of God, his eternal Father. It is through his power that every one must needs have wisdom and power, if he would have any true wisdom or any right power. But the wisdom of men he affirms to bo empty and false ; their power, whatever it be, but weakness and debility. Both these things he declares to be hateful and abominable to God ; so that nothing that can be done is more foolish, more impotent, in fact more displeasing to God, than for a man to attempt anything by his own strength in the Church of Christ. For God will have this to be all his own sole work, and the wisdom of every one within it to be from Himself alone and from His Spirit ; so that there should be among men no glorying at all, either because they are powerful in goodness, or wise in faith, or even in a word because they have existence in hope;1 save only from God in Christ. Through Him we have exist ence in Him and in God ; from Him alone we have power and wisdom, and in short are what we are. Throughout the whole of the Epistle St. Paul endeavours to assert this truth, but most strongly and plainly in the first part, in which he strives to root out and utterly do away with the false notion, wherein men imagine that they can do anything by their own powers ; a notion that makes them trust in themselves, and both distrust and despise God. This assumption on men's part, and high opinion of them selves, is a fountain of ills, and a very plague ; so that it is impossible for a society to be safe and sound, in which those men have any power, who imagine that by their own strength they can do anything. But if we follow the teaching of St. Paul, a teaching in accordance with that of Christ and the gospels (since the Author of both is one and the same Spirit), no one ought to look to himself at all, but only to God; to Him he ought wholly to subject himself ; Him only 1 In the Dionysian system, hope, the lowest of the three Christian graces, was associated with the Tlironcs, the lowest order in the third triad of angelic spirits. It was their .special work that men might have " a spiritual existence in God and Christ." Sec the Hierarchies (1809), p. 40. 12 I. CORINTHIANS, I. he ought to servo; in a word, from Him expect everything-, and depend on Him alone; so that, whatever he truly thinks or rightly does in the Christian commonwealth, which is the City of God, he may believe it all to spring from Him, and set it down to God. But in order .that the Apostle's discourse may be more clearly understood, being as it is in this passage very elaborate,1 let us revert a little to preliminary matters con nected with the subject. The soul of man consists of intellect and will.2 By the intellect we have our wisdom ; by the will, our power. The wisdom of the intellect is Faith ; the power of the will is Love. Now Christ is the virtue,3 that is, the power of God, and the wisdom of God. Through Christ our minds are en- Joh. i. 9. lightened for faith ; since he lighteth every man that cometh lb. 12. into the world, and giveth power to become the sons of God tb them that believe on his name. For through Christ men's wills are kindled into love, so as to love God and their neighbour; in which consists the fulfilling ofthe law. And therefore it is from God alone, through Christ, that we have both wisdom and power, by reason of our being in Christ. Whereas, of themselves, men have a blind intellect, and a depraved will, and walk in darkness, knowing not what they do. Three classes of men are mentioned by St. Paul ; Jews, Gentiles, and Christians called from out of them. In the Jews there was blindness, arising from depravation of will ; among the Gentiles depravity, arising from ignorance. Among the latter of these two, folly prevailed, arising from their wisdom, and hence they were ill disposed to Christ : among the former, a dark and mournful blindness crept over them, l Cor. ii. 8. arising from their ill-will. For had they known the Lord of glory, they would, not have crucified him. But Christ, as I 1 Cor. i. 8. said above, is the power of God and the wisdom of God. 1 Lat. artificiosissimus. Perhaps " very intricate " would be nearer Colet's idea. 2 This is giving the charioteer bnt one steed to drive, instead of two, as in the Phadrus. Sec Davis's note on Cicero's Tusc. Disp. iv. 5. 3 The word in the Vulgate of 1 Cor. i. 24 is virtus, not potcntia. I. CORINTHIANS, I. 13 They who have been attracted by the warm rays of his divinity, so as to cleave to him in fellowship, are tho third ¦ class of men, whom St. Paul terms called and elect to that glory. These are they whose minds are enlightened, and whose wills are rectified, by the presence of the divinity ; who by faith have a' clear discernment of the wisdom of Christ, and by love a strong hold upon his power. Devoid of this light, the Gentiles were fools, as concerning the good news of Christ, and deemed it foolishness. For everything is such as is tho receiver ; 1 and all things are folly to the fool. Deficient in powerful love, the Jews were weak, and stumbled at that stumblingstone and rock qf offence ; Rom. ix. and were powerless against the fortitude, and unconquerable 32" patience, and suffering of Christ. Vainly did they agitate for his destruction, when they found him steadfast in virtue unto death, even the death of the cross. That onset of the Phil. ii. .8. Jews upon Christ was but as the beating of the waves upon a rock : the rock remains immoveable, and the breakers that dash against it are themselves broken. Even so the wave like impetuosity and stormy agitation of the Jews was beaten back from the steadfast and immoveable endurance of Christ. To one viewing the matter more closely, they would seem to have been but feeble agents, repulsed ^and recoiling, rather than effecting any success; and in slaying Christ to have been not so much victors as vanquished. For their impa tience could not hinder Christ -from suffering with unflinch ing fortitude. This suffering of Christ was action ; this patience was his victory. And it was in keeping with the divine economy ¦ that he willed so to do ; that he might leave to his followers an example of strong and unconquerable patience. For 1 This maxim, slightly varied in wording, is several times found in Colet's writings ; as in the Lectures on Romans, p. 43. I cannot trace the orio-in of it, but it seems to have been a favourite one with the Alchemists. Thus we read in Raymond Lull: "The act ofone thing is diversified according to the nature of the receiver ; as the heat of the sun, which hath contrary operations, as in drying cliy and melting wax: yet the act ofthe sun is one in itself, and not contrary to itself." — See Lives ofthe Alchcmystical Philosophers (1815), p. 260. 14 I. CORINTHIANS, I. there is no valour whereby they can contend more victori ously than by patience ; and to persevere in this, even to the death, is to put a stop to the agitation of the froward, and to raise the trophy of constancy. Even so, as the Jews were surging on, and rushing im- Ps.xxiv.8. petuously forwards for the death of the Lord strong and patient, the Lord mighty in battle, the great Christ, un wavering as a rock, broke them by dint of patience and by his death ; and, in the strength of his suffering and dying, triumphed gloriously over the vanquished impatience of the weak. Yet the Jews, blind with hatred and malice, believed that they had wrought some mighty deed, when they made away with Christ; deeming him to be a weak and shattered1 object, an obstacle that they had overcome and taken out of the way by their own might. Accordingly, when they heard of the death of Jesus, and the crucifixion of Christ, they could form no other judgment of him, in their weak ness, than as of one weak and scandalous, that is, one who was spurned and sore smitten. And though they saw in him manifest proofs without number of power and divinity, yet so chilling 2 was their dislike, that they could receive Matt. xii. and kindly digest none of them. They said that he cast out devils by Beelzebub the Prince of the Devils; and though they daily observed in him the evidences of wonder-working- power, they yet demanded of him signs in the meanwhile, and some mighty work. So powerless were they, in their weak envy and hatred, to recognise anything powerful and Matt. xvii. miraculous ! Nay, St. Matthew even relates that likewise ' * ' also the chief priests mocking him, with the scribes and elders, said, He saved others ; himself he cannot save. If he be the 1 Lat. offensum, literally " struck against," and so injured. This is a somewhat different interpretation to that given by Colet elsewhere, of the stone of stumbling and rock of offence (pctram scandali; hence " scandalous " just afterwards), as in the Lectures on Romans, p. 53. 2 There is more in Colet's use of this word than meets the eye. Animal heat is necessary to good digestion ; and without more cordial warmth the Jews could not receive and " digest " the teaching of Christ. — See the Romans, p. 111. I. CORINTHIANS, I. 15 King of Israel, let him now come down from the cross-, and we will believe him. Accordingly the Jews were ever seekino- for a manifestation of some mighty power in Jesus, though themselves devoid of strength and ability to prove, in case of another, what strong and powerful meant. And so it came to pass, that they ascribed to weakness the long-suffer ing and passion of Jesus Christ, and that marvellous volun tary death, the vanquisher of Death itself. Christ crucified was judged by them to be a Christ, weak, spurned, and broken by their own strength ; being as powerless, through their hatred and malice, to recognise might and power, as the Gentiles were, through the darkness of their ignorance, to discern light and truth. With the latter, all was unseen to the sightless ; all was deception to the deceived. Rising not above the dense gloom of then1 own wisdom, they perceived not that any thing had a savour of wisdom, unless it came down to their reason. As for that which abides on high, far above reason, unable to be discerned by any eye, save only that of clear sighted faith, as being a revelation of the divine to a believer — this was set down by men not gifted with faith as devoid of reason, and foolishness. Far otherwise with those, who had their souls so moved by divine grace, as to become the sons of God; and so illumined with faith, as to believe God when teaching them the truth ; and so warmed with love, as to love in return God's goodness and mercy towards them. These, I trow, saw clearly, and believed with ease, both the wisdom and the truth of a crucified Christ, and of that whole event and mystery concerning the incarnate Son of God. These also embraced, in all love and reverence, his glorious power and might. Therefore were these words here written by St. Paul to the Corinthians : — For the Jews require a sign, and the i. 22-24. Greeks seek after wisdom : but we preach Christ crucified, unto the Jews a stumblingblock — what seemed to the Jews, that is, a spurning of Christ, and injuring of one that was weak, and a punishment and death inflicted on one that was powerless — and unto the Greeks foolishness (who considered the matter wholly irrational) ; but unto us ivhich are called, 16 I. CORINTHIANS, I. both Jeius and Greeks, Christ the power of God, and the wis dom of God. For these, through the merciful grace of God, by a free election, are raised from the darkness of the Gen tiles to tho light of faith, and from the coldness of the Jews to the warmth of love ; that in Jesus Christ they may both see the truth of God, and rejoice over his goodness and power. These also are raised to such an eminence, as to have shaken off all human folly and weakness, and, being now in Christ, to have a wisdom from on1 high far above men, and to show themselves admirable in tlipir works. For what wonder is it, if they that approach the very power and wisdom of God, themselves forthwith become wise and mighty in power, even though by the foolish and envious they be pronounced fools and weak ? For in truth, as St. ZA. mr. 25. Paul's next words are, the foolishness of God is wiser than men ; and the weakness of God is stronger than men. The Apostle's expression here is an ambiguous one, and capable of a double meaning. And this, in my opinion, was done intentionally, so that you may appropriately connect the passage either way, as you please, with what precedes or with what follows.1 The preceding sentences imply, as I said just now, that the whole history of Christ was reckoned folly and weakness by Jews and Gentiles. In what follows it is recorded that those who were esteemed weak and foolish in the world, were drawn rather than others to the truth and wisdom of God. If you refer the passage to what precedes, then it is the history of Christ among the Jews that he calls the foolishness of God, and the weakness of God, and that he declares to, be wiser than men, and stronger than men. For in it the Gentiles thought there was folly, and the Jews weakness ; whilst yet, revile it as men would, it was both wiser and stronger than men; that is, than anything that could be done by men. 1 Augustine complains of an ambiguity in this passage, but merely on the ground that hominibus is used in the Vulgate instead of quam homines. I cannot find any one to countenance what Colet proposes as the second of his two ways of interpretation, which would refer " the foolishness of God" to the "not many wise men," in v. 26. I. CORINTHIANS, I. 17 But if you connect the passage, as you may, with what follows, in which it is written that those especially were called by God, who were least esteemed in the world (to show that they who are much accounted of in this world, for wisdom or resources, are in the judgment of God un worthy of his mysteries, and are repelled from his power and wisdom) — if, I say, you prefer this to be what is pointed at in those words of St. Paul,, about the foolishness and weak ness of God being wiser and stronger than men ; then his meaning is, that those who were accounted foolish and weak in the world, provided they have now been drawn to God and abide in God, and have all their wisdom and actions from God, are, in God, both wiser and more powerful than men. And the Apostle calls them the foolish and weak ones of God, because it was those whom the world esteemed foolish and weak and of no account, that God chose to him self; that out of nothing he might form something; out of fools, wise men ; out of the weak, powerful men ; and, out of men who were called, might fashion a work that should be all his own ; so that whatever is in it should haye nothing to glory of but what comes from God ; that in every place the" glory of God alone might be resplendent in his own work and in his own City : the men of whom it is fashioned not in any wise glorying in themselves, but only in God. Moreover, when in this passage St. Paul calls Christ, the Son of God, the power of God, and the wisdom of God, we are taught that God Himself is the parent of wisdom and power. For it is His Son who is powerful Wisdom and wise Power. That Son was willing to seem weak and foolish, in a manner, in the dark prison-house of weak human flesh. He would condescend to our low estate, and stretch out a pitying hand to those who were lying in weakness and gloom ; that he might draw us to himself, to light and strength, to wisdom and power. And this He did, that we in Him might be redeemed, sanctified, and justified ; in Him might be wise ; and, being sown in the field of God and planted in His vinoyard, might grow up, in the strength of Him who alone giveth the increase, to such perfection, as that, in the harvest, and vintage, and separation of tho good from c 18 I. CORINTHIANS, I. the bad, and in the final rendering to every man according to his works, He might take us to himself, and store us in his garner. Men, in their own nature, are bad, foolish, impure, and naught. But God himself is very Being, very Purity, very Wisdom, and very Goodness. The mediator between God and men is Jesus Christ, who marvellously united in him self the human nature and the divine. He, being God, made man godlike. In Him we are born to newness of being ; are purified, enlightened, and justified ; that we may be holy, wise and good, and, being made like unto God, may become 4 gods. This Jesus Christ, to whom we should give all love and lCor.i. 30. worship, was made unto us, as St. Paul writes, in the un speakable goodness and bounty and mercy of God, wisdom, and righteousness, and sanctification, and redemption, by a miracle to be adored and wondered at upon earth. In Him, by the gift of God, we are whatsoever we are ; that, as Jeremiah prophesied by the inspiration of the Holy Spirit, Jer. ix. 23, man should not glory in his wisdom, or in his migld, or in his riches; but shoidd glory in this, that he understandeth and knoweth God, vjhich exerciseth lovingkindncss, judgment, and righteousness, in the earth. This is the text more briefly iCor.i.'3i. cited by St. Paul, in the words: He that glorieth, let him glory in the Lord. CHAPTER II. HOW unacceptable and hateful to God is the power and wisdom of this world, how opposite and contrary to the divine wisdom, and therefore also how despised and rejected of Him, may be perceived even from this ; that it was not the will of God that the mysteries of his wisdom and good ness should either be chiefly heard, or chiefly preached, by the wise and powerful ; but should be received and deli vered by those who were utterly devoid of the dark wisdom that consists in human reason. And if at times He willed 24. I. CORINTHIANS, II. 19 that the truths of his wisdom should be accepted, and con veyed to others, by any one endowed with worldly wisdom, such as St. Paul, and his disciple 1 Dionysius the Areopa- */ gite, and some others, — then did these, when preparing to proclaim to others what they had learnt from God, make nothing else so much their business and their care, as to be thought to have no wisdom of the world. For they deemed it an unworthy thing that human reason should be mixed up with divine revelation ; nor would they have it thought that the truth was believed rather through the persuasion of men than through the power of God. Hence St. Paul, in learned and civilized Greece, had no fear of being considered foolish and powerless in himself, or of professing that he did not know anything, save Jesus ii. 2. Christ, and him crucified; or of having no power, save through him; that by the foolishness of preaching he might L 21. save them that believe, and confound those who reasoned. For it pleased God that this should be so ; as our Saviour bears witness in St. Matthew : I thank thee, 0 Father, Lord Matt. xi. of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. These mysteries of God are in truth of such a kind, that he who denies not himself utterly, he who becomes not a fool that he may be wise, he who ceases not to be man that he may be God, shall never feel what God is, nor what are* the Divine wisdom and Spirit. A man must needs be wholly moved by the Spirit of God, and born again, and made anew after a spiritual form, that, being wholly spiritual, he may spiritually discern, search out, gather, and receive, the spiritual things of God ; — receive them, I say, not by his own spirit, but by the Spirit of God, who alone knoweththe things ii. 11. of God. They only that are endued with this Spirit know the things of God : they only have right and title to be called wise, and, further than that, powerful ; powerful, not ' How long Colet retained this opinion of the author of the Hierar chies being a disciple of St. Paul, it is difficult to say. Grocyn aban doned it before the year 1500. Sec Mr. Secbohm's Oxford Reformers (2nd Ed. p. 91). 20 I. CORINTHIANS, II. indeed in their own power or might, but in that of God alone, through Jesus Christ our Lord. In Him was shown that miracle for us to reverence and adore, — God himself united with human nature. A Being, composed of God and man (a Theanthropos,1 as the Greeks say) , lived here on earth, and mingled with men for men's salvation, that he might recall and reconcile them to God his Father. He stood firm in the trial and manifestation of virtue, and in the upholding of righteousness unto death, even the death of the cross. He then, when death was van quished, the Devil put to flight, and the human race re deemed, that he might have the power of choosing for him self whom he would, of calling whom he chose, and of justi fying whom he called, and might have this power wholly free, and without complaint of the adversary ; — when, I say, death was thus vanquished and laid low, and death's author with it, He rose again alive from the dead, and showed him self alive to many, establishing it by many proofs. He finally ascended up into heaven, even as he was, God and man, before the eyes of his disciples ; and there will he look down from heaven on the progress and perfection of the work begun by him on earth, and, so far as shall seem good to him, will continually aid it. He again, when these things are past, and a fitting time is at length come, when all is ripe, and the principles at enmity with God have been driven far away and banished from his creatures — unrigh teousness, I mean, and ignorance ; in dispersing which the wisdom and power of God are daily working in his ministers, and will continue to work unto the end : — He then, I repeat, when the strife and battle between light and darkness, with God and the angels for spectators, has lasted long enough, will at length return. He will return to succour his own, in his excellent brightness and power, the same leader and Lord of Hosts who here first waged war upon the adversa ries, encountering the enemy in person, and conquering by suffering and death. He will return to drive away folly and wickedness, and to make all enlightened and good : that at 1 This word is also used in the Lectures on Romans, -p. 63. I. CORINTHIANS, II. 21 last, by raising the dead, he may overcome and swallow up death itself in his own immortality, and may bear with him into heaven those that are to live, driving away far from him, to endless death and outer darkness, those that are to die ; that through him, in a world formed anew, there may reign hereafter for ever nothing but life, and wisdom, and righteousness. All this is a great and marvellous and unutterable miracle in Jesus Christ, that incarnate Son of God, by whom this whole dispensation is being most -wisely and powerfully carried on. It is a miracle to be believed with all faith, and beloved with all love; a miracle full of grace and truth; a miracle hidden in mystery, predestined before the ages for our glory, really and effectually wrought and ex hibited and revealed to men, in its own fitting time. But yet no one clearly sees it, unless, through the gospel teach ing, he be drawn and lifted up to it, like a fish from the waters, — from the waters of this world to the spirit, from the darkness to light, from division to unity, from falsehood to truth, from evil to goodness ; to hope, faith and charity ; that, being made at one in God, and believing and loving God, he may have, from God alone, sure existence, clear knowledge, and right action. For such grace and happiness those are unfit who remain in this fluctuating world, with distracted minds and scat tered thoughts ; whose intellects are obscured and well-nigh extinguished by the darkness and blackness of this worldly wisdom ; who have their wills and appetites perverted by wickedness and infirmity, and inclined to all that is evil. And such undoubtedly are all those, whom we observe to be swimming in this mundane sea, like mere fishes ; who with watery flesh, and feeble force, and unreceptive eyes, aro in death rather than in life.1 Yea, so unfit are these to 1 Some instances of the way in which water was regarded as an inferior element to earth, have been given in a note to p. 100 of the Lectures on Romans. More may bo seen in Wordsworth's note on Rev. xxi. 1. In keeping with this, the inhabitants of the sea were looked upon as leading au inferior existence, in comparison with the creatures of cartli. Their life was the type of mutability, fluctuation, 22 I. CORINTHIANS, II. have any perception of the spirit and light, that, just like the very fishes I have compared them to, which cannot live in air, they too think themselves dying, if drawn away in any degree to what is spiritual ; aud can endure anything rather than what is brought out from the stores of the spirit. For this, as they imagine, is death to their spirits, and they think they cannot recover, until, by sinking back into the world again, they bury themselves beneath its waves. Oh ! sad, oh ! lost condition of men. Yet all is as God foresees it will be ; and He knows well who are more fitted for his mysteries. They are those who are less involved in the toils of this world, and less entangled in the meshes of this wicked age ; in worldly life, I mean, worldly wisdom, and worldly power. For these in truth are not wisdom, power and life ; but death, and folly, and weakness, tricked out with false names. And the farther removed any were from these, and the more any were called powerless and foolish and of no esteem, the fitter were they judged by the true judgment of God to have His mysteries entrusted to them, and to be themselves formed by the divine wisdom and will, so as to have all their knowledge and will derived from God alone. Therefore did our early Church, standing by virtue of its being drawn to God, take its rise and increase from tho despised and rejected of the world. None entered it but such as either had nothing of this world's wisdom and power, or else laid aside what they had ; that, becoming fools, they might have wisdom from God. Hence St. Paul and want of stedfast purpose. Hence one writer quoted by Mirandola (Heptaplus, vii. 5) even declares that "per haec qua; in aquis degunt animalia, improbos demones significari sjepe in sacris literis." Iu the lines of Sedulius on the call of the Galilean Fishermen, some of the above thoughts find expression : — ¦ » " Protinus ergo viros ex piscatoribus aptos Humanas piscari animas, qua? lubrica mundi Gaudia sectantcs, tanquam vaga cserula ponti, Caecaque *p*a3cipites tranant iucerta profundi, Discipulos jubet esse suos." I. CORINTHIANS, II. 23 reminds the Corinthians of this fact, and bids them see their i. 26, 27. calling, and understand that, among themselves and in their Church, not many wise men after the flesh, not many mighty, not many noble, were called and chosen by God, into fellow ship with Christ ; but the weak and foolish, the humble and despised. By God's own choice he would have it open and manifest to all, that every one is the more pleasing to God, the less acceptable he is to the world ; and that He sum moned to himself the lightly-esteemed, to show that those who are of great account in the world, are in the least estimation with God. For the latter in truth have within them principles and dispositions, far removed from the divine forming, contracted by the persuasion and guidance of the Evil one, into which men easily fall. And if they be not washed away, and the soul thoroughly cleansed from them, it cannot receive and reflect the principles and images of things divine. For, these being single, pure, good, and beautiful, the principles that oppose and hinder them from making- im pression must needs have a contrary nature and denomina tion, and have their abode in multiplicity, impurity, baseness, and evil. Neither have men themselves a control over such principles, as they wrongly suppose, but are subject to them : instead of being exalted, they are degraded ; instead of roaming at will in the light and warmth above, they are confined beneath, in a lower region, in the cold of darkness and the ignorance of evil, far away from the region of brightness and of life. Unhappy ones ! in this their lack of truth and goodness ; and thrice unhappy ! in that they are unconscious of their want, and deem themselves wise and powerful, while in ignorance and infirmity. Their wisdom is wickedness ; their power is mere impatience ; their nobility and exaltation is in truth but baseness and lowest degradation, and, as our Saviour says in St. Luke, an aboviination in the sight of God. Luke xvi. No purposeless act, then, does it appear to have been on the part of God, to pass over this common herd of man kind, these dregs, as it were, settled down on the bottom, far from the pure element ; while those who had not sunk 24 I. CORINTHIANS, II. into such deep obscurity were sooner and more easily touched by the divine light. These were they who had not descended so far into the valley of worldliness and misery ; -who towered far above the rest, and thus deserved to be sooner illumined by the rising beams of the sun of righteousness.1 These were they who stood erect above the multiplicity, diversity and conflict of this lower world, in simplicity, consistency and repose ; being the nearer to God, the farther they were removed from the world. And if God himself be the very essence of nobility, wisdom, and power, who sees not that Peter and James and John, and all such like, even before God's truth had dawned upon the earth, excelled the rest in wisdom and strength, as much as they were removed from their folly and weakness ? So that it is no wonder if God, whose attribute it is to choose and adapt such as are better than others for his benefits, chose these who were accounted foolish and weak. For, out of the whole world, they in truth were the more noble, the more separated from the world's baseness, and of a loftier standing. Just as, at sunrise, the higher eminences ofthe earth are the more easily and quickly smitten by the rays, so in like manner was it needful that, when the light brake John i. 9. forth, which lighteth every man that cometh into the world, it should first shine on those who stood higher among men, and towered like mountains, so to speak, in comparison •with the valleys of mankind. But as for others, who are in the region of cold, and enveloped in the mists of their wisdom, the heavenly rays both penetrate to them more slowly, and give light to them with more difficulty, and leave them the sooner ; unless by chance the rays fall with such intensity, as to rarefy the cloud, and make buoyant some man, that he may cast away all that he has, and fly to Christ. If he do this, he passes into the state and condition of St. Peter, and such like little ones, whom but lately he 1 For some excellent thoughts on the previous state of preparedness of those whom God has at different times chosen for his instruments in great works, see Barrow's Sermons, Vol. iii. Serm. lxiii. ; from which some extracts are given by AVordsworth, in illustration of the parallel case of Cornelius. I. CORINTHIANS, II. 25 despised ; in order to climb up to the truth by' that way, ' which is none other than Christ. For Christ said : Except Matt. xviii. ye be converted, and become as little children, ye shall not ' . enter into the kingdom of heaven. These little children are beyond doubt greater than those who are esteemed great in tho world, and therefore are rightly preferred by God for his mysteries ; since they met him at a greater height than others, when he came down to men. And these first, when they received him, had the commandment given, to diffuse his light and goodness gradually downwards to the lowest in order; even to those, if it were possible, who inhabit tho valleys of earth and the depths of the sea. Therefore let none doubt that God really chose for him self the nobility, and wisdom, and power of the human race, little as they were esteemed to be such ; and that he began by illumining the cloud of men in its more transparent part; that the rays might then penetrate to its dense blackness. In this state of blackness the wise and powerful of this generation have been, and still- are ; and hard indeed it is for them to give entrance to the light. Yet still the rays will proceed, to perfect those that are to be enlightened, while that which partakes not of the light will be cast away. He who baptizeth with the spirit and with fire (that is, with spiritual fire), whose fan is in his hand, will throughly purge Matt. iii. his floor, and gather his wheat into the garner, but he will " burn up the chaff with unquenchable fire. By chaff are meant those who aro dry, in their empty wisdom, and impotent, in their fictitious power : and these are held of the smallest account by God, not to say of no account at all. Yea, I had better say of no account, and not err in calling them of some. From whose principles and manner of living he that stands most aloof, and conducts himself most differently, ought assuredly to be esteemed, on an impartial reckoning, both nobler, and wiser, and in fine, what the foolish are slow to seo, more powerful also. For true power is manifested not so much in changeful action, as in constant endurance. Tho Corinthians, accounted wiso both in their own opi nion and in that of others, supposed that there could be no topic of discourse, about which they could not dispute most 26 I. CORINTHIANS, II. subtly, and deliver a plausible decision. Presumptuously relying on their own abilities, and arrogating to themselves the title of wisdom, they imagined that they could, by their own resources, detect tho true and the false in everything. An intellectual race, with leisure and literature in abun dance, confiding at the same time in an elaborate kind of rhetoric, they had no scruple at pleading on either side, whether for or against, whatever was the subject of debate. In these subtleties of the versatile human intellect, the Greek nation was ever adroit, whether for attack or defence in argument ; but yet was wofully deluded by such vagaries of the human mind. For in fact, the very faculty by which the Greeks thought they could best see and discern the truth, was the one by which they were most blinded, so as not to perceive it. What they considered a help, was a hindrance to them ; what was their strength among men, was their weakness before God. Hence St. Paul calls their iii. 19. wisdom foolishness with God; and counsels them, if they would be truly wise, to become fools, that they may be u-ise. By no human resources, by no faculty of reason even in its highest vigour, by n } spirit of the world, by no supports of human learning ane • eloquence, accumulate them in what manner and to what extent he pleases, is man enabled to soar to the designs and acts of God, placed as they are far above all human reason, in His own absolute reason and will. These things are known to the Divine Spirit alone, and to those who are inspired by the same spirit, to the intent they may in this life see by faith, and through a glass, xiii. 12. darkly, until they are ready to see face to face. They that are untouched by this breathing of the Divine Spirit, must needs want the power of vision wherewith to discern the heavenly mysteries. But when St. Paul was caught up to the One,1 by this sweet and gracious inspira- 1 During the time that he held a canonry in the Cathedral Church of Florence, Ficino delivered one or more courses of Lectures on St. Paul's Epistles. A somewhat disjointed and fragmentary series of these is printed in his collected Works (I57G), I. 425 sqq., addressed to his superiors and fellow-canons. The first part is headed, Aseensus ad tcrlium ccehnn, ad Pauhim intelligendum ; and begins with the text I. CORINTHIANS, II. 27 tion, his vision became unclouded to the utmost through the distinctness of the spirit, and he saw clearly the won- -' derful things of God. These, by the same spirit, he con stantly taught ; most of all, Jesus Christ crucified. Whence this mystery of salvation arose, and whither it tended, he knew full well ; he, the self-denying one, he who so gave up and devoted himself to God, so wholly depended upon God, that he professed to have no wisdom or power at all, except from Him. Yea, when among the Corinthians, who thought no small things of themselves, and of their own wisdom and ability, he made himself of no account, when bringing them the tidings of Christ ; openly avowing that he knew nothing among them, save Jesus Christ, and him ii. 2. crucified; and that he had no power, but from God. By His Spirit he was possessed ; in it he. had wisdom ; in it he taught; in it did everything. It was not that he himself, poor ignorant and feeble man, might be thought the agent, but that the wise and wonder-working God might be thought to have done all things in him :¦ — even that God, who works in his faithful servants, and leads whom he will to believe in his mysteries ; who chooses whom he will for the kingdom of God, that they may reign with Christ in his Ps. xv. I. holy mountain. Therefore St. Paul would have the Corinthians not trust in their own wisdom, which is enmity against God, but be born Kom. viii. again, and go out of themselves to God, and pass beyond " themselves, as new men, spiritual and divine. He would have them, in this. state, draw all their being, wisdom, and action from the spirit ; so as to be able to say with truth : Now we have received, not the spirit of the world, but the 1C0r.ii.12. spirit which is of God ; that we might know the things that are freely given to us of God. Those things are, redemption through Christ, and salvation ; even the mystery which God hid from the wise, and revealed unto babes. It was the Mattli. xi. hidden mystery, predestined before the ages for the glory of ~ " referred to here by Colet: I knew a man in Christ, S,-c, 2 Cor. xii. 2. Colet may have heard some of these Lectures in Florence ; he certainly quotes a sentence from one of them : — Hierarchies, p. 36 n. 28 I. CORINTHIANS, II. the elect; the mystery which He would have made known ICor.i.2l, by the foolishness of preaching, to confound the wise; which it was His will should be to them that perish, foolishness, but to such as shall be saved, the power of God ; unto the Jeivs a stumblingblock, and unto the Greeks foolishness ; but unto them which are called and chosen, the power of God, and the wis dom qf God. It was His will moreover that this should 2Cor.iv. 7. be a treasure in earthen vessels, out of which the Apostles ZA. ii. 16. gave men to drink;1 having to some the savour of death unto death, and to others the savour of life unto life. For everything is as he that receives it ; and the sweet- smelling gospel of Christ is received with different sensations, accord ing as the hearer is elect or reprobate by the Divine will. In this, as in all things, God is just and merciful. His reason, and will, and. action, must be reverenced and wor shipped by us with all humility; not rashly ha'ndled and debated upon in our folly. CHAPTER III. God. Christ. f ' I Those who minister — the Apostles. I spiritual, strong in the spirit, having meat and solid St. Paul < food, looking unto God, fclloM-ing after charity, the ( consequence of which is unity, power, and strength. (as it were, carnal, weak in- tho flesh, requiring as yet to be fed with milk and liquid diet, rather than vi i-i * J 1 i • x 1 V, • . ! with solid tood ; looking to men beneath, instead of to God above ; glorying in men and not in God. C the author and finisher of all things among men, Gob < the Husbandman, the Master-builder, the Hi"ii 1 ' ' o ( Priest. Christ, the foundation, other than which no man can lay: 1 Lat. propinatum ab apostolis ; lit., "in which the Apostles pledged them." So, in the MS. Commentary on Romans, Colet writes : — mor- temque omnes bibebant propinatam ex uno Adam. Curandus twice uses the word in the closing sentence of his Rationale. I. CORINTHIANS, III. 29 'n->i n • *i • f themselves, God s good husbandry, a fair buildm", Ihe Corinthians -j , , . , i°„- , £,, TT i ni_ . I a holy temple, a dwelling place ot the Holy Ghost. Ministers, of two kinds. a holy temple, a dwelling place of the Holy Ghost. 'Some true, good, single-minded, holy, faithful to God, affectionate towards men, prudent and diligent in the Church through grace, and helpers of God. Others, ou the contrary, deceitful, malicious, double- minded, impure, treacherous, unjust, foolish, rash, . helpers of the Devil. C~^ OD himself, just and merciful, is the Author of his own ^ work ; his building, as it may be called, among men. He has laid a foundation, deep and solid, in Jesus Christ. On this He would have the rest of the work reared up and finished, evenly and symmetrically ; such a work as, by its resemblance to the truth and simplicity of Christ, may stand firmly together and endure for ever. ¦The humble ministers, whom God employs in the con struction and finishing of his work, are his Apostles : those, I mean, who are faithful to God ; and who, under the guid ance of God himself and his Holy Spirit, proceed in the work begun by him. These resort not to their own intelli gence, but to the direction of the Divine Spirit. These put no trust in themselves, but all in God. These, we may be sure, build up symmetrically, on the true and firm foundation of Christ, and in keeping with it, both wisdom and right dealing among men ; and carry up a structure of fair and durable masonry, cemented with gold and silver and pre cious stones ; one that by its stability and endurance need fear no injuries from the foe, and by its shining beauty may be well- pleasing to God, and to the friends of God. On the other hand, they who imagine, in reliance on their own abilities, that they can of themselves bring some thing with advantage into the Church, are assuredly adapt ing to the foundation a building out of proportion to it; one unworthy of Christ, unacceptable to God, and disfiguring to the Church ; a building, as it were, of wood, hay, or stubble; iii. 12. a building false, frail, and tottering ; one that the enemy's assault will easily demolish, and tho searching fire of God, in the day of tho Lord, will scatter away. For as the tares are suffered to remain among tho wheat, mixed togother until the harvest ; as the bad fishes aro suffered to bo mixed 30 I. CORINTHIANS, III. up in the net with the good, so long as they aro in the sea, but a separation is made on shore ; so likewise does God bear all things, and endures tho faulty building of wickod men in his Church, until the end of this world, until that iii. 13. day ofthe Lord, wherein the fire shall try every man's work. Isai. i. 25. Of that fire spake Esaias : I will purely purge away, saith the Luke xii. Lord, thy dross. That fire it is, which Christ came to send on the earth; a fire consuming iniquity; even that good and holy Spirit, which Jesus had as a fan in his hand. That Spirit will throughly cleanse the Lord's floor. That same 1 Cor. iii. purgatorial Spirit will also try every man's ivork of what sort it is. And whatsoever shall be able, through a spiritual affinity, to endure His mighty presence, shall stand un harmed, yea even sustained and preserved, in tho fostering rays of the Heavenly Spirit. For this will instantly acknow ledge all that is spiritual, and support it as its own, and will acknowledge nothing else than what is spiritual and its own. But whatever shall be found to have no kindred with the Spirit, but to savour rather of the weakness of man's feeble intellect, than of the strength of the Divine Spirit, will be driven far away as a vain and worthless thing, since it can not endure the power and truth of the Divine Spirit. Then too will they be losers, in whom that vain imagination had its rise ; who seek to be wise in the divine work above what is fitting. iii. 15. Yet still St. Paul says that such shall be saved; but so as by fire : — unless indeed the word used by the Apostle, namely if (for he says, if1 so as by fire) implies that St. Paul had some doubts whether such would be saved, or not. But. thus much at any rate is certain. If suchlike defilers of God's temple be saved, they will be saved through the fire and purification of the Holy Spirit.2 Though at the same 1 In the copy of the Vulgate used by Colet, the reading appears to have been .si quasi per ignem for sic quasi etc. I have not been able to discover any trace of this reading. 2 Colet's language here deserves careful attention. In commentaries like that of Dionysius Carthusianus (written before, though not published till after, the delivery ofthe present one), we see ihe f re spoken of by St. Paul explained unhesitatingly as ignis purgatorii. But Colet is I. CORINTHIANS, III. 31 time what follows does not appear to offer salvation to such men. For it is written that such defilers of the temple of God, iii. 17. God will destroy. — However this may be, we make no doubt but that it was the Apostle's meaning, that the impure, and defilers of the temple of God, if saved at all, would be saved no otherwise than by the purification of the Divine fire and of the Holy Spirit. When St. Paul writes that he cannot speak to the Corin- iii. i. thians in spiritual language, as being yet carnal ; that he cannot speak of unity and singleness to the divided and complex, nor of wisdom and strength to the weak and foolish ; that, in a word, he cannot give to the ailing solid food and meat, but such liquid diet as is more easily swal lowed, more quickly digested, more agi-eably assimilated; — he is borrowing a metaphor from the body. For as the body stands related to its food, so also does the mind. And as ailing bodies are sustained on sops, and on diluted and watery beverage, so the feebler sort of minds both take more readily, and are more conveniently nourished by, a thinner, and lower, and if we may so say, more liquid diet. For in pro portion to each one's vigour, whether of mind or body, so must the supply of his nourishment be adjusted. And as a hale and hearty body refuses not the more solid and substan tial kinds of food, though such as would weaken and impair a more delicate stomach ; so has the soul, that is well strung and braced up, greater power of receiving strong food without injury, and of understanding loftier truths. careful, each time he uses the word, to join with it the mention of the Holy Spirit. It is interesting to observe, how completely he was at one with Erasmus on this subject. The latter has a long note on the text in his Annolationes, in which he argues strongly against interpreting the passage of the material fire of purgatory ; quoting Ambrose, and other ancient Fathers, against such an interpretation. Tho fact, more over, that Colet left no provision by AVill for obits and the like, is significant of his opinions on this point. In this respect, he stands out in striking contrast even to a man like Grocyn ; in whose AVill (dated only two months before Colet's, June 1519) the residue of his estate is left to Thomas Linacre ; " he to bestowo such parte thereof for the wele of my soule and ye soulcs of my fader, modi-c, benefactors, and all crystcn soulcs, as it shal please hym." — Lansdowne MS. 949, fol. IS. 32 J. CORINTHIANS, III. Now those truths of the intelligible1 world, that are loftier, and harder to be seen through, are compared to food that is tough and hard to be digested. And in proportion as you descend from those, you find all things divided, vague, wavering, and multiform ; their instability making them to be compared to the watery fluids we drink. It is a custom with physicians, when they see tlieir patients unable to swallow medicines in a solid form, to dis solve them in liquids, that they may be more easily quaffed in an emollient and fluid state. The same ought to be the practice of good masters. They ought to coax tho minds of their scholars, and ascertain by their symptoms what amount of health and strength they have. They should crumble, so to speak, and make tender, the tougher sorts of food they have, and set before each one so much as he can swallow and digest ; instead of loading any of them with what lies heavy and undigested, to be followed by injury to the stomach, squeamishness, nausea, and dislike. By the more substantial and solid kinds of food, and such as are (except for exalted spirits) more difficult of digestion, are meant those highest truths, and unalloyed reasons, divine and spiritual, which are lbllowed by the most finished and perfect conduct. For such truths, none are qualified, but those of the very highest spiritual power, those who are wholly concentrated on the One, and who, despising the body and the world, stand unshaken on the loftiest mental pinnacle ; on the one, indivisible centre. These are men of such power and ability, that, whatever is delivered from on high, no matter how solid, how untempered, how far sur passing reason it may be, they can receive with strong- mind, keep with firm faith, digest with .active love, convert to the best nutriment, can worship and adore. Had Moses of old found any such, he would surely not 1 " Tres mundos figurat antiquitas, Supremum omnium ullriimunda- num, quern theologi angclicum, philosophi autem. intcllectuah-m vocant .... proximum huic ccelcstcm, postremum omnium sublnnarem." — Heptaplus, sub init. The English reader can scarcely have a better in troduction to this intelligible world, than the first two books of Aken- side's Pleasures of the Imagination. I. CORINTHIANS, III. 33 have conversed with them with vailed, but with uncovered, face. For they would not have weakly shrunk from tho glory of his countenance, but would have found pleasure in it, as in something similar ain! akin. To such our Saviour himself granted to knoiv the mysteries ofthe kingdom of God. Markiv. To such he showed himself in glory on the mount. In this 1- class of strong men was St. Paul; who was so caught up by 2Cor.xii.2. Christ, and so sustained in an adamantine firmness of mind, as both to behold the true nature of God, and to keep him self in absolute goodness. To him, therefore, there was nothing hard in mysteries, nothing incredible. But it is not so with those, whose minds are not yet concentrated enough on unity ; whose powers are dissipated 'and wasted on bodily and worldly things, and who waver unsteadily about among these, instead of being consolidated into unity above them. Such minds are in consequence feeble and faltering ; alike unfitted and unable to bear the strain of the higher and weightier matters. Of this kind, it is plain, were the minds of the Corinthians ; not as yet detached, or separated as they should be, from the division and multipli city of tho worldly and corporeal. And in such a case, account must be taken of what men's condition and strength is. It is a duty to consider how we may apply, to persons thus situated, medicines of such a kind, and also in such a way, as they may bo able to bear ; not Avithout pity for their weakness, and good wishes for an increase of strength, and a hope that they may daily improve in health. It was in this manner that Moses gave to the Hebrews of old an indication of the true nature of God ; by bringing it down, so to speak, to what was sensible,1 and diffusing it in what was liquid. It was thus also that Christ delivered to 1 In the Hierarchies, Ch. ii., Colet enlarges upon this topic ; as also later on in the present Commentary, where he says that " Moses and the divine prophets of old expressed all things allegorically." In the Prccdicalio Golice there is much to the same purpose : — " In antiqnis patribus opcrnm figuraj, Sensus allcgorici specifs obscuras," etc. See Wright's Latin Poems of Waller Mapes, p. 34. D 34 I. CORINTHIANS, III. his disciples what they were able to boar. And thus again did St. Paul deal with tho Corinthians ; gently and forbear - ingly ; giving them milk to drink, and not meat to eat. For those higher and more solid matters, when brought down to a lower level, become deteriorated in a measure from singleness to multiplicity, from an intelligible to a well-nigh sensible condition, from a consistency fit for mastication (if I may use such a word) to one fit for drinking ; and aro made tenderer and easier of digestion to suit weak souls. The conclusion of the matter is this : St. Paul means that he delivered to the Corinthians, not the highest reasons of nature and Christianity, but those which were adapted to their minds ; minds clinging as yet to the world, ii. 6. rather than to God. Ho spake wisdom among them that are perfect ; but to the imperfect he accommodated, in a measure, what was but foolish, lower, and less refined. With this view moreover he endured for a time a less perfect and finished rule of conduct; dealing gently and indulgently with them, so far as he lawfully could ; not so much thinking of what was allowable for himself, as what was expedient for others; not what he himself had the power to do, but what was profitable for the Corinthians. He considered how much they were able to swallow, to retain on the stomach, to digest, and convert into whole some nourishment ¦ for their souls ; that he might not, through want of care, kill the very ones whose salvation he had sought. I. CORINTHIANS, IV. 35 CHAPTER IV. IN ZtorTtVe]Tn a" °fficers are »***», not «inis^ t iah t\e,ChurcL Now it is the duty of from m n bul 0 7 J**?1* Md to look for P»»e, not the n^ T 7 °m G°d ; and not in tllis ^ but in success in nl V ^ actnowle<%e moreover that their of h aWir ^ C°meS n0t °f ^ °™ ^rength, but oud tob " rGCeiVe,d fr0m ^ a»* therefore that there * in God ^ ' ^ n° #*** ^ ** mi-terS' bvlh! APutleS' fr°m haYinS been desFseor tJiQ Kingdom of God is not in word, but in power. CHAPTER V. iCor. \. f~\UR passover hath been sacrificed, even Christ; that 7' 8- V_V Lamb without spot, in whom was found no guile ; that unleavened bread of sincerity, wholly without the leaven of malice. And he is to be eaten by us, not only in a sacrament, but also by imitation; that, being trained by him, and looking to him as our pattern, we may become like him, and may be so sincere and simple, in the sincerity "^ and purity of righteousness, as to have no admixture of the opposite qualities, so far as our strength avails, and grace allows. For in our very life and action there ought to bo all candour and simplicity, and, so far as is given to us, a setting forth of Christ in act and deed. This is tho true celebration of the Christian passover ; the true setting out, under tho leadership of Christ, from the Egypt of this world to the heavenly Jerusalem. On 1 Lat. actum agerc. — Sec Erasmus's Adagia (1629), p. 328. I. CORINTHIANS, V. 37 this journey should Christians be ever bound ; in this cele bration of the passover should they all alike be occupied. But if there be ought among them less unleavened, if any one be discovered in sin, he mu.fc be expelled from the sanctity of the passover, and from the fellowship of com munion in Christ; that there be not disclosed, in the observance of the Christian passover — that is, in tho clean and pure life in Christ— anything unleavened (any guilty person, that is to say) , whereby the whole celebration of the festival may suffer unseemly and wicked profanation. Hence St. Paul is anxious that the one who had married his father's wife, should be expelled from their holy com- i Cor. ». ] munion, like leaven from the unleavened ; to the intent that, being forsaken by grace, and left outside to the molesta tions of the devil, he might be cleansed and baptized in the water of repentance, that his soul might be saved. For the Christian society must be kept whole and undefiled. What is evil must be removed from us. The temple of God must be kept uuprofanod. No crime, no vice, nothing contrary to righteousness, is to be endured in a City made righteous by the death of Christ, and among faithful men: A little leaven leaveneth the ivhole lump, and a little vice may v. 6. ruin the greatest righteousness. Therefore lot us feed on the sincerity of Christ ; let us bo followers of him, and walk as he walked, in wisdom, sim plicity, righteousness, and innocence; that we may como whither he has come, and rest in that hill of the Lord, Ps. xxiv. whither no ono ascends, but he that ivalkcth uprightly and 3> xv- 2- worketh righteousness. And further, just as no one ascends thither, to that loftiest hill of God, save only the true and just ; so neither does Ho descend hither, to be present to men and draw them upwards to Himself, unless there be among them truth, sincerity, and justice : a state of human society which a single evildoer can overthrow. Hence it is St. Paul's decision, that, in the Christian society and Church, all fornicators, covetous persons, extortioners, idolaters, railers and drunkards, must bo excommunicated so completely, that none should so much as eat with them. For as leaven must bo wholly removed from tho unleavened^ 38 I. CORINTHIANS, V. and ovil from righteousness, so must sinners from the v. 5. Church ; and be cast utterly away unto Satan,/or the destruc tion oftheficsh, that the spirit may be saved in the day of the Lord Jesus. CHAPTER VI. THE Church is baptized, sanctified, and justified, in the name of our Lord Jesus Christ, and in the Spirit of God, who is in full measure in Christ, even the Spirit of sanctification. The object whereof is, that it should repent of the past, and sin no more, but ever be doing good ; that it should be linked together in love and charity, and banded together in union, by concentration on what is above, and by aspirations after goodness. Things of this world, all that is temporal and secular, should be despised by the Church, not desired, or sought, or appropriated. For the sake of these, the Church should in no wise be at strife or litigation, or contend at law ; but should waive her rights, and suffer wrong and injury, rather than, by having an eye to such things, and engaging in law-suits before any judge that might happen, give occasion to outsiders and heathens to harbour unfriendly suspicions of her, and conclude that there was covetousness in the Church ; or set an ill and mischievous example to Christian brethren, of quarrelling and going to law about things of no moment. For to strive and wrangle about these before indiscriminate tribunals, is a scandal to the Church ; whereas tp despise them, for the sake of preserving peace, is high-minded, and a source of strength, admiration, and glory to'thc Church. Alas ! what narrowness and littleness of mind do they show, who see not this, but think that we are bound to contend about worldly matters, and seek for our rights in them ; ignorant all the while what divine righteousness is, and what its opposite. Miserable creatures ! I know not whether we ought more to ridicule, or lament, their folly : — lament it we certainly must, seeing that from it tho Church /. CORINTHIANS, VI. 39. finds herself sore shaken, and well-nigh overthrown. But, whichever of the two it be, these misguided men, who swarm in this age of ours, and among whom are some that least ought to be there, ecclesiastics, and even those of highest standing in the Church ; — these men, I say, ignorant as they are of divine justice, ignorant of Christian truth, are wont to plead, that they are bound to defend the cause of God, the rights of the Church, the inheritance of Christ, the property of the priesthood ; and cannot neglect the defence of them without sin. What narrow-mindedness, what lamentable blindness, is this of theirs ! Here are they taking measures for the loss of everything ; not only of these secular matters, but those of eternal importance as well ; and yet, in the very process of losing them, thoy think they are acquiring, upholding, and preserving them. Had_ they not eyes duller than the very fishes,1 these men must perceive, if only by the turn affairs are everywhere taking in the Church, what loss of religion, what diminution of authority, what neglect of Christ, what blaspheming of God, ensues from their dis putes and litigations. Nay, they might see how the very things they call the Church's goods, which they imagine themselves to bo keeping, or else recovering, by their law suits, are slipping away imperceptibly, little by little every day, and can with difficulty be retained. For they are trying to retain them by force, rather than by men's liberality and good- will ; and nothing can be more unworthy ofthe Church than this. For beyond doubt, in the Church, the method of pre serving what once was given, ought to be the same as that by which it was acquired. By love of God and of our neighbour ; by the desire for heavenly things and contempt for earthly; by true piety, religion, charity, gentleness 1 Aristotle (De part. Anim. ii. 14) speaks of insects, fishes, anil Crustacea, which arc devoid of eyelids, as being provided by nature with eyes of such u tough outer membrane, that they might be said to see through a transparent eyelid : — " Sed tamen vice ejus tutchc, dnritic oculorum hfee omnia inuniuntur, quasi per palpcbram obductam quail-. dam trauslucidam commit." 40 I. CORINTHIANS, VI. towards others, single-mindedness, patience, endurance of ills; by a wish to do good to all men at all times, so as by unswerving good to conquer tho bad ; — by qualities such as these, I say, the minds of men were in time moved every where to think well of Christ's Church, to show it love and favour, and be liberal benefactors to it. They would give without ceasing, nay, would heap gift upon gift, when they had seen that in churchmen there was no covetousness, no abuse of their liberality. And if they who hold the highest office in the Christian Church (I mean the priesthood) , had kept uninterruptedly, and were still keeping, the good qualities which first gained all ; — in a word, if the cause still remained, the same effect would follow, increased, or at least not diminished ; and ecclesiastics would not only be in undisturbed possession of their property, but would even be gaining more. But now Ps. Ixix. 1. that, in David's words, the waters are come in unto our soids ; now that we are being overwhelmed by the waves Ps. lxii. n. of greed and covetousness, all deaf to the voice, If riches increase, set not your heart upon them; now that men have neglected tho virtue, and righteousness, and desire of maintaining and extending the Kingdom of God upon earth, which first gained all for the priesthood, though neither asking nor expecting such rewards ; now that, shame to say ! they have turned their minds to this mere appendage, this mere hanger-on, even worldly riches ; a drag upon the Church, rather than an ornament ; — what is the result ? By this looking back from the plough, this 2 Pet. ii. 22. turning again, like dogs to their vomit, and like sows to their wallowing in the mire, they have weakened themselves, and that to such a degree, that, having lost tho fair and peaceful sustainer of all things, namely Virtue, they do but see daily slipping away from them what Virtue won. Then, in their impotence, they fight and join battle, basely enough, -with one another and with laymen ; to the disgrace of their own name, the dishonour of religion, and the daily increasing loss and destruction of the very object they most pursue. For they see not, in their blindness, that whatever has been gained by one quality, must needs be lost by its I. CORINTHIANS, VI. 41 opposite. It was by the contempt of the world and worldly things, which Christ taught, that all was won. On tho other hai'd, by love for those things, all will be lost and destroyed. Who sees not that, even when our merits were conspicu ous, we had no power to demand the world's good things, as of right, save only in such slender degree as might suffice for food and clothing ? — that with which St. Paul bids l Tim. vi. 6. us be content. And who sees not that we aro now far less entitled to demand them, when we are devoid of all merits, and scarce differ from the laity in anything, but our shaven crowns, and hoods, and cassocks. Unless, to be sure, any scoffer were to say of us, that, since we have relapsed into the world, we may fairly claim the things of the world, and oui- share therein ; so as no longer to say, The Lord is the Ps. xvi. 6. portion of our inheritance, but to have it said to us, Ye have' Matt. vi. 2. received your reward. Good God ! how ashamed should we be of this sinking down iuto the world, did we but keep in mind the love of God towards us, the example of Christ, the dignity of our Christian religion, our profession, and our name. God loved us, that we in turn might love none but him, and be zealous for him alone. Jesus Christ, as we are most surely taught, despised the world, and said that his kingdom was j0h. xviii. not of this world, aud that ho hud overcome the world. ac- Moreover, when two brothers were disputing, he would Luke xii. not be their judge ; but admonished them to beware of 14- covetousness, whence all our litigation springs. He would rather that a hand should be cut off, or an eye plucked out, by any of his disciples, than that he should be made .to stumble by them. And how much rather should all earthly things be despised, and cast away, than tho Church be made to stumble and suffer loss through greed of them ? For it is not by these " good things " that the Church stands, as those insignificant people x are wont mistakenly to say ; but, 1 Lat. isti minutili. — The sense of miniittts, of which a diminutive .form is here used, is shown in the Metamorphosis Golice: " Cum hiis quos pra'tcreo, populus minutus," — 42 I. CORINTHIANS, VI. Rom. xiv. as St. Paul most truly perceives, by righteousness, and peace, and jny in the Holy Ghost. This is the true good of the Church, which St. Paul bids the Romans not speak evil lb. 16. of; — this, and for brethren to dwell together in unity, which Ps. cxxxii. David calls a good and pleasant thing. For the sake of preserving this unity, you are bound to esteem all else of inferior moment, and to give up all to your brother, rather than go to law with him; that so, by a trifling loss of goods, you may purchase that true good, even great love. This is a good that we should not lose one par ticle of, for any profit of worldly things ; a good that all else Matt. vi. will follow like a shadow, if we do but retain it. Seek ye first, said Jesus, the Kingdom of God, and all these things shall be added unto you. But if, in opposition to the teach ing of gospel and Apostle, we seek first these earthly things, then full surely, by our coldness and weakness, we shall sooner or later lose all; both those former things of God, and these others along with them. In fact, we have in a great measure lost them already. 1 Cor. x-. Therefore, as St. Paul divinely teaches us, let us do all to the glory of God , and give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God. As followers of him, let us please God in all things, not seeking our own profit, but the profit of many, that they may be saved. Let xii. 31. us covet earnestly the best gifts, and that more excellent way, which is concord and charity. For, beyond doubt, Charity xiii. 5. seeketh not her own ; nay rather, parteth with what is her own, that she may keep herself ; counting any loss as gain, if by it she may hold fast herself; and, sooner than be at variance and go to law with a brother, freely yields him all things. And if any one be deemed foolish in this conduct, let him console himself with the thought that in God he is wise, with a wisdom that this world counts folly. Let him consider it a glorious thing for him to be called a fool, in the cause of Christian charity, in defence of which ho would lose his life, to say nothing of worldly things, sooner than suffer the menu pevple, as Mr. Wright explains it. Something of pettiness, or little-mindedncss, is no doubt also implied in Colet's application of the word. I. CORINTHIANS, VI. 43 it to be overthrown. But in a law-suit it cannot possibly avoid being overthrown. And on this account St. Paul would not have law-suits in the Church at all, even before any judge whatever; but would have every one rather suffer fraud and wrong in his property, aye, and even in his very person. For otherwise, Jesus would never have given the commandment: Whosoevc, shall smite thee on thy right Matt. r. 39. cheek, turn to him the oil. also ; nor would St. Paul in his Epistle to the Romans huve forbidden self-defence to the Eom. xiii. brethren, directing them to submit even to the heathen. How much more, then, should this submission be made to brothers, for the sake of preserving love and charity ? Wherefore we may plainly conclude, that it is not for Christians to go to law 1 about any matter whatever, whe ther of person or property, before any judge whomsoever, nor to pursue their rights ; seeing that for a Christian there can be no greater justice, no greater equity, than to be patient and endure wrongs. For in our patience shall we Luke xxi. possess our souls. Whereas if we choose to own that any thing in this world is ours, and to demand it, and contend for it in court of law, and waste our time in litigation — a 19. 1 This is a very strong opinion, but Colet held consistently to it. Besides the general principles laid down by him in his Lectures on Rojnans (18C9), pp. 91-94, when commenting on the passage referred to just above, wc have the testimony of his own conduct on more than one try in« occasion. At the close of the year 1513, when his purse was low from the expenses of his newly-founded School, he was under great provocation to go to law with an uncle, about some property. But he overcame this, and was reconciled to him. — The story is told in See- bohm's Oxford Reformers (2nd Ed. p. 286). Again, in his Cathedral Statutes, he ordained that disputes between two Residents should be settled by the Dean ; disputes between the Residents and tlieir Dean, by the Bishop and such assessors as he should choose. And in Cardinal Wolsey's Statutes for St. Paul's, drawn up in the summer of 1519, on Dean Colet's petition, the Eleventh Section, De litibus sedandis, limits the settlement of all disputes among the Cathedral body to the Bishop, under severe penalties. In fact, it is pointed out, as the best evidence that tho Statutes of Colet and Wolsey never came into force, that in 1536 Dean Sampson, and after him Dean lucent, had n suit in Chancery against the Kesidentiaiies. — Sec the Registrum Statutorum, edited by tlie Rev. W. S. Simpson, D.D. (1873), pp. 242, 262 and 419. •4V 44 I. CORINTHIANS, VI. thing with which it is impossible for sincere charity to co-exist, — who sees not that we are then acting both un worthily and unjustly, and in our impatience are destroying lCor.vi. 7. our soids ? On this account St. Paul says: Now therefore there is utterly a fault among you, because ye go to law one with another. In no possible way can litigation go on with out sin ; since in such contention the fair brightness of Chris tian love is bedimmed. But it should be our aim, and an effort of all our patience, to keep this spotless and unsullied, as an unerring beacon-light, by which all may steer. Now if any one say that St. Paul allows law-suits, and the prosecution of our rights, provided it be not before hea then judges, but those of our own communion ; let him hear, and in time understand, what the mind and purpose of St. vii. 7. Paul was. It was, that in the Church all should be even as he himself was. Accordingly, just as he allowed a union with one wife, which is marriage, to those who could not live altogether without the flesh, as being tho next best thing to virginity ; and just as, next after independence, and abstention from all recompense, he allowed tho minis ters of spiritual things to receive worldly things, so far at least as might suffice for a slender maintenance ; — those, I mean, who were not willing to labour with their hands ; so he indulgently permitted those who, from defect of grace, were unable to act in the best way, as they ought, to stand for' .the while at a point some degrees removed from the best, under the pressure of necessity ; and, if they could not avoid doing evil, to do the least evil they could. And having perceived the Corinthians to be inclined to contention, from a covetous spirit that he could not all at once extirpate, and so deviating from their right course as to be seeking hea thens for their judges; against his will, indeed, but still for the avoidance of a greater evil, if they were bent upon going to law, [he allowed them] then to go to law, and look for judgment and equity from tlieir own members, rather than from the unjust. For the members of their own body ought to be such, that the very humblest of them would ascertain with ease in each caso where tho right lay, in a question of temporal matters; so that tho Corinthians ought to feel I. CORINTHIANS, VI. 45 ashamed of running about to outsiders and heathens for - justico, as if there were none among themselves qualified to know what was right, and settle their disputes by an impar tial decision. Were they not elected to such an excellent wisdom, as even to judge ihe world and angels ? Was not vi. 2, 3. the least among them, by virtue of his gift of grace, greater in every instance than the greatest of the heathen, and a truer judge of what was right ? And therefore the sum of what St. Paul would have is this : that a man should under all circumstances rather not contend at law than contend. But if he is bent on going to law, then let him do so before his own people, rather than before those without; that the disease and mischief which cannot bo cured, may be kept close among his friends, rather than be exposed out of doors ; and that the Church be not scandalized by the weakness of its members being- noticed abroad. It is St. Paul's thoughtful way, to show a fatherly indulgence, up to a certain point ; and to be accom modating to those whom ho sees incapable of following his own better will ; but of whom ho hopes that, with gentle handling, they will at length follow, and advance towards greater perfection. All things are lawful unto me, but all things are not expe dient. — 1 Cor. vi. 12. The Corinthians thought that they .might recover pro perty at law; might join without sin in tho feasts of idol aters ; might even, in reliance on the assurance pf their own . conscience, not feel afraid to partake openly of things offered in sacrifice to idols. But they perceived not, in their in- consideratenoss, what the welfare of the Church demands, nor learnt that that alone is lawful, which may bo expedient and profitable for the community. They remembered not that the universal Church of Christ is ono Body, so to speak, in which every member ought to live and act on all occa sions not for himself, but for tho body ; not regarding his own profit, but tho benefit of the wholo community (and that, too, with a far-reaching foresight as to tho possible 46 I. CORINTHIANS, VI. result of his present actions on posterity) ; recollecting that his own private advantage is ever dependent on the common profit. And this private advantage of each one must needs be diminished, in proportion as tho means of public utility are in any way diminished ; which latter consists chiefly and Eom. xiv. above all in unity, concord, charity, peace, and joy in the 17> Holy Ghost. To preserve this public utility whole and unimpaired in the Christian society, be ready to sacrifice whatever 'world iy goods you possess, and to abstain from all bodily pleasure, how great or how small soever. Nay, be ready to suffer even the greatest loss in tho body ; and, according to our Matt. v. 29. Lord's command, pluck out thine eye, rather than let it cause thee to stumble. Suffer, I repeat, even the greatest loss in your own self, even though you be one of the principal v_ members, even, so to speak, an eye, sooner than let the body of Christ, and that very Cueist which consists of Himself and his Church,1 suffer loss for your single gain. For, if you will but tako a wider and less selfish view, this can bo no gain to you, if there ever spring from it even the least mischief in the Church ; from whoso harm, if you be a member of it, there must needs flow harm to yourself also. Wherefore, not only as you love the commonwealth, and the unity and beauty of tho Christian society, which ought to be your chief and only love; but even as you love your own self and your- private advantage — the last thing you ought to do, if a true Christian, — never count anything more precious than Christ himself, in whom you live as a member, and that, not by your own merit, but by His. Seek not, then, what is your own, but what is 'Jesus Christ's. Use nothing, save for Christ's gain ; nor abuse yourself, since, you yourself are no longer your own, but Christ's, whose member you are. For with a great price were yon bought to be in His body; even the price of his most holy blood ; that you might serve Him alone, depend on Him alone, and of Him do all things ; not for yourself, I say again, but for Him. ' See note before, p. 5. I. CORINTHIANS, VI. 47 But if, in wickedness, covetousness, or lust, you have attempted to do anything of yourself, and for yourself, then by your own act you sever yourself guiltily and profanely from Christ, and defile the body of Christ, and fall into miserable self-destruction, having no knowledge of yourself. Conquer, therefore, covetousness by a love of God and con tempt for earthly things. Conquer gluttony by a longing for heavenly food. For, as the Apostle says. Meats for the 1 Cor. vi. belly, and the belly for meats ; but God shall destroy both it and them. Keep under and extinguish tho fire of lust, by a thirst for that inextinguishable delight, which Christ will one day infuse into his own. Beware of adultery ; beware of fornication ; beware of abusing your own body ; since it is no longer your own, but a member of Christ. In dis honouring your own body, you would be defiling the body of Christ, and the temple ofthe Holy Ghost. You would be sacrilegiously taking what is Christ's, for sanctification, and giving it to a harlot, for pollution; debasing and dishonouring your own body, nay rather, the body of Christ in yours ; since in that union it becomes one with tho harlot's body, prostituted itself. This is taught us by that ancient testi mony: They two shall be one flesh. Whaf? know ye not, Matt. xix. saith St. Paul, Hint he which is joined to an harlot it one body? 5' Will thou then take the members of Christ, and make them the members of an harlot? And that which, in comeliness and honour, ought to serve Christ and tho Spirit, for immorta lity, wilt thou basely enslave to fornication, for everlasting damnation ? Is not the whole man drawn whichever way a part of the body inclines ? If this lower, corporeal part of him, by being joined to a harlot, become itself harlot- like, must not tho spirit of necessity be dragged along with it, and separated from God ? And on the other hand, if this higher and spiritual part of him be joined wholly to God above, and with Him become one spirit, does it not raise the body along with it to a spirituality of nature ? Whither- soovor, therefore, you incline; this way or that way, upwards or downwards; you become altogether of such a nature as is the part whose lead you follow. The spirit becomes corporeal, from being drawn down by the body ; 48 I. CORINTHIANS, VI. the body spiritual, under the attraction of the spirit. The one is rendered godlike by being joined to God ; the other harlot-like, by being joined to a harlot. Now the source of this sin, carnal defilement, is in the remotest and lowest faculty of our body, and in that sense which of all others is the poorest and grossest, and, so to speak, the most corporeal. I mean, the sense of touch.1 In it, the power of body and of matter is most vigorous. In it resides the sensation of touching, and the appetite, and, in a word, that carnal act especially so called ; in which the whole body, as though it had its collective powers of percep tion and sensation concentrated by a joint impulse upon one point, seems to be absorbed in the sense of touch, and to be filled with one common desire. Hence it follows that the sensation of that lust deserves especially to be spoken of as in the body, and, above all others, corporeal. For it is in it that the force of our spiritual part is weakest. And if you compare with this particular sin any otlier kinds, although they all have an association with the body, jTou will consider them to be in a manner without the body, and not done by the body. For neither do thoy so deeply stir the inmost depths of the body — that remotest part of man's nature, and the farthest from the spirit — nor do they take possession of it so completely at once : but keep more aloof from it in some respects, and admit of a greater effort of reason, and more assent of the spirit. But in the carnal appetite the body reigns supreme. That sin vaunts itself in the remotest part of the body-, there is its abode, thence its chief source; ' there it finds an intenser, and, so to speak, a more corporeal, gratification. vi. is. Hence it was, I think, that St. Paul wrote : Every other sin is ivithout the body; but he that committeth fornication, sinneth against his own body. For whilst this sin is peculi arly a sin of the body, so also is it a turning away of the 1 In the Timceus (§ 47, n.) Plato gives the first place to the sense of sight, the second to that of hearing. Ficino, after referring to this, con tinues : " Postromo tenuitatis gradu ha;, quibus tangimus, partes distri- buunlur ; life nanique ad corporis naturam accedunt propinquins, ac terra' crassitudini deputantur." — De Volnptatc, cap. iv. I. CORINTHIANS, VI. 49 ¦ body from tho soul in a peculiar degree, and a dissolution of it in endless death. No transgression, accordingly, is so specially ascribed to tho body as fornication ; seeing that this is its own proper act ; tlie one which loosens it from continence and leaves it to fall to ruin. In other cases the body appears rather as the instrument of sin ; in this of fornication, as the very originator and agent. Wherefore let every one restrain his own body, as one who is given up to God, and received into Cueist. Let him uphold it, by being joined in spirit to God ; lest of its own proneness it sink down into guilt, and fall from its proper state to a state of self-defilement. For that would bo attended with ruin and dishonour to the body of Christ, and with a severance of the spirit itself from God, and with the condemnation of the whole man. As St. Paul enjoins : Glorify and bear Christ in your body. His glory will at vi. 20. length be reflected over the whole Church, giving light un speakable to our souls, as well as immortality to our bodies ; when He which raised up the Lord, shall also raise up our vi. 14. bodies by his own power ; when death shall bo swallowed up of life ; that they who are saved may be with Christ and in Christ, and enjoy everlasting felicity both in soul and body. CHAPTER VII. NOW concerning the things, fyc. — Our good and merciful ver. 1. God, who, in the fulness of time, would have his own will and law sot forth to men for their salvation ; who would have it preached also by his own incarnate Word, even Josus Christ, who is tho Mouthpieco, Wisdom, Word, and Power of God, as well as the Doctrine and Salvation of men ; — our good and loving God, I say, sought to recoucilo mankind to himself in Christ, at a time when there was a great diversity of characters on earth, Jows and Gentiles, masters and servants, unmarried, married, and widowed. Not but that this vaiiety of characters has almost always existed in the human race : but I mako mention of it now, E 50 I. CORINTHIANS, VII. with tho view of showing in what relation God, who is one, stook1 towards this multiplicity of characters in mankind, at the time of his marvellous advent to them. I desire to show also what St. Paul delivered by the Spirit of God touching those same persons. I mean, in what way they were severally to conduct themselves, each in his own vocation, both towards God and towards man. When that glorious enlightenment of the world took place, by the birth of Christ among men, there were in the human race, which then came under His gracious and healing beams, both Jews and Gentiles. In both of these divisions also, there were alike the unmarried, the married, and the widowed. Moreover, among the married, there were cases in which both parties had come to the light, and others in which only one had so done. Now when Christ, as I said, by the outpouring of a spiritual power, first among the Jews, and afterwards far more copiously by means of his Apostles among the Gentiles, called this variety of characters to be followers of Himself, believers in God, and lovers -of the good ; Ho single, they manifold ; He the same throughout, they diverse and unlike one another ; — it became a matter of long and serious hesitation, what each one, in his new profession, was to do with his old quality and condition. Was ho to abandon, or retain it ? If he retained it, was he to act in pursuance of it, as he had acted .before professing to follow Christ ? For example, were Gentiles to be circumcised ? Were Jews to pass into the condition of Gentiles ? Were virgins to marry ? and, if so, were vii. 3. they to render due benevolence ? Moreover, in a case where both husband and wife were drawn by grace within the jurisdiction of- the new religion, were they to dissolve their union ? If they remained in wedlock, were they at any time to come together ? And in a case where one of the two parties was a believer, was it lawful to remain with an unbelieving consort, or to leave him ? Or again, were slaves to seize the opportunity of their new religion for asserting their freedom ? On these points there were among the Gentiles, and especially among the Corinthians, divided opinions, and unsettled debater;, and decisions now one way and now another. I. CORINTHIANS, VII. 51 Hence they consulted St. Paul, that great authority, by letter, in order that ho might settle their disputes by his wisdom, and decide what was to be done. Think what a man was he ! godly-minded and thoughtful beyond all others : one in whom was the spirit of God and the mind of Christ; in whom Christ himself spake; who had power, not to the destruction of the Chm-ch, but to its 2 Cor. xiii. edification. He then, this great St. Paul, now returns answer, wisely and divinely, to the Corinthians. He returns an answer, in which we may see expressed the merciful will of God, along with a prudent acknowledgment of human weakness, a vehement desire of perfection in men, and sorrow that all cannot be perfect in the degree required by the Christian faith ; that faith, whose author and ensample and ideal was Christ. For in Him was portrayed and set before men a divine pattern of Hving, for them both to admire and to copy. He kept Himself from the contamination of the world, and from bodily lusts. He came to do good to men, and lived with them, that ho might render many like Himself. He was merciful, and rejected no one, but ivould have all men to be saved. 1 Tim.iU. Well then, having regard to Christ, and both thinking and speaking as Christ would have him, St. Paul gives such counsel to weak men, that we may see it is his wish for tho good in them to be the greatest possible, and tho unavoidable evil the least. For, admitting that weakness is an evil, he could not do otherwise than allow some weakness, and consequently some evil, to the weak. It is not in the adaptation of this to the weak that the evil lies, but in the nature of the thing so allowed, and in the very weakness to which it is adapted. The weak person more over must be classified as evil ; and cannot (if we regard his weakness only) aim at anything but evil. For what docs evil, of its own nature, demand, but evil ? Though at the same time St. Paul does well in making this concession; lest tho refusal of a less evil should be followed by a greater. Accordingly, our good St. Paul, wishing for tho best, and abhorring tho worst, bids those whom he sees incapable 52 I. CORINTHIANS, VII. of being drawn to tho best, to stay their steps on this side of the worst. If they are not strong enough to be in the front, let them at any rate stand firm in the second line, and have some footing in grace rather than none. But before considering the answer given by St. Paul to the Corinthians, let me say first what is the meaning of tho terms precept, and counsel, and indulgence.1 Now first of all we must observe, that in the world, and in the objects of man's desire, and in human life, there aro some things good, others bad. At the same time we see it to be the will of God, of Christ, and of St. Paul, that all men should feel bound to have one common desire ; namely, of following what is better, and shunning what is worse, so far as they are able to do so. For he is not of sound mind, who voluntarily chooses a lesser good, if it is in his power to gain a greater. But what was good for men, or what was bad, before Christ showed us, was unknown to the world. He 'first displayed the features and fashion of true goodness, not so much in 'words as in reality; not in externals, but in Himself, and in His own life ; in which was delineated the good and true way of living. And so Christ was, in this respect, the unit, and measure, and standard of all else. He is our ensamplo of tho truth, which all who follow him must strive to attain ; and the nearer you approach to it, the more perfect you will become. For Christ was the very perfection of human life ; and his coming was to teach perfection, and draw men towards it. And if you have taken upon you the Christian profession, yet strive not to reach the pattern of His life, Luke vi. your profession is but vain. Why call ye me Lord, Lord (says our Saviour in St. Luke) , and do not the things which 1 At this point begins what Colet himself calls, not without reason, an interminable digression. It forms, indeed, the bulk of the com mentary on this Chapter. The object of it all is to shoM-, after defining the terms precept, counsel, and indulgence, that marriage -» as allowed by St. Paul only in the way of indulgence : that he counselled all to remain unmarried : and that, if any felt themselves able to fol- • low this counsel, it became for them a precept, binding on their con sciences. 46. I. CORINTHIANS, VII. &3 I say ? What Ho said, He did ; and it was not in Him to say one thing, and do another. From this it is plainly evident, that all, who wish to bo Christians, must endeavour to resemble Christ to the utmost of their power ; and must not stop short at any point, of their own free will, until they have attained to Him. Now if, in the ascent to Christ, you flag through weakness or necessity, and stay in any lower place, the question will be whether you do this unwillingly, whether you are grieved that you can climb no higher, and would fain be higher if you could, and pray night and day for help that you may bo with Christ. Assuredly, if it be with this disposition that you stop at some point low down in the mountain slope, unable to mount higher towards Christ, but wishing to do so if you could, pardon is granted you. That zeal and endeavour of yours to proceed as far as you can, accom panied by the unfailing desire of advancing higher, even though you have not succeeded in advancing higher, is sufficient for some degree of happiness and safety, if not the highest. But if, while bearing the profession of the Christian name and life, which is a journeying and a continual ascent to Christ, and a renewal of our spirit from day to day, that at length we may join company with Christ himself and the Holy Spirit in all His fulness ; — if, I say, in this journey we choose of our own free will and pleasure to halt at some spot, neither wishing nor caring to advance higher, but halting at some lower spot by our own choice and prefer ence, — the case is different. Then, just as those who are travelling to some place, if they stay in the middle of their journey, do not reach their destination ; so these, in Hke manner, who neither in will nor deed attain to Christ, but freely and of their own choice rest at some stage far remote from him, have no chance of ever reaching Christ. And yet he must be readied by us, before we come to glory. For it is through tho righteousness that was in Christ that our way to glory Hos. Hence ITo declared himself to bo tho way and. the truth. But where thore is an ardent desire to Joh. xiv. 6. accomplish tho journey, ovon though in this life ono may 54 I. CORINTHIANS, VII. not have accompHshed it, yet this desire has in fact attained to Christ even here, and therefore, after this Hfe, must needs hold fast to him. It follows, then, that every one must strain, and strive, and struggle with all his might, even in the midst of weak ness, nor be content to rest excepting at the highest point. For to do so would seem like having no wish for the highest, . which is a damnable thing; since we may judge that he who has no desire for the highest good, is without good in any degree ; whereas he, who really possesses some good, will wish for all. Still, all men have not ability in proportion to their will. Though at the same time they are bound to wish for such ability, and constantly to seek for ability on a level with their desires ; lest they should be thought to be remote from Christ rather from choice than from necessity. For a voluntary remoteness from Christ is plainly damnable ; but an unavoidable one, due to our weakness and not to our wiU, is pardonable. God has mercy on the weakness that lowers us to what is worse, when he sees the readiness of our will to what is better. He also, we doubt not, con demns an ability for what is better, where he sees a will perversely inclined to what is worse. Therefore do what you can. Wish for power to do the best ; that by doing the best you may be best. You have no power indeed save from God ; but still it is right and need ful to demand of you, that you should both wish and do to the utmost of your ability ; that you be not found to misuse the divine grace given to make you able, and the talent en trusted to you to be made many. Remember that your journey's end, whither you are bound, is Christ ; of whom 2 Cov. v. St. Paul writes : though we have known him after the flesh, yet now henceforth know we him no more. Well then, to enter on this journey, and to go on unceas ingly in it, tiU we have come to Christ, is a counsel given to all alike. And so far as the first part of it is concerned, namely, our entering on the journey to Christ, it is a counsel that must needs be obeyed by all; otherwise it is wholly impossible for them to be saved. Now by entering on tho journey to Christ, is meant, acknowledging Him to have I. CORINTHIANS, VIL 55 come from God the Father, believing Him to bo the incar nate Son of God, who died upon the altar of tho cross ; that by Himself, as a most holy sacrifice, He might both propi tiate God to men, and reconcile men to God ; x in a word, believing aU that concerns our faith in Christ, as the mes senger of God, and the mediator between God and man. These matters of counsel, given in the preaching of Christ and his Apostles, He at the very entrance and vestibule, as it were, of salvation ; that all alike may believe them, and, at their first setting forth, may turn in to the House of Salvation, thence to proceed on their journey.2 If these be rejected, there is no pardon, not even for inability and weakness. For without faith it is impossible to please God. Hebr.xi.e. On no account therefore must you fail to enter on this road that leads to heaven, and to believe in Christ, and obey men who give you this counsel for your salvation. In this case there can be no plea of weakness ; since it is apparent that, if you desire it not, it is not weakness that is to blame, but an ill disposition. For, in the language of Isaiah quoted by St. Paul to the Romans : The word is nigh thee, even in thy Eom. x. mouth, and in thy heart : that is (as the Apostlo proceeds to 8'10- explain it), ihe word of faith, which wc- -preach ; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God loath raised him from the dead, thou shalt be saved. For ivith ihe heart man believeth unto righte ousness ; and with the mouth confession is made unto sal vation. He says well, unto righteousness, and unto salvation ; to show that this is the goal of faith, and that a beginning is 1 It should be observed here how explicitly Colet sets forth both parts of the atoning work of Christ ; of which a student of Dionysius would be liable to forget the former. — See his Treatises on the Hier archies (1869), p. 61 n. 2 Is this a figure derived from the mustering of pilgrims in some inn, previous to setting out on their journey, like Chaucer's famous company at tho Tabard ; when " Al night was come into that hostelrie Wcl nine and twenty in a coinpagnie... That toward Canterbury wolden ride " ? 14-26. 5G I. CORINTHIANS, VII. necessary from which to go on to righteousness and salva tion ; but not that faith of itself is sufficient for righteous ness, since that consists of something above faith, even of love,1 in a continual doing good. Now if, whilst believing, you have not also acted aright, it is certain that (as St. James most conclusively reasons, in his Epistle to the Jews of the Dispersion) , this faith of yours which you profess is Jam. ii. vain and ineffectual. For, as that Apostle says, What doth it profit, my brethren, though a man say he hath faith, and have not works ? can faith save him ? — As though he said, In no wise. And he adds also : If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstand ing ye give them not those things which are needful to the body; what doth it profit ? Even so faith, if it hath not works, is dead, being alone. If thou believest that there is one God, thou doest well : the devils also believe, and tremble. Abra ham was justified, not only because he believed, but also because he was prepared in very deed to offer up and sacri fice his son Isaac to God. Whence it follows that by works a man is justified, aud not by faith only. And agreeably with this St. James concludes : As the body without the spirit is dead, so faith without works is dead also. 1 This language is common in the scholastic theology. The supre macy over Faith of Charity, or Christian Love, was clue to much more than the declaration of St. Paul in 1 Cor. xiii. 13. We must take into account the prevailing theory of a gradual ascent to God, through tho three stages of Dionysius and the Phitonists, or tho nine stages into which others subdivided them. These latter were associated at once with the nine heavens, and tho nine orders of the angelic host ; and it is easy to see how Love, of all the Christian graces, would be made analo gous to the highest order of Seraphim, or to that Empyrean heaven, " where peace divine inhabits." In the Theologia Plalouica of Ficiuo (Lib. xviii.), there is .a Chapter on the novem gradus inpatriam, in which this analogy is traced out. We may thus better understand how Luther's exaltation of Faith would seem lo many even truly religious minds, to disorganize their system. Luther himself. has to make a stout defence of this point, against the "Sophists," as he calls them; explaining St. Paul's preference to refer merely to the duration of Charity. — See his Poslils on the Epistle for Quinquagesiina, (Quartos Tomus Enarrationwn, etc., 1526, p. 166.) I. CORINTHIANS, VII. 57 The Apostle ¦ St. John, in his First Canonical Epistle, speaks in still stronger language. He shows us, that faith without works is not only vain, but is an absolute non entity ; and that all such men as say that they know Christ, without keeping his commandments, are nothing short of liars. Hereby, he says, we do know that we know him, — that 1 Joh. ii. is, believe in him, since our knowledge of Christ in this life is 3' 4' only a believing — if we keep his commandments . He that saith, Iknow him, and keepeth not his commandments, is a liar, and the truth is not in him. True faithj accordingly, and knowledge of Jesus Christ, cannot by any means exist, unless accompanied by well doing ; for this is a kind of advance in the journey begun by faith, and by it we at last • reach our destination. Now the end of our journey, and our happiness, is Christ; in whom, as St. Paul writes to the Galatians, nothing availeth anything, but faith which worketh Gal. v. 6. by love. Hence you must have both the power and the will to believe the gosj^el, the good news of Christ ; and you must also have the will to work, so far as your power extends. I repeat, you must unquestionably have the will to work as Christ worked, so far as your power extends. This is the testimony of St. John : He that saith he abideth in him ought i Joh.ii. 6. himself also so to walk, even as he walked, — that is, to the extent of his power. Now each one has power, so far as it is given him by God, working powerfully in Christ. Every l Cor. vii. man, saith St. Paul, hath his proper gift, one after this manner, and another after that. Various are the ways in which men are drawn from division and weakness to unity and power, by the uniting and all-powerful rays of Christ. For these, streaming as it were from the Sun of Truth, gather and draw together towards themselves and towards unity, those who are in a state of multiplicity ; that they may first have light, and then warmth as its consequence. It is as we seo it to be with tho powerful, luminous, and warm rays of tho natural sun. When thoy go forth on any object, to make it sunlit, their first effect is to render that on which they seize, wholly single, homogeneous, and, so far as possible, in a state of roal unity with itself — for the unity of anything is its strength : — then thoy illumine, and lastly warm it ; that so 58 I. CORINTHIANS, VII. light may spring from unity, and warmth from Hght. In like manner there goes forth upon mon from Christ, the true and good, an influence when ho wills it, that first unites tho weak and makes them strong; then illumines them and makes them true ; lastly warms them and makes them good : that so from man's unitedness may ensue his truth, and from truth his goodness. For there was, and is, in our Christ, a Godhead which is one, true, and good. This, by a wonderful intercourse, took to itself man of a pure virgin, and associates with human nature in an unspeakable manner, so as to work unity, truth, and goodness in the subject of the divine intercourse. The • intent whereof is, that men, being at length made godlike by this gracious inhalation, so to speak, and leavening of the Godhead, may become ono, true, and good in God ; may become so, I repeat, through Jesus Christ, in whose human nature this divine and wholesome fumigation of our tainted atmosphere began.' From Him this influence proceeds in /order, by the diffusion of a savour of the Godhead through tho mass of the elect; aye, and will proceed without inter ruption in its marvellous course ; till all that shall be saved have a savour of the Godhead. For, beginning in the Joh. i. 16. humanity of Christ, of whose fulness have we men received, it goes on, as God wills, unto the fulfilment of what was pre destined for the perfecting of that Cheist, which consists of God and men called by grace. Col. ii. 9. This Godhead, the fulness of which was in Christ bodily, at length shone forth in the darkness, like a kindly, powerful, and bright sun, and cast its rays upon darksome, earthly man.2 The first effect of this divine Sun upon those whom it has thoroughly reached, is, to release and free them from 1 This metaphor may liave been suggested by the frequent outbreaks of tho plague, at Oxford and elsewhere, towards the end of the fifteenth century, and tho precautions taken against them. In the Antidotus of Fieino, written during a time of pestilence in Tuscany, in 1479. we find repeated fumigations prescribed: — "Bonis ssopius odoribus dommn suifumigato, similiter et vestimenta." — Ficini Op. 1576, I. 581. 2 The same thought inspired the Ode on the Nativity : — " That glorious form, that light unsutTerable, I. CORINTHIANS, VII. 59 every principle foreign and contrary to itself, and to purify them to the simplicity and truth of their proper nature, by utterly dispelling all tho multiplicity and unreal evil, into which men have sinfully and unhappily lapsed. Its second effect, after restoring them to themselves and to their own proper unity, is to illumine them by its divine ray ; that, being now in a state of singleness, -they may at length shine forth in Him. In the third place, the same divine ray pro ceeds in its unceasing operation, until, along with light, it has kindled a mighty flame ; that what has unmixed light in God, may have unmixed heat as well. Formed anew by this unmixed power, and Hght, and warmth, men are in this life regenerate and born again in a marvellous way by the life-giving Spirit of God ; that they may now henceforth be owned as the sons of God, and not of men ; agreeably to the testimony of St. Paul: As many Eom. viii. as are led by the Spirit of God, they are the sons of God. This simplicity, purity, and unity of nature, to which we are refined by getting rid of all alloy, is the state of sure hope in God; a hope now become mighty, and looking for God. For as hopelessness is a state of vacillation, arising from weakness, which weakness has come of adulteration and admixture of opposites;1 so, when our condition is restored to its proper simplicity and sincerity, there arises - from the power thus gained a persevering and self-con sistent hope. And this hope is nothing else than a And that far-beaming blaze of majesty .... He laid aside ; and, here with us to be, Forsook the courts of everlasting day, And chose with us a darksome house of mortal clay." 1 This thought, of the simple, or unmixed state, being essentially ono of strength, and the mixed, or manifold, state being one of weak ness, appears under many forms in Colet's writings. In the present passage there may be some reference to Porphyry (De Abstinentia, ed. 1(W0, p. 419), who points out that the fact of a corruption being caused by the mixture of unlike things, is confessed by this name of corruption (phthorie) being given to the mixing of colours on an artist's polettc. Tho usage of the Latin language might be quoted to the same effect ; as in the familiar line : — "Ncc casia liquidi corrumpitur usus olivi." 60 I. ..CORINTHIANS, VII. confident expectation of all things from God, coupled with an absence of confidence in ourselves. And the more single-minded, sincere, and self-consistent any one is ; in short, tho more he. is withdrawn from the world, and all things worldly, aye, and from himself also, and wholly given up to God ; tho more does he attain this result, of being no longer in the -world, but in God alone, and of having in Him all His being and power. In this really consists his hope, and expectation of everything, and sole dependence upon God. This hope of man, and unity in himself through God in Christ, is the hope that St. Paul Eom. v. 5. says maketh not ashamed, because we are drawn to it by that love and spirit of God called charity, which is shed abroad in our hearts by the Holy Ghost which is given unto us. This hope is declared in the same Epistle to the 74. ver. 3. Romans to be begotten, as it were, of that experience and patience, which tribulation worketh in a man. Now what is it which tribulation worketh in a man, if it be not the driving him out from the world, that he may fall back upon himself and upon God ? This falling back upon himself and his own proper singleness in God, is a reverting to strength and lofty patience. For what, is strength but the power of enduring evils ? And if a man has stood firm in this endurance, not doing so by his own strength, but through looking for support from God, then is it a proof and declaration that aU his hope has been in God. Therefore did St. Paul, struck by the thought of this lb. ver. 3, sequence in results, exhort the Romans to glory in tribula tions ; because tribulation, as he says, worketh patience ; and Eom.. viii. patience, experience ; and experience, hope. By hope we are saved. And thus, with tribulation beating us off from this lower scene, and with the Spirit from that higher region drawing us at the same time upwards ; — that Spirit lb. ver. 26. -which, in St. Paul's words, helpelh our infirmities, and maketh intercession for us with groanings which cannot be uttered ; — wc rise to our own proper selves ; to the unity, the simplicity, the hope, aye, and to the God, that is ours. We rise, I say, from tlie world, with its weakness and multiplicity, to God, tho one and powerful ; by whom our I. CORINTHIANS, VII. 61 divided, feeble, and falling stato is united into a strong and stedfast hope in God. This hope holds the same place in man towards God, as. in God His poiver holds with respect to men. Power is the attribute of the Father, tho Begetter. The whole Trinity, indeed, works for our restoration and perfection. My Father worketh hitherto, are our Lord's words, and I work. Joh. v. 17. There are, no doubt, works done in common by the threo Persons ; equal as they are in power, wisdom, and goodness. But still, as power and generation are accounted attributes of the Father,1 it is to God the Father that we must ascribe that regeneration in ourselves by which we have the power of existence. And this, as I consider, is hope; which is our power, arising from unity and true being, when we are made sons of God. Well then, to'return to my subject, we, who were nothing when without hope, are regenerated by the deifying ray of Christ, that we may hope in God, and through hope have existence. For while we were without hope in God, and were hoping in ourselves, wo were absolutely nothing. Nor did we commence our being, until through grace we began to hope in God, and to derive our expectation and our being from Him ; to the end that, being begotten into being, wc might have from Him, in due succession, first, true wisdom, and afterwards, love for the good. On this account, the beginning of our salvation is Hope, by which we have our being and life in God. And when we begin to look for all things from God, then do we begin to have wisdom also from Him. Our wisdom is made up of teaching and faith : since we must both be taught, and also beHeve what is taught. We must be taught, I say, what pertains to God and things divine, the knowledge of which is wisdom; that we who by hope have begun to have being in God, may also havo true lifo in Him by faith. For all wisdom ought to bo subsidiary to life. But who knoweth the things of God, save only the Sjni'it of God ? l Cor. ii. What will mako us wiso at last in tho truth of God, savo 11- 1 See the Hierarchies, p. 21 ; and note above, p. 11. 62 I. CORINTHIANS, VII. only that tive Wisdom of God ; even tho Son of Him whom Mat. xi. no man knoweth, save tlie Son, and he to whomsoever the Son will reveal him? It is not given to all to know the 7*. ver. is. mysteries of God, but to those alone that have ears to hear. Mat. xiii. Others seeing see not, and hearing hear not. It was the incarnate Wisdom of God, that made the blind to see and tho deaf to hear. Here I stand amazed, and cry, with him who is my Eom. xi. theme : 0 the depth of the riches both of the ivisdom and 33- knowledge of God ! 0 Wisdom, kind and merciful towards men in a wonderful degree ! well may Thy loving kindness Eom. v. s. be called a depth of riches. When Thou didst commend thy love toward us, thou wouldest be so bountiful as to give thine own self for us, that we might be restored to Thee and to God. Oh ! loving, gracious, beneficent Wisdom : Thou that wert God's Mouthpiece, Word, and incarnate Truth ! Word, true in utterance, true in act ! Thou wouldest teach us in human guise, that we might gain the wisdom divine : thou wouldest be in man, that we might bo Phil. ii. 8. in God : thou in thy humanity wouldest humble thyself unto death, even the death of the cross, that .we might be exalted unto life, even tho life of God ! In that wonderful intercourse which the Creator of the human race hold with us, in taking a Hving body, when he deigned to be born into the world, of a Virgin, without human paternity, that he might bestow upon us his own godhead : — in that wonderful and adorable intercourse, I say, even in Jesus Christ, is all our knoAvledge and salvation. l Cor. i. He is the holy mediator between God and man ; who is made unto us wisdom, and righteousness, and sanctification, and redemption ; who is the true power of God, and the wisdom of God. This Divine Wisdom, at length humanized, so to speak, in a human person, instructed mankind in His Father's will; teaching them what God would have us understand and do whilst here, that we also might have Him for our Father, and bo reckoned among His sons. He would have us to be adopted into the family of God, so as to cry to Him Abba, Father, and bo sons and heirs of God, brethren 30. ]< I. CORINTHIANS, VIL G3 of the First-begotten, and joint-heirs with Christ. It was to teach and deliver this, that the Word of God was made man; that we might learn His good pleasure from no ' other source than from His own Word ; and that He might be .well- pleased in us, as He was in Christ. In time past Heb. i. God spake unto the fathers of the Jews by the prophets : at 1_3' length He hath spoken to us by His Son, who is the bright ness and glory of the Father, and tho exact and express image1 and figure of his person ; who hath upholdcn all things by the word of his power, and hath purged the sins that were in men. This wonderful Word made human, this Reason2 of God in man, Jesus Christ, the man from heaven, heavenly, came I Cor. xv. forth in due season and appeared on earth, that he might 47' train men that were of the earth, earthy ; might urge them onwards ; in fine, might carry them along with himself, and make them godlike, with His and their common God and Father. This He would do first with our souls, which He hath sealed, and to which He hath given the earnest of the 2 Cor. i. Spirit; and then at length with our bodies also. For if 22' the soul, which is our vital spirit, being, as it is, light, good, eternal, and immortal, can exist in this poor finite body of ours, which is temporal, evil, dark and mortal, and sustain it for a long time by its finite power ; then much more can the true and good eternal principle itself exist in our immortal soul, and sustain it in everlasting felicity with itself.3 For when our soul, even by its natural powers, has been able to sustain the perishable body for a time ; it 1 It will be noticed that Colet has added to the words of the Vulgate in this text, an equivalent for the Greek character, which answers exactly to our " express image." The Vulgate has only figura, which nil commentators admit to bo inadequate. Augustine has exprcssa figura (De Incaniat. Verbi, c. xii.) ; Faber and Beza both prefer to use the original word character. 2 The Greek Logos bears this meaning, as well as that of "Word." 3 This ur'umcut for tho immortality of the soul resembles in some decree that of Lactantius: — "Nam si terrenum ct fragile corpus non stalim diflluil, in terramque tabescit, ex qua illi origo est; ergo anima, qura frngilis non est, iu tctenuun niiuiet, quoniam origo ejus retcrna est." — I)c Die. Pramio, vii. 12. 13. 64 I. CORINTHIANS, VII. follows of necessity that, in eternity, it will far more easily bo ablo to sustain it, through the power of that eternal principle, in complete blessedness for ever. Joh. i. 5. That Wisdom of God, full of light, which the darkness comprehended not, was yet willing to be in a measure ovor- .2 Cor. v. shadowed, and to bo made sin for us, and to take upon him man's gloomy nature. He was willing to be set as a medium between darkness and perfect light, that he might kindle the lamp, extinguished on earth, and illumine the Job. i. 9— darkness, and light every man that cometh into the world, and give them power to become the sons of God and of 'light, even them that believe on his name; that, being born of God, thej might henceforth be not sons of men, but sons of God through the Son of Man. For through the Son of God and of Man, the sons of men have a way of approach, and the means of being born again as sons of God ; not of blood, but of God himself as their Father. Through Him, I say, Eom. i. does this come to pass, who was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the spirit of holiness, by which he quickened men again, that thoy might at length have a complete resurrection from the dead, and belong to Jesus Christ. Now mankind were undoubtedly united to a certain measure of hope by God the Father, whose special attribute is powerful unity, long even before Christ's coming ; and did constantly expect from Him that salvation which He had promised them. For it is clear that, through all that preceding time, the ancient Hebrews did look for Christ, who is our salvation. Thus it is written in the Psalm of Ps. cxix. David : Mine eyes fail for thy salvation. And when this salvation was, at length given, even Jesus the Son of Mary; Luke ii. Simeon took Him up in his arms, and said, Lord, now lettest thou thy servant depart in peace, according to thy word ; for mine eyes have seen thy salvation.1 But the blind multitude 1 A marginal note in the original quotes the words of St. Luke. x. 24 after this. The three passages thus cited are happily grouped together, and afford a passing illustration (if any were needed) of Colet's readi ness in Scripture. I. CORINTHIANS, VII. -65 of the Jews, though they stedfastly looked for his coming, recognised him not when he came. And thus they looked to receive from God the Father what had been promised : but perceived not tho fulfilment of tlie promise in the Son. They were not deficient, accordingly, in hope of the future, but in faith in the present. They had been appointed by the Father to be, in respect of hope, above the Gentiles, who, as being without hope, were nothing. But they were not all enlightened by the Son to see what was present. And the result was, that in respect of faith, and this benefit bestowed by the Son, they were inferior to the Gentiles ; and afterwards devoid of the Holy Spirit's gift, even love ; so that they who had begun to be something through hope, through their own hatred and folly became nothing. Hope is men's expectation of having all things from God. And that which was expected, the presence of which was to be everything to men, was the all-powerful Jesus Christ, the Gen. xlix. expectation of the people.1 It is incumbent on us not only to look for something that is to bo, but also, when he that was to come is come, to believe .that he has come, and to love him perfectly also ; that through him we may be able both to believe in God, from whom wc had our expectation, and to love God. Well then, hope and expectcdion had regard to Christ while yet to come ; faith and love have regard to him, when come. Ho gave power to become the sons of God to such as Joh. i. 12. believed on his name, in a new faith, hope, and charity ; on condition, I mean, that they believe his messengers, expect the message brought, and long for what they expect. For as tho Hebrews, by hearing God, expected Christ, whom yet they loved not when come ; so those who are called to Christ by hearing him, expect God, whom they already long for in a measure, and will one day love fully and perfectly. There aro, accordingly, these three things : an undoubting faith in Christ as the messenger of futuro realities ; a firm hope and expectation of that which shaU 1 Instead of " and unto him shall tho gathering of the people be," the Vub'alc has " ct ipse erit expectatio gentium." v 60 I. CORINTHIANS, VII. be ; and lastly a love both for what we already know by l Cor. xiii. faith tliroucjh a glass, darkly, and for what we shall know fuUy hereafter face to face, when it has appeared what we l Oo. iii. 2. shall be, and when, as St. John testifies, we shall see God as he is. By these three, as by a threefold cord, we are drawn out of this evil, darksome, deadly region ; and are caught up by the grace of God, if we will but follow, to live ever lastingly in the realm of goodness and light. And if in the meantime, during our Hfe here, we do our best to obey the precepts of Christ, his evangeHsts, and apostles, — that to the extent of our power we may make steady progress in virtue and righteousness, and approach every day nearer and nearer to our ideal righteousness, Jesus Christ, — the end will be that we shall be drawn from glory to glory, even as by the Spirit of the Lord, and shall be changed, at length, into the same image. Now by our believing the announcement of Christ, is meant, in the first place, our believing him to have been a true messenger of God, and all his message to be true ; of which message part is to be carried out by us in this life, part to be looked for in the future. What we have to carry out here, is to strive, from love of the good, after that right and dutiful and just way of Hving, shown by the just Christ in himself, as an ensample to us. What we look for 2 Cor. iv. in the future, is that far more exceeding and eternal weight 17' 18' of glory, which such an imitation of Christ worketh for us, while we look not at the things which are seen, but al the things which are not seen. Through desire of a reward so great and so blessed as this, we are bound to tread in the steps of Christ, and pursue him with breathless haste as he goes before us ; that, whither he has arrived, there we may arrive also. And methinks we should run this race, like a horse,1 on four swift feet; namely, patient endurance of 1 Lat. quadrupedis instar. — The thought of a race may naturally have suggested that of the horses which run in it. Tho use of the poetical word quadrupes in such a connection, seems due to the desire of intro ducing the number four; since the comparison is not one of swiftness merely, but of our having four legs to go upon ; these being the four ¦virtues presently mentioned. Probably there is a latent reference to the X I. CORINTHIANS, VII. 67 good from a superior; patient endurance of iU from an inferior ; - the active performance of good towards thoso above us, which we call piety ; and that continual perform ance of good towards our equals and inferiors among men, which is termed justice. For in this four-square fashion must we go onwards in the present life, that we may be firm and steady on our feet. By this armour of righteous- 2 Cor. vi. ness on the right hand and on the left, must we march in this 7" foreign land, that we may escape in safety from tho perils of unrighteousness. Our journey must be to Christ first, that thence it may be to glory. "To resume, then, all alike who have this threefold golden cord1 let down to them, whereby they may be drawn to God, have this counsel and precept given them : namely, to the utmost of their power, to ask for God in faith, seek Him in hope, knock at His door in love ; to run in the way of Christ, that they may find what they asked, receive what they sought, and have that opened to them for which they knocked. And all must enter on this pursuit with loins girt; with all their strength and activity ; otherwise they can in no way be saved. Nor must they merely enter, but also have tho wish to advance ; otherwise they are reckoned as not having even entered. Their promotion to a better stage depends on tho nearness to Christ into which they are drawn by God. And each ono is so drawn, in propor tion as he is beloved with greater and more burning love. For it is love that fires a man for the race and for the action. Now among the Jews, before Christ's coming, there was much hope, but too little faith. Under the light of Christ four cardinal virtues of Wisdom viii. 7, — Philo's four streams of Paradise ¦ — on which seo Fabricius's Prolegomena to tho Life of Proclus by Marinus (1703), p. xvi. 1 The triple cord, that is, of faith, hope, and charity. This was one of tho received allegorical interpretations of the threefold cord, that is not quickly broken, in Eccl. iv. 12 ; on which sec Wordsworth. By the epithet golden, Colet may have intended some allusion to the famous aurea catena of Homer (//. O. 20), which has boon made to boar the weight of many mystical interpretations. 68 I. CORINTHIANS, VII. himself, there was much faith, but scanty love. For oh the eve of his Passion, all his disciples forsook him; so that even Peter went to the fire to warm himself. But after ¦His departure into heaven, the mighty working of love came upon Christ's disciples at Pentecost, through Him who is very love, even the beneficent Spirit of God ; who kindled the hearts of the faithful, and inflamed them, so as to believe all things more undoubtingly, and expect them more certainly, than when they began. This is that Spirit of Christ, the Comforter, whom He, at his departure, promised to send his disciples, and sent more abundantly in his absence, than he had given when present. For Christ, John xx. when present with his disciples, breathed on them, and bade them receive the Holy Ghost. But when absent, he filled them all at once with the same Spirit ; that thoy, being kindled, might speak kindling words, such as would kindle others. This is that Holy Ghost, and fire,1 with which Luke xii. Jesus baptized, and which he came to send on the earth, to burn np the briars and thorns ; that the earth, cleansed from its vetches, might receive the heavenly seed, and bring forth fruit with increase, some thirty-fold, some sixty- Matt. xiii. fold, some an hundred-fold. This is that Holy Spirit, I repeat once more, by which we are ¦warmed, so as to have light in Christ ; and have light, so as in due order to have life in him also. For warmth leads to light, as light does to life. On the Hfe of God depends the light of Christ : on that light depends spiritual warmth. Through the Spirit of love, therefore, we believe in Christ : through this faith wo enter into eternal life. All things are led by the Spirit. Ps. civ. 30. When that is sent forth, all things are new- created, and the face of the earth is renewed. The cold are warmed again into light, and have then- light renewed unto life. Thoy whoso eyes and feet wore turned away, who were at length ' s. i. 1. sitting in the seat of the scornful, are called upwards once more, and gently led back to tho throne of life, to the majesty of God in heaven; that they may there revisit, as sons, 1 Sec the Hierarchies, p. C2. I. CORINTHIANS, VIL 69 Their native land once more, and Father dear.1 They, then, who wiU follow the guidance of the Spirit, — that is to say, those who are warmed by a love for the best — must strain every nerve in the pursuit of that best, and endeavour, to the utmost of their power, to reaHse what is best hi themselves ; that by themselves becoming best, they may be counted not unworthy of the best, at least in their own kind. Now our ensample of the best in human life is, as I have often said, that best of beings Jesus Christ ; who both by his life and deeds invited us to what is best; who bade his disciples take up their cross daily and follow Him. And the secret of His way of Hfe being the truest and best, lay in his withdrawing himself as far as possible from the world, and committing himself as closely as possible to God. He confessed that the world hated him, and he the world ; 2 and that his own were hated by the world, or else joh. xv. they could not be his own. X9- By the term world is meant the whole system of living in the world, which prevailed before Christ ; a system wdiolly opposed to God. For St. John bare witness that in the world there is nothing but the lust of the flesh, and the lust I Jo. ii. ic. of the eyes, and the pride of life. And this Apostle often calls it wicked:, affirming that the whole world lieth in 74. v. 19. wickedness. The more any hapless ono sinks down into it, tho more does he enslave himself- to those evil spirits, whom St. Paul calls the principalities of this darkness, for most foul Eph. vi. 12. and destructive wickedness. Nor is there any other way of escape from it, than by being extricated through grace, and following Christ, who kept himself altogether above the 1 The rhythmical ending of this sentence in tho Latin was perhaps due to a reminiscence of one or both of Virgil's lines : — ¦" Progenicm parvam dulcesque rcviscre nidos," and " Patriamque revisit Pallenon " (Geor. i. 414 ; iv. 390). Hence I have ventured to give it this turn iu tho translation. 2 Is the latter of these two statements fairly inferred from St. John xv. 19 ? Probably St. James iv. 4 was in Colet's mind as well. Put wc may trace in this, and other expressions, too much of that spirit of one of his favourite authors — St. Cyprian — against, which a wise and just protest is made by Trench (Notes on the Miracles, 7th Ed. p. 102 «.) 70 I. CORINTHIANS, VII. world, and unspotted by its contact. Hence, the nearer you approach to him, the more you wash off the stains of the world. To be altogether cleansed, indeed, is not in your power, until you have reached Christ himself, and re produced him also in yourself. But this, during our life . here, must be confessed to be hard indeed, not to say im possible. I would not say impossible ; for when God took human nature upon Him for our profit and instruction, it is not likely that he set before us a pattern of impossibility. To do so, would rather have been to repel the weak from life, than to win them to it. And to harbour any such Ps. xviiiS9. thought of God, who bowed the heavens and came down, and who commended his love in the redemption of mankind, Matt. xi. would be unspeakably wicked. Christ called His yoke easy, and his burden light; — a yoke that eases men, as we must own, and raises them by subjecting them to God, in whom is sweet and joyful liberty. Hence Jesus, when calling men 75. vv. 28, to him, said : Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest for your souls. That Son of God, who alone knoweth the Father, taught us how to imitate the Father ; bidding his disciples to be perfect, even as their Father in heaven. And of what kind that heavenly perfection is among men, Jesus Christ, the | man from heaven, taught us in his own life; speaking J therein, as with plainer tones, for men's instruction. This / Hfe it is the duty of all to copy with all their might, if they would be esteemed His in reality, and not in name alone. Towards it, as towards a common mark, set up for all, they must direct their lives ; that, almost as if shooting 1 at life, if I may so speak, they may gain the life they aim at, which will be the measure of all. Moreover, just as each one here upon earth is nearer that mark or farther off, in just such degree will he be undoubtedly reckoned, for con demnation or for life. Wherefore Simeon, who had it 1 Lat. sagittantes. — In tho margin of the original, opposite this, is a slight sketch of a target, with several arrows approaching it. I. CORINTHIANS, VII. 71 revealed unto him that he should not see death, before he had Luk-cii. seen the Christ, when he embraced in his arms, in tho 26, temple, that sign and pattern of human life, said to the Virgin Mary, His Mother : Behold, this child is set for the lb. ver. 34. fall and rising again of many in Israel ; and for a sign which shall be spoken against. For there were very many who would not direct their course to that mark. But how will it fare with those who have entered on the contest, through the influence of grace, that they may try what by the help of that same grace they can attain, and may see which of them, in this race of Hfe, can reach Christ himself, their Hfe, and Hving prize ? Suppose any one of these has striven and sought to be perfect. Then assuredly, accord ing to the degree he has obtained, — provided only that he sought for a higher degree, if possible, and exerted himself unceasingly to reach a higher point, with unfailing sorrow , for not being at the highest ; — why then assuredly, I say, the good will of that man, and his struggle after what is b'-'lor, to the utmost of his power, is so far acceptable \. . Ih God, as to gain him both approval and recompense, in proportion to his desert. Now as to tho theory of tho absolute best, and the perfect type of Hfe, let us observe what it was Hke in Christ; in order that we may be able, by contrast, to discern more clearly how anything- differs from it. When Christ camo down from on high, to draw what lay in the depths, up to the region from whence ho had come ; .when he came, only to return ; when he descended, only to ascend; and, in fine, when the object of his ascension was ,only that many might ascend along with him, whom ho might deliver, as a kingdom, to his Father ; — what was it needful for him to do? It was needful for him, beyond doubt, to aim wholly at what was abovo ; to make it his sole business here to point out tho way to heaven — that way which he was the first to enter, and thus showed to others the manner of journeying along it: — that those who would might follow him, and ascend tho hill, tho holy hill of the Ps. ii. 6. > Lord ; there, with thoir leador also, to onjoy sweet repose { / aftor labours done. The whole life, in truth, of Jesus Christ 72 I. CORINTHIANS, VII. Luke xi. 27, 28. Matt.v.45, Luke xi. 36. on earth was nothing else than a continual ascending to heaven ; its whole aim being there, and not here. For his soul was entirely devoted to God, with no care but for his Father's will to be done on earth, that as many as possible might make haste to depart hence and follow him. There fore it was that he owned no one as kinsman or relation, save such as did the will of his Father. He would not listen to that woman in tho company, who cried out, Blessed is the womb that bare thee, and the paps which thou hast sucked; but corrected her by saying, Yea rather, blessed are they that hear the word of God, and keep it. He was all affection, kind ness, gentleness , mercy, patience of evils, endurance of wrongs . In his truthfulness, he shrank from the hofiowness of popular applause, so as to command both men and devils not to publish abroad his mighty power. In his goodness, he was ever doing good even to the evil ; that he might be like his heavenly Father, who maketh his sun to rise on the just and on the unjust. If, then, in aU these things Ho imitated his Father who is on high, tho continued practice of these virtues was nothing less than an ascending up on high to the Father. He had his body in complete obedience and subjection to his blessed soul. He had all his senses concentrated on things above ; with no desire for anything below, save what sufficed for his barest wants. Not till after long fasts was he an hungred; not till after long watchings did he sleep. He abstained from all the gratifications of sense : a stranger to lust; a stranger to all those worldly things which are counted as fortune's goods. His eye was wholly single, and his whole body, therefore, full of light. Hence there neither was in Christ, nor Can by any means be in his followers cither, envy, wrath, hatred, emulation, strife, covetousness, am bition, contention, wrong, deceit, fraud, robbery, pride, con tempt of God and man, self-conceit, gluttony, luxury, sloth, vanity, war, murder, anarchy; — all the rank harvest that a double and divided eye, bent on things below, is every day yielding in the world. And thus Christ, withdrawn from the world, withdrawn from tho body, but drawn towards God and into God, had all the faculties of both soul and I. CORINTHIANS, VII. 73 5 body directed to that higher region, whither the ideal guide led the way.1 He called together and drew along with himself as many as possible, to follow him with heedful steps, with face averted from the world and turned towards God, with eyes ever single and ever directed upwards. Such is the guide that we have received for our journey to heaven : one who died to the world, rose again to God, ascended into heaven, sat down on the right hand of the Father, and maketh intercession for us. And doubtless, if we follow him not with all our might, so far as we are able, we shaU never reach heaven. You must deny yourself com pletely, that you may assert God : you must die, that you may be born again : you must become a fool, that you may be wise : you must — I do not say, be bad and miserable, but be esteemed such by the bad and miserable in the world, that you may in due time prove good and happy. If, while departing from the world, you die not unto the world, you cannot Hve unto God. I mean, you cannot, when coming towards Hfe, live unto life ; unless, when departing from death, you die unto death. You must be crucified unto the world, that you may glory in God ; and the world must be wholly crucified unto you, that God may be your glory. For Matt. vi. no man can serve two masters : no one can go at the same "4' , moment upwards and downwards, unless he be torn and rent asunder. If you would go where absolute simplicity exists, you must needs be yourself altogether pure and simple. You must move in one direction only, and aim only at what is above ; seeking for nothing from behind, save what is absolutely necessary for a slender bodily maintenance. And even this last concession must bo made, not because you would willingly live here, but that you may not be disobe dient to God, or seem, in weariness, to have thrown off. that burden of the soul, yom- body. For, as St. Paul says, the Eom. viii. 20. 1 Lat. qua forma precessit dux. So, a little later on, Colet speaks of Christ's "form of living." As he elsewhere explains it, a perfect object, or instrument, acts in exact accordance with the form that has been imparted to it. 'Thus a wheel rotates truly, if it has got the perfection of form. Hence this conception of the perfect conduct of Christ. 74 I. CORINTHIANS, VII. creature1 was made subject to vanity, not willingly, but by reason Eph. v. 29. of him who hath subjected the same in hope. And no man ought to hate his own flesh, but to discipline it, that along with the soul it may be able to merit immortality. He ought to endeavour to dispense with the world, for his soul's life, while in the world ; that, when beyond the world, his body may have the soul for its own life. Of this truth and this way a notable example was set us by Christ, who is the very truth, and way, and door into heaven ; that through his form of Hving, as through a door, we might enter into heaven. And this door will be opened to you, if you knock un- Matt. vii. ceasingly, in a burning love for Him. Knock, he saith, and it shall be opened unto you. But, to come at length nearer the subject I began with, namely, to see what tho difference was between precept, counsel, and indulgence ; — we have just admitted that there has been set forth in Christ a certain best, and summit of perfection, for men upon earth. We must observe, accord ingly, that, for the salvation of all, all aHke are counselled to reform themselves to tho state of Christ. Neither His preaching, nor the preaching of the Apostles after him, had any other object, than the reformation of the lives of all men 1 Cor. iv. after his example. Hence St. Paul writes : Be ye follower* 16- of me, as I am of Christ; and I woulel that all men were 74. vii. 7. even as I myself '. Force, indeed, is applied to none. But a counsel and precept is given to every one, that, if men wish to be saved, they should foUow Christ their Saviour, so far as they are able, courageously and hopefully, in the way of life that He showed ; that so, by following him, they may through him find entrance where he first entered. He who in no degree obeys this counsel and precept of God, cannot be reckoned among those that shall be saved. But of him who obeys it to the extent of his power, we may cer tainly hope that through God's mercy he will obtain salva tion. Now, faith in Christ, belief in His good tidings, love for 1 The word in the Vulgate, ereatura, was frequently understood to mean man — the chief creature. Sec Erasmus's note on Rom. i. 20. I. CORINTHIANS, VII. 75 Him, an ardent desire for his manner of living, a firm expec tation of what Christ promised his followers, — are things so essential for every one, that they who refuse them, as count less numbers have refused, are considered as absolutely refusing salvation. For such, there can be neither indul gence nor forgiveness. For they are refusing the Holy Spirit himself, who would quicken them; and whosoever sinneth against Him, it shall not be forgiven him, neither in Matt. xii. this world, 'neither in the world- to come. Faith, therefore, "" in the doctrino of Christ, and a loving imitation of his life, with an expectation of the end we are journeying to, must be found in every one of us who hopes ever to be saved. All, moreover, must needs yield a ready obedience to the men who give this counsel, and must be submissive to it. WeU then, the counsel given to all alike is this, that all aHke should be saved. And inasmuch as aU who would be saved must under any circumstances attend to this counsel, which aims at what is best, and must needs perform with readiness what is so counselled, this necessity in the case has caused the name of precept to be speciaUy appHed to such counsel. Hence we may define precept, as a counsel necessary to be obeyed, if you would be saved. It admits of no plea of inability : if you have not the wUl, your weakness finds in it only condemnation. Suppose now you have begun to believe the truth- of Christ, and to love his goodness, and to look for what he has promised : what is required that you may proceed in the way of salvation thus begun, and penetrate more and more deeply into the very truth and goodness of Christ ? What is needed that you may bo made Hke Him, so far as can be, and become yourself also true and good, so as at length to possess the true goodness you look for, the object of your pursuit ? In this ulterior progress towards Christian perfection, no one precise and general counsel, binding alike upon all, can possibly bo given ; on account of the variety among men, and the difference of their powers. For no counsel ought to be given that is beyond men's powers ; but, in proportion to each one's strength and ability for the race should bo the counsel administered to him. 76 I. CORINTHIANS, VII. If he then, who thinks he has the power to obey the counsel so adapted to himself, does not obey it, he is un doubtedly reckoned unworthy of salvation ; as being disobe dient in a matter wherein he has the power of obeying. For a man is bound not only to begin, but also to proceed as far as he can, according to his ability ; so that, if he has heard a counsel given him, which he deems that he can obey, that counsel for him at least is a precept, and he must needs obey it, if he would be saved. For every one must needs do -the utmost he can, if he would obtain salvation. Wherefore in all cases where abUity is admitted, counsel means the same as precept ; since every one has the precept given him to do the very utrhost he can, to be reckoned in the number of the saved. Even then, as St. Paul writes, Kom. viii. our sufferings are not worthy to be compared with the glory that is to be. How far, indeed, each one's power goes, and how far he has strength for the best counsels, he best knows who is the receiver of the counsel in each case ; for ho is best acquainted with himself. Those who have begun to set forwards to the best, are aU in general counselled to go on towards the best, because their individual powers are not known by the giver of the counsel. But if the counsellor, whoever he bo, had known and discerned the power for good that was in each, then he would, have given special counsel, severally proportioned to them, according to his discrimina tion of the powers of endurance each one had. And this individual counsel would undoubtedly be a precept; to the one, I mean, able to obey it ; and he would be completely bound to obey it. Otherwise, if he did less than he was able, he would be denied by God more than he wished, and would be found guilty of misusing his talent. For he would have faUed, in his indolence, to use the powers given him for the greatest profit to himself; as he ought perforce to have done, if he had sought to pass for one who desired the best. This last is what a man is altogether bound to do, even though he is unable, through weakness, to attain to the best. One who knows not men's several abilities, and the gift of grace in each, sets forth a system of what is best, on tho model of that best life which Christ led among all, and I. CORINTHIANS, VII. 77 counsels aU in like terms to aspire, so far as they can, to the best. If any can obey this, then for him, as we must admit, the counsel becomes a precept ; and he is inevitably bound to obey it. But if any one has not the power, for him it remains a counsel, which he is only compelled to obey so far as he can. Up to that point indeed he is compelled ; and so far the counsel of what is best is a precept ; not from an obligation actually to perform the best, but from an obHga- tion to practise the nearest approach to it in his power. It is a duty and obligation binding on every one, in general terms, to wish and to do at aU times what is best. But no one is actually compeUed to perform more than he is" able. And therefore that I may briefly define and distinguish counsel from precept, we may describe counsel as a determi nation of what is best, proposed to every one for him to obey, and to act in accordance with, so far as his power extends : while precept is a determination delivered to any particular person for his good, account being taken of his powers ; and is such that, if ono thinks he can by God's grace obey it, he is; absolutely bound to obey it, at least if he would be saved. Accordingly, by counsel is seen to bo meant a general pre cept of what is best, which aU are bound to wish for the power of obeying : by precept is meant a partimdar counsel, appro priate for each one individually, which he who has the power is absolutely bound to obey. Whence every precept is a counsel, but not every counsel a precept : since to do well to the extent of their power, which is a precept, is the duty of all ; but to do what is best, which is a counsel, is not binding upon any one, unless he has the power. In one who gives counsel, there is a- want of knowledge as to what men are able to do; in one who gives precept, there is that knowledge. And if, from being acquainted with any one's powers, yon give counsel adapted to him, you then becomo a preceptor instead of a counsellor, and your counsel becomes a precept. Since we are ignorant of men's powers, and their ability to obey, we counsel all to do what is best. When we have ascertained what each ono caado (if this can be ascertained) , we then enjoin it as a precept on him to do this exact amount, to the best of his power. 78 . I. CORINTHIANS, VII. Every one is bound to begin well, in faith, hope and charity, and to make some progress, so far as he is able. — ¦ For this general counsel is also a general precept to every one. — Beyond that, a counsel is given you, to advance and attain to the best ; and undoubtedly a precept is given you also, to go on and act without fail up to the limit of your abiHty ; — a limit better known to yourself than to your coun- seUer. And thus, in a general counsel to the best, each one has his own particular precept ; so that, in what is set forth and counseUed as the best, each must esteem that to be a precept for himself, which he, in a consciousness of his own powers — or rather of the grace of God in him — hopes to be able to do. The best is recommended to aU by way of counsel : the attainment of the utmost each one can, and the nearest possible approach to Christ, as the best pattern here, is enjoined on each by way of precept. Every one knows •what he can do : every one therefore knows, in a counsel for the best, what part of it is for himself a precept, when ho sees how far he can obey the counsel. In fact every counsel, when.it is for the best, appears to be a precept, since it con tains in itself a precept for each one to some particular good. If you say that you cannot do what is best, then there is the precept for you to do as weU as you can, being bound at tho same time to wish for the best. Accordingly, whilst under an obligation to obey the counsel for what is best ; you are only compelled to do so much as is directed by the precept adapted to your case. And thus we see that a counsel is a precept left undefined through want of knowledge ; while a precept is a counsel made definite through the knowledge of what each one can do. Whence it follows that, in a teacher, counsel is safer than precept. On the other hand, for those who receive the counsel, precept is more profitable than counsel ; in proportion as what a man can obey is more serviceable to him than what he cannot obey ; even though what he cannot obey is in itself much better than what he can. But no one is bound to anything beyond his power ; while at the same time he is bound on all occasions to wish for what is beyond his power, and to act, so far as he can, , according to his wish. I. CORINTHIANS, VII. 79 And therefore, to sum up the matter, it is enjoined as a precept on every one, to do the utmost he can ; but, inasmuch as it is not known what each one can do, tho best is recom mended to all in common, as a counsel. For, untU each ono's weakness be ascertained, we must suppose and hope for the best. When however anyone is found to be unable, through deficiency of strength, to make any higher progress towards Christ, — to pass from this wicked world, and all the system of it, to Christ and to His system of Hving ; provided only that he would fain be higher if he could, he is aUowed to stand . at such a point as best he can, out of pity for his weakness : and this permission is called an indulgence. Indulgence, then, is the being allowed to stand stiU at the point one has reached by his utmost efforts ; supposing always that he is grieved at his inability to rise higher, and would do so if he could.1 And in that drawing towards Christ which we all experience, indulgence is a relaxation yielded to each one, according to the requirements of his own weakness : an un willing concession, that the one who cannot be whoUy re formed in spirit to the system of Christ, may retain somewhat of the system of this world, in the good things of the body and of fortune. Now the tendency of such indulgence is downwards, and to continual relaxation. Hence it is given unwfilingly ; and tho more it slackens the rein, the more unwillingly. Its intention is to stay the wish for anything more, and absolutely forbid any further relapse; lest you should fall back to such a distance from Christ, that no in dulgence could there be granted you. For this indulgence, and, so to speak, concession of evil, goes a certain distance, only that a greater evil may not ensue. It is ready to allow a man to be for a Httle while in the world, and, as it wefe, to 1 In his unpublished commentary on Romans (Parker MS. ccciv), Colet illustrates this by another comparison. The line of extreme indul gence, which may neither be stretched nor broken, is as the circumference of a circle. Christ is the centre : the space between the two aflbrcl- jucr room for counsel. " Cogita circulum ; cujus centrum Christus est ipsa bonitas, circumfercntia minus bonum, ultra quod ipsum malum est: etc." I \ 80 I. CORINTHIANS, VII. dip his tail in tlu; water,1 if ho cannot be wholly dry in the fiery element of the Spirit. This is a thing to be tolerated, not as being itself good, but evil ; in order that such as can not reach tlie height of goodness may be as little evil as possible. For it is the part of a wise manager, in further ance of perfection in the world, not only to provide for all beii.g as good as possible, but also to manage at the same time to have as few evils in existence as may be. Where he discerns a good will, and desire for \ 'at is best, he will allow a man for the present to be some d egrees removed from that best, if for a time it be necessary. Because, in a case where the will for making better progress is .good, and no cause but weakness exists for being far removed from per fection, there we ought not to abandon hope ; but rather, by reason of our hope of better things, suffer indulgently some thing worse, which by God's grace may be drawn onwards to what is better : — supposing it always to be a case where there is the-' wiU and desire to arrive at perfection. For at whatever lower degree you pause, you ought to long for perfection, and be unwilling to stay at a lower level, with grief to think you cannot gain the highest. The reason is that, when all have a perfect pattern set before them, no one ought to choose for himself anything below that standard, as though satisfied with a lower grade, and wUling to repose in it, withno disposition to cast about for anything further. Such conduct would be Hke that of him, who, when running with his competitors in a race- course towards a prize and goal, set before all aHke, stops short of his own accord, before he has reached the end of the course. Such a one could under no circumstances have a share in the prize ; supposing, of course, that in thus declining to run further he knew what he was about, and was aware of the goal he had to reach. But if a man has a wish and desire to go onwards, and stays behind through lack of strength and not of wiU, then does he find 1 The picture of a heavy water-fowl, not able to do much more in the way of flying than brush along over the surface, might of itself make this ex pression clear. But sec the note on p. 21 for the metaphorical sense in which tho word water was used. /. CORINTHIANS, VII. 81 room for pity and indulgence. You may well bear with and comfort such a one in the position he has gained, and support him in it by such helps as you can ; lest through overmuch weakness he relapse, and fall away from the degree of goodness attained. You will do weU to keep him with anxious care in the place where he is, and apply the reme dies needed by his disorder, of whatever sort it be ; tiU at length, strengthened by grace, he is able to cHmb higher up the hill. If this cannot be done — for every man hath his proper 1 Cor. vii. gift, one after this manner, and another after that; — then we '' must at any rate use all care and pains, that he may be so retained in the position reached by him in the way of sal vation, as on no account to fall back to a lower one. The evil behind him, and beneath him, so to speak, from which he has but now departed, must be altogether forbidden him. He must bo enjoined to hold fast the advantage he has gained in what is good. As to his being so far removed from perfection — if only it be against his will, had he the power to do otherwise; if his wish and desire is unceasing ly for perfection ; if he strives by fasting and prayer in season and out of season to be drawn nearer to Christ ; — as to his being so far removed, I say, from the perfection of Christ, with such a disposition as this, not willingly, but with un willingness and pain ; indulgence should be shown him. Since it is his wish and longing above all things to be perfect, and since he is weary of his disease, and sighs for recovery and perfect health, we ought to give him wise and thoughtful and loving counsel, as to the means by which he may obtain this perfection. Thus, forbidding and commanding, indulging and coun- seUing (four things which always go together), wiU the physician of the soul, so far as ho can, and as God permits, seek the salvation of all those who have entered the way of salvatitra, and who are striving with all their efforts to be saved in Christ. For He is the very salvation and health of mankind ; — a health that consists in a state of absolute purity from evil, both of mind and body ; neither part sinkino- downwards in any degreo through" lower appetites, o 82 I. CORINTHIANS, VII. but both together having upward aspirations, through an ardent desire for what is above ; in such wise that, as the Rom. vi. Epistle to tho Romans has it : As ye liave yielded your members servants to uncleanness and to iniquity unto iniquity, even so now ye may yield your members servants lo righteous- . ness unto holiness. All are bound to do this, who profess themselves to have died and risen again in Christ. They are bound to renounce entirely the world and aU that is 74. ver. 13. evil, and not to yield their members, henceforward, as instruments of unrighteousness unto sin, but, as those that are alive from the dead, to yield themselves wholly unto God, and their members as instruments of righteousness unto God. For by such means will they appear true, and righteous, and anointed ones,1 in the sight of God; yea, even sons of God also, from the likeness of the Godhead that is in them ; and will hereafter reign together with Christ, in the presence of their common Father in heaven. It was to draw men thither, as many as might be, out of this world, that St. Paul laboured so abundantly. Led by his wise love of God and his neighbour, he strove to beget, increase, and preserve, a divine principle in men; and to make them perfect in Christ and God. He would fain have had aU men to be even as he himself was. He bade all be followers of himself, as he was of Christ ; that, with him for their leader, they might go onwards to Christ, and through the gate of simplicity, even Christ and his simple life, might enter the Hfe eternal. This gate, by our Saviour's own testimony, is very Luke xiii. strait ; and many seek to enter in, and shall not be able. The reason is, that they themselves are not contracted, nor aspire upwards, from the division, and multiplicity and Matt. vii. breadth of this world (wherein is that wide and broad way, that leadeth to destruction), to simpHcity and unity, and straitness, so to speak; that they may be able to enter. Now if you have not contracted yourself to absolute unity from this broad — narrowness, let us truly caU it, not spaciousness ; if you have not concentrated yourself to the 1 Lat. qvidam Christi. See above, p. 6. J. CORINTHIANS, VII. 83 simplicity of Christ, to an undivided and godHke principle of life, so as in a manner to be straitened to unity, and able to go through the needle's eye which a camel cannot go Matt.' xix. through ; unless, I say, you have become reduced to the 24' single point of truth — a point that is amplest space, a strait- ness that is breadth, a subjection that is freedom ; where to be straitened is to be at large, and to serve is to reign : — unless, I mean, you are wholly reformed, to the best of your power, after the pattern of Christ's lofty and simple way of Hfe, putting on His condition, small and of no reputation upon earth, but great and honourable in heaven ; yea, unless you have entered this gate, at once most strait and most spacious, which consists in a life of unity — -you may for certain believe, that you. cannot come to the Master of the House, and the treasures of your heavenly home. Hence, as St. Luke relates, when one asked of Christ, Are there few that be saved? - He answered not the question E"ko xiii. directly, but bade them strive to enter in at the strait gate; ' meaning by this, his own simple way of life, which he set as an ensample before all. And tho inference from His words was, that he who strives not with aU his might after this, cannot be among the saved. For even though you do not reach Christ, tho gate of heaven, yet must you strive with all your might to do so, as far as you can, and make the farthest advance you can in that direction. And if you have but done your endeavour, you are not to be reckoned as outside the pale of God's mercy. You are able to do no more than is given you to do ; you are bound to do no less. And the ability given you is not given for destruction, but for life ; if only you use your gift to the best of your power, so as to follow willingly and cheerfully as far as you aro led, and stand resolutely at the utmost point to which you have been drawn, never ceasing to ask, and wait, and hope for better things. If you have thus striven to enter in, you may hope that, by the grace of God, you will enter tho strait gate ; I mean, be saved through Christ, through that strict way of living He sot forth, which is called the strait gate. For He walked in the path of truth, keeping far aloof from the broad way 23. 84 I. CORINTHIANS, VII. of falsehood, and the well-trodden road of wickedness. Therein reigns guilt, and this world's iniquity ; — say rather, is in abject bondage, to everlasting destruction. For to Eom. vi. reign in this world means to be the slave of sin ; and the wages of sin is death : but to depart therefrom as far as possible, and to enter a stato of simplicity in Christ, is assuredly the gift of God, and eternal life. So to act, with out great grace from God, no one indeed is able ; because without His grace none can come to Him. He gives the ability; He assists the one so enabled; He perfects the one assisted ; He worketh in us both to will and to do of his good Ps. cxiii. pleasure; He raiseth up the poor out ofthe dust, and lifteth ' the needy out of the dunghill ; that he may set him with princes, even with the princes of his people. If you would come to Him, you must undoubtedly turn away from this world, and turn wholly to Him, striving wholly to reach that goal, aspiring after Him with all your powers. This endeavour to betake yourself to the kingdom of God, and to reign with Christ in His presence, is as a province allotted to you to conquer, that demands your utmost abUity, and all the assistance you can raise from any quarter. For, as there can be no greater achievement for man, than to attain to that great God, in whom he can be made great ; so assuredly, no effort is too much to be made by him, that he may accom plish so hard, so difficult a task. And therefore, in the Luke xiv. spirit of the parable, recorded by St. Luke to have been spoken by Christ to the multitude, we must count the cost of such a building, that we be not a laughing-stock for beginning a work and leaving it unfinished. In view of such a war, we must measure our forces, and consider how powerful the enemy is with whom we have to fight. Our enemy is this present world, under the Devil's command, Joh. xvi. under the banner of iniquity; a world that Christ, in St. John, declares himself to have overcome. With this enemy, our bravest encounter is to fly ; yea, fly to our very utmost : for all its efforts aro to keep ns, by feigned blandishments, within its reach; and so to charm us, as with Sirens' songs, whilo voyaging over this sea, that wc may think no more on God, and our haven of rest. If you would pass safely, by, 28. 33. I. CORINTHIANS, VII. 85 and so escape, you must stop up your ears, and turn your eyes utterly away from this false and fleeting world : you must give yourself up wholly to the course on which you have embarked, with looks and thoughts concentrated on the end you would attain, that at length you may prosper ously reach the wished-for land, even the land of the living. Ps. xxxvii. For it, we. must leave all things ; riches, wealth, honours, 13, friends, parents, aye, even our own selves, must be forsaken by us ; so great is the price that must needs bo paid for such a pearl as this, the very kingdom of heaven. And it was the will of our Saviour, Jesus Christ, that every one should reckon seriously with himself, how great that hea venly heritage is, and how great the price at which it is sold. For indeed it is of so great price, on the authority of Truth itself, and is sold at such a rate, that you must give all you possess in this world, even your own self, if you would have it to be yours. For what else can be the import of those words, recorded by St. Luke, of Christ that cannot lie ? in which, aftor the parables about counting the cost, and wag ing war, he ends his teaching by saying, not merely to his disciples, but to the multitude as well : So likewise, whosoever Luke xiv. he be of you that forsaketh not all that he hath-, he cannot be my disciple. What else, I say, can these words mean, but that you must give up aU, to have that which in itself is your all ; possessed of which, you can lack nothing ? And hence we find a little earlier in St. Luke this saying of Christ: If any man come to me, a.nd hate not his father, and 74.26,27. mother, and wife, and children, and brethren, and sisteis, yea, and his own life also, he cannot be my disciple. And whoso ever doth not bear his cross, and come after me, cannot be my disciple. Therefore wo must needs turn our face heaven wards, and follow the steps of Christ : for otherwise we shall not be numbered among them that are his. We must cast no backward look to our friends, save in so far as we wish "to draw them with us, that they may share our happiness. For in truth thoy are no longer ours, beyond the degree in which thoy are united to us by tho will of God. Whosoever Matt. xii. doeth the will of my Father, said our Lord, the same is my brother and sister. Among those who are travelling tow:1. ids 86 I. CORINTHIANS, VII. God, no other relationship must be taken count of than that of being fellow-travellers ; so that none but those who wUl be your companions in the upward journey to the heavenly Jerusalem, must be esteemed as blood-relations. As for father, and brethren, and other kinsmen, you will do your utmost to win them to be sharers with you in happiness, and Hnk them to yourself in this new and heavenly relationship in God ; in which whosoever among your companions shall prove himself greatest, he wUl be your nearest relation in true affinity and kindred. For in Christ aU that is old in 2 Cor. v. things like these must be aboHshed. Old things are passed away, says St. Paul, behold, all things are become new. When that woman of the company cried aloud to our Saviour, Luke xi. Blessed is the womb that bare thee, and the paps which thou hast sucked, He would not Hsten to her, bnt said: Blessed are they that hear the word of God, and keep it. He sought to turn men's eyes to other things; to keep them from looking, after human fashion, to what is beneath, and regarding earthly relationships ; that by ihe divine grace they might look up to God, and His righteousness, and in it alone make aU true kindred and happiness to consist. But, that I may not be considered undutiful to parents, in arguing thus, and a loosener of the ties of affection between those whom nature has bound together, I maintain this :- that it is no more in your power to love, than not to love, your kindred, unless along with you they be lovers of • God. You can no more have knowledge of them, than.be ignorant of them, unless along with you they are known of God, and dutifully know God in return. For the one who is born again in Christ recognises Him alone as his true Father ; and, if a son in Him, you have no brethren but those who along with you are born again the sons of God. There is now no other relationship than brotherhood in God; and in it every other relationship and tie of kindred is bound up ; a bond far truer and closer than what had before existed in the world, whether estabhshed by nature or human love. Where it prevaUs, there springs up a greater and more wide- embracing love and peace, than could ever have been brought about in the world by natural affection, or human craving ; I. CO j :'NTHIANS, VII. 87 for it is not restricted to a few, but shed abroad over all. Wherefore our Saviour, as St. John records, thus addressed his disciples: My peace I give unto you; my peace I leave Joh. xiv. with you. And to signify the exceUenco of this love and 27" peace, he added : not as the world giveth, give I unto you. We may finish the sentence with — but a far more excellent one; even that love shed abroad in our hearts by the Holy Eom. v. 5. Ghost which is given unto us. For there never' lived the man, who loved even the most indulgent father or mother so exceedingly, and with such dutiful affection, as every true son of God loves one who is truly his brother in God. And therefore, when I say that you wiU neither know nor love your father after the flesh, save in so far as he is born anew as a brother to you in God, and is truly living along with you after God's ordinance, my meaning is, that your love for him then, as a brother in God, is far greater, and truer, and more intense, than it ever could be for him in the world, as a father. Now if you maintain that the one who begot you should be acknowledged as a father, and specially beloved, even when both are now in God, I pray you mark " this : that in this new regeneration, in which we are aU by grace the sons of God, and brothers ono of another, no ono ought to call himself the son of any, but of that God alone, in whom we cry Abba, Fcdher. For now we walk not after the Eom. viii. flesh, but after God. And in Him, I again declare, however 15- great be the love that prompts you, you cannot love a father, as such, more than you love him now as a brother ; nor honour him more under the name of father, than you ought to do if you call him brother.1 And under this appeUation, 1 These principles aro noticed iu Erasmus's Praise of Folly. In speaking of some ''affections of a middle nature," such as patriotism, filial obedience, and tho like, he proceeds : — " To these the vulgar pay some respect, but tho religious endeavour to supplant and eradicate [thorn] from the soul, except they can raise and sublimate them to the most refined pitch of virtue ; so as to love or honor their parents, not barely under that character (for what did they do more than generate a body ?)..,. but as good men only, upon whom is imprinted the lively image of that divino nature, which they esteem as the chief and only 9. 88 I. CORINTHIANS, VII. I take it, rather than under that of Father, it becomes you to show all love and honour to your eai'thly parent, if he has been born anew a son of God ; that so the grand name of Father maybe ascribed by aU to God alone, as due reverence demands. For by Him we were begotten in happiness, that we might afterwards be still more happily begotten again; and of Him the ivhole family in heaven and earth is named. That this should be so, is plainly enjoined in St. Matthew's Gospel by the Teacher of Truth, when he said to Matt.xxiii. his disciples : And call no man your father upon the earth : for one is your father, which is in heaven. But let me return at last, to come to the point whither all the preceding part of my discourse, rambling and diffuse as it is, has been tending ; namely, to see what St. Paul's teaching is, both in the counsel, the precept, the indulgence, and the prohibition, which he gives to the Corinthians. Let me only premise, briefly and summarily, and cHspatch in a few words, what I have been previously handling so much at length ; I mean, the difference between the four things, Counsel, Command, Indulgence, Prohibition. Of these, the two latter have always something bad for their objent ; the two former something good. For you counsel, when advis ing that best course of conduct, which it is every one's duty to follow. You command, when you enjoin each individual to foUow that particular amount of good which is within his power. You indulge, when through necessity, and against your wiU, you aUow an evU in any one, which he is grieved at indeed, but through weakness cannot avoid. You pro hibit, when you absolutely forbid his sinking below the evil so indulged, and relapsing, beyond the Hmits of indvdgence, into sins that are doomed to death ; sins for which there is no forgiveness, unless he rise again,, and repent of having faUen. Accordingly, in counsel, regard is had to what you ought to do, even if you aro not able ; in prohibition, to what you ought not to do, even if you be able ; in precept, to the good good, beyond whom nothing deserves to be beloved, nothing desired." — Pp. Kennett's Translation, 8th ed., p. 162. I. CORINTHIANS, VII. 89 that each one is able to do ; in indulgence, to the evU that each one is unable to avoid. Strength is of God; weakness of ourselves. You have the power of going as far as you will towards evil ; and this power is but powerlessness. You havo tho powe , on tho other hand, of going only so far towards the good, as you are drawn by it and follow its lead ; and this is the beginning of power, and the way to greater. When grace so draws any one, it does not hurry him violently along, but leads him naturaUy and gently. Yea, with more gentleness and softness than Nature herself could do, it. restores the object so drawn to freedom of will. For what is this but a good and constant inclination towards good alone ? Our will has a natural disposition towards such freedom, but is altogether powerless to reach it, unless helped forward by the assist ance of free grace. This was St. Paul's meaning, when he said : to will is present with me ; but how to perform I find Eom. vii. not. That is, there is a natural incHnation of my mind towards freedom for good ; but it escapes not to it out of its bondage to evil ; nor is this desire of freedom fulfilled in any way through myself, but through grace, which delivers me Rom. vii. from the body of this death, even the grace of God,1 through Jesus Christ our Lord. But now at last, after this explanation, or rather this in terminable digression, let us come nearer home to St. Paul. He had been asked by the Corinthians what those who professed Christ should do in regard to marriage. And in the first place he would have all to be Hke himself in this respect, and Hve single ; that they might the more chastely and tranquiUy serve God, who is chastity and tranquillity itself. For the Apostle would have every one, to the very utmost of his power, bo as good as possible, and give him self up in aU possible simphcity to one God in Christ. On which account he advises the unmarried, if one bo a virgin, not to marry ; and if a widow, not to marry again ; that with more unity and simphcity they may devoto themselves to 1 This is the rendering ofthe Vulgate, for. " I thank God, etc." — Sec the note on p. 23 of the Romans. 90 I. CORINTHIANS, VIL God, for prayer and holiness. But though this was his wish, and his chief desire, as the best for all, yet, since he knew not in what direction, and to what degree of good, the special strength of each one avaUed, he dared not enjoin upon all an entire abstinence from marriage; lest, if tied up beyond endurance, men should break the bonds of law, and trans gress the assigned limits. Therefore he dealt indulgently with the Corinthians, and took count of their weakness. He suffered each one, with out grudging, to marry, and take to himself one wife in lawful wedlock, as. a remedy for his passion, if he felt that through weakness he could not live single; that he who could not refrain from all, might yet refrain from all but one; remembering that this one is allowed him, lest perchance his lustful propensities should break out into some more abomin able outrage. And so, for the avoidance of evil, as far as possible, and for the preservation of all practicable good, he who cannot be in the first rank, is mercifully aUowed to stand in the second ; and to have one wife, if he cannot do without any. But beyond this step, no further descent is permitted. For one is enough, if we look to the real object, namely, the allaying a disorder : and even this one is not aUowed, save l Cor. vii. for the cause of weakness, and (in St. Paul's language) for incontinency. Hence, in a case where that weakness is not felt, no use ought to be made of this licence to marry. Otherwise we should be foolishly and damnably acting the part of the sick man, of choice rather than necessity; and wishing, not to heal ourselves of a sickness, but to take un called for medicine, and be sick of our own accord instead of weU. And what can possibly be more despicable, or more unworthy of a professing Christian, than this ? Moreover, when in the married state, if it have been thus entered upon through the prompting of fleshly desire, and not by our own good will, we shall be sure to give ourselves the rein as Httle as possible with our partner, that we may ever seem to wish to live chastely rather than licentiously ; and that wedlock may be for us, as it ought, a remedy for involuntary desire, not a house of call for self-sought gratification. Suro I am, therefore, that their conduct is to bo abhorred, who I. CORINTHIANS, VII. 91 unite themselves in matrimony, purposely and avowedly, to satisfy therein their mutual lusts.1 For whereas marriage ought to be chaste, so far as human weakness allows, they are shamefully and disgracefully turning it into harlotry. Let every one here bo on his guard against supposing, that St. Paul allows marriage for any other reason than the want of power to contain : — for which reason, indeed, he allows not only a first marriage, but a second also, and even a third, if desired. But, if there be no reason of this kind, then rest assured that npt even a first marriage is aUowed. For marriage has nothing good in itself, save in so far as it is a remedy for necessary evil. In this way, to be sure, it is good : when by the mutual succour it affords, it keeps marr ried men from roaming at large, and wantoning among many women. It was useful, at its first beginning in days of old, for begetting offspring ; that the world might be replenished by the manifold propagation of the human race. It contained also a sacramental principle, having respect to Christ and his bride the Church. — Christ was born of a Virgin, that Chris tians might be born of the Church, both Mother and Virgin. St. Paul says in his second Epistle : I have espoused you to 2 Cor. xi. one husband, that I may present you as a chaste virgin to Christ. — But now that the Bridegroom has come, and tho truth of spiritual marriage is fulfilled, there is no longer any necessity for the married state to exist as a figure of that which was to come. Nor indeed is conjugal union required in Christendom for the increase of offspring ; since our way of increase is not by generation, but by regeneration in God ; being born, as St. John wiites, not of blood, nor of the will of joh.i. 13. the flesh, nor of the will of man, but of God. And if aU that were called to the faith had remained single; there would still have always been a surplus from heathendom, to supply 1 Opposite this passage, in the original, there is written in tho margin : — " Hicro : com : hie, Adulter est in suam nxorem amator ardentior." — The reference is to St. Jerome's Treatise Adversus Jovinianum, I. 49 (Migne's Ecl.ii. §319); where the scntcuce is cited as a maxim of Xystus the Pyth agorean : — " Uncle et Xystus in scntentiis, Adulter est, etc." The same maxim, under a slightly altered form, is quoted from Plutarch, in Jeremy Taylor's Holy Living, Ch. ii. § 3. 92 I. CORINTHIANS, VII. materials of grace to the Spirit of Christ ; and the Chm-ch would have been inwardly purer, and would have cleaved as a chaster bride to Christ her spouse.1 Now if you ask, what would have been tbo result, sup posing that the whole multitude of heathens had been con verted to the worship of Christ; I answer that the result would then have been that,for the ultimate attainmentof which our Saviour taught us to ask and pray daily, — even that the kingdom of God should come, and His wiU be done in earth as it is in heaven. There would have been done, moreover, in the whole world, that which St. Paul beseeches the Eomans Eom. xii. to do, when he prays them to present their bodies a living sacri- ' ' flee, holy, acceptable unto God, obedient to reason ; and to be themselves wholly transformed by the renewing of their mind, that they may prove what is that good, and acceptable, and perfect, will of God. And lastly, the result would then have been, that all mankind, holy alike in mind and body, would have come to an end in this state of sanctity, only to rise again at once to God, and Hve eternally. Than which end, what could have been happier for men, or more acceptable to God on then- part ? For He sent his Son to make perfect the world, and in that perfection to make an end, and 1 Cor. xv. deliver up the kingdom to God, even ihe Father ; when, hi St. Paul's words, he shall have put down all rule and all autho rity and power, and shall have subdued all things unto himself and unto God. For he must reign until he has done this, and untU he has at last destroyed death itself, and made what is mortal and earthly become immortal and h.©a*venly. And this will be done, that God may be all in all; that there may be the best end and consummation of all things, with the greatest mercy and blessedness for men to receive, and the least possible loss for them to sustain. Suppose, now, that there had been this speedy and pros perous termination to the foreign conquest of Christ, and to 1 The same opinions, expressed in almost the same language, aro found in the De Sacramcntis Ecclesia (1867), pp. 73 — 78. " Materiam rege- nerationis satis suppeditasset pagauitas, si in ea parte ecclesia omnino sterilis fuisset." — On this subject, more has been said in the Intro duction. 24-28. I. CORINTHIANS, VII. 93 tho war declared by Him against that enemy of heaven and heavenly things, the world. Suppose it had thus fared with the warfare of the Apostles also, waged by them in the armour of righteousness, under the leadership of Christ, and under the standard of truth. Suppose, moreover, that there had been gained so great and successful a victory among mankind, that all the darkness of folly had been dispeUed, and the cold of wickedness thawed, and men of every nation, disarmed of the weapons of their folly, had all been van quished, subdued, and (in St. Paul's words) brought into Rom. x. 5. captivity to the obedience of Christ and subjection of God. Imagine them to have surrendered themselves to this new Commander, and placed themselves wholly in their con queror's power. Imagine them further to have received new armour, even the shining arms of faith and burning love to God ; to have all bound themselves by taking the mUitary oath, the sign of the Cross, under the command of Christ, to uso all their endeavours for the good of their heavonly city ; and then, strong and stable in hope, to have joyfully entered as comrades in the service of Christ. Let them have encountered thoso adversaries, from whom by the aid of God's grace they had escaped, with such success as to drive them utterly away ; — I mean, all folly, and vain desire of lower things. Suppose them to have thus fought, and fled for refuge to God; supposo them to have mounted up wards, by faith and the love of God, and made such progress towards a heavenly manner of life, as to leave the world far behind them, with their bodily faculties concentrated in obedience to the soul, and the soul herself admitted to the sanctuary of the Spirit. Picture to yourself this as having taken place among all mankind, so that all aHke, disen tangled from the world, withdrawn from the perishable affections of the body, set free and at liberty, had como to long for nothing but God, and to do nothing in their Hfo on earth but what was agreeable to God ; having all faith in Christ, hopo of things above, and love towards God and their neighbour; as though their conversation were in heaven, Mark xii. where they neither marry nor arc given in marriage. Put ~0- tho caso, I say, that tho preaching of Christ and his Apostles 91 7. CORINTHIANS, VII. had reached this happy result in tho world at large, so that all men, becoming Christlikc, had forthwith served God alone in holiness and chastity ; and, as though made angels by regeneration, instead of men running riot in bodily lusts, had thenceforward lived a self-contained life of singleness upon earth. Suppose, I repeat once more, that they had thus died one by one, each in his own time, in pureness before God ; and that the whole world had in this way decreased, unit by unit, and at last had come to an end : — suppose this had been the result, what end, I ask, could have been either more fitting or more desirable for the human race on earth, and for this mortal life and pilgrimage ? But through man's weakness it has been brought about, and is being brought about every day, that our Saviour Jesus Christ delays his return to us, to put a final close to this world ; and that the Eom. viii. new creation in God continues to groan, waiting for the adop tion of the sons of God. But the Lord is not slack concern- 2 Pet. iii. 9. ing his promise, as St. Peter writes in his second Epistle, but is long-suffering to us-ward, not willing that any should perish, but thai all should come to repentance. It was that weakness I spoke of, which extorted from God's indulgence the use of marriage, and of wives, as a remedy adapted to the disease; that those who were dis ordered with the heat of passion might resort to it in mode ration. StUl it ought to be the wish of every one, not to be afflicted with such a disease, but in masculine chastity to be -made more like unto God, who is chastity itself. For it should be the aim of all our life and actions to exhibit in ourselves, as far as possible, the likeness of God ; in such pure and constant simplicity; with such wise ordering of ourselves; in a word, with such finished perfection; that, with no weakness or laxity in all we do, with no baseness or foUy, with no shortcomings or imperfection, we may resemble the angels during our life here on earth, in stedfastness, in beauty, and in love for the one God. But, as God is merciful and indulgent, so also in that human hierarchy, the Church, is there mercy and toleration for the weak. Accordingly St. Paul allows marriage, and the rendering of due benevolence in marriage: ho even I. CORINTHIANS, VIL 95 allows a second maniage, when tho first is at an end, if sought for by those who have not the power to contain. And mark that all this indulgence is, as the Apostle himself says, for the avoidance of fornication, and by reason of men's incontinence. Supposing the power of continence to exist, then it would be far better and quieter for men themselves, and more pleasing to God, for the single not to marry; for the married to live chastely, and without nuptial intercourse even in their wedded state ; and for the separated and widowed not to marry again. But, as he says, every man hath his proper gift, one after l Cor. - tins manner, and another after that.1 The sum of the whole matter is this : both before marriage and after, Christian men and Christian women alike ought to strive with aU their might after angelic chastity,2 after a spiritual and mas culine fertUity, not so much of body as of spirit ; that they may bring forth what is spiritual and unseen, rather than what is sensible. For in this latter function they have no superiority over the beasts, and are fallen far below God and the angelic life. Although, however, if it were possible, St. Paul would have in the Church of Christ neither marriage nor nuptial intercourse, yet ho suffers not any dissolution of the bond between those who are married, even in the case where one of the two parties is a heathen, provided ho or she be willing to remain with the beHeving partner. Because the worse may possibly be converted and reformed by the presence of the better ; and, where both parties are bolievers, they mutually sustain one another in the service of God. But where either party is an unbeliever, unless he or she has the wish to remain, tho other and beHeving partner' is not bound to maintain the union. For they have no caU to strife and wrangling. Where however there is a disposition to remain, 1 This is a text often quoted by Colet. In keeping with its tolerant spirit, he afterwards, as we are told, advised More to marry. — See Mr. Seebohm's Oxford Reformers, p. 464. 1 If this expression is compared with that quoted from the Gale MS. O. 4. 44 (Lectures on Romans, p. 232), it may add to the evidence for identity of authorship. 96 I. CORINTHIANS, VII. St. Paul bids them both remain together ; entertaining hopes that the unbelieving partner may bo converted to God by tho more faithful ono. Where there is no disposition to live together, he suffers a divorce, from fear lest the believ ing partner should become perverted, in a course of weary ing disputes. With St. Paul, the measure of all things is the edification and increase of tho Church of Christ in peace and love. It is his manner also, in doubtful affairs, always to have a good hope in the better cause. And this he docs in reliance on the grace of Christ ; that grace which works the increase and perfecting of the Church through the preaching of the Apostles, while the gracious influence o"f God descends on it from above, and the sun-like rays of Christ illumine men, in every place, and of every character and kind, to purification, enlightenment and perfection. Meantime, whilst the bene ficent power of God's grace in Christ is working unity, order, and salvation among men, St. Paul would d no account have there to be any disturbance or wavering, so to speak, arising from disagreement of character ; lest through men's unsteadiness the heavenly rays should bo obstructed, and tho work of God among men, even the building of his Church, be delayed. For as, when the sea is calm and placid, tho rays of light make a deeper and stronger impression ; so when men are tranquil, and far removed from agitation, the rays of divine grace that descend upon them, both diffuse themselves more widely, and work more efficaciously ; for a speedier and more abundant return of gratitude on their part towards God. Accordingly, seeing that among the Corinthians there were many varied and diverse characters ; some being single, others married, some maidens, others widowed ; and among these, some circumcised, others uncircumcised, some mas ters, others servants; — he recommends in general quiet and repose, wishing none to alter or disturb his condition, but every one so to walk as he has been cafied, in the character and quality in which he was called. For God has no respect of persons. One only person there is, indeed, wherein He takes pleasure, oven tho person of Christ ; and I. CORINTHIANS, VII. 97 this Ho is fashioning out of every kind of persons without distinction, until at length the fulness of Christ be mado perfect in it. Wherefore St. Paul, in his thoughtfulness, would have every one abide in that place, and continue in that condition, in which he was called. Be they Jews or Gentiles, masters or servants, married or unmarried, he would hav e them turn no downward looks to this difference of persons, which is a thing of no account ; but all aspire obediently together towards the one person of Christ; that aU the old diversity might be abolished in Him, and one new and simple and like form of Christ be put on by all. The end would then be that, in newness of person and re newal of spirit, they would meet together and be united in love ; with no recollection ever after preserved of that previous dissimilarity, through which men differed widely and could not agree. Christ is the effacer of aU that is old; the closer of that groveUing eye which regards only the inequalities of earth. He is the renewer of all men to anew form, like his own ; their reconciler also to unity of spirit among themselves ; their restorer, in fine, to God ; and their perfecter. On which account we have to consider, not of what quality we are, but to what end we are called ; not what we were when unlike, but what we are, with the pro spect of being hereafter as one ; looking upwards, and wait ing for the Lord ; doing what has to be dono here, as not doing it, of necessity in each case, rather than of our own good will. For we ought to wish for nothing but our renewal, and perfecting in oui' Lord Jesus Christ ; to whom be honour and glory for ever and ever. 98 I. CORINTHIANS, VIII. CHAPTER VIII. SOME of the Corinthians, who had been weaned from the worship of idols and images, were yet unable, new in the faith as they stUl were, altogether to despise the images to which they had been accustomed to offer sacrifice. In the minds of those in whom faith had not yet grown to maturity, there was a deep-seated prejudice, that made them deem it unlawful for them to taste of things offered in sacrifice to idols. Others however had so much greater knowledge, and so much more boldness in opinion, that they had no scruples about idol-meats, and had no hesitation in eating along with idolaters. Hence it came to pass, that weaker brethren felt themselves offended ; being unable to satisfy themselves that this could be rightfully done by any one whatever. On which account they did not view, -without offence, others doing that which they themselves could not do without con scientious scruples. But the wise St. Paul, aware that the Corinthians did not agree very harmoniously, on account of the idol-meats, and knowing that the secret of the disorder was lack of charity ; — without which nothing can be done correctly, and with which nothing can be done perversely; — tries to convince them, wise as they were in their own esteem, that their knowledge of One God was useless and dangerous, unless they also loved Him ; and that in this love there is involved the love of our neighbour as well. l Cor. viii. Thus much was matter of knowledge : thai/ there was one God, the Father, of whom were all things ; and one Lord, by whom were all things. It was matter of knowledge also, that images, and such objects as were caUed and believed by the gentiles to be gods and lords, were nothing ; and moreover that tho things offered to them received no defilement on lb. ver. 1. that account. But yet knowledge puffeth up ; charity edifieth. Every one's knowledge of God should be accompanied by love lb. ver. 3. of Him. If any man love God, says St. Paul, ihe same is 6 I. CORINTHIANS, VIII. 99 known of him— that is, is approved of by Him. He that Uoh.iv.s. loveth not, wiites St. John, knoweth not God. Wherefore St. Paul says: If any man think that he knoweth anything, he i Cor.viii. knoweth nothing yet as he ought to know. Otherwise his 2- knowledge is not knowledge ; even as St. John reasons in his Epistle : No man hath seen God at any time. If we love 1 j0h. iv. one another, God dwelleth in us, and his love is perfected in I2- us. Love for God is manifested by love for our neighbour. But if you take no dutiful thought for your neighbour, you show yourself to have no love for God : and, if no love, then no knowledge of Him. Whence it follows that that know ledge is but foolishness, which takes not charitable thought for our neighbour. Accordingly, it is the wish and teaching of St. Paid, that those among the Corinthians who thought that they had free power in any matters, should have knowledge indeed, but yet so as to show that they took count of the weakness of their brethren iu Christ. He would have them please them selves, without at the same time displeasing others : and, in a word, so please God through charity, as to be able to please both themselves and others. Knowledge is hateful to the Ecclus. i. weak, and power intolerable ; but kindness is ever welcome 2o' and beloved. Act therefore at all times according to your knowledge ; with this proviso, that you'show yourself no less kindly than knowing. In our actions we must always take account, not of what we ourselves have the power to do, but what others are able to bear. We should measure what we do, not by our own knowledge or power, but by charity and lovo of our neighbour : and this, especially in things unessential, such as meat and drink ; touching which, neither, if we eat, are we the better; neither, if we eat not, are we i Cor. viii. the worse. For it is not meat that commendeth a man to God, but love of his neighbour, and care taken on principle not to offend any one by his over-confidence. You are bound to have mercy on your neighbour, as you hopo that Christ may have mercy on you. He is a fellow-member of Christ ; and it is not for you to shock his conscience by your bold ness, but rather to abstain from all things, than commit such 1 ^ v... a crime. If meat make my brother to ofl'end, says St. Paul, 13. 100 1. CORINTHIANS, VIII. I will ccd no flesh while the icorld standeth, lest I make my brother to offend. The conclusion is : no matter how great our knowledge may be, it is worthless without the love of God. And this love is made apparent in the love of our neighbour ; by our loving him as we would be loved, and not offending him, as we would not be offended. CHAPTER IX. ST. PAUL would have the Corinthians be followers of him, as he was of Christ, and be ever of opinion that they had power and liberty to do only what was profitable to the Church in Christ ; I mean, to the increase and stability of it. What was contrary thereto, though it might chance to be lawful in the abstract, was by no means allowable. A thoughtful man has regard, not only to what .is lawful in itself, and in the abstract, but also to what is such in every place, and at every time, and with every person. For that which is abstractedly lawful, is frequently unlawful owing to some adverse circumstances. The end should be the mea sure of all things. Now tho end of Christianity is the growth and establishment of the Church of Christ ; and if you do all with reference to this end, in charity, you cannot go wrong. •Therefore settle it with yourself that so much alone is lawful, and so much alone in your power to do, as may be of service to the increase and stability of the Church. St. Paul was free, as being an Apostle, and that too tho Apostle of the Corinthians. But yet he judged that what was lawful in the abstract was not lawful for him among the Corinthians; lest he should be abusing his power, which was 2 Cor. xiii. not for the destruction, but for the construction, of the Church. Accordingly, he would neither live of the gospel, nor take about with him ministering women ; : although by 1 It may be thought an argument against the identity of authorship, of this Commentary and that found iu the Gale Manuscript (0. 4. 44) in Trin. Coll. Cambridge, that the writer of the latter interprets this exprcs- J. CORINTHIANS, IX. 101 the law of Christ, and the example of tho other Apostles, it was allowable for him to do so. But, careful, as he was bound to be, for the profit of Christ and of tho gospel, he re frained from things lawful, when he saw that it was not lawful to use them, lest he should put a stumbling-block in the way of Christ's gospel. For, in this race and Christian contest under Jesus Christ, we must abstain from all things that may hinder our attainment of the prize. Runners in the race may indeed freely oat ; but if they would obtain the prize, they may not. All things must be done in the interest and advantage ofthe Church, and of our brother's welfare, and of charity. And if you follow this rule, whether in doing anything or leaving it undone, you cannot sin. Let every Rum. xv. one of you, writes St. Paul to the Romans, please his neigh- 2> 3- bour for his good to edification. For even Christ pleased not himself. And St. Paul, the follower of Christ, wished only for that which he knew to be useful to others. He was made 1 c,r. ix. all things to all men, that he might gain all. 22- The Corinthians, therefore, after the example of St. Paul, ought not so much to rogard what thoy themselves could do, as what their companions could bear. They should judge that whatever might in any way bo unprofitable to the bre thren, was on no account lawful. As for St. Paul, he pur posely refrained from doing that which he had tho power to do, both in leading about ministering women, and also in receiving a maintenance for the gospel, through fear lest the attainment of his end, even the increase of the gospel, might be hindered. For he had made up his mind that to this end all things should be directed with the utmost care. And had he failed to do so, he would not have preached the gospel in purity and lawfulness ; since the gospel dispensation has no re ward or glory, unless it be administered willinglyand consider ately, with a refraining from all things that might barits course. As in tho race-course, so in this race that we run towards eternal lifo, we must wholly abstain from everything that might baffle or retard tho gospel. Otherwise there is a risk sion differently. "Paulus . . . habuit potestatcm edendi et bibendi, et circuinduecndi uxorem Christianam." Yet the same variation is noted in Tertullian: — see Bp. Kayo's Tertulliun (1845), p. 341. 102 I. CORINTHIANS, IX. lest the preacher himself, even in the mystery of the gospel, should perish as an unprofitable servant. All this, says the l Cor. ix. Apostle, I do for the gospel's sake, that I might be j"' ''taker 23- thereof. And he would not have been partaker thereof, if he had not dono all that was in his power to do. Hence, lb. ver. 27. there follows, a little after : But I keep under my body, and bring it into subjection ; lest that by any means, when I have preached to others, I myself should be a castaway. It is not what we ourselves wish, but what may profit others, that we must ever be anxious to do ; and it is not by any means the cravings of the body, that we must strive to gratify, but the longing of the soul. In a word, the aim of aU our en deavours ought to be, not to do just what we have the power of doing, but, as the first consideration, what may be service able to the Church of Christ. We ought always to think that that alone is lawful, which is useful to the Church, and the salvation of men in Christ. Whatever is opposed thereto, shun as a rock at sea, while voyaging to the haven of ever lasting rest. If you believe in Christ, if you hope in God, if you do all in brotherly love, having your eyes fixed sted- fastly on the end — which end is Christ, and the growth and completion of man's salvation in him — if, I say, you aim at that, with all faith, hope, and charity, and to that direct your course, you cannot err. The which you wUl do, bravely and constantly, if you turn away from the world, from the body, and from yourself; and, in poverty, chastity, and humility, be wholly turned to God ; seeking to be rich, and prolific, and exalted in Him alone, through Jesus Christ our Lord. Propositions extracted from the foregoing. Do not at aU times what you yourself have the power to do, but what may be useful to others. You have no knowledge, unless it be accompanied with love for others. You are neither wise nor powerful, unless at the same time kind and affectionate towards tho brethren. In kindness, and in doing good to others in Christ, lies all our wisdom and power. I. CORINTHIANS, IX. 103 You can imitate God no otherwise than by mercifully doing good. ' Our wisdom consists in an imitation of God, springing from love. So much only is allowed yon, in the exercise of your liberty, as may be useful to others and to the Church. AU things must be measured by then- end, and by the profit of the Chm-ch in Christ. He saves himself, who perishes in the saving ofthe Church. He increases himself,' who is lessened in the Church's en largement. He that loseth his life shall find it. AU that you do must be done wUHngly and considerately. Otherwise you will meet with no reward. Advance cautiously, and beware of aU hindrances, that you may obtain. He who does not everything in his power, wUl be as far as possible from obtaining. That only is lawful which is profitable for the Church. Consider that you can lawfully do, only that which helps you to run more swiftly the race towards eternal Hfe. You have not only to run, but also so to run that you may obtain. This obtaining consists in a struggle by every means to reach the end, and in keeping aloof from all hindrances. Imitato God in kindness and dutiful affection. Seek the salvation of men in Christ. Show an example of poverty, chastity, and humility in yourself. Be accommodating to others, and draw them, whoever they be, to take pattern by you. Increase the Church ; seek the glory of God in Christ ; and you will bo safe. 101 I. CORINTHIANS, X. CHAPTER X. FROM tho Eighth Chapter, beginning Now as touching things offered unto idols, on to the sentence Be ye fol lowers of me, even as I also am of Christ, one topic is con tinuously treated of. That is, the correction of those Corinthians who, in reHance on a spirit of confidence they had, rashly did whatever in their want of thoughtfulness they imagined themselves able to do without danger, especially in the matter of eating idol-meats along with idolaters ; to which they were led, partly by familiar habit, partly by the pleasures of the feast itself. This breach of duty they sought l Cor. viii. to justify on the plea of conscience,1 and of their opinion 7* being that it was right to do so, as knowing that an idol was nothing in the world, and on the ground of their liberty in Christ. They would maintain that they were not doing anything else than they had the power to do, in virtue of the 1 Cor. viii. wisdom and liberty they had gained in Christ ; — knowing 2" nothing yet as they ought to know, nor being as yet wise in Christ ; seeing that the force of habit and the love of feasting so prevailed upon them, that they took no count either of charity towards their neighbour, or of their holy feUowship in Christ. It is St. Paul's task, accordingly, to recall them to tho pure and sincere fellowship of Christ ; to teach them more over to be, as far as possible, kindly, dutiful, courteous, and compassionate ; to lead them to entertain in all .things a loving and stedfast regard for every poor, weak brother in Christ, so as not wantonly to offend him through' presump tion, or any opinion of their own wisdom. And, with this object, he endeavours to convince them of three things instrumental to his purpose : — first, that in Christ there is no wisdom, unless it be united to charity ; for in Him, beyond doubt, only to act charitably is to be wise : secondly. 1 Or rather, consciousness : i.-e., on the plea that they were perfectly conscious ofthe real nature ofthe idol. I. CORINTHIANS, X. 105 that what is useful to the Church is alone lawful, and that each one's power is Hmited by the profit of others : thirdly, that thero is no pure and undefiled communion in Christ — I mean, of his flesh and of his blood, so as to be united with hiii, — where there is' communication with idolaters. Not that an idol, or an image, is anything ; or that those sacrificial feasts convey any defilement. The real point at issue is the worship of devils ; 1 for it is to these that pagan nations offer sacrifice. And with them, those who are brethren together in the Lord 2 cannot mingle ; unless they would be thought to have separated from Christ, and to be in some degree worshippers of devUs along with them. As bearing, therefore, on this part of his task, the re- storatioti of that communion, which ought to be as simple and holy as possible in Christ, St. Paul relates what great losses befel the chosen people, on account of their sins and transgressions, under the shadows of the Old Testament, and under the Mosaic types of the great and true mystery which is in Christ. For when Moses would have kept them within a typical figure of tho Chnrch, they broke loose and wandered away into idolatry and adultery, disbelief and dissension. Now if those Jews, among whom man's new birth in Christ, of water and the Holy Ghost, was only prefigured by the sea and the cloud ; among whom also tho manna, and water that flowed from the smitten rock, were but types of the very body and blood of Christ, by which Christians are fed that they may grow into one body : — if those Jews, I say, who had thus been organized on a fixed plan,3 to furnish types of our great mysteries, suffered for their sins, 1 Peile, in his note on 1 Cor. x. 19} has fully stated the objections to this translation of deemonia. But as it is retained in the Revised Version of Five Clergymen, and defended by Wordsworth, I havo not thought it right to change it. 2 There is an antithesis, in the Latin, between " gentes demonica " and " fratrcs dominici," which it seems impossible to convey in English. 3 Colet uses very similar language in the Hierarchies, to express the symbolic nature ofthe Jewish Dispensation :-V" Ut Judeiilli corporibus suis et actionibus ralione quaelam compositi's sc excrcucrunt, ita etc." — p. 169. 10G I. CORINTHIANS, X. hoW much should men fear to sin who arc in the Lord, and who have been established in the truth itself ! How afraid the Corinthians should be of their being any idolatry, or uncleanness, or unbelief, or disturbance, in their conduct ; lest they should feel a far greater and more real chastisement for their transgressions in a far greater and more real matter ! For the Corinthians were prone to these vices, and readily feU away into idolatry, adultery, disbelief, and .murmuring. But St. Paul, by way of protest, leaves with them this maxim, which he would have them thoroughly believe : namely, that with whomsoever a man voluntarily partakes, with the same is he a companion and fellow- worshipper ; and that if the Corinthians voluntarily mingled with idolaters and took part in their feasts, they could not be worshippers of God in Christ. For whoever is in Him, must be whoUy in Him ; must savour whoUy of Christ ; must neither know nor do anything but what befits the simplicity and purity 1 Cor. x. of Christ's spirit within him. Ye cannot, says St. Paul, drink the cup ofthe Lord, and the cup of devils ; ye cannot be partakers of the Lord's table, and of the table of devils. We ought to emulate and copy the example of Christ : for we are not stronger than He ; nay, in Him alone are we strong. And therefore we ought not to attempt anything without him, without whom we are weak. Christ himself used not his own power, save in so far as he might profit Eom.xv.3. men, for whose salvation he died. He pleased not himself, writes St. Paul to the Romans. And this is the meaning of l Cor. x. the Apostle's question, Do we emulate the Lord,1 in going about without restraint to the entertainments of the gentiles, and dealing unmercifully with our brothers ? It is as though he said: In so doing we are certainly not emulating the Lord ; but in self-reliance, as though we were stronger than He, are attempting something of ourselves. The teaching of Christ is plainly this : that nothing is lawful but what is pro- 1 Colet appears lo have been misled by the word amuleimur in the Vulgate, which does not convoy the true sense. Beza, indeed, condemns it as used "barbare et Incpte in hac quidem notione ;" the true meaning being " provoke to anger." This is one of two pr three instances in which Colet's independence in interpreting would seem to have led him wrong. I. CORINTHLANS, X. 107 fitable for tho Church ; that there is no wisdom disjoined from Christian love ; nay, that this love is itself man's finished and perfect wisdom. By such arguments St. Paul teaches the Corinthians to keep themselves holy and undefiled in the fellowship of Christ ; to do all things lovingly and affectionately ; and to think that nothing they do is according to the mind of Christ, unless it be accompanied by the greatest possible advantage to all men, and the least possible offence to any. But let us now see what striking propositions and maxims can be extracted from this fresh Chapter. They are as follows: — 1. — The new birth of the elect in Christ, and also their nourishment to life everlasting, even the body and blood of Christ, were foreshadowed under Moses in these two things: — the sea and the cloud, which are the water and the Holy Spirit; and the manna and the stream flowing from the rock, which are the flesh and blood of Christ. For Christ is that Rock ; who, when unshaken in suffering, and smitten upon the cross, poured forth his lifo-giving blood to quench our thirst for evermore. 2. — Those who are called to greater things, are pursued by heavier chastisements if they prove defaulters. 3.- — In Moses we may see the shadows of both rewards and punishments. 4. — As those who are marching on to Christ have severer trials, being soldiers chosen for warfare, so have they also greater defences in Christ, and greater strength for resist ance. He will with the temptation also make a way to escape, l Cor. x. that ye may be able to bear it. In the blessed cup and the broken bread there is a saving communication of the very body and blood of Jesus Christ itself which is received in common by many, that they may be ono in it. For they, being many, aro united in this par ticipation of the one, and in their new formation after that same pattern ; in this at least being conformed to Christ, and being themselves in Him. This is the meaning of the ex- 13. 108 I. CORINTHIANS, X. Ib. ver. 17. prcssion : We being many are one bread and one body ; — all of us, that is, who partake of the one bread and the one cup. That is the one nourishment on which we arc fed, distributed to the whole society as to one body ; that all men, being- nourished by the one, may be one in that whereby they are nourished ; not themselves assimilating the nourishment, but being transformed by it, as by the stronger, into itself. For herein is the very secret of our conformity and union; in that Christ, though received in common by different persons, passes not into their differing nature. They who commu nicate are not stronger than He who is communicated ; but the different ones, being formed anew to oneness by the stronger Christ, succeed in passing into the very being on whom they feed. Perhaps the expression of St. Paul quoted above1 may not inaptly harmonize, in its condensed language, with this sense, as well as be opposed to it. I mean the question : l Cor. x. Do we emidate the Lord ? are we stronger than he ? For at 22- the table of the Lord the case is this, that the communicants of Christ are transformed into Him; whereas, at the table of devils, they either change the devils into themselves, or are changed into the devUs. If they boastfully declare that they so change them, then are they emulating the Lord, in attempting to do what belongs to Him. It remains there fore that they are changed into the devUs ; being men that have no strength without Christ, and are easUy conquered. And thus, at the table of devils, these men who are not stronger than the Lord, become themselves devilish. In whatsoever any one communicates, of the same nature he becomes. From this passage we may also draw the conclusion, that those who are consecrated to God in Christ, so as to banquet on Christ, ought to resort only to the table where Christ is served. Now this table, laid with the manifold dishes and food of Christ, is Holy Scripture ; in every part of which is the relish and the solid food of life-giving Christ. The Old Eom. xi. Testament, as St. Paul explains it in his Epistle to the 9. 1 Seo above, p. 106. I. CORINTHIANS, X. 109 Romans, was called a table by David, when he said : Let Ps. Ixix. their table 'bo made a snare unto them. But there the dishes 22, are shut up and covered, and all is under seal as well -1 In the New Testament we have the covers laid aside, and the feast of truth set open and displayed, and are invited to par take of it. It is opened by that President of the banquet,3 who, through his servant Moses, furnished his table sumptu ously at the first with covered dishes, and was there Himself as the ruler of the feast, but unseen. He also it was, who Joh. ii. 9. afterwards removed the covers, and gavo Himself, even the very Truth, to be feasted on in abundance by the chosen guests. Therefore we ought to banquet with Christ alone, at the choice table of the Scriptures ; and to feast most plentifuUy with him in the New Testament, wherein the water of Moses has been turned into wine3 by Christ himself. At other tables, even the books of heathen authors, in which there is nothing that savours of Christ, nothing that does not savour of the Devil ; — at those tables, I say, no Christian assuredly ought to sit, unless he chooses to be thought a guest of the 1 In the margin of Colet's manuscript, opposite these words, is a rough sketch with the pen of two round, flat, dishes ; one covered, as if by a similar dish inverted, and labelled vetus : the other open, and labelled novum. This might stand as an illustration of the old distich, prefixed as a motto to a recent learned Introduction to the Apostolic Epistles: — ¦ "In vetere Testamento novum latet, In novo Testamento vetus patet." In his MS. Commentary on Romans, in the Parker Collection, Colet makes a curious application of tho truth that the Old Testament is fully and fairly opened out in the New. It is this : — that the Wills, or last Testaments of men, ought to meet with a like treatment among Chris tians ; havino- their true meaning fully and candidly elicited by those who are charged with granting administration of them. He would even have the proper authorities " addere, diminuere, immutare, ut ratio et bilanx charitatis exposcit." — fol. 110. The whole passage is very striking. 2 Colet uses the word archilriclinus just below, but here translates it correctly by Magistcr convivii. The variety in the wording of the Authorised Version (" Governor" and " Ruler" of tho feast) is not duo to any corresponding variety in the original. 3 This beautiful figure is found iu Bernard, and other ancient commen tators on the Weddiug at Cana.- — See the passages quoted by Archbishop Trench (Notes on the Miracles, 7 th Ed. p. 117). 110 I. CORINTHIANS, X. Devil rather than of the Lord.1 Such as are the pastures, such are the kine ; and as a man feeds, so does he grow. If wo seek to feed on the wisdom of the heathens, which is devUish, not Christian, wc lose the principles of our Lord. For no one takes food at their tables, that is, their books,2 unless from either doubting or despising the Scriptures ; and each of these is a wicked and profane thing, and an abomin able tempting of God. Now if any should say, as is often said, that to read heathen authors is of assistance for the right understanding of Holy Writ, let them reflect whether the very fact of such reliance being placed upon them, does not make them a chief obstacle to such understanding. For, in so acting, you dis trust your power of understanding the Scriptures by grace alone, and prayer, and by the help of Christ, and of faith ; but think you can do so through the means and assistance of heathens. To such men it might well be said that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God ; and that those devotees of Gentile books cannot drink the cup of the Lord, and the cup of devils ; cannot be partakers of the Lord's table, and of the table of devils. Those books alone ought to be read, in which there is a salutary flavour of Christ; in which Christ is set forth for us to feast upon. Those books in which Christ is not found, are but a table of devils. Do not become readers of philosophers, companions of devils. In the choice and weU-stored table of Holy Scrip ture all things are contained that belong to the truth. And doubt not that the mind which craves for anything to feed on beyond the truth, is in an unhealthy state, and is devoid of Christ. The truth, moreover, is understood by grace ; grace is procured by our prayers being heard ; our prayers 1 On Colet's opinions respecting the study of heathen authors, more has been said in the Introduction. 2 This allegorical use of the word " table " often occurs, as in the Pradicatio Golien : — " Mensa qua? proponitur signat lectionem." See also the Extract from Bishop Longland's Sermon on Prov. ix, 1, 2 (Wisdom furnishing her table), quoted at p. 106 n. ofthe Hierarchies. 1. CORINTHIANS, X. Ill are hoard, when whetted by devotion and strengthened by- fasting. To have recourse to other means is mere infatua tion. We may shape these propositions also from the present Chapter : — 1. — What is profitable in the Church is alone-lawful. 2. — Every one in the Church is bound to seek another's advantage, not his own. This is Christian love — towards others, not towards ourselves. Charity seeketh not her own. i Cor. xiii. And St. Paul says in this place : Let no man seek his own, ' ' but every man another's wealth. The ruin of the Church ' consists in each one's seeking his own private advantage, more than in anything else. The profit of aU is found abun dantly, even though not sought for, in making the profit of others the chief consideration. 3. — There is no distinction among meats. In aU things we -must be considerate for those with whom we live. Offence must be avoided. Thanks must be given. All things are to be done to the glory of God. The glory of God consists in the goodness of the Church in Christ. CHAPTER XI. God. Christ. The man, uncovered, the image and glory of God. The woman, covered, the glory of the man, created for the man's sake, formed from the man ; whose hair is her ornament. IT is a most fitting principle, and one that ought to be kept in fixed and established usage, at any rate in the Church of Christ, for learners to obey their teachers, and for those who listen to a master's precepts to comply with them promptly, and without disputo of any kiud. For otherwise order will bo disturbed, and anarchy ariso. On this account 112 I. CORINTHIANS, XI. St. Paul, when about to ordain and appoint some matters in tho Corinthian Church in a better way than had been cus tomary with them, wishing to secure an entire observance of his ordinances, thus writes, to induce them tho more readily l Cor. xi. to obey: — I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you; — that is, quietly, and without contention. And a Httle after, when he had taught both sexes a lesson as to what was becoming in church ; he adds, that they may obey without lb. ver. 16. reluctance, But if any man seem to be contentious, we have no such custom, neither the church of God : — for the Church is peaceable, and beautiful in its order ; the lower rendering- due obedience to the higher. Now what St. Paul is teaching the Corinthians, is a lesson as to what is decent and becoming in the way of dress, in either sex, when in church : namely, that in the Christian assembly, consisting of men and women, the latter should have their heads covered, the former theirs uncovered; whether praying or prophesying. And in the endeavour to assign a reason why the woman should be covered in church, l Cor. xi. he says that she was of the man, and for the man, and the glory of the man, and that long hair became her. He shows that nature itself prompts women to let their hah- grow; and that our customs ought to imitate nature, the best mis tress. Women ought purposely to cover that which nature would have covered. Although St. Paul keeps to another topic, and uses some circumlocution in his way of speaking, as though affecting not to see what he reaUy saw, it would still seem to be his wish, by this formal reasoning, to put down and suppress what he had especially noted in the Corinthian women, namely, the,, pride they took in their heads of hair. He would induce them to muffle up their heads,1 so as not to 1 The phrase thus rendered (obvohdis capitibus) receives illustration from the note of Gerard Listrius to a passage in the Moria Encomium (Ed. 1515, leaf q. vers.); where he says that the Paris Doctors wore so many lappets about tlieir heads, that they could scarcely uninuffle them selves : — "quorum capita tot fasch's sunt obvoluta, ut vix possint evol- vere sese." I. CORINTHIANS, XI. 113 display their tresses; — a matter in which the female mind is readily disposed to vanity, and a kind of allurement, more over, by which the young are readily captivated.1 But this he is intentionally silent about, for reasons known to himself. Ho rests his case on the ground of what is respectable and becoming in attire. He would have it to be a token of subjection in women; whom nature designs to be subject to their husbands, as the body is to the head. The veU, he implies, is an emblem of that subjection. Tho man, as the head of the woman, has tho precedence ; being the image and glory of God. And so, as compared with the woman, he ought to be unveiled, that ho may be seen to be the superior, not the inferior. Though at the same time, all in the Church aro female, so to speak, and in the relation of a body, towards Christ, our Divine Head. AU are subject to Him. Nay, even Jesus Christ himself, in so far as He is man, is subject to God. AU moreover are veUed, not with a material veU, the sign of obedience and subjection, but with that which is symbolized by the veU, even obedience itself, the true veil of the mind. God alone, from whom are all things, and who is above all, is absolute male, and unveiled. He ruleth over all, and to Him all things are subject. In His sight all beings must have the veil of obedience on the head of their mind ; even Jesus himself, in so far as he is man : whilst before Jesus, again, men must be shrouded by the veil of obedience and subjection.; and, when before men, women. But in the present passage, St. Paul, in dealing with a custom that deserved attention, as raising the question of what was becoming in art assembly of men and women, points out the superiority of the man, and the subjection of the woman, as shown in the matter of head-dress ; and teaches authorita tively that women should be covered in chnrch, men un covered. For this would be a token that women were in subjection to men, not men to women. 1 From Latimer's Last Sermon before King Edward the Sixth, it would seem as if there was as much need of such precepts in London then, as in Corinth fifteen hundred years before.- — Sec Latimer's Sermons (Parker Society), p. 253. l 114 I. CORINTHIANS, XI. 1 Cor.xi. 5. We must observe here, that although St. Paul says, every woman that prayeth or prophesieth with her head uncovered — and the rest, he docs not imply by these words that it is the office of women to prophesy in church. For later on in lb. ver. 34, this same Epistle he bids them be silent in church. Let your women, he says, keep silence in the churches; for it is not permitted unto them to speak. And if they will learn anything, let them ask their husbands at home : for it is a shame for women to speak in the church. Hy prophesying in the former passage is meant teaching and interpreting the Scriptures, and the revelations of God. And this is proper for men alone, at least in a church where men are. In a church of women there is nothing to hinder women from prophesying ; since all holy women, dedicated to God, are fit to take the lead.1 But, for the present, St. Paul pur posely confines himself to the subject of covering and veil ing the head ; intending afterwards to speak more definitely, in the proper place, about praying and prophesying, — that is, enunciating, through the Spirit, the real meaning, and truth, and different senses of anything. Here it is the veil, afterwards silence, that is directed and enjoined for women. l Cor. xi. Now in this that L declare unto you, Sec. — Heresies serve to show who can stand the proof. In times of division and backsliding we see who are constant in the truth. It 1 In the Latin of this passage, I cannot feel sure whether Colet meant to say that all sancta moniales were viragines, or that all moniales vira- gines were sancta. I have taken the former view, expanding the sen tence a little, to bring out what I think to be the meaning. The word virago, which is only found once in the Bible (Gen. ii. 23), is rendered in our Version simply " woman," but means rather more. " Heroine " partly answers to it ; but we have no exact equivalent. Faber seems to have had thcTsame thought in his mind as Colet, when he asks : — " Seel nunquid Priscilla ct multa? sancta mulieres etiam publicaj institu- tionis cm-am accoperunt ? " — Comment. (1512). f. 128. Hence, as I take it, Colet meant to say, that, in an assembly of women, all such moniales as Euodia and Syntychc (for example) were viragines, " leading women," fitted to conduct the service. I. CORINTHIANS, XI. 115 is wonderful to observe how to tho good all things — even evils themselves — are good ; and how, in keeping with God's goodness, good springs up out of the very midst of evil. What is there so deadly as heresy and schism ? Yet at the . same time what is there that so plainly manifests the union among good mon, and their constancy in the truth ? Therefore the Apostle says : There must be heresies, 1 Cor. xi. that they which are approved may be made manifest. There must be evUs also, that the good may appear. Gold is tried by fire ; and truth remains consistent, and is brought out more clearly, even in the very jaws 1 of falsehood. The weak fall away, separating and relapsing through >vant of vigour. Healthy vigour lies in truth, and truth is strong in unity. The light of truth shines brightly, and is good and kindly for all. It can neither be overpowered, nor extinguished, nor dimmed. For the consolation of the true and approved among the Corinthians, St. Paul shows how good may come to them out of false heresies ; in the way, namely, of a strict examination and proving of them selves, to see who is true and sincere and sound in the soundness of Christ. Even the most violent winds only overthrow those trees, whose roots are not fixed deeply and firmly enough in the ground. Our ground, our foundation, our rock and stedfastness, is Jesus Christ. The Lord's Supper consists in the breaking of the bread, and distribution of His own most holy body ; also in the drinking of His blood along with the bread, whereby the new compact and covenant of God with, men has been pre served. For all things are consecrated and ratified by the blood of sacred victims. By the redeeming and sanctifying blood of the Lamb that was. slain, even the spotless Christ, God's new covenant and testament with the redeemed and sanctified unto Him is consecrated. The effect whereof is that, if we serve God through Christ and in Christ, in imita tion of Him, then by virtue of this agreement and compact, 1 Lat. in femcibus. — This is the plain reading in the Emmanuel Coll. MS. But in the original one it looks more like in facibus, " amid the broken lights " of falsehood. 116 I. CORINTHIANS, XI. confirmed by the blood of Christ, we shall be joint-partakers also of tlie glory of Jesus Christ. Otherwise the compact is void. There is contained in this Supper of the Lord, and in this eating of the bread and drinking of the cup, a commemora tion, and showing forth, and representation of the death of Christ. For there is a breaking of His body, and a pouring out, so to speak, of His blood. But this breaking and pouring out is in order that the elect may feed on that sacred victim ; and that, as Christ dies in them, so they may live again in Him ; that they may have Jesus wholly in themselves, and be wholly and entirely in Him. The end of it is that we maybe incorporated and made one body with Him, by partaking together of His uniting and life-giving- body. For in His own Supper, our Lord imparts Himself wholly to us, that He may transform us wholly into Himself, and make us members together with Him ; that so there may be one body, so to speak, consisting of Himself as the head, and its proper members, wholly possessing and pos sessed by God. And this He does, not only in regard of our souls, by the communication of His divinity ; but also in regard of our bodies, by the communication of His body ; that we may grow together into one body in Him. In this way does he, that is, the Church, feed on himself ; nor is the Church nourished by any other food than by Christ •Himself; aU in Him being priests, and sacrificing and feast ing together on the same holy Victim ; the Church itself, assuredly none other than Christ himself, being nourished and sustained on Christ's own self to eternal life. Jesus Christ was sacrificed and offered and put to death for us, that we might feed on that sacrifice until His coming; and that, so feeding, we might call to mind His dying for us. In this way we are partakers of His death, that we may live in Him ; and partakers also of His life, that, being now dead in Him, we may live again from the dead in Him. We . o now in tho Temple, that we may aU feed on the sacred Victim, and aU be partakers of the altar of God, yea, of God Himself, offered upon the altar ofthe cross; that we maybe crucified together with Him, and in Him, and be offered as ' I. CORINTHIANS, XI. 117 sacrifices well-pleasing unto God. Thus it comes also that to sup with the Lord is to die with Him. To the sons of Zobedec He said : Are ye able to drink of the cup that I shall Matt, xx drink of? And He called His own death a cup, when He "• prayed: Let this cup pass frr.n me. Even so St. Paul: Ye n. xxvi. cannot drink the cup of the Lord, and the cup of devils; — 39- that is, ye cannot die in Christ, and live with devils. Christ l£°T' *' gave to His own His body, which was deHvered up for them, and would have them partake of it, in remembrance of His death. He would have them do so worthily, moreover, that they be not guilty of the Lord's death. If they eat un worthily, they are murderers of Christ. If they eat worthily, they themselves live in His death ; and by dyings- together in Him, Hve in Him. Their worthiness consists in innocence ; in being innocent even as Christ is innocent ; that by eating together in innocence, they may show forth the death of the aU-innocent Jesus. But tho wicked, in like manner with Judas, are guilty of the body and blood of i c:„T. :i\. the Lord. For they are murderers of' Christ's body; in- 27- stead of being made alive in Him, by dying together in Him, that they may be quickened, and may distinguish and discern the Lord's body. To the healthy, it is strong and solid food ; to the sick through sin, whether of mind or body, it is death. For this cause, says the Apostle, many are weak /jg ur, 30, and sickly among you, and many sleep. The Lord afflicts and chastens those who abuse his bene fits. Truly therefore ought each one to chastise, correct, examine, test, and prove his own self; that he may deserve praise of God., and not chastisement. Let every one make trial whether he is a follower of Christ, before partaking of Him, lest that food, unendurable to a sinner, should be his death. This is the Apostle's injunction : Let a man examine ib. 2s, an. himself, ancfso let him eat of that bread, and drink of that cup. He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. By unity, concord, and charity among tho'members — that is, among innocent men in Christ, the society is made worthy to participate together in Christ. Tho disciples did eat of Jesus, when about to dio ; them- sclvos also being about to dio in Him, that, when Ho shoidd 118 I. CORINTHIANS, XI. come, they might rise again along Avith Him. The same sacrament is taken by all believers in succession ; all looking to die together in Him, that they may rise again with Him at His coming. S^ CHAPTER XII. T. Paul now discourses concerning spiritual gifts, and the faculties that are in men from God's Holy Spirit ; con cerning their origin, operation, and end. His object is to teach the Corinthians what manner of men they now are, by virtue of the Spirit in Christ, and for what purpose they were made spiritual. He first lays down this weighty decision, that all who confess and believe in Christ are alike spiritual, and possess the Spirit, and are in the Spirit. For otherwise they would not be Christians ; since Christians, as such, have in Christ, through the Spirit of God both a new being, and a work wholly spiritual. Just as to be without Christ is to be without the Spirit of God, so to be in the Spirit of God is to be in Jesus Christ ; from whom the Spirit of God flows forth upon all alike, that they may be spiritual in Him. To Eom. viii. the Romans St. Paul writes : If any man have not the spirit of Christ, §e is none of his. And in the Second Epistle to 2 Cor. v. the Corinthians we read : Henceforth know we no man after 16, the flesh. For, whatever a man is, he must cease to be, when in Christ, and must yield himself to the Spirit of God ; Hving now not after the flesh, that is, the old human nature, but after the Spirit. Thus, in the Epistle to the Romans : Eom. viii. If ye live after the flesh, ye shall die; but if ye through the 13- Spirit do mortify the deeds of the body, ye shall live. And lb. ver. 9. again: Ye are not in the flesh, but in the Spirit. By flesh, St. Paul almost always means the whole human nature ; whose knowledge is death, and whose wisdom is at enmity with God. So, in the Second Epistle to the Corinthians he 2 Cor. v. writes: If one died for all, then were all dead. And Christ died for all, that they which live should not henceforth live unto themselves — that is, unto men, but unto him which died for them — that is, unto God, in the Spirit of God. There- 9 14-17. I. CORINTHIANS, XII. 119 fore, if there be a new creature — by the wholo man beino- turned to the Spirit, old things are passed away ; behold all things are become new, through men's renewal by the Spirit of Christ, that they may be entirely new in Him. And therefore, when St. Paul is assorting, in this passage, that aU are spiritual, who are in Christ and confess Him, he writes : No man can say that Jesus is the Lord, but by the l Cor. xii. Holy Ghost — making him spiritual. 3' This then is first taken as an acknowledged truth, that all the faithful in Christ are in the Spirit of God ; in order to have their being, knowledge, and actions, all spiritual in Him ; and that man's call to Christ is nothing else than his being withdrawn from the falsehood of men, and being led to the truth of the Spirit. And afterwards, in due order, the Apostle discusses the rise and progress, the powers and faculties, the operation and end, of God's Spirit among men in Christ ; teaching briefly these three things : — first, that there is an outpouring of the Spirit ; secondly, that in this manifold outpouring there is a gradual decrease; thirdly, that in this gradual decrease there is compensation. On these points I will enlarge more fully by and bye, as I follow the mind of St. Paul. Meanwhile, let us study for a moment the text itself, or rather the unravelled threads J of the text. J God ..... Operations. > Lord ..... Administrations. l-Spirit Gifts. fGod ..... Heat of love. < Jesus Christ .... Light of faith. Llloly Ghost ..... Unity of hope. t Angels. < Men, a little lower than the Angejs. iThe weak, the foolish, tire wicked. 1 Cor. xii. 8-10. 1 Cor. xii. 38. speaketh in one man the word of wisdom . Apostles Seraphim \ speaketh in another the word of knowledge Prophets ..... Cherubim t in another giveth faith and trust in God . Teachers Thrones y driveth away diseases and restoreth health Healing Dominations \ worketh mighty works and miracles . . . Miracles Virtues I prophesieth Helps Powers j giveth discernment of spirits Governments . . . Princedoms -\ speaketh with divers tongues Diversities of tongues Archangels f interpreted divine utterances | '"Snce"''?"5. .. , AnS°h ) * * All these things are due to the Spirit Himself alone, [and man has no share in them, or reward for them] if he have not charity. 1 Lat. tcxtum ipsum vel retcxtum. 2 This ninth clause is in the Vulgate only, not in the Greek or One Spirit 120 I. CORINTHIANS, XII. The Spirit of God bloiveth where it Hsteth, and so far, and 1 Cor. xii. long, as it Hsteth. In men who are in Christ, all these things n" worketh. that one and the self-same Spirit, dividing to every man severally as he will; that all may be quickened by the Spirit, and all may think and do something in Christ, likely lb. ver. 7. to profit the whole Church, whoso head is Christ. For the manifestation of the Spirit is given to every man to profit withal; with a view, namely, to what is serviceable and edifying for the Church. This is the end of God's Spirit, and whatever tends not to it, is not of the Spirit. Neither do men of their own disposition seek what is profitable in the Church, but the Spirit of God in men. For in truth, poor, weak men have not of themselves either the word of wisdom, or the word of knowledge, or faith and trust in God revealed in Christ, or the power of restoring health either of mind or body. Nov do they of themselves display miracles and " supernatural works of God, or prophecy and foretell, or in terpret divine prophecies and oracles, or discern and put a difference between spirits, by judging which is good and which is bad, or employ divers tongues, or rightly interpret unknown languages. Men of themselves are powerless, and fooHsh, and bad, and, in a word, speechless infants. But even in them, when called by grace to the all-powerful, all- wise, aU-good Jesus Christ, the very Word and Utterance l Cor. xii. of God, all these worketh that one and the self-same Spirit, dividing to every man severally as he will. And the result is that some have a wonder-working power in Christ, others a clear knowledge, others kindness of action, others the gift of divers tongues, others the gift of interpreting the sublime utterances of God in the prophets, others the power of them selves uttering forth the sublime truths of God. In power, in wisdom, in goodness, in action, in speech, in efficacy, in multitude, in variety, in order, in beauty, in kind ness of will and deed, in word and truth, in instruction and doctrine, in tho purification, illumination and perfection of men in Christ, in the construction and completion of that English. It seems wanted, to balance the parallel one in ver. 10 ; but Erasmus thinks it was probably added by some postillator. L. CORINTHIANS, XII. 121 Christ in God which is the Church, — is the business and exercise and operation of the Spirit of God in men. They that are in tho Spirit will utterly mortify the deeds of tlie flesh, that is, all works proceeding from the authority, or foresight, or will of man ; such as David, in the Spirit, calls man's inventions, and often expresses abhorrence of. Reward Ps. xxviii. them, he says, according to their deeds, and according to the 4" wickedness of their own inventions. And again : So I gave Ps. Lxxxi. them up unto their own hearts' lusts, and let them follow their 13- oivn imaginations. In another Psalm : Thou punishedst Ps. xcix. s. their own inventions. So again : They provoked him to anger Ps. cvi.29. with their own inventions, and the plague was great among them. And once more : The Lord knoweth the thoughts of Ps. xciv. man, that they are but vain. 11- Man of himself, with all his weakness, folly, and wicked ness, his words, and actions, and achievements ; — in short, all that belongs absolutely and essentially to man ; who has nothing but what is weak, foolish, evil, vain, lost, and naught ; whose power is weakness, his wisdom foUy, his will maHciousness, his acting an undoing, his accomplishment destruction; — all, I say, that goes to make up man is con demned with one voice and one judgment of tho Spirit, throughout the entire 'Holy Scriptures of God. And there fore, alike in men's religion and politics, in their institutions and laws, in their life and customs, in their arts and pur suits, in their games and occupations, both of mind and body; whether undertaken for the acquirement of riches or wisdom ; in all their decrees and enactments ; there was nothing but vanity, frustration and emptiness. In truth, nothing really is, but the Spirit, and what comes from the Spirit in Jesus Christ our Lord. Virtue, wisdom, kindness, good works, prophecy, truthful speech, instruction, learning, acknowledg ment of God, confession of Christ, imitation of Jesus, doparturo from tho world, life in the Spirit, health in the bowels of Jesus Christ,1 constant work in Him according to phi]- >• 8- the measure of the Spirit ; faith, hope, charity, goodness to 1 " Viscera vocat affectum animi. Addidit Jesu Christi, ut declarct hunc affectum esse pietatis, non humanuin." — Erasmus, Annot. in loco. 122 , I. CORINTHIANS, XII. others ; purification, illumination and perfection ; poverty, chastity, fastings, vows, sacrifices, prayers, renewal in the 2 Cor. iii. Spirit from day to day ; the being changed from glory to p.'-i • 03 a^onJ by ^ie Spirit of the Lord; the desire to depart and to be with Christ ; immortality, eternity, happiness, rest in the blessed Jesus in heaven ; — these are the things that really exist among men, and every one reaUy is, in proportion as he is in them. And the less he is in them, whoever he be, the less existence has he in himself also. Nov in sooth ought any one to desire a longer life upon earth, save to the end. that he may be raised to a higher level in them by the Spirit of God. He ought not to seek for the things pertaining to this life, except in order that he may live for another life, a life already begun by him in Christ-; and may live no longer according to the desires of the flesh, and the appetites of man. This higher Hfe, begun in Christ, being spiritual and heavenly, needs but few of the things of earth ; and is sus tained with ease, and on a little. For whoever is in Christ, is as a spirit, and is more nourished and supported by heavenly things to eternal Hfe, than by earthly things to death. On which account, the things that belong to earth, Eph. vi. 13. and to this present time, and this evil day (as St. Paul caUs • it) , will be sought for by him only where necessary ; and 1 Cor. vii. that too as sparingly as possible, and against his will, and as though he sought them not; that he may be seen to have no wish to live contentedly here, but only to be living here, in order to a fuller life elsewhere. He will barely keep the breath of Hfe in him here, that in the higher spirit he may aspire wholly, with full and deep-drawn breathings, towards God in Jesus Christ ; who is Himself in man, not man essen tially in Him. I know not whether to laugh with Democritus,or weep with Heraclitus,1 at the vain and profitless pursuits of men in this 1 In days when The Dance of Death and The Ship of Fools were so popular, this mixed feeling must have been unusually prevalent. One slight token of it appears in the use of figures labelled with the names of these two philosophers for initial letters. I. CORINTHIANS, XII. 12-3 world; ever following with -the utmost eagerness what is trivial, perishable, and ephemeral ; unconscious that thoy are being drawn to everlasting death, along with the objects whose lead they follow. ' _ It was to recall men from this wayward and wandering course, and bring them back to the way of truth, to the path of life, to the road which leads to eternity, that Jesus Christ appeared among them. He is Truth itself, and very Life and Immortality. He commanded men to follow him; treading the road before them, and leaving footprints visible, by which they could travel behind him, without losing their way, to heaven. And those whom Jesus called to this journey, and to heavenly Hfe, He united together with Him self, their Head, by diffusing the influence of His Spirit equally through all ; that they might be as members, mutu-' ally depending on one another in beautiful order; and, together with Christ in God, might form ono fair and god like body. The soul of this body, and, if I may use the Greek term of Aristotle, its entelechy1 — that is, the perfec tion and completeness of its action, is God 'Himself, tho Holy Trinity ; and is present in full measure in the Head, for in Him dwelleth all the fulness of the Godhead' bodily . Col. ii. 9. From the Hoad it is imparted to the several members in order, according to the will of God ; who, as St. Paul wiites, hath set the members every one of them in the body, as it hath l Cor. xii. pleased him. God imparts to them, I say, his own divinity, that they may be with him in Christ ; may be wise, and good, and doers of something useful and godlike in the body ; that so they may be fellow- workers with God in this world, for overcoming its evil ways. In this, Jesus Christ 1 See the De Anima, n. 1 . This is one of the most celebrated of the new terms coined by Aristotle, and one of the most difficult to express in another language. According to Brucker (iv. p. 28), Hermolans Barbaras was driven to such a pitch of desperation over it, as to invoke the aid of necromancy to help him. " Principle of energy," as opposed to energy in operation, or " dormant activity," may perhaps bo as exact renderino-s as any. But Colet's " completeness " is a true equivalent of the word, from one point of view. — See a clear account of it in Donald son's Lit. of Ancient Greece, i. p. 123, and W. Archer Butler's Lectures, ii. p. 393. 12-1 I. CORINTHIANS, XII. showed himself our guide ; that we, even the whole Church, being joined to Jesus as the bociy to its head, might be his servants and subordinates in tho work ; knowing that this very servico is in truth lordship in the Lord of glory. The governing principle, and wisdom, of the whole Church is in Jesus Christ as in a citadel. And so long as the Church / submits to it, it is in health and beauty, and able to achieve something useful. But if the opposite befal; if any human reason, method, or ambition, presumptuously break loose and transgress the bounds marked out by the Spirit of God; then indeed is everything in God's Church in wofiU disorder, and agitated by unseemly disturbance. And this very result has come to pass in our own day, because men have fallen away. from the Spirit of God, to their own principles, their own passions, and desires. When, on the other hand, the Spirit , keeps all things in itself, preserving every member in its own proper order, and so tempering together all the human , members in the Church, as for all to derive their whole vigour, and sensation, and action from the Spirit ; then does the Church exhibit a fair beauty and form in God; then is she aU sound and healthy, full of life and strength, and with a complexion of heavenly radiance. At such a time Gal. ii. 20. every member can truly say : I live ; yet not I, but Christ liveth in me. For Christ is very Life, in the life of God. In Him, the human nature is drawn upwards and sustained by God, as by a loadstone.1 And that same Godhead, magnet- 1 Colet employs the same comparison in his short unpublished treatise De compositione sancti corporis Christi mystici. What makes it more to his purpose, in this and the succeeding passage, is that it was a subjeet of dispute in what way the attractive power of the loadstone exists. How was the apparently voluntary movement of the needle towards the magnet to be reconciled with the maxim, quod movetur, ab alio movetur t Porphyry had given one answer, which would accord very well with the use made of the comparison in the text ; namely, that the loadstone gives a soul to the iron, whereby its natural heaviness is lightened: — " Lapis hcrculeus sua? vires animas fcrro proximus contri- buit, quo fit ut ferrum eum lapidis spiritu recurrens gravitatem suam attollat" (De Abstinent, ed. Fogerolles, 1620, p. 424). It is p-.Vble that the wonderful extension of naval enterprise under Columl Vcs- putius, and others, about this period, had excited fresh inters • m the J. CORINTHIANS, XI J. 125 like, sustains on high the rest of men, that are partakers of the same lot with Christ, drawing them together and uniting them with Jesus as fellow-members : — men of iron nature, so to speak, and of themselves ready to fall back to earth, if deserted by the Spirit of God. On that precious stone, therefore, and strong rock, that heavenly and divine loadstone, the whole Church is poised and rests. High above the vale of this world's misery, it stands forth in Christ on a hUl that cannot be hid ; seeing above it the sky and the glittering stars, seeing beneath it the earth, with the dweUers thereon in gloom and darkness. There, meantime, between earth and heaven, on the heights of Christ's lofty mountain, stands the Church ; breathing the pure and vital air of the Spirit of God, and seeing men daily journeying towards it, in the strength of the same Christ, and in the purification of themselves by the divine fire 1 : men who, when they have at length become thoroughly simple, pure, and one in it, are then made clear and luminous by the light of the divine sun, and are perfected by the crown ing love of God in Christ, in heaven. This is the end of our faith, and of men's hope in Christ, and of charity ; that we should be changed into the same image from glory to glory, 2 Cor. iii. even as by the Spirit 'of the Lord. Jesus Christ came into tho world to support the angels,3. for its purification, illumination and perfection. Those whom He first purified, illumined, and perfected in his own perfec tion, making them, as it were, angels and spirits, that they might labour, while yet men, along with the angels in the amelioration of the world ; — those men, I say, he called for the time the salt of the earth, and light of the world, from their work of purifying and enlightening. These are the Apostles, the first ones in the Church, revolving in the mariner's compass, and consequently in the magnetic properties on which it depended. 1 See note above, p. 30. 2 So in the Hierarchies (p. 28) Colet says, that the work of making men like God "was long assayed in vain by the angels, the unfitness of mankind being an obstacle ; till there came to their aid the mighty Angel, .the messenger of the great counsel, as Isaiah calls him, Jesus Christ." 18. 126 I. CORINTHIANS, XII. spacious firmament of Christ, and moving in the wide and far-reaching orbit of Christian love ; mighty in power, sur passing in light, marvellous in goodness. These aro as orbs and heavenly bodies in the all-embracing expanse of Jesus Christ, rolling on in their office of quickening the world to life. Through every region of it they sought to run their course, and dart forth upon all the earth the rays of the celes tial Sun, Jesus Christ ; that so there might arise springtide after its winter, and the day of Christ after its night, and all things be green and bright again. This is what David says Ps. xix. l. concerning them : The heavens declare the glory of God, and pour down the light of preaching beneath the Sun of truth ; 76. ver. 4. and their sound is gone out into all lands, and their words into the ends of the world. In the firmament, they encompass all things. And this firmament is Jesus Christ, who sheweth i God's handywork. Under them, and ordained by them, are j lesser orbs and narrower heavens, that encompass man's earth; and under these again in order the sphere is con tracted down to the very lowest. Yet stUl they are all, even the very earth herself, orbs ; framed in a round and" perfect \ figure.1 Thus, in the new, Christian universe, there is none that has not a round and perfect and heavenly form and figure in, Christ. And though some be more limited and lower in sphere than others, yet this prevents them not from being placed, by way of compensation, on a level with the greatest and loftiest, in respect of their being equaUy necessary in the constitution of the world, and of the Christian common wealth. This Christian world, founded and organized in detail out 1 This notion of the circle being the " perfect figure," in which therefore the heavenly bodies must needs move, was for many generations one of the chief impediments to discoveries in astronomy. How it hampered Kepler, in finding the ellipse, is well known. " My first error," he says, " was, that the path of a planet is a perfect circle ; an opinion which was a more mischievous thief of my time, in proportion as it was supported by the authority of all philosophers, and apparently agreeable to metaphysics." — Quoted by Whewell : History of the Inductive Sciences, i. p. 424. /. CORINTHIANS, XII. 127 of the perfect in God, corresponds in each particular to the other, and physical, world ; having God for its head, and earthly men for its feet. The heaven of heavens is His Isai. lxvi, throne, and the earth His footstool. These latter are the L men who wUl be condemned, and be trodden under foot by the lowest of the Chnrch. As God created the world, so he new-created mankind; that thus, by the Creator himself, there might be founded a now world, consisting of men. And in this are found parts that will answer severally to the parts of tho other. To God the Father there corresponds God the Word; for by the Word this new system of the -human world is new- created and fashioned. To the angelic spirits correspond men, in the highest degree spiritualized in the Word. To the heavenly orbs, those in order who are less spiritual. To fire, in turn, and air, and water you may compare other men of still lower degree ; imagining some to be of an earthy nature, others watery, others aerial, and others again, fiery. Or, with still more ingenuity and truth, you may con ceive of the sphitual world as consisting of nine orders of angels, answering to the nine spheres, revolving in perfect bliss within their spiritual, circumference and firmament, even God, that they may attain to His repose and happiness. Among which, the first order is that of the Seraphim, as it were a ninth sphere ; the second, that of the Cherubim, as an eighth sphere ; the third, corresponding to the seventh one, or Saturn's ; the fourth, to that of Jupiter, the sixth ; the fifth, to that of Mars, the fifth ; the sixth, to that of the Sun, or fourth ; the seventh, to that of Mercury, the third ; the eighth, to that of Venus, the second ; and the ninth, to that of the Moon, the first in order.1 1 A note is but scanty space for explaining what Censorinus says (De Die natali, c. xiii.) can hardly be contained in a volume. — As Colet elsewhere quotes Macrobius, we have not far to seek for one authority, at least, in whose pages he may have studied this doctrine of the harmony of the Spheres. It will be noticed, that, in the text, the common order of Venus and Mercury is transposed. "With this exception, the series is the same as in the Somnium Scipionis, up to the eighth sphere. That is to say, beginning with the Earth (with its envelopes of cloudy air and 128 I. CORINTHIANS, XII. Order iu the Spiritual 'World. Order in the Natural World. T ,-., ¦ . r, , ( Tenth Sphere, God of \ First sublunary region, God Jesus Christ God . . .-j the h£vt;iliy orbs . f of the element*/ Men of the First Order Seraphim . Ninth Ninth region. Fiery. „ Second Order. Cherubim . Eighth, of the Stars . Eighth, less Fiery. „ Third Order , Thrones . . Se\t-!iLli, of Saturn Seventh, inclining to Fiery. „ Fourth Order. Dominations Sixth, of Jupiter . . Sixth, Aerial. „ Fifth Order Virtues . Fifth, of «.« . . .| F^Watery, and inclining „ Sixth Order , Powers . . Fourth, of the Sua . Fourth, more Watery. „ Seventh Order Princedoms. Third, of Mercury .{^^g^^g* ., Eighth Order. Archangels . Second, of Venus . . Second, less Earthy. „ Ninth Order . Angels . First, of the Moon . First, absolutely Earthy. Within those spiritual orbits, and heavens revolving round their centre, God,1 are included the nine orbits of the hea- fiery aether), as a fixed central point, and counting the Moon as the first revolving planet, we ascend in regular order to Saturn, the seventh and most distant. Beyond their seven orbits, was the octave, the firmament of the fixed stars ; which in its apparent diurnal revolution was as a hollow sphere encompassing all. This was Cicero's extreme limit, his " cailestis, extimus, qui reliquos omnes complectitur, summus ille Deus, arcens et continons omnia." To account for the ninth and tenth spheres of mediaeval science, we have to recollect, that the apparent diurnal revolution of the starry heavens is not their only movement. The annual revolution of the earth round the sun, which causes the stars to come to the meridian earlier and earlier every day, gave to the firmament the appearance of having a. second motion, irregular, or violent, as compared with the first. To explain this, a ninth and outer sphere was imagined, the Primum mobile, " first mover and first moved." Lastly, as the Heavenly City in tho Apocalypse is square in form, theologians devised a tenth enclosure of all, itself four-sided, the "stately empyrean heaven" of the poets. As late as 1602, in the Second Edition of Gassendi's Institutio Astronomica, a, diagrafn of the Universe may be found thus arranged; only with two crystalline spheres inserted between the firma ment and the Primum mobile. For the parallelism with the nine Orders of Angels, I have only space to refer to the Hierarchies, p. 41. 1 There is some confusion of thought unavoidable here. According to Cicero, the eighth, or outermost heaven (the firmament of the fixed stars), contained the other seven spheres revolving concentrically within it. He does not describe the others as revolving about it, as a centre. Hence when Colet (whose Tenth Sphere is the supreme one, as the Eighth is with Cicero) speaks of the nine orders as revolving round God, the Tenth, he is using less precise language. From the Sun being the Fourth in order of the Seven known Planets, and therefore in the middle of them, it was sometimes spoken of as central, and having the others revolving about it. In this view, Proclus compares it to Apollo, surrounded by the choir of the Muses. — See the passage quoted by Mai, p. 322 of his De Republica. Perhaps this thought may have blended with the other in Colet's mind. J. CORINTHIANS, _XII. 129 venly bodies, themselves also arranged in regular order. The first— ov rather the ninth, as it had better be called, being next the tenth Sphere, which is for it as it were an unchanging God— is analogous to. the Sphere of the Sera phim. The eighth answers to that of the Cherubim ; tho seventh to that of the Thrones, being the religious Sphere of Saturn. Next below it is the sixth, the dominant one of Jupiter; then tho fifth, that of Mors, full of martial virtue ; the fourth, that of tho . Sun, excelling in power ; the third, that of Mercury, answering to the Princedoms ; the second, -of Venus, answering to the Sphere of the Archangels; the last, that of the Moon, answering to the Angelic Sphere. Within these again are contained all below the moon, — the sublunary world and sphere — itself also distributed into ten regions. The tenth of these, within the concavity1 of .the Moon's orbit, is as it were the culmination and per fection of them aU. JSText below it is the ninth region, of unmixed fire ; then the eighth, less fiery ; the seventh, more aerial ; the sixth, purely aerial ; the fifth, partially watery ; the fourth, entirely watery ; the third, slightly earthy ; the second, more earthy; the first, the absolute density of earth. Of these three worlds tho one undivided Universe con sists. And the leading powers in them are so constituted, that, just as they correspond when compared together, and take similar names from their mutual relationship and affi nity, so in like manner do they share in common the rest of their attributes, whether in nature, office, action, or name. For all these properties are in all of them alike, but in the first and best they are found of a better quality ; in the last, of a more mixed and deteriorated kind ; and proportionately in the intervening ones. In the highest triad, for example, aro stedfastness, wisdom, and love;2 in the middle ono, 1 We must remember to think of the Moon's " sphere" as a spherical envelope, within which again are the ten sublunary ones in order. ' The members of each triad, it will be observed, are reckoned in an ascending order ; love, fur instance, being the attribute of the Seraphim, the highest of the nine. Corruption, answering to Mirandola's vitec et mortis vicissiludo, here stands for the lowest and worst form of motion. K 130 L CORINTHIANS, XII. steady motion, light, and warmth : in the last and lowest, corruption, moisture, and heat. Moreover, in the heaven peopled by tho stars, you may arrange nine orders,1 in subordination to some leader, and differing one from another in magnitude and brightness. In this case the Sun would be the tenth one, the fountain of all their lights. Descending to what is below the sky, yon may do the same with the occupants of this sublunary world ; with composite bodies, for instance. Thus in, metals2 you may - reckon nine orders ; in stones, nine ; in plants, nine ; in fishes, nine ; in the brute creation, nine ; and in birds, nine. And, in fact, in their colours, sounds, scents, tastes and figures ; in their habits also, and in all their remaining qualities and quantities, from the best in each species gradually down to the worst, you may discern nine degrees. Always remember, however, to assign to each ninefold series a leader, as the governing power and measure of all. 1 There is no such subdivision hinted at, so far as I know, in Aratus, or Hyoinus, or other classical writers on the subject. But, according to Jamieson (Celestial Atlas, 1822, p. 6) "The Oriental Astronomers divided each sign of the Zodiac into three parts, called decerns, which amounted to 36 for the whole zodiacal circle. The Constellations or Asterisms on both sides of the zodiacal circle were considered as con nected with these Decans. There was consequently a division of these extra-zodiacal Constellations, amounting to 36 (— 4 X 9), the number ofthe Decans." 2 In Aristotle's Metcorologica, iv. 8, bodies are classified under 18 (= 2x9) heads, according as they are frangible or infrangible, ductile or inductile, &c. In the Officina of Joh. Kavisius Textor (1663), p. 717, Trees are classified under 9 heads, as being felices, infelices, &c. — But probably Colet was rather thinking of what Ficino has drawn out at considerable length, in his De Vita calitus comparanda (Op. i. 549 sqq.) ; namely, a sequence of natural objects ranged in descending order under some star. Thus, in the Solar series, he gives (1) Sirius, (2) The Sun, (3) Solar Demons, as Pythons, (4) Solar men, born when the Sun was in Leo, (5) Solar animals, as the Lion, (6) Solar Plants, as Heliotropes, (7) Solar metals, as gold, (8) Solar Gems, as the Carbuncle, (9) Solar, i. e. heated, vapour and air. Colet's good sense is shown in keeping clear of such fanciful details as the above, while at the same time he believed in there being general harmonies in nature. Even Newton spent time in searching for a gamut of colours, to correspond to the notes in the musical scale. /. CORINTHIANS, XII. 131 And let this leader bo taken by its analogy to God ; what ever in each kind may be absolutely perfect in itself, the tenth in each series, its measure, centre, and unity, on the pattern ofthe Unity of unities. I should bo inclined to consider this as the meaning of the sacred ordinance of the oblation,; of tenths, from the best and most perfect things in every kind. For this is claimed as God's right; who is the perfection of all ; of whom all perfectness in the tenth degree is a figure. And further, just as the perfectness in the tenth degree of every ninefold order is a figure of God, so with those ninefold orders in every kind themselves : each order being a figure of the next, the lower of the higher. For there is a correlation among the ninefold orders themselves, in respect of better and worse; and when they are compared together, the several terms in each tally and correspond exactly.1 It was from observing their affinities and connections, that Moses and the divine prophets of old expressed all things allegorically;3 employing indiscriminately the names of things that correspond by analogy, and denoting mascu line objects by their feminines. For there is nothing mas culine in a higher ninefold order, that has not its feminine in a lower. In the higlier, all things, are masculine; in the lower, feminine ; in the lowest, most feminine of all. And had any one known how to collect the terms of the same degree in each series, and rightly gather them together, the females would have been made fruitful by the males, in such a way as to bring forth wonders. This would have been a marrying of the world, and pairing males and females.3 1 Thus. Sir Thomas Browne, speaking of minerals as compared with plants, writes; — " And although not in a distinct and indisputable way • of vivency, or answering in all points tho properties or affections of Plants, yet, in inferiour and descending constitutions, they do like these contain specifical distinctions, and arc determined by scminalities, that is, created and defined Seeds committed unto the earth from the be ginning." — Vulgar Errors (1672), p. 57. 2 Sec note above, p. 33. 3 Colet's mind was very full of the idea, that all lower principles, or existences, were to higher ones, in the relation of female to male. He gives the fullest expression to it in his Treatise De Sacramenlis Ecclesia: 132 I. CORINTHIANS, XII. In the ninefold orders of things in general, all readily .follow tlieir leaders, the tenth in each series, with the excep tion of mankind.1 And it was to reduce them to the nine fold order, to the likeness of heavenly things, and the pattern of things above the heavens, even the truth of God himself — that the Disposer of all was willing to become man. He became the head, and centre, and ideal type ; the firmament, and first principle, and perfection, and God, of mankind ; that in imitation of Him (each one according to the strength imparted to him) they might depend on Him in the beautiful succession of a ninefold order; having for their firstlings and tenth. ,obla tion that perfect Victim, the tenth and Head of the order, Jesus Christ. He is the tenth one of the human order, and was offered to God, as His special due, for the sanctification of the rest ; the antitype of the Mosaic tithes. In the offering of Him, our best, all are in a mea sure offered up ; because whatever exists in an inferior member, is contained in the best. And thus we follow as leader Jesus Christ, our God and our Sun ; as the angels follow God, as the planets follow the tenth sphere, as the stars the sun, as the nine sublunary regions follow the best one in that world, as the less costly gems follow the most precious, as the rest of the building follows the corner stone, as the tree the root, and the body the head, member (Ed. 1867, p. 42), in which he makes the angels stand in this relation to God, unspiritual men to spiritual, and the like. But the peculiar form in which the thought is expressed above, seems to point to an acquaint ance with the writings of the alchemists. Thus, in one passage of the Clangor Buccince (included in De Alchemia Opuscula, Frankfort, 1550), fol. 43, the precept is given : " Item Hermes dicit, Conjuge masculum cum femina in proprio humore, quia sine musculo et femina niillus natus generator" In the language of the adepts, the Green Dragon and the Celestial Animal (which are among the countless names given to sulphur and mercury), are man and wife ; and when they are united, " the child of this marriage is born in the air, and is there baptized with a heavenly unction, which is able to revive the child, the father, and the mother after death." — See p. 299 of The Lives of the Alchemystical Philoso phers (1815). " Cum a fine, a natura statuto, reliqua infra hominem nunquam, homo fere semper, exorbitet ; videbitur, nisi alio se privilegio jactct, mfelicissima omnium humana conditio." — Heptaplus, Lib. vii., Procem. I. CORINTHIANS, XII. '133 after member. A society of men, this, in which may bo discerned nine orders, all endeavouring to bccomo like to their centre,1 Jesus Christ, so as at length to. rest in Him. And because that microcosm,2 man, is an epitome of the I J whole universe, resembling in his spiritual faculties the nine I orders of angels ; it follows that he will resemble the heaven in the more refined part of his body, and the sublunary world in the lowest part. For in this latter is a'ninefold gradation of watery matter, more or less dense ; the bones answering' to, mere earth, the lowest. Moreover, among the unlike members themselves, the feet, hands, eyes, head, and the rest, there is a regular order, with' compensation made through their being mutually necessary. And so great is the similarity found in the whole complex aggregate of parts, in dependence on one leading member, that we may show that there is order and complexity even in those which appear less complex, by borrowing an analogy from the more complex ones. In this way does St. Paul draw a comparison from the human body, to set forth the composition, and order, and working for the mutual good, of the world of man in God. He, the one God, is tho Artificer of this human world and hierarchy. He has called men of every degree, and bap tized them in one Spirit, that they may be one in Him. He x "So all things which have life aspire to God, Exhaustless fount of intellectual day, Centre of souls." Akenside : Pleasures of Imagination. 2 " Plato having discoursed at large of the Macrocosme, or greater World, he descends to the Microcosme, or lesser world of man (Ti?n. p. 68), where he lays down this Hypothesis, That God made man such au Universe as contains all other Animals both mortal and immortal : i. c. Man is a singular Microcosme, wherein is to be seeu whatever lies scattered up and down in tho greater World. So Plotinus saith, That in man lies hid the seeds of all things. He is indeed the Compcnd of the Universe; prefiguring the Earth by his pulvereous Masse, the Plant by Vegetation, the Brute by Sense, the Sun and Moon by his Eyes, the Heaven by the swiftnesss of his motion, t!"- Angel by his Reason." — Gale: Courl ofthe Gentiles, iii. 9. § 3. 3W, ndola calls the comparison a " tritum in scholis verbum." 134 I. CORINTHIANS, XII. 1 Cor. xii. also hath set the members — that is, men, — every one of them ,8' in the body, as it hath pleased him. He lastly divides to all severally the influences and powers of His Spirit, as He will; that in them, as in instruments and organs, the Divine Spirit may exercise its power. The whole Church, indeed, is no thing else than an organ and instrument of the Spirit of ^ God, as the body is of the soul. And the Spirit unites, quickens, and perfects the Church, to exercise His own influences in it. In some members of it, the Spirit exer cises the gift of the word of wisdom, and of seeing mysteries ; in some, the word of knowledge; in some, faith alone; in others, help ; in others, miracles ; in others, He speaks with divers tongues ; in others, the Spirit Himself interprets the words spoken. According to His various influences, so does the Spirit dispose and adapt the several members, even men. His instruments, in fitting proportion and harmonious order ; that the result may be a beautiful utility and useful beauty in the Church in Himself; consisting, as it does, of - men beautiful and useful in Him ; in whom there is none * that is not both beautiful and useful. But in this infusion of the Spirit for the quickening of the body, there is on the one hand what may be called a successive deterioration ; and on the other, in this very suc cession, a wonderful compensation. Hence it comes to pass that, while all the members, even truly spiritual men in the • Church, are beautiful and useful by the infusion of the Spirit, there is this difference: — as their beauty diminishes and degenerates to what is uncomely, so at the same time does their utility gradually develope itself and increase; and thefur- ther you advance towards the uncomely members, the greater is the increase of usefulness ever found in them. And thus just as the higher and more excellent members can boast of their comeliness and beauty, so on the other hand can the ^ lower ones point to their utility ; and as the handsomer ones excel in form and beauty, so do these plainer ones in service and usefulness. In this way, there is likeness in unlikeness and recompense in deterioration, and an equality and equi poise (if you balance all) , with the scale inclining neither way, in the influences infused into the Church by the Spirit ¦ 7. CORINTHIANS, XII. 135 that all may entertain an equal respect for all, and acknow ledge one another's equality. From this equality there springs fellow-feeling, fellow-love,, common joy, common sorrow, and, in a word, a mutual consonance of all their emotions ; so that, whether one member suffer, all the members l Cor. xii. suffer with'it; or one member be honoured, all the members rejoice with it. This concord and harmonious agreement of men in the Church, after the analogy of the human body, is finely described by St. Paul. He teaches us that there is both an outpouring of the one Spirit, and a gathering of men into the Church, and a fashioning of them into one body, accord ing to God's free arrangement, and a gradual diminution of beauty, with compensation in the way of usefulness, and an equality among the members everywhere; an equality from which there ought to ensue in the Church, through the Spirit, an unanimity of pursuits, desires, offices, and actions, on the part of all ; all in it alike combining for the common good. ,On this topic, let me group together, and set before your eyes the divine words of St. Paul himself. He says, in the first place, that all who confess Jesus are in the Holy Ghost; and that no man can say that Jesus is the Lord, but in the 1 Cor. xii. Spirit of God. He says that there are diversities of gifts, of Sm administrations, and operations ; but the same Spirit, the same Lord, and the same God. He is, as it were, the soul of the Church, and worketh all in all. God hath set the lb. ver. 18. members every one of them in the body, as it hath pleased him. He works variously in the Church, dividing to every man Ib.vcr.it. severally as he will. The manifestation of the Spirit is given lb. ver. 7. to every man to profit withal. There are many members, yet Ib.ver.20. but one body ; many and various men, yet but one Church of God. In it there is nothing unnecessary ; at least, nothing that comes from the Spirit of God. Nay, much more those lb. vv. 22, members which seem to be more feeble, are necessary, and have more abundant honour, and attention, on account of their being so necessary. God hath tempered the body together, lb. w. 24, having given more abundant honour to that part which lacked, thai there should be no schism in the body. 136 I. CORINTHIANS, XII. Thus are all the members in the Church recompensed by a kind of equality ; that there may be in it nothing but unity springing from love, and love from unity. For Christian love is the daughter of Likeness and Equality. . CHAPTER XIII. ST. PAUL has been treating of spiritual gifts in the previ ous Chapter, and pointing out their source in the Holy Spirit, their progress in the Church, their diminution, com pensation and equality. Such gifts of the Holy Spirit are, for instance, the power of speaking with many notable tongues; prophesying, and understanding hidden things and mysteries ; knowledge, and the word of knowledge ; pre vailing faith, that can work wonders; help, and almsgiving; suffering, and glorious martyrdom ; and the like : which he mentions here, as well as more fully above. And to what has been said before, he now adds that, no matter how many or how great such gifts may be, yet of themselves, without charity, they avail not at all. Let us see what this word Charity means. The Greek verb Xa/>i£w signifies to bestow gifts and favours ; whence Xapitr, meaning grace, and Xcx.pia-p.ex, gift of grace, and cha- ' ristoo, to fill with grace.1 Charity is love, indeed; but when used of men, charity means love for all. Charity is the flower of faith, as good works are the fruit of charity. God loves men, and shows favour unto them in a thousand ways, displaying his graces and favours as tokens of his love. 1 I do not feel sure whether we can claim for these few Greek words penned by Colet about 1497, the interest of being the earliest extant specimen of Greek writing by one of our countrymen, after the revival of letters. If it should prove so, it would harmonize well with the fact that Greek was first publicly taught in England in St. Paul's School ; and that the first Greek book printed in this country was printed in St. Paul's Churchyard : — namely, D. Joannis Chrysostomi Homiliee duo, at the sign ofthe Brazen Serpent, August 1543. Sec Briiggcmann's View of the English Eelitions (Stettin, 1797), p. 421. I. CORINTHIANS, XIII: 137 But yet, when bestowing upon us his graces, and gifts of grace, or charismata,1 he does not render us on that account grateful to him, unless at some time or other he has given us the grace of love ; and granted us to have charity in our- solves, and love of God and our neighbour ; which is the very mainspring of all good works : unless, in short, God has so loved us, that we burn with love in return. Many works of the Spirit can exist without charity ; though they do but puff up. But charity cannot exist without good works of eyery kind. The Spirit can bestow an infinite number of gifts, without adding that perfection and completion of them all, charity. Hope purifies to unity, simplicity, and sted fastness ; faith illumines to the knowledge of things revealed : but both are false, vain, and illusory, without the crowning grace of charity. Charity inflames us to perfection ; that, being made perfect, we may be grateful to God. For no work is held in honour, however well and successfully begun, unless it be perfected. The completion and consummation of all is charity; and this it is which is approved of by God. If any man love God, says the Apostle, the same is known, 1 Cor. viii. that is, approved, of him. Knowledge puffeth up, but Charity 3' edifieth. If you lovo God as you are beloved by him, then are you well- pleasing unto God. You may be able to stand fast in hopo, as the Spirit gives you footing; you may be able to believe, as the Spirit enables you ; may work, as the Spirit moves you ; may have the word of wisdom and the word of knowledge, as the Spirit enlightens you ; in a word, you may be constant, and faithful, and eloquent, and a worker of miracles, all by the Spirit of God. Or rather, the Holy Spirit may do all these things in you, as His vessel and instrument, for ends that are known to Himself. But yet you are none the more pleasing, and known, and commended, to God on that account. For being yourself imperfect, as without charity, 1 This occurs as a Latin word once in the Vulgate, 1 Cor. xii. 31 ; and hence occasionally elsewhere, as in the Scrmo Golice Pontificis (Wright's Poems of Walter Mapes, p. 40) : — " Vendunt quantum in sc est spiritus knrisma." 138 I. CORINTHIANS, XIII. how can you bo pleasing to God ? to whom, nothing is pleas ing that is not perfect. In charity consists your perfection. Until you are so loved as to love again, it is not you that do these works, but the Spirit in you. Whereas, if there bo in you, by virtue of the same gift of God, this better grace, and form of graces given, and well-pleasing type of love; then in truth arc you perfect, and finished in form, and acceptable to God. Then, moreover, it is you yourself that do all those works in the Spirit ; and no longer, as before, the Spirit that does them in you. The Agent predisposes an object to the proper form; and then the object formed acts of itself. All right action of a perfect object is by tho form derived from the source of action.1 Man is the shapeless matter, so to speak ; devoid of sphitual form, though in a fit state to be formed by tho Spirit. Of himself, and in his own nature, man is destitute of the divine. The efficient cause, which transmutes this carnal man into the Spirit, is the Spirit of God Himself. He moulds, as it were, the rude matter by his power ; that man may at length become what he is potentially capable of becoming, and may be transformed according to the free pleasure of the moulding Spirit, dividing to every man sever ally as he will, even as soft wax is moulded, when drawn and worked about in the hand ; so as to take . some spiritual and divine figure, which is the end of the Spirit's working. For the proximate end, at any rate, of His action, is the attain ment and introduction of fo rat.2 And it is plain that the 1 Lat. est sua forma wide actio procedit; literally, " hy his form from whom the action proceeds ; " i.e. by the form derived from the caxtsa efficiens, or prime agent. See note above, p. 73. 2 Colet is here incorporating, almost word for word, some passages from the first chapter of the Heptaplus. This will be seen by compar ing with his Latin text the following extracts from IMirandola : — " Turn affcrunt transmutantem causaui, quam vocant effieientem ; cujus vi tractata materia, quod est potentia, actu fiat aliquando .- quemadmodum mollis cei-a ct indefinita ductu manus atque tractu in diversas fiwuras pro tractantis arbitrio transformatur Proximus quidem finis agentis causa; forma est, quam de material gremio emit. Hoc enim ilia consilio agit ct vcrsat, ut ad perfectum habitum formre ilium pcrducat Haec autcm de materia; sinu educi non potest, nisi afhvta? et I. CORINTHIANS, XIIL 139 Spirit of God is acting with this design, in thus working upon carnal man, who is tho matter; namely, that he may be brought to a perfect state of form. In the process of thus working upon men, the Spirit previously influences, and disposes, and prepares thein by congruous qualities; which precede, for one reason, that He may try, by means of them, how far a man is humble, and patient, and tractable like matter. Finally, the very form of grace itself, the quintessence of the distillation,1 appears and shines forth in beauty. This flower-like form is Charity, from which comes forth the fruit of good works. For St. Paul often calls good works fruit, as growing out ofthe flower of charity. And thus at length, after a wearisome disposition, there springs up in a single instant the reward of Charity, the in terior and essential form of the spiritual man. This form is.. wrought in him by the Spirit of God as the worker and cause ; and, in it, man himself, being now spiritual through the perfection of charity, has the capacity and ability for performing spiritual actions in the Spirit of God ; and, being praparata; congruis qualitatibus. Circa quas totus opifieis labor, tota aotionis mora, consumitur ; ipsa scilicet specie individuo momcnto, quasi pramio laboris, statim effiilgente." — Pici Op. p. 9. — As to the influence on theology of the adoption of such terms from philosophy as " transmuting cause," see Hampden's Bampton Lectures (1833), p. 334. 1 Lat. decoctionis flos. — The use of this term shows that Colet had some acquaintance with the phraseology, at least, of the alchemists. The names of Norton, Dalton, and Sir George Kipley, his contem poraries, or nearly so ; and those of Cornelius Agrippa and Paracelsus, his juniors by only twenty or thirty years ; will be enough to prove how rife such stttdies were at this period. — As the artist was directed to cleanse and prepare his materials with the utmost care, before placing them in the retort with their solvent, so the material of human nature is described in the text as being carefully adapted and prepared by the divine working, before the final change takes place. That change, the development in the Christian of the crowning grace of charity, answers to the sublimation which at last rewards the faith and patience of the adept ; — the flower of the decoction, or the quintessence of the dis tillation, wherein resides the magistcry. — See the extracts from Ray mond Lull in the Clangor Burciuie (De Alchcmia Opuscula, 1550); and, in illustration of species, as that without which gold would not be gold, &c, compare what Jacob Bchmen writes about the " Solar Tincture".: — Way to Christ (1775), p. 410. 140 L CORINTHIANS, XIII. now perfect, is himself an agent in tho fellow-agency of the Spirit for spiritual deeds. The Platonists hold that, although perfect objects in nature, and the causes we term natural agents, appear to us of themselves alone to act upon, and transmute, and form after their own likeness, external matter ; yet in truth they are not the primary cause of the changes that take place, but rather instruments of a divine skill and working, to which they obey and are subservient.1 So, in like manner, when a man has been beloved by God's Spirit to such a degree as to return that love, and in such return of love has been made perfect, although he may then be the agent and doer of numberless works in the Church in his own proper form, which is charity ; yet for all that he himself is not the primary cause of the works done by him, but is now a living and perfect instrument; a fellow-agent in and with that Prime Agent, the Spirit of God. This Spirit of God works also in those who are not quickened by charity ; but works in them as dead instruments. For they serve the Spirit and will of God, as a knife (for example) serves a man ; not as a hand, and member that is in the body. The Spirit of God, the soul of this divinely-complex and mystic body, has two instruments, and, as we may call them, servants. The one is dead, as being yet without charity, and is therefore not of the body. The other is alive, and made perfect in its little measure of charity ; and this is an essential member of the perfect body of Cheist, in which there can be no member that is not perfect. For the perfect Christ consists of those members only, of wliich every one. is perfect in its kind. Christ can indeed do much by himself alone, for purposes known to himself, through inani mate instruments and servants : some little, perchance, even for the edifying of the Church. But beyond doubt he works 1 "Plato in Timseo, Phasdone, Philcbo, Politico, illos Philosophos detestatur, qui naturalium rerum causas vel ad fortunam, vel ad ipsam sive material sive naturse necessitatem referunt. Ipse vero naturalia quidem existimat instrumenta qmeclam intelligentiai potius quam agen- tia; smgulosquc effectus prajcipue ad finalem, eflicicntcm, formalem causam ubique reducit." — Ficini Thcol. Platon. Lib. ii. (Op. I. p. 107.) I. CORINTHIANS, XIII. 141 most truly and essentially and effectually, for the edifying of himself, by those instruments and servants, whom he has quickened for himself, and made hving members of his own body ; sharing his vital warmth, and being fellow-agents with himself, through charity. These edify, from having been edified themselves ; and that is the best edification. Charity edifieth, says St. Paul, referring to these. Other ' Cor. viii. instruments, inanimate as yet, and not edified themselves, may perchance edify at times, when they also are breathed into. In these it is the Spirit that works alone. But in the former case, a man, being now a living organ and instru ment, and of the body, is a fellow- worker with the Spirit, through the gift bestowed upon him, in the Spirit's power. That Spirit is the exemplary cause 1 and agent, the soul of the body, the architect of God's house, the Church. We may think that men, the living stones of this house, the members of this body, are as eyes and hands in building it ; that they are active through the inspiring warmth of charity, and work, transform, and fashion everything. But in reality the construction of the house must be wholly set down to tho Spirit of God ; by whose skill, infused into mon, all the details for the architectural fabric are conceived, arranged, and developed. Men are His assistants, when quickened and perfected by charity ; and serve and obey Him as organic and instrumental causes. This was St. Paul's meaning, when he said : Let a man ICor.iv. 1. so account of us, as of the ministers of Christ, and stewards of the mysteries of God. And again: Who then is Paul, and 1 Cor. iii. 5. who is ApoUos, but ministers by whom ye believed, even as the Lord gave to every man? For we are labourers together 1°. ver. 9. with God, and joint-builders on the foundation of Jesus Christ. And in this joint-building, all must follow the 1 To the four causes of the Aristotelians, a fifth was added in some systems, namely, the exemplary. If a statue be chiselled on the model of another, the latter is tho exemplary cause of it. By those who regarded the ideas in the Divino Mind as themselves the archetypes, on the model of which all existing things were fashioned, no distinction was naturally made between the exemplary and efficient cause — or, ns Colet here terms it, the agent.— See Du llamel's Philosophia Vetus et nova (1700), iii. 100. \ 142 I. CORINTHIANS, XIII. plan in the mind of the Architect, who is tlie Spirit of Christ. Otherwise the work would bo marred ; to the destruction of lb. ver. n. him that marred it. If any man defile the temple of God, him shall God destroy. In building a house, it is undoubtedly the hands and eyes of the workman that look out, and lay together, and arrange, all tho materials ; the timber, stones and mortar : they shift and erect, fashion and make perfect. But still, though they may appear to be the sole agents at work, the construction ofthe house is not to be wholly set down to them. For they are but working instruments, in subservience to the design laid down in the mind of the architect. In like manner, spiritual men, as hands and eyes, may work at the erection of the temple of God. But the work done by them must all be set down to the account of Christ's Spirit, as the first and greatest and exemplary cause; according to whose pattern all things are done, in the Spirit and with His co-operation, by men who are the members of Christ. The perfection of all is charity; the blossom, as it were, of all works done through its means in the love of God. Which charity, as being a subsequent perfection, cannot s- exist in man without its antecedents ; though these may exist in man without that consequent : — I mean, without love on the part of man, not love on the paut of God . For it is He that works these results in man, not man in God. Man only works in God, when, being himself endued with charity in the love of God, he does the works that naturally flow from charity. Observe that there are no works of the Spirit without charity, because there are no such works without the Spirit; and the Spirit is Charity. There may indeed be works of the Spirit in a man, without charity on the man's own part. And these works aro good, and tend to some good result, known by that Spirit who does nothing at random or in vain ; but yet they are not good for the man himself, if he is without charity. But when he is so beloved, as to be in flamed and perfected by charity, and to be a fellow- worker with the Spirit of love, then are they the works of the man himself also, thus made perfect in God ; and are good and /. CORINTHIANS, XIII. 143 meritorious for the man as well. It is this charity which edifies in man, when he is in God; and to it, in the present passage, as to a better gift, and one that perfects all the others, St. Paul exhorts tho Corinthians. Without it, in all other spiritual gifts, men are but as inanimate implements and instruments of God, in what is done by His Spirit : they are as a knife, or a broom ; not themselves the agents. The works of charity are indeed done in them, and done also with -charity ; — not their charity, however, but the charity of God which is by the Spirit. As I said above, the works of the Spirit do not exist in a man without chqrity. But they may exist in him without charity on the part of the man; that is, when the man himself is not inflamed to such a degree as to unite with the Spirit. If in time he does unite with the Spirit, and by cleaving to Him becomes one united being, then is the man himself also made prolific in the Spirit, and along with Him is the parent of good works ; such as may now bo assigned not to the Spirit alone, but also to the man in the Spirit. For he, by returning the love shown him, and cleaving to God, is one Spirit. Of this charity St. Paul is here speaking. Unlike the other gifts, it cannot be lost or be a failure in any one. When it is present, all the other works of the Spirit then become a man's own works in the Spirit. When it is ab sent, even the very works of the Spirit in a man are not the man's own. So that St. Paul could rightly say : Though I 1 Cor. xiii. speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge ; and though I have all faith, so that I could remove mountains, and have not charity, — nor such love in return, as to be a fellow-worker with the Spirit and Charity of God, — I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned (or, as St. Jeromo in his Commentary on Galatians1 1 This various reading, ut gloria; " for boasting," instead of ut ardeam, "for burning," is noticed by St. Jerome in his comment on Gal. v. 26 : — " Let us not bo desirous of vain glory," &c. He traces 1-3. 144 I. CORINTHIANS, XIII. testifies to be closer to the Greek — though I give my body for the sake of glorying) , it profiteth me nothing. Not but that it is profitable in the abstract; since the Spirit does nothing idly. For all these are the Spirit's works, though in a man who is but a lifeless instrument. But St. Paul's words are : " it profiteth me nothing," if I be without cha rity. All these works may indeed profit others through me : but I in the meanwhile am devoid of fruit, being life less, and without the blossom of charity. The Spirit of God makes use of me in His spiritual works, as a mere inanimate instrument. l Cor. xii. These works (often mentioned by St. Paul, when dis coursing of the spiritual gifts that all come from one Spirit of God) are in the Church, as in an inanimate organ and in strument, unless it be quickened, and united in the bond of charity internally and with Christ. Only thus can its members be fellow-workers with the Spirit in the love of Christ, and be not as lifeless instruments in Him, but as living hands, and incorporated members, sharing the life and work of Christ, and made one by the love of Christ, in Phil. i. 27. the whole Church. Only thus, I say ; and by striving to gether in one spirit, with one mind, for the faith of the Gospel, as St. Paul writes in his Epistle to the Philippians : in which Epistle, moreover, he mentions how there were some at lb. ver. 16. Eome who preached Christ' of contention, not sincerely, sup posing to add affliction1 to my bonds. But yet, so long as Christ was preached, even by the insincere, St. Paul rejoiced. For what though by their darkened minds they obscured the gospel ray ? They still could not prevent its being pro fitable, by good hap, to those who were able to bring light out of darkness, and separate the good from the bad. A pleasant beverage may be drunk out of an unsightly and the variation to its undoubted source, namely, the close similarity in spelling between the Greek words thus severally rendered. In point of fact, the alternative reading is countenanced by no less important manu scripts than the Alexandrian and the Vatican. 1 It is not clear why Colet uses " prcssuvam sustincre" in this passage, instead of " pressuram suscitare" which is the Vulgate reading and exactly expresses the Greek. /. CORINTHIANS, XIII. 145 misshapen vessel ; and the Gospel has a good flavour, even when drawn off for you by a sinner, if you regard not tho sinner. It is God's pleasure at times to give us worthy gifts in unworthy vessels; that we may look, not to tho men, but to His gifts in men, unworthy though these be. Charity, however, makes us to be ourselves living fellow- helpers and fellow- workers with the Spirit of Christ; now blossoming and bearing the fruit of righteousness in Christ, the fruitful tree of righteousness. If we return the love wherewith God loves us, then we are not jealous or envious; but on every occasion rejoice at what is good, and grieve at iniquity. Being ourselves ever kindly disposed through charity, we do good in the Spirit ; not vaunting ourselves, or puffed up, or proud ; but in humility and self-repression, with courteousness and good will, are the servants of all men for good. We are not self-seekers and greedy of honour, but make ourselves of no account, 'and esteem others as better than ourselves. In all alike we seek the honour and glory of God ; not zealous in any wise for our selves, but in everything zealous for God, and for what is good in all men. We seek not our own profit, but the pro fit of others. For wo consider that our abundance lies in what others have, rather than in what we have ourselves ; and count it enough to have benefited others. Herein we are followers of God. And if in this we arc made like Him, we think that we have gained advantage enough for our selves. For what is a better or richer guerdon for us, than to become like God ? a result that is chiefly attained by liberality and free bestowal upon others. In this alone we seem able to imitate God. His other attributes, such as His wisdom and power, are beyond our imitation ; but His goodness and Spirit of love we can imitate, in liberality and almsgiving. Charity, then, ever striving to imitate what is best, is bountiful and liberal, and seeketh not her own. God loveth a aCor.ix. 7. cheerful giver. It is more blessed to give than to receive. If Actsxx. you aro no more than a receivor, you are lost in your own 35' cold exclusiveness ; but if you give also, you expand in a L 14G I. CORINTHIANS, XIII. warmth of love that is both healthy and profitable to your self. True charity, therefore, cannot but give all things. Moreover, if a man is beloved by God, and in return loves God and men, he is not provoked, or roused in any way to Eph.iv.26. anger. What St. Paul wrote to the Ephesians: Be ye angry, and sin not ; let not the sun go down upon your wrath . — Was indulgently1 worded. For in this passago it is said : Charity is not provoked, thinketh no evil. In true charity there is also a love of truth at all times, and a dread of falsehood. For charity is a direct imitation of God, and a being made like unto Him. Now He is good, kind, gentle, loving, propitious, bountiful, forgiving, ready to help, unstinting ; giving all things, and receiving no thing. And when Jesus Christ showed us a pattern of all these qualities in Himself, after the likeness of God, He thus Matt. v. 48. enjoined us : " Be ye therefore perfect, even as your Father which is in li'eaven is perfect. Charity is man's perfection ; a fulfilment of truth, a perfecting of righteousness, an assi milation to God. Charity beareth all things, that it may be sincere and undefiled, in no wise recompensing evil ; believeth all things, in the warmth of confidence and the brightness of truth. It is marvellous what clearness, not to speak of warmth, the soul possesses in charity. For in it there is not a shadow of mistrust ; and where it prevails, it scatters all the clouds of unbelief, and makes the spiritual atmosphere of man, his soul, calm and serene throughout ; so that, in the clearness of love, it cannot but receive and give credence to all that is revealed. Furthermore, God's charity hopeth all things in men. For it gathers together, before it calms; that men may 1 So Jacobus Faber, in his Commentary on the Epistles (1512) f. 168: — " partim permittit, partim prtecipit, parlim utitur parabola." The explanation given by Faber of the words, " Let not the sun go down upon your wrath," is a very singular one. He makes them signify, that we should not suffer the dark clouds of passion to settle down, like shades of night, upon our minds ; darkening and hiding from us the truth, which is to the reason what the sunlight is to the eye : " Ratio, oculus est ; Veritas, sol et lumen ejus haic ira cum adest, sol occidit super iram; nam Veritas oculo mentis non amplius illucct." I. CORINTHIANS, XIII. 147 stand fast through hope in God ; not wavering, or unsteady, or tottering in despair. Charity in itself is pure and sim ple, clear and transparent, in the highest degree. In the highest degree, therefore, it believeth all things, hopeth all things. And in it man's true faith and hope consist. For whatever faith and hope may be in man without it, are not of the man, but of the Spirit working in Him as an instru ment. Charity endureth all things for good ; unfailing herself, and ever careful that nothing else fail and sink to a worse , condition. If a man fall away from it, then the short-lived flame of his soul returns to the Spirit of God. Prophecy, and the gift of tongues, and knowledge, may pas3 away, and will pass away; for they belong only to this life which • will be ended. But charity will never fail. For by it we are rooted in Christ, and grow, and blossom, and bear fruit to life eternal. By it we live in unity and simplicity, in the strength and brightness of faith ; and by it are homogeneous, so to speak, and of the same nature with the ever-living Christ. It is our perfection, which will not bo done away with, but by which we shall be owned and received by God. Other things in this life — even prophecy and knowledge — are but in part, as we ourselves also are in part ; for it doth Uoh.iii.2. not yet appear what we shall be. For now, as little children, we see through a glass, darkly, some shadowy aspect of the i Cor. xiii. truth. But when that which is perfect is come, then that ' * •> lb. ver. 10. which is in part shall be done away. Then shall we seo the truth, as men, face to face ; keeping, indeed, the charity we had as little ones, but with eyes now turned away from the glass, from all shadowy knowledge and prophecy, and fixed on the unveiled countenance of truth herself. Observe here, that the Corinthians greatly prided them selves on their knowledge, and gift of tongues, and pro phecy ; most of all, on their knowledge and power of speak ing. And among them also were somo that were moved by the spirit of prophecy. And now abideth faith, hope, charity, these three; but the l Cor. xiii. .greatest of these is charity. For charity will neithor fail nor 13' be transformed, when hope shall be changed into possession, 148 I. CORINTHIANS, XIII. and faith into realization. In this life the companion of faith and hope, charity will then be the companion of pos session and reality ; when, being at length men, we shall have possession, and shall see face to face. Let us therefore love, even as we are loved, that we fall not for want of love. In love let us profit others, that we ourselves be not found wanting. When others abound through us, then do we most abound. It is when showing most love to others, and seeking the welfare of others in God and Christ, that we most love ourselves, and are the truest self-seekers. F1 CHAPTER XIV. vROM the passage where St. Paul writes of spiritual gifts, down to the end of the present Fourteenth Chapter, the argument continues unbroken ; showing what are the best among spiritual gifts, and exhorting to the pur suit of them. Wisdom, coupled with charity, is the best thing in the Church. The Corinthians were presumptuous, and boasted of their power of speaking with tongues. Hence, in the previous chapter, St. Paul exhorted them to charity ;¦ going so far as to lay down that, without it, no spiritual gifts are profit able to men. In the present passage, he directs them to a spiritual understanding of what is read or spoken in church. He bids them observe, that if they do not rightly under stand their own utterances, even when most eloquently de livered, according to the revelation sent down from above, they had better be altogether silent, and say nothing to the i Cor. xiv. Chm-ch. Let them speak to themselves alone, and to God, 28- if they wish to speak. Skill in the use of tongues is good, but, without understanding, it is but an empty sound ; and he that speaks, speaks to the air, and is as a barbarian. On which account St. Paul would have the Corinthians aim at what is sphitual, in this gift of tongues, as in other Ib.ver.2. gifts. The Spirit sjicakcth mysteries: tho spiritual inter pretation of one who is wise and learned in the prophetic I. CORINTHIANS, XIV. 149 spirit, and in God, speaketh unto men and the Church, to edification. And this is especially the case, if the speaker exhibit, in deed and in reality, in example and action, that which he speaks understandingly. For as intelligence is the life of speech, so is action the life of intelligence. Therefore understand what you say ; pray that you may un derstand ; practise what you understand : that so your un derstanding may be quickened by action, and your speech enlightened by understanding. Then, as St. Paul writes to the Hebrews, is your word, like the word of God, guick,, and Heb. iv. 12. powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and in tents of the heart. This word of God is called in the Epistle to the Ephesians, the sword of the Spirit. But if the lives of Eph. vi. 17. preachers correspond not to their words, however well un derstood, then are they as barbarians, talking to the air.1 They are like a harp, when the tune played upon it is not known, so that men cannot tell in what measure they are to trip and dance. They hear some sounds or other, but with no distinct perception. It is in action that all comes clearly out. Hence David sang : To the wicked God saith, What Ps. I. 16. hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth ? Look deeply and searchingly into things. Be not children in understanding, but be full- 1 Cor. xiv. grown2 men. What insight you have, express both by words 20' and deeds ; but especially by deeds. Let your women keep lb. ver. 34. silence in the Church. Because, in the language of David, the entrance of God's Ps. cxix. . 130. 1 How thoroughly Colet acted up to his own precept in this matter, we know, besides other proofs, from Sir Thomas More's letter to him ; in which he complains that, during Colet's absence, the pulpit at St. Paul's was occupied by men who plainly needed the advice of the spiritual physician as much as the people to whom they preached : — " qui sanitatem pollicentur. Sed quum speciose perorassc videntur, adeo vita cum verbis litigat, ut irritent potius quam mitigent." — Stapletoni Thomee Mori Vila (Frankfort, 1689), p. 8. 2 The word men in our version, docs not quite express the Greek, or the Vulgate perfect!. In tho Revised Vci-sion of Five Clergymen it is more adequately given, as in the text, " full-grown men." 150 I. CORINTHIANS, XIV. words giveth light, and giveth understanding unto the simple, St. Paul would therefore have the Corinthians use every effort to understand what they read in church. Such spi ritual understanding he calls by the names of mystery, pro phecy, meaning,1 understanding, interpretation, instruction of the unlearned, conviction of unbelievers, edification of the Church. You must therefore strive, with prayers and supplications to God, that you may rightly understand what you say in church, and, so understanding, teach others. Otherwise, keep silence, and speak with yourself alone. For a sermon to the people, in which the spiritual meaning is not caught, in which they hear not what the oracle of God really says, is but mere talk and windiness ; a some thing without a soul and without sense ; empty words and breath of man, without the Spirit of God :2 which Spirit alone understandeth the words of prophecy. On this account St. Paul bids all in the Church to come together, every one with the gift he has, in agreement and charity. He bids the prophets, as spiritual men, gifted with a. divine understanding, to interpret by course3 what is heard read. Where there are several prophets, let every one defer to better judgment.* For prophecies are under stood by prophets; and when rightly interpreted, have a 1 Lat. virtutem; literally, the force or value of any particular term. 2 The incidental notices we have of Colet's manner of preaching in after days,. in the City of London, show how fully he was possessed with thfs conviction. Poor, unlettered people came from a distance to hear him. In the examinations for heresy-in.the diocese of Lincoln in 1521 we find it stated, for instance, " that Thomas Geffrey caused this John Butler divers Sundays to go to London to hear Dr. Colet." — Foxe Acts and Monuments (8vo. edn. 1846, iv. p. 230). Hence Dr. Hamilton, in his lively Essay on " Erasmus in England" (Macmillan' s Magazine, Sep. 1865) was quite justified in saying that, "when his elevation to the deanery placed at his command the pulpit at Paul's Cross, in the language of Chaucer and Piers Ploughman, he preached such sermons as the common people were glad to hear, practical, and plain, and free from old wives' fables." 3 Lat. particulatim. This is the word used by Ambrose as well to express what is meant by the per partes of the Vulgate, in ver. 27. See Erasmus's Annoteitioncs here. 1 That is, to the discrimination of the other prophets. See ver. 29. J. CORINTHIANS, XIV. 151 marvellous power to stir the soul,, and transport it to Christ. In these matters let your women keep silence in the church i Cor. xiv and assembly of the saints : let them learn from their hus bands at home. CHAPTER XV. BY that Life, which is the very light of men, there will Joh. i. 4. one day be a marvellous quickening again of the world and mortal creatures. He who created them out of nothing, will new- create their ruins; though not for any merits of their own. The mere will and goodness of God, which was the cause of the first creation, will be the sole and only cause of the new creation. This quickening from the dead begins with man. The angels were the first to sin.1 But that which was led astray through weakness and ignorance, mercy and grace take by tho hand. Man was evil, full of darkness, and dead. It was from the evil in him that darkness came, and from darkness there soon arosedoath. He who is Lifeitself, mercifully entered this state of evil, darkness, and death ; that man, restored to warmth and light, might live again in the Spirit, growing day by day into a spiritual state, until tho whole man should at length become spiritual. And this beneficent, enlight ening, and quickening principle of life, taking its beginning in man, will go on in its work of quickening, as long as it finds anything to be quickened. As for those beings that are incapablo of such quickening, whose sin has not the excuse of either weakness or ignorance, and who are con demned by their own wicked will, that refuses grace — among whom are the fallen angels, and the men who rejected 1 After this, a link should be supplied in the chain of thought: — " and therefore, being the prime movers in the revolt, found no mercy. But, &c." 152 I. CORINTHIANS, XV. Christ;— as for such, I say, thoy will be driven far away, by tho mighty Life Himself, beyond the remotest bounds of life, to the everlasting misery of death. But those who have been influenced by the beneficent and light-giving life, that began in Christ's human nature, and is stealing along in its quickening power like fire through the world ; those who have been warmed, and illumined, and trans ported by the rays of God, so as to be in Christ; those, I say, living well and wisely by the help of God in Christ, are marked out for life everlasting. As the human nature which that Life took upon Himself, was quickened in Him to an undying life and glory, so. that which shall be in due course laid hold of by the rays of Christ, will in like manner be reformed by the spiritual and divine warmth and light; and it will work in them a marvellous change, from death to a spiritual life and state. When He that quick eneth shall have given life to all that is to be quickened ; when he shall also have utterly de stroyed the dregs of death ; and when finally, by his glorious splendour, he shall have illumined all creatures to greater brightness ; then shall the end be. Then, after evil and darkness, and death, are overcome, and the Conqueror has l Cor. xv. delivered up the kingdom to God, even the Father, will Ho 24- .alone reign in glory in a world of life and obedience, and all lb. ver. 28. things shall be subdued unto Him, that God may be all in all. Jesus, our Anointed one, rose again and was seen by many. All men, therefore, will rise again in him. He is the firstfruits ; the Life itself, that giveth life to the rest. If l Cor. xv. this be net so, then are Christians of all men most miserable; since they profess to endure temporal evils, that they may^ earn as their reward an eternal kingdom.1 Mortal men are sown like seeds ; that in due time they may be quickened, and rise to newness and immortality; differing in brightness and perfection, according to their deserts. Still, every one lb. ver. 47. will be perfect in his own kind, and such as is that man from heaven.2 He, as St. Paul writes to the Philippians, 1 Lat. ut bonum agant regnum cternum. — I suppose the sense to be what is given above; but do not quite understand the phrase. 2 In our Version, this verse ends with tho words : the second man is 27. I. CORINTHIAN;', XV. 153 will change our vile body, that it may be fashioned like unto Phil. iii. 21. his glorious body, according to the working whereby he is able even to subdue all things unto himself. This is a mystery: all shall rise again, bid all shall not be changed.1 True l Cor. xv. Christians alone will be changed to a better form, even that 5'" of Christ. The ungodly shall not rise again in the judgment, Ps. i. 5. nor sinners in the congregation ofthe righteous. For they Mat. vi. 2. have received their reward. With their worldly goods they have purchased for themselves eternal evils. He whose .coming shall be as the lightning, that darteth Mat. xxiv. from the east, and goeth swiftly to the west, shall in a moment take His own to Himself, and unite them together in His own likeness. Darkness shall be scattered and dis pelled, and death driven away and destroyed; that hfe and light may have possession of all. They who shall be in this light, will be in the highest blessedness : they who shall not be so, will bo in the greatest misery. For they will be without Jesus Christ our Lord ; in cold, in darkness, and in that everlasting death ; sooner than be in which, it were better for a man to have no being at all. For his existence, then, will bo an endless non-existence of unhap- piness in himself. the Lord from heaven. The Vulgate has : secundus homo de ceelo, ccelestis. The Greek words answering to the Lord are only found in .some MSS., and Erasmus prefers the omission of them. 1 The difference of reading in this verse has given rise to many con troversies. In our Version it stands : We shall not all sleep, but we shall all be changed. Erasmus, in a long note on the passage, quotes three ancient readings of the Latin; (1) Omnes quidem resurgemus, sed non omnes immutabimnr (as in the present Vulgate) ; (2) Omnes quidem dor- miemus, sed non omnes immutabimur ; (3) Omnes quidem non dormicmus, sed omnes immutabimur (as in the English Version). The chief reason for preferring the first of these, as Colet has done, may have been the inference drawn from Ps. i. 5, and similar passages, to the effect that no change to glory could await the wicked. See Wordsworth here, and the long note in Pearson On the Creed (llth ed. p. 303). Erasmus mentions that his support of the best Greek reading in this passage, brought down upon hiin a vehement attack from two. eminent divines, as being a denier of the Resurrection ; and ho ends with a noble protest against such modes of arguing : quasi cogi possit humanum ingenium ut aliud crcdat quam scntiat — Aunot. 1535, p. 519. 154 I. CORINTHIANS, XVI. CHAPTER XVI. WHILE travelling over various regions, and preaching- Christ and His salvation to men, St. Paul kept in careful recollection his task of conveying to the needy and destitute Christians at Jerusalem, the help raised towards their maintenance by the liberality and good will of the faithful. For, partly through their wicked ill-treatment by the Jews, to whom the name of Christ was hateful, and partly through the scarcity of corn, and famine, foretold by Agabus, those disciples were suffering the extremity of want. It is probable that St. Paul never either asked anything for himself, nor accepted it, if spontaneously offered and given him ; save only in case of the Macedonians, as he 2 Cor. xi. himself testifies in tho Second Epistle to the Corinthians. In Greece and Achaia, he declared that he would not receive anything. Not that it was unlawful for him so to do : for, l Cor. ix. as he writes in this First Epistle to the Corinthians, the Lord hath ordained, that they which preach the gospel should live qf the gospel : but that no occasion of disparagement might be afforded to the envious and malicious ; and that his own work might be on all sides unimpeachable, with no occasion anywhere afforded for even the slightest scandal and offence. This integrity, and refusal to touch any recompense, St. Paul maintained also when with the Ephesians, as he him- Acts xx. self testifies in St. Luke. For at his last departure from the Ephesians, when setting out from Jerusalem, he ad dressed them in these words : L have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. At the same time he was especially anxious that help should be given to the saints at Jerusalem. And this offering, in the Second Epistle to the Corinthians, he calls 2 Cor. viii'. by the name of grace. The word in the Greek, elogia,1 6, 1 Besides its application to the Eucharist, the name of eulogia, 9 14. 33, 34. I. CORINTHIANS, XVI. 155 signifies the offerings brought by the inferior clergy1 to the dignitaries and prelates, when attending a synod. By the Hebrew word maranatha, St. Paul declares and testifies that the Lord has come. " blessing," came to be given to the panis benedictus, or bread which was blessed and distributed to the faithful, in connection with that sacred rite. — See Bingham, XV. iv. 8, and Polydore Vergil, Be Invent. (1644), p. 473. The word afterwards resumed its still earlier meaning (as in the Septuagint Version of 1 Sam. xxv., 27, &c), of a "present" or " offering;" and thus came to denote the offerings or dues paid by the clergy, when cited to attend the Bishop's Synod. 1 Lat. minutili sacerdotes. — Dr. Simpson points out to me that the word minutularii, as defined by liucange, was used to express "sub- collectors," — vectigalium certorum conductores, qui majoribus suberant, Usque etiam rationes suas deferebant. Hence it might almost seem, from the connection, that minutili was meant to be used in the same sense here. But Colet's previous usage of the word (see above, p. 41), as well as the addition of sacerdotes, are in favour of the meaning given in the text. End of the First Epistle to the Corinthians. :"— .7'»!fiT"9J^IV)J»— ¦„ ^m„r,mrim,.„m lOANNIS COLETI A.M. ENARRATIO IN EPISTOLAM. PRIMAM S. PAULI AD CORINTHIOS. ¦•>1^xn^'-*m'-mT?», " **otw-. EPITOME. Summaria qucedam commemoratio eorum guoz aguntur in prima Pauli epistola ad Corinthios, in octo partes divisa; guibus agnitis et animadversis, lecta epistola facilius in- telligitur. Prima Pass. IN prima parte arrogantiam et superbiam Corinthiorum premit, et eos revocat ad subjectionem Deo, et ad imi- tationem sui ipsius ; ut expectent revelationem desuper, et ex Deo solo sapiant; utque quicquid sit hominum, id con- temnant, et in solo Deo glorientur. Secunda. In secunda arguit asperius negligentiam Corinthiorum in corrigendis vitiis et tollendis morbis a corpore christiano, quae est ecclesia ; quod facit maxime propter quendam qui sibi in uxorem accepit suam novercam ; quod facinus valde detestatur apostolus. Tertia. In tercia improbat in illis Corinthiis, quod contentiones et judicia habent et exercent foris apud infideles de rebus secularibus ; de quibus nugis certe sentit Paulus Christiano viro nullo modo, nee apud quenquam, contendendum esse, sed potius omnes injurias perptiendas. Quakta. In quarta respondet literis et interogatis Corinthiorum de matrimonio et usu feminarum. Ubi Paulus concedit matrimonium, et logittimum cum mulicribus coitum ; sed plurimum oxtollit ct exortatur virginitatem, quaj est con- jugali copulas longe antoponenda. Item do idolatitis, id est, idolis immolatis ; quorum degustationem non vetat Paulus ; sed in eo gencro vitandum scandalum et lesionem infirmorum fratrum omnino admonot. 160 EPITOME. QUINTA. In quinta de se ipso Apostolus non nihil loquitur ; asse- rcns sibi multa licere, quas non facit ; et ex evangelio vivere posse ; quanquam apud Corinthios consulto id noluit facere, ne videatur victus causa docuisse. Item in ea parte est etiam de velationo capitis mulierum in ecclesia, et ut viri detectis sint capitibus. In quo sermonc de re parva alta misteria reconduntur. Prasterea de conventu Corinthiorum ad dominicam cenam, et cominicatione ej usdem ; quod velit Paulus sancte, sobrie et cum charitate esse. Sexta. In sexta parte surgit sermo apostoli ad spiritum, et spirituales operaciones in Christiana societate ; quas quasi corpus constat ex multis et variis membris, omnibus tamen necessariis ; quas debent una conuniri charitate. Do qua charitate deinde multa et magna loquitur, ejus mirificam vim ostendens ; et exhortatur Corinthios ut earn enixius secten- tur, atque utplurimumlaborent in acquisitione spiritus sancti et possessione, ut ex divino spiritu omnia agant etloquantur. Laudat multitudinem et peritiam linguarum. Sed multo magis velit ut contendant in spiritum, cognitionemque divi- norum sencium ex revelatione, ut tandem prophetas evadere possint. Septima. In septima disserit de resurrectione mortuorum ; probans exemplo Christi resurrecturos homines immortalibus Gor- poribus et spiritalibus. Ultima. In octava jubet prompti sint Corinthii ad liberalitatem in sanctos fratres, qui fuerunt hierosolimas, et symbolum faciant. Postremo concludit epistolam suo more cominen- dationibus et salutationibus. Finis. EP. I. AD CORINTHIOS I. 161 IIIC LATIUS TRACTANTUR EA QUJE IN PRIMA PARTE- CONTINENTUR PRIMM EPISTOLM AD CORINTHIOS. Salutalio. PAULUS, quern Deus voluit Apostolum Jesu Christi esse, salutans Corinthios, simul et omnes ubique locorum l Cor. i. 2. qui invocant dominum Jesum, eis optat gratiam et pacem a Deo Patre et Domino Jesu. Sermo Epislolaris. Gaudet deinde et gratulatur Corinthiis, ac agit gratias Deo fideli, a quo est misericordia et gratia in homines per Iesum Christum ; a quoque Corinthii sunt vocati in sanctam illam societatem qua) est electorum apud Patrem cum Iesu, ut simul cum eo filii Dei aliquando in celo corregnent. Gaudet, inquam, et Deo gratias agit, quod illi in Christo Corinthii sub radiis diffusas a Deo gracias sic fide et chari tate abundant; ut, quicquid dispensavit Deus de Christo suo, id et fortiter et sapienter profiteantur ; videlicet quod, ad constitutionem unius Christi in terris ex delectis ,homi- nibus, filius Dei et verbum caro factum est ; qui Jesus est Christus. Qui Deus et homo apparuit in hominibus tandem, ut rectam vivendi formam edoceret, utque quos velit suaa divinitatis radiis ad se ad justiciamquo attraheret. Qui pro redemptione suorum reconciliationeque Deo sponte necatus intcriit. Qui resurroxit ad consolationcm suorum. Qui ascondit ad Patrem. Qui deniquo suo tempore redibit. Qui etiam interea per suos Apostolos ipse constructionem sure ecclesise in terris, et Christi Dei, cujus idem ille est capud, scdulo agit ; donee ex se et sibi vocatis tandem quidam plcnus et perfectus Christus conficiatur in terris; qui sit, hujus mundi cursu finito, apud Deum ot in Deo feliciter quioturus. M 162 EP. L AD CORINTHIOS I. Id totum misterium et salutare sacramentum est, quod l Cor. i. 6. hie vocat Paulus testimonium Christi, ac dicit in Corinthiis confirmatum esse. Cujus pars prastcriit, pars adhuc restat eventura ; reditus scilicet et revelatio Iesu Christi, quando veniet judicare vivos et mortuos. Quod etiam Corinthii expectarunt. Quapropter ait nihil eis deesse in ulla gratia ad summam fidei, et eorum quaa vel credenda sunt preterita, vel exspectanda futura. Iccirco gratias agit Deo, quod ap- prehensi gratia ii sic in Christo sunt jam, ut totam Christi rationem et teneant et profiteantur. Memento ex mente Pauli esse, ex homine quem Deus K assumpsit ex Maria virgine, quo voluit ipse incarnari, et ex reliquis simul vocatis ac electis hominibus, in quibus etiam vult idem Deus inhabitare, unum quiddam componi omnino, ac quasi quadam communi anima animari. Anima autem - copulans homines coactos in unum, quasi membra (ut Paulus philosophatur) , divinus est spiritus, Deusque ipse ; qui in principali membrb hujus compositi et capite, id est. Col. ii. 9. homine a- virgine sumpto, plene residet. In quo est omnis plenitudo divinitatis corporalitcr ; deinde ab illo dirivatur in reliqua membra, quas adherent capiti; ac cuique, ut justa exigit proportio, impartitur. Hsec impartitio gratia? in sacris Uteris spiritalis unctio intelligitur. Uncti autem a Grecis christi vocantur. Undo l Jo. ii. 20. Ioannes in Epistola scribit : Vos unctionem habetis a sancto, et noseitis omnia. Et paulo post eandem unctionem dicit Ibid. 27. docere eos, qui ea inunguntur. Huic consonat quod hie 1 Cor. i. 5. dieitur : Divites facti estis in illo, in omni verbo, et in omni scientia. Quod dicit, quia velit Corinthios sapere omnia et loqni ex spiritu sancto. Sed ad rem redeo. Omnes ergo participes hujus graciae divinique spiritus et Dei, ut cum eo copulentur quem Maria peperit. Qui primus extitit in hac gratia, totamque gratiam in se pos- Is. i. 14. sidefc ; quem Joannes vocat plenum gratia, et veritatis. Sunt a spirituali nnctione participationeque Dei quidam Christi ; Ps. xliv. 8. qui cum primo illo uucto, quem, ut cecinit David, unxit Deus oleo leticice prai consortibus suis, unum quiddam sub Deo ex multis et variis membris constituunt ; qui ab una commune unctione unus Christus rite potest appellari. EP. I. AD CORINTHIOS I. 163 Quod hoc compositum ex Deo et hominibus in Deum vocatis, Paulus non modo Christum, (ut in hac Epistola ad Corinthios, quum dicit : Omnia membra corporis quum sint l Cor. xii. m 12. multa, unum tamen corpus sunt : ita et Christus) , sed etia in epistola ad Ephesios virum perfectum vocat. Cujus qui- Eph.iv. 13. dem corpus sane homines apprehcnsi a Deo sunt. Anima vero Deus ipse est, apprehendens, unions, illuminans, cali- ficiens, vivificans, et sustinens in se suum corpus, cujus capud est Iesus. In quo est vere Deus ipse. Ideo hoc membrorum maxime vocatur Christus ; siquidem totus homo in capite est. Cetera autem corporis membra sunt ceteri homines, qui in divini ejus spiritus vivificationem asciscun- > tur, qui inter se ita censentur differre, ut vel proprius vel remotus a capite videntur distare. Deus autem ipse animi inster totus in toto est, et totus in qualibet parte. Verumtamen non omnes partes similiter deificat ; (Dei enim animare deificare est) , sed varie ; vide licet ut convenit ad constructionem ejus quod est in eo unum ex pluribus. Hoc compositum etiam ex Deo et hominibus, modo templum Dei, modo ecclesia, modo domus, modo civitas, modo regnum, a Dei prophetis appellatur. Item, ut modo dixi, in epistola ad Ephesios vocat idem Paulus virum perfectum, in illo loco ubi hase verba scribun- tur : Et ipse dedit quosdam apostolos, quosdam prophetas, Kph. iv. alios evangelistas , alios pastor es et doctores, ad consumma- ' ' tionem sanctorum in opus ministerii, in edificationem corporis Christi; donee occurramus omnes in unitatcm fidei, et agnisionis filii Dei, in virum perfectum, in mensuram etatis plenitudinis Christi. Quum itaque ejusmodi quiddam unum compositum, ex Deo et hominibus constans, divina mens Pauli cogitat, qui ex quamplurimis unctis unus est Christus; ex hoc facile licet cernero quid sibi velint illi loquendi modi qui sunt crebri apud Paulum ; Per Christum ; In Christo ; Cum Christo ; Per ipsum; Ex ipso; In ipso; In Deo cum Christo ; In Deo per Christum. Nam omnes qui sunt in hoc mistico composito, sunt in Deo; qui incipiens suam deificationom in homino a Maria snmpto, per eum doinccps tanquam per capud distribuit in roliquos ad constructionom totius. In 164 EP. I. AD CORINTHIOS I. quo composito viroque perfecto et Christo qui est, is in Deo quasi anima vivificaute est, per Christum capud: in eo ' scilicet Christo, qui constat ex Deo et hominibus. In quo quum Corinthii erant, ut videri voluerunt et pro- fessi sunt, sapienter sane Paulus animadvertens si quid laude dignum in illis erat, inde exorditur, et gratias agit de eo quod prse se ferunt boni, quodque adhuc fidei et ecclesias funda- mentum tenent ; ut hoc leni et molli principio alliciat eos in lectionem reliquse epistolas, faciatque, quod reprehendet in moribus eorum, facilius audiant. Nam si statim in initio aspirior fuisset, graviusque accu- sasset, profecto teneros adhuc amnios et novellos in religione, presertim in gente ilia greca arrogante et superba, ac prona in dedignacionem, a se et suis exhortationibus discussisset. Prudenter igitur et caute agendum fuit pro ratione per- sonarum, locorum et temporum. In quibus observandis fuit Paulus certe unus omnium consideratissimus ; qui pro- posito fini ita novit media accommodare, ut quum nihil aliud quesierat nisi gloriam Iesu Christi in terris, et amplificacio- nem fidei ac caritatis, homo divina usus solertia nihil nee egit nee omisit unquam apud aliquos, quod ejusmodi propositum vel impediret vel retardaret. Itaque jam necessario correcturus quamplurima per literas in Corinthiis, qui post ejus ab eis discessum obliqua accidc- rant, acceptiore utitur principio, et quasi quendam aditum facit ad reliqua, quas non nihil amara cogitur adhibere ; ut salutaris medicinse poculum, modo ejus os saccharo illiniatur, Corinthii libenter admittant et hanriant. Quanquam vero Corinthii omnes qui fuerunt ex ecclesia Christum professi sunt, in illiusque doctrina et nomine glo- riati sunt, tamen super hoc fundamento nonnullorum erant malas et pravas edificationes, partim ignorantia, partim malitia, superintroductas. Puerunt enim quidam parum modesti, idemque non parum arrogantes, qui Deo et Christo et Christi apostolis non nihil posthabitis, ceporunt de lucro suo cogi- tare; ac freti sapientia seculari, quas semper plurimum potuit apud Grocos, in plebe sibi autoritatem querere ; si- mulque apostolorum opinionem, maxime Pauli, derogare; cujus tamen adhuc apud Corinthios (ut debuit) nomen plurimum valuit. ' EP. I. AD CORINTHIOS L. 165 • At illi nescio qui invidi et impatientcs laudis Pauli, et suam laudem ac gloriam amantes, attcmptaverunt aliquid in- stitutionis in ecclesia, ut eis venerat in mentem, utque sua sapientia et opibus probare potuerint; volucruntquo in populo videri multa scire et posse, ac quid exposcit Chris tiana religio nihil ignorare, facelequo quid venerat in dubium posse solvere, et'sententiam ferre. Qua insolentia nimirum in molli adhuc etnascente ecclesia molliti sunt multa; multa passi etiam sunt quae ab institutis Pauli abhorruere. Item magna pars populi jamdudum, et vix a mundo tracti in earn religionem quae mundi contemptum edocet et imperat, fiicilo retrospexit ad mundanos mores, et oculos in opes, potentiam, et sapientiam .secularem conjecit. Unde nihil reluctati sunt, quin, qui opibus valuerunt, apud eos iidem autoritate valeant. Immo ab illis illecti, prompti illorum nomina sectati sunt. Quo factum fuit ut partes nascerentur et faciones, ac constitutiones sibi diversorum capitum ; ut quasquc conven- ticula suum capud sequerentur. Ex quo dissidio contenti- osas altercationes proruperunt, et omnia simul misere cor- ruerunt in deterius. Quam calamitatem Corinthiensis ecclesios, quorundam hn- probitate inductam, illius primus parens Paulus molestissimo tulit ; non tam quod conati sunt infringere suam autoritatem, quam quod sub malis suasoribus, qui bene ceperint navigare in Christi archa, periclitarentur. Itaque quantum est ausus et licuit, insectatur eos, quod volunt videri sapientes, quiquo in Christiana re puplica plus suis ingeniis quam ex Deo moliuntur. Quod tamen facit ubique modestissimc, homo piissimus, magis querens refirmationem malorum, quam ali- quorum roprehensionem. Itaque docet omnem et sapien tiam et potentiam a Deo esse hominibus per Jesum Christum, qui Dei sui eterni Patris virtus et sapientia est. Cujus vir- tute oportct sapiat ot possit quisquo, qui vere sapiat aliquid et rocte possit. Hominum autem sapientiam inanom et falsam affirmat, item potentiam vel quamquunque quamdam onervationotn et infirmitatcm. Atque hcoc utraquo Deo odiosa ct dctestabilia ; ut nihil possit fieri nee stnltius, nco impotcn tins, neque vero quod magis Deo displiccat, quam quompiam suis ipsius viribus conari aliquid in ecclesia Chris tiana, quam totain suum solius opus esse vult Deus ; atquo 166 EP. I. AD CORINTHIOS I. quemquam in eo ox se solo suoque spiritu sapere ; ut nulla sit in hominibus prorsus, neque quod possunt bonitate, neque quod sapiunt fide, neque denique quod sunt quidem spe, nisi ex Deo in Christo, gloriatio ; per quem sumus in ipso et in Deo ; a quo sane solo possimus, et sapimus, et sumus denique quicquid sumus. Hoc in tota hac epistola contendit Paulus asserere, verum maxime et apertissime in prima parte ; in qua nititur eradi- care et funditus tollere falsam illam opinionem, qua homines suis viribus se aliquid posse arbitrantur ; qua sibi confisi, turn Deo diffidunt, turn Deum negligunt. Quae hominum arrogantia, et opinio de se ipsis, fons est malorum et pestis, ut impossibile sit earn societatem sanam et incolimem esse, in qua possunt aliquid, qui suis se viribus aliquid posse arbi trantur. Secundum vero Pauli doctrinam, quas est Christi doctrinae et evangeliis consona (siquidem unus est autor et idem spiritus) , nihil quisquam ad se ipsum, sed dumtaxat ad Deum spectare debet ; ei se subjicere totum, illi soli inser- vire, postremo ab illo expectare omnia, et ex illo solo pendere ; ut, quicquid in Christiana republica, quae Dei est civitas, vel vere sentiat, vel recte agat, ab illo id totum credat proficisci, et acceptum Deum referat. Sed ut clarius apostoli sermo intelligatur, qui. in hoc loco artificiosissimus est, quas ad rem pertinent paulo altius repetamur. Hominis anima constat intellectu et voluntate. Intellectu sapimus ; voluntate possumus. Intellectus sapientia fides est ; voluntatis potentia charitas. Christus autem Dei -virtus, id est, potentia est, et Dei sapientia. Per Christum illumi- Joan. i. 9. nantur mentes ad fidem, qui illuminat omnem hominem lb. 12. venicntem in mundum, et dat potestatem filios Dei fieri, Us qui credunt in nomine ejus. Per Christum enim incenduntur voluntates in charitatem, ut Deum homines et proximum amcnt ; in quibus est completio legis. A Deo ergo solo per Christum et sapimus et possumus, eo quod in Christo sumus. Homines autem ex se intellectum habcnt cecum, et volunta- tom depravatam, in tenebrisque ambulant, et ncsciunt quid faciunt. Triaapud Paulum sunt hominum genera; Judei, gentes, EP. I. AD CORINTHIOS J. 167 et ex hiis vocati Christiani. In Judeis fuit cecitas ex de- pravationc voluntatis : in gentibus pra-\itas et ' ignorantia. In hiis ex sapientia eorum invaluit stultitia, uude malo Christo voluerunt : in illis ex malitia surrepsit atra et misera cecitas. Quod si dominum glorice cognovissent, nunquam iCor. ii.8. ilium crucifixissent. Christus autem, ut modo dixi, Dei i. 8. virtus et Dei sapientia est. Qui sunt calidis radiis illius dig nitatis acciti, ut illi in societato adhereant, hii quidem sunt tercii illi quos Paulus vocatos et electos in illam gloriam appellat ; quorum mentes presentia divinitatis illustrantur, voluntates corriguntur; qui fide cernunt claro sapientiam Christi, et amore ejusdem potentiam fortiter apprehendunt. Qua luce destituti gentiles ad bonum Christi nuncium stulti fuerunt, idque stultum judicarunt. Siquidem est quodque ut is qui recipit ; omniaque sunt stulta stultis. Iudei autem, potenti amore carentes, infirmi, offenderunt se Eom. ix. ad lapidem offensionis et petram scandal i, et ad fortitudinem 32, et invictam Christi patientiam passionemque impotentes fuerunt ; vane motantcs se in necem Christi, quem experti sunt constantem in virtute usque ad mortem, mortem autem Phil. ii. 8. crucis. Habuit se in Christum ille Iudiorum impitus perinde ac fluctus in saxum ; quod suo loco herens conantes illidere illiduntur. Ita similiter fluxa Iudeorum impacientia et im- portuna actio a stabili Christi ot immota patientia dift'ringi- tur ; ut ignaviter agentes repati et relidi potius quam agero aliquid, alte rem considerantibus, videantm- ; ac interficientes Christum non tam vicisse quam victos esse. Quandoquidom illorum impatientia non potuit facere quo minus Christus forti patientia pateretur. Quod Christum pati agere fuit, et in patientia vincere. Quod voluit facere ex disponsatione, ut fortis et invictas patientias exemplum suis sequacibus relinqucrot ; qui nulla virtute victoriosius pugnare possunt quam patientia ; in qua re perstare usque ad mortem est finem imponero motui im- patientinm cum trophea constantias. Itaque fiuctuantes Iudeos et impels osius irruontes in mortem Dei fortis ct jiaiicntis, Dei potcntis in prclio, saxeus 1's.xxiii.s. 1 Leg. ex ? 24, 168 HP. I. AD CORINTHIOS I. et secum constans ingens Christus ipsa patientia et sua morte defregit, et de victa impatientia imbecilium, passus fortiter et morions gloriose triumphavit. Verum tamen Iudci, ex odio et malivolontia ceci, potens quiddam facinus se egisse crediderunt, quando Christum do medio sustulcrunt ; ilium que et infirmnm et offensum cen- suerunt, ac suis viribus victum ac sublatum. Quapropter audientes necem Iesu, et Christum crucifixum, infirmi ipsi, non potuerunt aliter de Christo quam de infirmo et scanda- loso, id est, offenso et leso, judicare. In quo quanquam innumerabilia et manifostissima argumenta viderint potentiae et divinitatis, tam frigens odium in eis nihil potuit admittere, Mat. xii. et in bonam partem coquere. In belsabub, demoniorum principe, dixerunt ilium ejecisse demonia ; ac cotidie cernentes in eo testimonia mirificas virtutis, tamen interea signa et potentificum aliquod opus flagitarunt ; impotentes illi sane, infirma invidia et odio, ut aliquid potens et mirificum agnos- Mat. xxvii. cant. Atque, ut refert Matheus, similiter prinoipes sacerdo- tum illudentes , cum scribis et senioribus, dicebant : Alios salvos fecit, seipsum non potest salvum facere. Si rex Israel est, descendat nunc de cruce, et credimus ei. Itaque manifes- tationem alicujus virtutis potentiasque in Iesu quesiverunt semper Iudei, invalidi ipsi ac nequiuntes experiri in alio quid forte et potens est. Unde est factum ut patientiam passionemque Iesu Christi, illam mirificam et voluntariam mortem, mortem ipsam vincentem, infirmitati darent ; Christumque crucifixum, Christum infirmum, offensum, fractumque suis viribus judicarunt ; tam impotentes odio et malivolentia, ut virtutem potentiamque cognoscant, quam gentes ignorantias tenebris, ut lucem veritatemque videant. Quibus cecis omnia sunt ceca, et falsis falsa. Qui non emergentes ex caliginosa sapientia eorum senserunt nihil habuisse saporem sapientiae, nisi quod ad eorum rationem descenderat. Quod vero longe supra rationem in alto se tenet, quodque nullo alio oculo quam perspicacis fidei cerni potest, utpote divinum quiddam revelatum cui credatur, id homines fide non prediti, et ratione carere et stultum esse statuerunt. Quorum vero animi agitati divina gratia, ut filii Dei sint, et affulsorint fide, ut Deo veritatem docenti 41,42. EP. I. AD CORINTHIOS I. 169 credant, et simul concaluerint amore, ut bonitatem Dei in eos et misericordiam redament ; ii nimirum facile ct Christi crucifixi ac totius illius roi misteriique do verbo Dei incar- nato sapientiam veritatemquo credentes perspexerunt, et ejnsdem etiam magnificam vim potentiamque omni charitate ac cultu amplexi sunt. Quapropter a Paulo est illud scriptum hie ad Corinthios : Quoniam et Iudei signa petunt, et Greci sapientiam querunt : i. 22-24. nos autem predicamus Christum crucifixum, Judeis quidem scandalum ; id est, Judeis visam offensioncm Christi, et le- sionem infirmi, ac impotentis supplicium et interitum ; gentibus autem stulticiam, qui judicaverunt illam rem omnino carere ratione. Nobis autem vocatis, Judeis atque G/recis, Christum Dei virtutem, id est, potentiam, et Dei sapientiam. Nam ii benigna Dei gratia, quadam arbitraria electione, a tenebris gentilium in lucem fidei, et a Judeorum frigore in calorem amoris attolluntur ; ut in Iesu Christo et veritatem Dei videant, et do ejus bonitate ac potentia gaudeant. Attolluntur iidem in id prcstantias, ut omni humana stulticia et infirmitate discussa, in Christo quum sint, longe supra homines ipsi et divinitus sapiant, et operibus admirabiles exstent. Nam quid miruin est, qui ad ipsam Dei virtutem et sapientiam accednnt, si ipsi protenus sapientes et virtuto potentes evadant, tametsi a stultis et invidis insipientcs et infirmi censeantur. Etenim (ut apud Paulum sequitur) Quod stultum est Dei, sapientius est hominibus ; et quod in- i. 25. firmum est Dei, forcius est hominibus. Quod ita scriptum est ab Apostolo genere ambiguo ct ancipite, et hoc quidem, ut mihi videtur, consulto et ex proposito, ut utram in partem velis id, vel in anticedentem vel in subinsequentem, commode trahas. Antecedunt hoc, quod modo dixi, quas significant, quas acta fuerant cum Christo, ea a Judeis et gentibus stulta- et infirma haberi. Susequuntur, quas narrant habitos in mundo sfultos et infirmos potius ad Dei veritatem et sapientiam esse at- tractos. • Quod si ad superiova referas, turn Paulus stultum et infirmum Dei vocat, quod dicit fortius et sapientius esse hominibus, illud quod actum fuit do Christo inter Judeos. In quo gentes stullitiam, et Judoi infirmitatcin, csso cogita- 170 EP. I. AD CORINTHIOS I. runt; quod ipsum quanquam calmnniati sunt homines, tamen turn sapientius turn, fortius fuit honiinil ?¦ ; id est, quoquam quod ab hominibus fieri potest. Quod si ad ea trahas (uti potes) quas subsoquuntur, in quibus est vocari eos maxime a Deo qui in mundo minimi' estimantur, ut ostendatur, qui magni habentur in hoc mundo sapientia vel opibus, eos Dei judicio indignos esse suis misteriis, et a sua virtute ac sapientia repudiari : ad hoc ergo si vis illud Pauli spectare, quod inquit infirmum et stultum Dei sapientius et fortius esse hominibus, turn sig- nificat eos habitos stultos et imbeciUes in mundo, dummodo nunc in Deum tracti in Deo maneant, ex Deoque et sapiant et agant omnia, sapientiores in Deo et potentiores esse hominibus ; quos vocat Apostolus" stultos et infirmos Dei, propterea quod quos mundus reputavit stultos et infirmes, viles et nihil, eos sibi Deus elegit ; ut ex nihilo aliquid, ex stultis sapientes, ex infirmis potentes efficiat, construatque quiddam opus ex hominibus vocatis, quod totum esset suum, ut in eo quicquid sit, id non habeat nisi ex Deo de quo glorietur ; ut ubique in suo op ere et civitate fulgeat sola Dei gloria, utque homines ex quibus construitur nihil in se sed in solo Deo glorientur. In hac parte etiam didicinms a Paulo, quando Christum Dei filium virtutem et sapientiam Dei vocat, Deum ipsum parentem esse sapientias et virtutis, cujus filius est potens sapientia et sapiens potentia ; qui voluit infirmus quodam- modo et stultus videri in humana carne infirma et caliginosa, descendereque in humilitatem nostram, et quasi misericor- diter manum porrigere jacentibus in infirmi tate et tenebris, ut nos ad se in lucem et robor, ad sapientiam et potentiam traheret; ut in eo redempti, sanctificati, justi, sapientes, sati in agro Dei, plantati in illius vinea, adoloscamus illius . virtute, qui solus incrementum dat, in earn perfectionem quam in messione, in vindimia, in seperatione bonorum a malis, in retributione cuique secundum opera sua, dominus frugum sibi assumet et reponet in horreo suo. Sunt homines suapte natura mali, insipientes, impuri, nihili. Deus autem ipse ipsum est esse, ipsa puritas, ipsa sapientia, ipsa bonitas. Mediator vero Dei et hominum EP. I. AD CORINTHIOS I. 171 Iesus est Christus, qui in se complexus est simul mirifice divinitatem et humanitatem ; qui Deus hominem deificavit ; in quo regeneramur ut simus, purificamur, illustramur, justi- ficamur, ut sancti, sapientes et boni simus, utque Deo assimulati Dii evadamus. Is a nobis omni amore amandcs et excolendus Iesus Christus, ineffabili Dei bonitate, bcnignitate et misericordia, stupendo in terris et adorando miraculo quidem, f actus est nobis (ut scribit Paulus) sapientia, et justicia, sanctificatio et i. 30. redemptio; in quo eodem ex Deo sumus quicquid sumus; ut, sicut divino spiritu prasditus cecinit hieremias : — Non Jer. ix. 23, glorietur homo in sapientia, fortitudine, divitiis suis ; sed in hoc glorietur, quod scit et novit Deum, qui facit misericor- diam, judicium, et justiciam in terra. Quod oraculum Paulus brevius commemorat, dicens, Qui gloriatur, in domino i. 31. glorietur. CAP. II. QUAM in visa et odiosa est potentia et sapientia hujus mundi Deo, quam divinas sapientias adversa ct con- traria, iccirco etiam quam despecta ct reprobata, vel ex hoc licet cernere, quod mysteria sapientias suae et bonitatis Deus neque voluit plurimmn a sapientibus et potentibus audiri, neque a talibus predicari ; sed accepi ab illis et tradi qui erant hujus tenebricosas sapientias, quas humana ratione constat, penitus expertes. Quod si quando voluerit quempiam preditum sapientia seculari, cujusmodi Paulus et ejus discipulus Dionisius Ariopagita, ac nonnulli alii, veri- tates sapientias suas et accipero et ad alios defcrro, profccto hii nunciaturi aliis quod a Deo dediccrint, dcdita opera nihil magis curarunt quam ut ex seculo nihil sapere vidorcntur ; existimnntes indignum esso ut cum divinis rcvelatis humana ratio comisceatur ; nolontcs etiam id committcro quo putctur vcritati credi magis suasiono hominum quam virtute Dei. Hinc Paulus in docta ot crudita Grctia nihil voritus est ex so videri stultus ot impotens, ac profitori so nihil scire, ii. 2. 23 11. 172 EP. I. AD CORINTHIOS II. nisi Iesum Christum, et cundem crucifixum; ncc posse quic- i. 21. quam nisi per eundem; ut per stultitiam predicationis salvos faciat crcdentcs, et rationantes confundat. Hoc enim placi- tum fuit Deo, ut ita fiat; quod testatur Salvator apud Mat. xi. Matheum : Confiteor, inquit, tibi, pater, domine celi et terrce, quia, abscondisti hcec a sapientibus ct prudentibus, et revelasti ea parvulis. Quas mistoria Dei profccto sunt ejus modi, ut qui non abnegat semetipsum prorsus, qui non stultus fit ut sit sapiens, qui non desinet esse homo ut sit Deus, is Deum, divinam sapientiam et. spiritum, nunquam sentiet. Agitatus omnino oportet sit spiritu Dei, et regenitus, footusque novus in formam spiritalem, ut totus spiritalis spiritualia Dei spiritaliter examinet, exquirat, colligat, percipiat ; percipiat l Cor. ii. (inquam) non suo spiritu, sed spiritu Dei, qui solus novit .quae sunt Dei, quoque etiam prediti soli quas sunt Dei cognoscunt, solique possunt et debent diei sapientes ; idem etiam potentes, non sua quidem potentia et virtute, sed solius Dei, per Iesum Christum, Dominum nostrum. In quo illud venerandum et adorandum miraculum, quod Deus ipse coierit cum humana natura ; quod quiddam com positum ex Deo et homine, quod Greci vocant theantropon, hie vixit in terris, et pro hominum salute versatus est cum hominibus, ut eos Deo Patri suo revocatos reconciliaret ; quod idem perstitit in probatione et ostensione virtutis, defensioneque justitias usque ad mortem, mortem autem cruris ; quod deinde victa morte, fugato dyabolo, redempto humano genere, ut liberam habeat potestatem omnino, sine adversarii querela, eligendi ad se quos velit, ut quos velit vocet, quos vocet justificet : — quod (inquam) sic victa et prostrata morte mortisque auctore, ex morte idem resurrexit vivens, ac vivum se multis ostendit, multisque argumentis comprobavit; quod tum postremo cernentibus discipulis sursum, ut erat, Deus et homo, ascendit ad Patrem, illic ex colo progressum sui inchoati operis in terris et perfec- tionem despecturus, ac, quantum sibi vidobitur, continuo adjuturus; quod deinde post hasc tandem oportuno tempore, rebus maturis, contrariis Deo rationibus discussis lono-0 ct a creaturis suis exterminatis, injustitia videlicet et ignorantia, in quarum profligationo nunc cotidie Dei sapientia et virtus EP. I. AD CORINTHIOS. II. 173 m suis ministris opera tur, operabiturque usque in finem ; quod tum, inquam, post satis longiim conflictum ct utrinquo pugnam inter lucem et tenebras, Deo et angolis spectanti- bus, tandem ille idem dux et dominus exercituum, qui hie primus bcllum induxit adversaries, et cum hostibus ipso manum consoruit, patientia et morte vincens, in subsidium suorum prelucens et prepotens redict, ut fugata malitia et stultitia illustret et bona faciat omnia, utque postremo resuscitans mortuos ipsam mortem superet sua immortalitato et absorbeat, ac victuros secum rapiet in celum, morituros a se longe in sempiternam mortem discutiat in tenebras illas exteriores, ut per ipsum in reformato mundo sola vita deinceps in perpetuum sapientia et justicia regnet; hoc, inquam, totum magnum admirabilo et obstupescendum miraculum in Iesu Christo, per quem Dei Filium incarna- tum tota haec dispensatio sapientissime et potentissime pera- gitur ; hoc, iterum inquam, miraculum omni fide credendum, omni amore amandum, miraculum plenum gratias et veritatis, miraculum in mysterio absconditum, prcdestinatum ante secula in gloriam nostram, temporibus suis congruis re ipsa et effectu prestitum et exhibitum revelatumque hominibus, nemo sane perspicit, nisi ad id trahatur attolaturque, tan quam piscis, evangelica doctrina, ab aquis hujus mundi in spiritum, a caligino in lucem, a divisione in unitatem, a falso in veritatem, a malicia in bonitatem, in spem, fidem et caritatem ; ut unitus in Doo, et Deo credons, et Deum amans, ex Deo solo stabilitor sit, sapiat clare, et bene agat. Ad quam gratiam fclicitatemque qui manent in hoc fluc- tuanti mundo, divisi animis et cogitationibus dissipati, qui caligeno et atritate hujus secularis sapientias obfuscatas habent mentes ac pene extinctas, qui malicia et infirmitate depravatas habent voluntates et appeticiones ad omne malum inclinatas, cujusmodi habent proculdubio omnes qui ex more (ut videmus) pisciculorum instor in mundano hoc maro nantes vivunt, immo potius morinntur, fluxa carno, duris ocuhs, debili virtute; ii profecto sunt ita inopti ut aliquid spiritus et lucis sensiant, ut non alitor atque ipsi piscos, quibus eos assimulavi, qui in aero noqnennt vivere, abstracti aliquous- quo in spiritum mori so arbitrantur ; qui nihil minus possunt 174 EP. I. AD CORINTHIOS II. pati quam aliquid depromptum ex penn spiritah. Id enim, ut ipsis vidctur, necat spiritus eorum, nee se convaloscero putant prius quam rursus in mundo relapsi fluctibus mundi obruantur. 0 misera hominum et perdita condicio ! Sed quodquo est ut providctur fore. Ac novit Deus probe qui sunt ad sua mysteria magis idonii. Qui quidem sunt hii, qui minus visco hujus mundi tenentur, qui minus plagis hujus seculi nequam irretiuntur; vita, scilicet, sapientia, et potentia seculari. Quae revera non est sapientia, potentia et vita ; sed mors, stulticia et infirmitas, falsis nominibus exornata ; a quibus qui longius abfuerint, quique fuerint impotentes et stulti appellati, ac nullius precii estimati, ii nimirum vero Dei judicio judicati fuerunt magis apti quibus sua mistoria com- mendentur, quique ipsi formentur divina sapientia et volun tate, ut ex Deo solo sciant omnia et velint. Quaproptor prisca nostra ecclesia, qui Dei attractu con- stitit, ex contemptis et abjectis hujus mundi exorta ct aucta est. In qua nemo ingressus est nisi qui vel nihil habuit hujus secularis sapientias et potentias, vel habitam deposuerit, ut stultus factus sapiat ex Deo. Quocirca Paulus hujus rei i. 26, 27. admonet Corinthios, et juhetvideant vocationem suam; intelli- gantque in ipsis ecclesiaque eorum non multos sapientes secun dum carnem,potentes, nobiles, vocatos et electos a Deo in socie- tatem cum Christo, sed infirmos, stultos, bumiles et abjectos; ut ipso Dei delectu manifeste pateret, eo gratiorem Deo quem- que esse, quo mundo minus acceptus est; vilipensosque ad se accivisse, ut magni qui habentur in mundo, minimi a Deo estimari ostendantur; qui revera habent in se rationes et dispositiones longe contrarias divinas formationi, quas suasu inductuque demonico, in quom facile labuntur homines, con- traxerint ; quas si non eluantur, sique animus ab ipsis penitus non purgetur, divinariim rerum rationes et imagines exci- pere reforreque non potest. Quas quum simplices, puros, bonas et pulcras sint, necesse est quas adversantur et impediunt harum impressionem, naturam et nominationem habcant contrariam, sintque locatas in mul- titudine, impuritate, turpitudinc ot malitia ; hominesquo ipsi talibus rationibus non praestant (ut ipsi falso putant), sed EP. L AD CORINTHIOS II. 175 subsunt ; noc in alto, sed in imo ; nee liberi vagantur supra m luce et calore, sed tenebrecoso frigoro et maliciosa igno rantia deorsum in inferiori loco longe a regione claritatis et vitas detcnentur ; hoc ipso miseri quod carent veritate et bonitate ; verum eo miseriores quo hiisco se carere non intel- ligunt, quoque in ignorantia et infirmitate se sapientes et potentes esse putant. Quorum sapientia malitia est, potentia impatientia, nobilitas et altitudo revera ignobilitas et in imum depressio est, atque, ut apud Lucam inquit Salvator, abonvinatio apud Deum. Luc. xvi. Quamobrem non ab re quidem videtur factum fuisse a Deo, ut illo vulgo homiuum et quasi fece in fundo residonte longe a claritate posthabita, qui in tam allum obscuritatem non fuerint dilapsi, prius et facilius a divino lumine attingerentur ; qui fuerunt qui minus in vallem mundi miseriasque descende- runt, qui altius multo extantes quam alii, merito priores exorto justitias sole illuminati fuerunt; qui supra multitu- dincm, variotatem et pugnam hujus humilis mundi, sim- pliccs, sui similes, et quieti extitcrunt, tanto propiores Deo, quanto remotiores a mundo distaverint. Quod si Deus ipse est ipsa nobilitas, sapientia et potentia, quis non videt Petrum, Ioannem, Iacobum, et id genus reliquos, etiam antequam Veritas Dei illuxorat in terras, tanto aliis sapientia et viribus prestitisse, quanto magis abfuerint ab illorum stulticia et impotentia; ut nihil sit mirum si Deus, cujus est bonis suis meliores eligere et accomodare, eos habitos stultos et impotentes deligerit; quandoquidem revera universi mundi nobiliores fuerunt, a vilitateque mundi magis sejuncti, alti- usque extantes; ut, quemadmodum id terras quod altius eminet exorto sole facilius et citius radiis tangitur, ita simi liter fuit necesse, prodeunte luce quos illuminaret omnem Joan. i. 9. hominem venientem in hunc mundum, prius irradiaret eos qui, magis in hominibus eminuerint, ot quasi montes ad homimun valles extiterint. Ad alios autem qui sunt in imo, in regione frigoris, nebulosa sapientia obducti, et tardius penetrant . divini radii, ot illic difficilius illuminant, ot citius dostitnunt, nisi forto vehementius incumbontes rarifecerint nubom et lovifecerint hominem, ut abjectis omnibus quas habet, evolet in Christum. Quod si fecerit, turn emergit in conditionem et 176 EP. I. AD CORINTHIOS II. statum Petri ac talimn pervulorum, quos dudum contemserit, ut per earn viam ascendat ad veritatem, qui ipse est Christus. Mat xviii. Qui dixit, Nisi conversi fueritis, et efficiamini sicut pervuli, »¦ non intrabiiis in regnum celorum. Qui pervuli sine dubio sunt majores illis qui magni in mundo reputantur, ac ideo jure a Deo ad sua misteria antepositi. Siquidem descen- denti Deo in homines, altiores hii aliis in Deum occurrerunt; qui primi ilium accipientes habuerunt in mandatis, ut demde ejus nomen, lucem et bonitatem dirivarent gradatim deorsum ad infirmos 1 quosque ; etiam ad illos, si fieri posit, qui valles terrarum et profunda maris inhabitant. Nemo ergo dubitet quin Deus, quanquam tales non - habebantur, tamen revera eligisse sibi nobilitatem et sapi entiam et potentiam humanse generationis, ac nubem homi num in sinceriore sua parte illustrare incepisse, ut deindo radii ad spissam atritatem penitrent. In qua atntato fuerunt et sunt sapientes et potentes hujus seculi, qui diffi- culter in se sane lucem admittunt ; verum pergent radii in consummationem illuminandorum. Quod non est particeps lucis discutietur. Hie qui baptizat in spiritu et igne, id est, Mat.iii.12. igne spiritali, ventilabro in manu permundabit aream suam, et congregabit triticum in horeum suum ; paleas autem com- buret igne inextinguibili. Paleas sunt quas arescunt vana sapientia, quique falsa potentia inefficaces sunt, qui jure apud Deum ultimo loco habentur, ne dicam nullo ; vel potius in nullo, ne falso dicam. in aliquo. A quorum ratione vivendi et forma qui longius abest, differentiusqne se gerit, is pro- fecto apud equo's judieos et nobilior et sapientior et denique (quod minus stulti vident) etiam potentior debet haberi. Quandoquidem vera potencia non tam elucet in mobili accione, quam in constanti patientia. Corinthii et sua ipsorum opinione et aliorum etiam habiti sapientes, nihil arbitrati sunt venire in sermonem posse, de quo non disertissimo disputarcnt, de quoque etiam proba- bilem sententiam non proferrent : homines insolentor confisi suis ingoniis, et sapientiam sibi arrogantes, in quaque ro et veritatem et falsitatem posse suis viribus deprchendero 1 Lee. inlimos. EP. I. AD CORINTHIOS II. 177 opmati sunt; gens ingeniosa, abundans et ocio et Htoris, ac simul artificiosa quadam eloquentia freta, quicquid in medium venerat, id in utramvis partem et suadero et dissuadoro nihil diffisa ost. Fuit ilia Greca natio, illis argutiis versatibilis humani ingenii, semper prompta ad arguendum et redar- gucndum ; sod hiis humanas mentis deliramentis miserabiliter docepta. Siquidem quo putarunt maxime se videre et veri tatem perciporo posse, eo maximo excecata fuerat Grecia, ne veritatem intueretur. Quod putaverint sibi fuisse subsidio, fuit impedimento. Quo valuerunt apud homines, apud Deum impotentes fuerunt. Hinc sapientiam illorum vocat Paulus stulticiam apud Deum; et admonet, si volunt veri sapientes iii. 19. esse, stulti fiant ut sapiant. Humanis viribus, facultatem rationis quantum maxime potentis, spiritu hujus mundi, adminiculis humanas doctrinas ac oloquentias quibusquunquo et quantisquunquo accumilatis, non valet homo aspirare ad ea quas Deus in sua absoluta rationo et voluntate longe supra orcein rationem molitur et prestat; quas solus divinus spiritus novit, ct qui eodem spiritu afflati sunt, ut fide vi- deant dum hie sint, etper speculum in enigmate; donocfacie xiii. 12. sint ad, faciem visuri. Qua inhalationo divini spiritus qui non tanguntur, ii acio qua divina cornant mysteria careant necesse est. Paulus autem arreptus in unum illo benigno ot suavi affiatu, egrcgio claruit perspicuitate spiritus, et liquide vidit mirabilia Dei, et ex eodem spiritu constantcr eadem docuit; maximo Iesum Christum crucifixum ; cujus salutaris rei mysterium undo ct quorsum tendit probe novit, qui ita abnegavit semet ipsum, ita so dedit et vovit Deo, ita totus ex Deo dependit, ut nihil se prorsus nee sapere ncc posse nisi ex Deo professus est. Atquo apud Corinthios, qui non parva de se, nee parum se sapere et posso cogitarunt, is nunciuui Christi afferens vili so pendit, ac nihil se scire nisi Iesum Christum et eundem ii. 2. crucifixum, nihilque nisi ex Doo posse, prosetulit; cujus spiritum tenuit, quo sapuit, quo docuit, quo egit omnia ; ut non ipse homunculus insipions et impotons, sed sapions et inirincus Deus in 00 videatur omnia egisso, qui operatur in fidolibus ministris suis, ot trahit ad fidem mysteriornm N 178 EP. I. AD CORINTHIOS II. suorum quos ipso vult ; digit in regnum quos libct Doi, qui Ps. xiv. l . cum Christo regnent in monte sancto suo. Ideo velit Paulus Corinthios non confidere in sapientia sua, Horn. viii. qiuc inimica est Deo, sed regcnitos extra se ire in Deum, ct '¦ evadcre supra se, novos, spiritales ct divinos homines ; in quo statu sint, sapiant, et ox spiritu agant omnia ; ut vere ii. 12. possint illud dicere : Nos non spiritum hujus mundi accepi- mus, sed spiritum qui est ex Deo, ut sciamus ques a Deo donata sunt nobis ; id est, rcdemptionem per Christum ; et salutem, Matt. xi. id est, misterium quod Deus abscondit sapientibus et revelavit pervulis ; misterium absconditum, predestinatum ante secula l Qor. i. in gloriam elcctorum ; quod voluit notum fieri per stulticiam 21> "ii- predicacionis, ut confundat sapientes; quod voluit periuntibus esse stulticiam ; talibus qui salvi fient, virtutem Dei ; Judeis scandalum, gentibus insipientiam ; vocatis et delectis Dei 2Cor.iv. 7. virtutem et Dei sapientiam. Quod voluit etiam esse thesau- rum in vasis fictilibus, propinatum ab apostolis, et habons lb. ii. le. odorem, aliis mortis in mortem, aliis vitco in vitam. Est enim quodque ut is qui recipit ; et odoriferum Christi evangelium tale sontitur, ut is qui audit divina voluntate vel eligitur vol reprobatur. In quo, ut in omnibus, est Justus et miscricors Deus ; cujus ratio, voluntas et actio omni humilitate veneranda et colenda est, non nostra stulticia attrectanda temcre et dispu- tanda. CAP. III. Deus. Christus. Ecclesia | Q^™ mrnistratur. 1 Qui ministrant. Deus. Christus.Corinthii, Ecclesia. Apostoli. <¦<-/ T)AULUS, spiritalis, potens spiritu, escam ot solidgm ci- J- bum habens, spoctans ad Deum, sectans charitatem, quam sequitur unitas, potentia, fortitude Corinthii, quasi carnales, infirmi carne, adhuc lacte et fluida potiono potiusquam cibo pascendi, spectantes ad humiles homines, non ad summum Deum, gloriantes in hominibus non in Deo. EP. I. AD CORINTHIOS III. 179 Deus auctor et effector est omnium in hominibus ; Agri- cola, Architectus, Pontifex. Christus fundamentum est, quo nemo potest aliud ponere. Corinthii ipsi bona agricidtura Dei est, pulchra architcc- tura, sanctum templum, divina spiritus hospicium. Ministri sunt in duplici genere. Alii veri, boni, simpli- ces, sancti, fideles Deo, pii erga homines, prudentes et dili- gentes in ecclesia per gratiam, et adjutores Dei. Alii contra fallaces, maHciosi, multiplices, impuri, perfidi, injusti, stulti, temerarii, adjutores diaboli. Deus ipso Justus et misericors, operis sui et quasi edificii in hominibus auctor est, qui altum et solidum fundamentum posuit Iesum Christum, supra quod apte et conciniter voluit reliquum opus erigi et consummari ; quod assimula- tione ad veritatem et simplicitatem Christi secum constct firmitcr et duret perenniter. Ministri humiles, quibus utitur Deus in construendo ct per- ficiendo opere suo, sunt apostoli, ut videlicet qui fideles sunt Deo, qui in eo quod inchoatum est a Deo, ipso Deo duce et ejus spiritu pergunt, non suis usi ingeniis, sed tractu divini spiritus, nee sibi quicquam confisi, sed soli Deo ; hii nimirum in vero et solido Christo, pro ratione fundamenti, concinno edificant in hominibus et sapientiam et bonam actionem, et promovent edificium structura durabili et pulcherima, lapidi- bus aureis, argenteis et gemeis coagmentatis ; ut sua con- stantia et patientia non timeat injuriam adversariorum ; sua specie et nitore perplaceat Deo et amicis Dei. Contra autem qui suis confisi ingeniis arbitrantur ex se ipsi aliquid in ecclesiam bene introducere posse, profecto ii edificationem adhibent fundamonto disparem, indignumque Christo, ingratum Deo et ecclosias dedecorosam ; edifica- iii. 2. tionem quasi ligneam, feneam, stipulinam, falsam , fragilem, caducam; quam facile adversariorum impitus disporget, et ignis illo oxaminatorius Dei in die domini dissipabit. Ut enim in segitibus zizania usquo ad messom, item in rhote ut mali pisces, quamdiu in maro sunt, unacom;uisceri sinun- tur; in littero vero facta est sopcratio; ita similiter fert Deus omnia, ot tollerat improborum in sua ecclesia malanl cdificationom, usquo nd consumationeiu seculi, ad diem 180 EP. I. AD CORINTJ-WS III. iii. 13. Domini, in quo cujusque opus ignis probabit ; ignis quidem Es. i. 25. file de quo Esaias : Excoepiam ad purum, inquid, scoriam Luc.xii.49. meam: ignis, quem Christus vcnit mittere in terram; ignis mala consumens ; qui spiritus ille bonus et sanctus est, quem Iesus quasi ventilabrum habuit in manu sua. Qui spiritus permundabit aream domini. Qui etiam idem spiritus purga- l Cor. iii. torius unius cujusque opus, quale sit, probabit. Cujus poten- tem presentiam quod quadam spiritali cognatione ferre poterit, id stabit illesum, immo etiam adjutum et conserva- . tum in foventibus radiis divini spiritus; qui quodque spiritale statim agnoscet, et sustinebit ut suum ; nee agnoscet quidem- quicquid aliud quam suum et spiritale. Quod si quicquam alienum fuerit a spiritu, olens magis infirmitatem humani in- genioli, quam fortitudinem divini spiritus, id potentiam et veritatem divini spiritus non sustinens, ut vanum et futile longe propelletur, cum etiam dispendio illorum a quibus ilia inanitas profecta est, qui volunt in divino opere insolcntcr plus sapere quam oportet. iii. 15. Tamen tales salvos fore dicit Paulus, sed quasi per ignem : nisi quod adbibet Apostolus si (dicit enim, si tamen) signi- ficat Paulum subdubitare salvi erunt ejusmodi, necne. Verum hoc proculdubio certum est ; salvi si fuerint illiusmodi viola- tores templi, per ignem eos purgationemque spiritus sancti salvos fore ; quanquam quod sequitur talibus salutem non iii. 17. videtur proponere. Nam tales violatores templi Dei dicit Deum, disperditurum. At, utquunque est, id nequaquam dubitamus velle Paulum, qui impuri sunt, inquinatoresque sancti operis Dei, eos, si salvi fuerint, non aliter quam purga- tiono divini ignis et spiritus sancti, salvos facturos esse. iii. 1. Quod autem scribit Paulus se Corinthiis adhuc camalibus non potuisse loqui spiritaliter, nee divisis et multiplicibus unita et simplicia, nee infirmis et insipientibus sapientia ct fortia, nee donique dare languentibus solidnni cibum et escam, sed fluentem potum qui facilius admittitur, citius coquitur, congruentius coaptatur; id a corporo similitudinem trahens dixit. Nam, ut se habet corpus ad cibum suum, ita animus ad suum ; utque soluto, diviso et fluentiori potiono aluntur egriora corpora, ita animi impotentiores tenuius, et dimissius, ct magis quasi fluidum facilius fert, ct in eo alitur EP. I. AD CORINTHIOS III. 181 comodius. Ut enim vires sunt cujusque vel animi vel corporis, ita quo roficiantur convenienter oportet summi- nistrari. Ut etiam sanum et robustum corpus solidiores et duriores cibos non rccusat, cnjusmodi tamen infirmiorem stomachum dobilitarent et frangeront, ita contracta in so sursum anima potentius fortia fort sino offensiono, et subli- miora potest intelligere. Sublimiora vero et difficiliora perspectu in intelhgibilibus duro et difficili coctu papulo comparantur . Ab hiis quanto ma gis deorsum descendis, rcporis divisa, vaga, fluxa, multiplicia ; pro quarum instabilitate potui et fluenti liquori comparantur. Est mos modicorum, quum vident egrotos solidiores medicinas non posse deglutire, tum easdem solvere in liquo- rem ; ut molliores eas et fluentiorcs sorbeantur. Idem boni magistri facr i o dobent, palpareque animos eoi-um quidocean- tur, ac ex]> ' i signis quantum valent quatenusquo possunt, atque cibos quos habent duriores quasi cominnere et emoli- faccre, apponereqno cuique quantmn deglutire et coquero potest, nee gravare quenquam onero et quasi crapnla, undo losio stomachi, dedignatio, fastidium, contemptus nascitnr. Majora ilia, et solidiora et dura coctu (nisi animos saltern sint excellentiores) sunt summas illas veritates, et simplices rationes divinosquo et spiri talcs ; quas absolutissimi et perfectissimi mores conscquuntur. Ad quas non sunt idonii quidem nisi adrnodum potentes animis, qui sunt toti contracti in unum, quiquo contempto mundo et corpore, in summo suae mentis, in imitate, in indiyisibili, ct in puncto constant. Ii et tales sunt potentes et habiles, ut quicquid ex alto traditur, quantumquunque solidum, simplex, et supra rationom, id fortibus animis admittant, teneant firma fide, coquant eflicaci amore, convortant in optimum, colant et venerentur. Tales si quos nactus est Moises illo, profocto non velata facie sed detecta oos collocntus est ; qui ex imbceillitate non exhorrnissont gloriam vultus illius, sed quasi in cognato et simili dclcctati esscnt. Talibus Christus ipso noster dedit nosse mysteria regni Dei. Talibus glorificatus in monto so Marc. iv. oxhibuit. In hoc hominum fortium goncre fuit etiam Paulus, illuc in adamantinam mentom a Christo raptus, ct 162 LP. I. AD CORINTHIOS III. tennis ut intuetur veritatem Dei, et in absoluta se bonit .to cousorvaret. Idco illi nihil durum in mysteriis, nihil incre- dibile fuit. Quorum autem monies adhuc minus collectas in unum sunt, multumque sunt divisi et in corpus ac mundanas res dissipati, in hiis inconstantia fluentes, non supra haec in unum consolidatas, atque ideo infirmas et caducas, atque idio etiam ad ilia altiora et gi-aviora ferenda ineptae et impotentes, cujusmodi sane fuenmt Corinthiorum mentes, adhuc a diviso et multiphci corpore ac mundo non satis solutas nee separatae ; in libs habenda est racio condicionis et vhium. Ac talia, et ea quoque eo modo quo ferre possunt, talibus considerare accomodare debent cum miseratione eorum infirmitatis, cumque optatione majoris fortitudhrb, cumque spe de die in diem inelioris vahtudims. Ita tradidit Moyses veritatem et indicium Dei, quasi de- ductum ad res sensibiles, et sol u turn in fluxa, veteribus hebreis. Ita Christus discipulis, quas poterunt portare ; ita denique Paulus et mollius et parcius Corinthiis ; et quasi lac potum dedit non escam. Snperiora ilia sohda, quam dedncuntur ad inferiora, degenerant quodammodo a simpli- citatein multipHcitatem, ab intelligibili condicione prope in sensibilem, et (ut ita dicam) a masrigabili condicione in potabilem ; fiuntque pro racione infirmornm animorum len- tiora et coctibiliora. Summa est, quod velit Paulus non altissimas se rationes rerum et christianse religionis tradidisse Corinthiis, sed quas conveniebant mentibus eorum, magis adhuc herentibus ii. 6. mundo quam Deo. Sapientiam loquutus est inter perfectos ; imperfectis quodammodo stulta accommodavit, humiliora et crassiora. Hoc consilio etiam minus perfectos, minusque absolutos mores ad tempus tolleravit ; indulgentia cum eis agens leniter, quatenus licuit ; non tam cogitans quantum ei Kcuit, quam quantum aliis expediat; nee quantum ipse potest, quam quid Corinthiis conveniat, quantumque deglu tire, ferre, coquere, et in bonum animi alimentum vertere poterant ; ne quorum salntem quisierat, eosdem inconsiderate neearct. EP. I. AD CORINTHIOS IV. 183 CAP. IV. [\ /T AGISTRATUS in Christianitato omnes non magistri J-*-*- sed ministri sunt ecclesias. Ministrorum vero est sedulo agero, et laudem non ab hominibus, sed a Deo solo expectare ; item non hie, sed post hanc vitam : agnoscere etiam non valere se in ministerio viribus suis, sed facultate a Deo accepta : ideo homines non in suis ministris, sed in Deo solo gloriari oportere. Apostoli quia dtspecti devexatique fuerint mundo, iccirco ceperint apud Corinthios vilescere fortasse, haberique non alio in loco quam apud paganos damnati illi et addicti morti, iv. 9. ad bestiasque in spectaculo projecti. Quorum cecitatem dolens prope irridet Apostolus, ac yronice et dissimulanter illos effert anteponitque sibi ; ut illi stultitiam et arrogan- tiam suam, maxime qui voluerunt in Corinthiis magistri videri, agnoscant, pudeatque eos despicere Apostolos, et suos parentes in Christo, propter vitam eorum erumnosam ; quum potius vitam Apostolorum, et sui genitoris Pauli, debent sibi proponere exemplum, existimareque id in priinis faciendum esse quod factitant Apostoli, illorumque vestigia sectanda, a quibus in recta semita fuerunt instituti. Quod si perdita apostolorum via deliraverint, quem habent ducem quem sequantur ? Oportet ergo intendant sine intermissione oculos in eum qui antegreditur et precursor est, maximo vero si via non sit trita, nee alia cernuntur vestigia quam ejus qui unus anteivit. Tunc solicitius observanda est impressio pe dum, ne, si aberraris, aut sero aut nunquam in viam redeas. Erraverunt autem Corinthif a vestigiis Pauli. Ideo misit iv. 17. illuc Timotheum, qui eos viam suam monstraret, reduceretque ad semitam errantes, ut ejus presentia digniores essent, ab ipsoque promoverentur in melius, non revocarentur ubi eos locarit. Hoc enim esset agere actum ; et discipilo alicui mao-is convenit quam magistro. Ideo Timotheum misit qui illos rovocet, ut ipso rovocatos promoveat, et aliquando pro- motos perficiat in ro, scilicet virtute, et divina actione ; quas spectanda est, non sermo ; in quo non est regnum Dei, sed in »¦• 19> 20- virtute.. 184 EP. I. AD CORINTHIOS V. CAP. V. v. 7, 8. T^ASCA nostrum, agnus ille immaculatus in quo non est in- JL Yentus dolus, sincera azima omnino sine ferment o malicia}, immolatus est Christus; qui est a nobis comedendus, non solum sacramento sed etiam imitatione ; ut illo educati, et illius formam intuentes, ei assimulemur,' simusque (quoad fieri potest et-per gratiam licet) ita sinceri et simplices, sinceritate et puritate justicias, ut ejus contrarii nihil ad- mixtum habeamus. In vita enim ip3a et actione debet esse omnis candor et simplicitas, ac (quatenus datur) relatio Christi in re et factis. Quod est vere Christianum pasca facere, et ab egipteo hoc mundo, Christo duce, ad celestem hierusalem proficisci. Quo assidue contendere et in continua hac celebratione pascas esse debent nniversi Christiani. In quibus si aliquid sit fermentatins, sitque aliquis deprehensus in vicio, is a pascas sanctimonia societateque cominionis in Christo eji- ciendus est; ne in cultu Christianae pascas, id est, in pur- gata et pura vita in Christo, aliquid fermentatius et homo delinquens agnoscatur, quo tota festi celebritas indigne et v. l. nepharie violetur. Quocirca Paulus dat operam, ut ille qui novercam suam duxit uxorem (ut fermentum ab azima) ex sancta communione ejiciatur ; ut destitutus gratia foris devexationibus diabolicis expurgetur, baptizeturque liquore penitentiae, ut spiritus ejus salvus fiat. Servanda est enim societas sancta et integra. Auferendum est malum a nobis ipsis. Inviolatum templum Dei custodiendum est. Nullum flagitium, nullum vitium, nihil justitias contrarium, in justi- ficata civitate morte Christi et fido hominum ferendum est. Nam modicum fermentum totam massam corrumpit; et parum vicii plurimum justiciae potest labofactare. Itaque vescamur sinceritate Christi; imitemur ilium,. et ambulemus sicut ille ambulavit, sapienter, simpliciter, juste et innocenter; ut illo quo ille pcrvenit perveniamus, re- quiescamusque in monte illo, quo nemo ascendit, nisi qui ingreditur sine macula et operatur justiciam. Atquo qucm- v. 6. Ps. xxiii. 3 xiv. 2. EP. I. AD CORINTHIOS V. 185 admodum nemo ascendit illuc ad Dei montem altis'simum, nisi verus et Justus, ita ille non descendit hue, nee prosens 63t hominibus, ut eos ad se sursum trahat, nisi in hiis sit Veritas, sinceritas et justicia; quam hominum societatem unus improbus potest labefactare. Ideo sententia est Pauli, in Christiana societate et ecclesia, ut omnes fornicarh, avari, rapaces, idolatries, maledici, ebreosi, ita excommunicandi sint, ut ne cibum quidem cum illis sit sumendum. Fer mentum enim ex azima, et malum a justicia, et peccatores ab ecclesia, funditus tollendi sunt, et ad Sathanam longe abjiciendi, ad interitum earnis ; ut in die domini spiritus I Cor. v. 5. salvus fiat. CAP. VI. IN nomine Domini nostri Jesu Christi, et in spiritu Dei, qui est totus in Christo, spiritus sanctificationis, ecclesia baptizata, sanctificata et justificata est ; ut peniteat preteri- torum, non amplius peccet, semper bene faciat, amore et caritate copuletur, convinciaturque in unum, contracta sursum, conspiretque in bonum; quas sunt hujus mundi, quae temporalia, quae secularia, despiciat, haec non cupiat, non querat, seorsum non rapiat ; pro hiis ipsa ecclesia inter se nullo modo dissideat, litiget, contendat in judicio ; sed remittat de jure suo, et fraudem ac injuriam patiatur po^ius quam oculo ad haec verso, quam disceptatione inita coram quoquunque judice, det occasionem vel externis et paganis de se male suspicandi, judicandique avaricianT in ecclesia esse, vel fratribus Christianis malum et perniciosum ex- emplum altercandi letigandique de eis quae nihil ad rem pertinent ; de quibus contentio et pungna apud judices quosquunquo scandalizat ecclesiam; quorum contemptio, conservandas pacis gratia, magnanimitas, robor, admiratio et gloria est ecclesiae. Ano-ustis sane et minutis sunt animis, qui hose non vident, quique sensiunt de secularibus rebus contendondum esso, et in hiisce jus quorondum suum ; qui ignorant quos sit divina justicia, quae injusticia ; quique otiam homuuciones, quorum 186 EP. I. AD CORINTHIOS VI. stulticia baud scio ridendane sit magis quam deflenda, sed certe deflenda ; quoniam ex ea ecclesia calamitatem sentit, ac pene eversionem; sed illi homunciones perditi, quibus hoc nostrum seeulum plenum est, in quibusque sunt etiam qui minus debent esse, ecclesiastici viri, et qui habentur in ecclesia primarii : illi, inquam, ignari penitus evangelicae et apostoHcas doctrinas, ignari divinae justicise, ignari Christianas veritatis, soliti sunt dicere causam Dei, jus ecclesise, patri- monium Christi, bona sacerdotii, defendi a se oportere, et sine peccato non posse non defendi. 0 angustia ! O cecitas ! 0 miseria istorum ! qui quum ineunt rationem perdendi omnia, non solum haec secularia, sed ilia quoque etiam sempiterna, quumque ipsa perdunt, ps putant se tamen eadem acquirere, defendere et conservare ; qui ipso rerum exitu ubique in ecclesia, homines ipsis piscibus oculis durioribus, non cernunt quas ex contentionibus judichsque dispendia religionis, diminitio autoritatis, negli- gencia Christi, blasphema Dei sequitur ; ea etiam ipsa denique quae ipsi vocant bona ecclesiae, quasque putant se suis litigationibus vel tenere vel recuperare, quam cotidie paulatim et latenter tum amittunt tum egre custodiunt; siquidem magis vi quam hominum liberalitate et charitate ; quo nihil ecclesia indignius esse potest. In qua proculdubio eadem debet esse ratio conservandi quas data fuerint quondam, quas fuerit comperandi. Amor Dei et proximi, desiderium celestium, contemptus munda- norum, vera pietas, religio, charitas, benignitas erga ho mines, simplicitas, patientia, tollerantia malorum, studium semper bene faciendi vel omnibus hominibus, ut in con- stanti bono malum vincant, hominum animos concitavit ubique tandem, ut de ecclesia Christi bene opinarentur, ei faveant, earn ament, in earn benefici et liberales sint, da- rentque incessanter, datisque etiam data accumulent, quum "viderant in ecclesiasticis viris nullam avariciam, nullum abusum liberalitatis suae. Quod si qui supremam partem teneant in Christiana ecclesia, id est, sacerdotes, virtutem quae acquisivit omnia perpetuo tenuissent, adhucve tenerent, profecto si staret causa, effectus sequeretnr vel auctus vel conservatus; EP. I. AD CORINTHIOS VI. 187 hominesque ecclesiastici non solum quieti possiderent sua, sed plura etiam acciperent possidenda. Sed quum aquce, ut ait David, intraverunt usque animos nostros, quumque ps. lxviii. cupiditatis et avaritiae fluctibus obruimur, nee illud audimus, 2- Si divitice affluant, nolite cor apponere, quumque neglecta Ps. bd. n. ilia virtute et justicia et studio conservandi amplificandique regni Dei in terris, quod sacerdotio, nee exposcenti nee expectanti ejusmodi, acquisivit omnia, animos suos (proch nephas) in illos appendices et pendulas divicias converterint, quod onus est potius ecclesise quam ornamentum, tunc ita illo retrospectu (canes illi et sues ad vomitum et ad voluta- 2 Pet. ii. brum luti) infirmaverunt se, amissa pulchra et placida con- 22- servatrice rerum virtute, ut quum vident recidere a se cotidie quod virtus comperavit, impotentes dimicant et turpiter sane confligunt inter se et cum laicis, cum sui nominis infamia, et ignominia religionis, et ejus rei etiam quam maxime querunt indies majore dispendio ac per- dicione ; non videntes ceci, si quid acquisiverit aliquid, necessario ejus contrarium idem auferre oportere. Con- temptus mundi mundanarumque rerum, quem docuit Chris tus, cemparavit omnia. Contra earundem amor amittet et perdet omnia. Quis non videt, quum virtute prestitimus, nos tunc bona mundi jure exigere non potuisse, nisi quatenus tenuiter ad victum vestitumque pertineat, quo jubet Paulus contenti i Tim. vi. simus ? Quis, inquam, non videt multo minus nunc nos 8- exigere debere, quum omnis virtutis expartes sumus, quum que ab ipsis laicis nihil fere nisi tonsa coma, et corona, caputio, et dimissa toga, differimus ? Nisi hoc dicat quis- piam, diridens nos, quum nunc sumus relapsi in mundum, quae sunt mundi et pertem nostram in mundo nos exposto- lare posse ; utnon amplius dicam us, Dominus pars hereditatis Ps. xv. 5. nostra; sed nobis dicatur, Mercedem vestram recipistis. Matt. vi.2. 0 bone Deus, quam puderet non hujus descensus in mundum, si essemus memorcs amoris Dei ergo nos, exempli Christi, dignitatis religionis Christianas, professions, et nominis nostri ! Amavit nos Deus, ut ilium solum rcde- memus, illique soli studeamus. Iesus Christus ille, doc- trina nostra certissima, coutompsit mundum, ct dixit 188 EP. I. AD CORINTHLOS VI. .Tuan.xviii. regnum suum non esse de hoc mundo, et se vicisse mundum ; ^6- .. et fratribus litigantibus noluit esse judex, sed admonnit 14. caverent ab avaritia, unde omnis nostra nascitur litigatio ; et manuin abscindi et oculum erui voluit potius suorum, quam ab hiis quispiam scandalizetur. Quanto magis contemni debent et abjici longe terrena omnia, quam harum cupidi- tate scandahzetur et detrimentum patiatur ecclesia; quas non constat hiis bonis, ut solent falso dicere isti minutuli, Eom. xiv. . sed, ut verissime sentit Paulus, justicia, pace, et gaudio in spiritu sancto : quod verum est bonum ecclesise ; quod jubet lb. 16. Apostolus Romani non blasphement ; et habitare fratres in Ps. cxxxii. unum, quod bonum et jucundum vocat David. Cujus unitatis conservandas gratia omnia posthabenda sunt ; et dare debes omnia fratri potiusquam cum eo litiges ; ut, parva amissione bonorum, magnum amorem, quod verum est bonum, redimes. Quod est bonum nullo lucro mundanarum rerum vel minima ex parte amittendum ; quod si tenuerimus, omnia alia sua sponte sequerentur. Querite, Matt. vi. inquit Iesus, regnum Dei ; et omnia hcec adjicientur vobis. Quod si, contra evangelicam doctrinam et apostolicam, haec in primis querimus, profecto et ilia quas sunt Dei et base quoque aliquando simul (quas nunc magna ex parte amisi- mus) frigiditate et infirmitate nostra, omnia amittemus. 1 Cor. x. Ideo, ut divinitus docet Paulus, omnia in gloriam Dei faciamus, et simus sine offensione Judeis et gentibus et eccle sia} Dei; ac imitati Paulum per omnia placeamus Deo, non querentes quod utile sit nobis, sed quod multis, ut salvi fiant ; xii. 31. • emulemurque charismata meliora et illam excellentiorem viam, xiii. 5. quas est concordia et caritas, quas sine dubio non querit quce sua sunt, immo etiam quas sua sunt amittit, ut se servet, et damnum lucrum computat quo se conteneat, ac potius quam dissideat a fratre, - cum eoque "litiget, ultro ei concedit omnia. In quo si stultus reputatur, consolatur se quod in Deo sapit, cujusmodi sapientia apud mundum stulticia est ; gloriosumque sibi reputet stultum appellari pro charitate Christi, pro qua vitam potius amittat, nedum secularia, quam patiatur earn labefactari. In lite autem non potest esse ullo modo quin labefactetur. Quocirca Paulus nolit lites in ecclesia omnino apud ullum quidem judicem ; sod in EP- I. AD CORINTHIOS VI. 189 extends bonis fraudem patiatur quisque potius et injuriam ; atque hoc quoque etiam in ipso corpore. Alioquin nun quam precipisset Iesus, si percusserit te aliquis in una Matt. v. 39. maxilla, prebeas ei alteram; nee Paulus in epistola ad Romanos prohibuisset fratribus defentionem sui, jussissetque Eom. xui. ut cedant etiam paganis. Quanto tum magis fratribus id 5' faciendum est, amoris tutandi causa et charitatis. Quocirca plane concludamus non esse Christianorum qua- quunque de re, vel externa vel corporis, apud quemquunque judicem litigare, et jus querere suum ; quum Christiano viro nulla potest esse major justicia, m'hil magis equum, quam injurias pati et tollerare. In qua patientia posside- Luc. xxi. bimus animas nostras. Quod si velimus agnoscere in hoc 19' mundo aliquid nostrum, et id exigere, pro eoque in judicio contendere, consumereque tempus in litigatione, cum qua sinceritatem charitatis manere est imposibile, quis non videt tunc nos et indignum et injustum facere, ac in impatientia nostra perdire animas nostras ? Quapropter ait Paulus, lam quidem omnino delictum est in vobis, quod judicia ICor.vi.7. habetis inter vos; nee litigari sine peccato nullo modo potest, quando lite quasi Qbnigratur candor charitatis. Ad quam integram et inviolatam servandam, tanquam ad certis- simum signum quo dirigantur omnia, spectandum est, om- nique pacientia incumbendum. Quod si quispiam dicat Paulum concedere liies, atque ut non apud paganos sed apud suos judices litigent, suaque, si velint, querant; is audiat et aliquando intelligat Pauli mentem et voluntatem fuisse, in ecclesia ut omnes essent vii. 7. sicuti ille esset; atque quemadmodum post virginitatem concessit unius mulieris concubitum, quae nuptias sunt, illis qui sine, came omnino vivere nequiverint ; et post conten- entiam et abstinentiam ab omne munere, concessit ut minis- tratores spiritalium temporalia acceperent, saltern quatenus ad tenuem victum sufficiret ; iis scilicet qui manubus non voluerint laborare; ita ex defectu gratise nequeuntibus optime facere ut debent, permisit ihdulgentius ut ad tem pus aliquousque starent ab optimo, si urget necessitas ; atque si non possint non male facere, faciant tamen malum quam minime possunt. Et qui viderat Corinthios ex 190 EP. I. AD CORINTHIOS VI. avaricia, quam statim eradicare non poterat omnino, con tendere velle, et ita exorbitantes ut paganos sibi judices , quererent; invitus, sed tamen ut vitetur majus malum, modo nobnt ilh non litigare, litigent tunc et expectant judi cium a suis et equitatem, potiusquam ab iniquis. Qui sui debent esse tales, ut vilissimus eorum quisque in tempora- libus facile agnoscat ubi sit equitas; ut debeat pudere Corinthios excurrere ad externos paganos pro equitate, quasi apud ipsos non esset quispiam, qui quid sit equum poterat cognoscere, et recta sententia eorum lites derimere ; qui sunt electi in earn prestantiam et sapientiam, ut etiam A. 2, 3. mundum et angelos judicent ; in quibus minimus quisque pro suo dono gracise sit major maximo paganorum, et verius arbiter equitatis. Summa ergo voluntatis Pauli est, ut potius nullo modo contendat quisquam, quam contendat. Quod si nolit non contendere, tum id agat magis apud suos quam externos ; nt morbus et malum, quod curari potest,1 magis lateat in suis quam prodatur foras ; ne agnita ab extends infirmitate eorum. scandalizetur ecclesia. Consideratus Paulus solet paterne indulgere aliquousque eis et morem gerere, quos videt suas meHori voluntati obsequi non posse, quosque sporat, si mollius trectentur, aliquando obsecuturos, et ad id quod est perfectius profecturos. Omnia mihi licent, sed non omnia expediunt. — Prim, ad Corin. 6. Putarunt Corinthii, se potuisse sua repetere in judicio ; se sine peccatp conviviis idolatrarum interesse ; se audacia conscientias ftetos, sine formidine etiam idolatita propalam degustare. Sed parum considerati non viderunt quid ex- possit bonus ecclesias status ; nee dedicerunt id Hcere solum quod expedire et Rei Pubhcse utile esse possit. Nee memi- nerunt univeysam Christi ecclesiam unum esse quasi corpus, in quo quisque non sibi, sed corpori, non ad suam utilita- tem, sed ad emolimentum totius comunionis (et hoc, longo 1 Leg. non potest. EP. I. AD CORINTHIOS VI. 191 prospectu in posterum quid ex presehtibus actibus evenire potent) vivere debet et agere omnia, cogitareque semper ex comuni utihtate suum privatum commodum pendere. Quod quidem cujusque eo dimunitius esse necesse est, quo publicse utilitatis ratio quovisquunque modo diminuatur; quas maxime et principalissime in unitate, Concordia, chari tate, pace, et gaudio in spiritu sancto consistit ; quam ut Eom. xiv. integram et solidam conserves in societate, abjice quicquid 17' habes in extends bonis, et a corporis voluptate quantaquun- que, maxima minimave, abstine. Immo in hoc quoque detrementum patere vel maximum ; et, dominico jussu, erue Matt. v. 29. Ubi oculum, potius quam . is te scandalizet : detrimentum, inquam, patere vel maximum in te ipso (etiam si sis in Christiano corpore excellentius membrum aliquod, et quasi oculus) priusquam corpus Christi et Christus ipse, qui ex se et sua ecclesia constat, tui unius lucro detrimentum patiatur. Quod lucrum tibi, si longius abs te et amplius circumspicias, nullum esse potest, si inde damnum vel minimum aliquando in ecclesia exoriatur ; ex cujus malo in te simul malum, si ejus sis membrum, proficisci necesse est. Quocirca, non modo si ames Rem Publicam, et unitatem pulchritudinem- que Christianas sociefcatis, quam in primis et solam amare debes, sed etiam si te ipsum tuumque comodum ames (quo nihil debes facere minus, si verus vis esse Christianus) nil unquam habe antiquius ipso Christo, in quo tanquam mem brum vivis, non tua quidem virtute, sed illius. Quapropter non quere quas tua sunt, sed quas Iesu Christi; nee utere quaquam re, nisi ad emolumentum Christi j nee te abutere, quum non ipse jam es tuns, sed Christi, cujus es membrum; in cujus corpus es emptus precio magno, precio sacrosancti sanguinis illius, ut illi in- servias soli, ex illo pendeas, ex illo agas omnia, non tibi, inquam, sed illi. Quod si improbe, avare, libediose, ex te ipso et tibi aliauid attemptaveris, solvis tum te ipse et flagitiose et impie a Christo, violasque corpus Christi, et ipsemet tu te, tui ignarus, misere deperdis. Vince ergo avaritiam amore Dei et contemtu tenenorum. Vince gulam celestas pabuli aviditate. Ut enim ait, Esca ventri, et venter escis ; Deus et 1 Cor. vi. 13. • 192 EP. I. AD CORINTHIOS VI. hunc et hanc destruet. Cohibe et extingue libedinom desidereo voluptatis illius, quam defiindet ahquando in suos Christus inextinguibilem. Cave adulteres, cave meretricere, cave abutaris corpore tuo ; non tuo quidem membro jam, sed Christi ; ne, fedans corpus tuum, Christi corpus et spiritus sancti templum violes, accipiasque quae sunt Christi ad sanctitatem sacrilege, et des eadem meretrici ad feditatem, deturpans et dehonestans corpus tuum, immo corpus Christi in tuo, quum in illo coitu evadit unum et meretricium cum corpore meritricis, sicut antiquum illud testimonium tradit : Matt. xix. Erunt duo in came una. An nescitis, inquid Paulus, quoniam '„ . qui adheret meritrici, unum corpus efficitur? Tollens ergo 15, 16. membra Christi fades membra meritricis ? Et quod debet inservire Christo et spiritui pulcre ac honorifice in im- mortalitatem, subjicies turpiter meritricationi in eternam damnationem ? Nonne quo una pars hominis tendit, illuc totus homo trahitur ? Si hasc inferior corporea, inherens meretrici, meretricia evadit, nonne necessario simul rapi- tur et divellitur anima- a Deo ? Atque etiam si haec superior pars animalis tota sursum adhereat Deo, evadatque cum illo unus spiritus, nonne secum attollit corpus in spiritualitatem ? Hue ergo illucve, sursum deorsumve quoquunque tenderis, ejusmodi totus evadis, cujusmodi pars est ilia altera cujus tractum consequeris ; animaque cor porea, deducta a corpore; corpus animale, attractum ab anima ; haec quoque divina, inherens Deo ; illud meritri- cium, adherens meritrici, efficitur. Cujus peccati hujus et venereae feditatis origo est ex ulti mo et infimo cOrpore, ex eoque sensu qui omnium est vilissi- mus et crassissimus, et (ut ita dicam) maxime corporalis. Is quidem tactus est ; in quo vis corporis et materiae maxime viget, sensusque tangendi, et appetitus, et denique actus ille ac precipue venereus, in quo, tanquam communi cursu in punctum, universalique judicio et sensu, totum simul cor pus videtur contingere, complerique appetitu communitur. Unde merito illius libidinis et fedae titillationis sensus potest maxime. vocari opus in corpore, et maxime corporale. In quo spiritalis partis vis quam minime potest. Quod si qiVquam : preterea in peccatis, quas omnia quanquam commertium EP. I. AD CORINTHIOS VI. 193 habent cum corpore, cum hoc uno tamen si compararis, quodamodo extra corpus ea, et non a corpore, fieri putabis. Sunt enim quae neque ita intimum corpus, quod ultimum est hominis et longius a spiritu, neque ita simul totum occupant; sed aliquatenus remotius se tenent, et in his rationis vis plus valet, animasque assensus major est. In appetitu veneris, velis nolisve, non nunquam regnat corpus ; illudque peccatum in ultimo corpore se jactitat, in illoque est, et maxime oritur, et impetuosius completur, ac, ut sic dicam, corporalius. Hinc, ut mihi vide tur, scripsit Paulus omne sliud peccatum vi. is.' extra corpus esse ; -x d fomicatur, in suum corpus peccare. Siquidem hoc peccatum, ut est maxime corporis, ita est ipsius corporis maxima aversio ab anima, et ejusdem solutio in interitum sempiternum; ut nihil est quod tain imputetur corpori in delictis quam fornicatio, quum hie proprius est ejus actus, ejusque a continentia solutio et labefactatio. In alhs autem videtur instrumentum magis peccati; hie in meritricatione ipse auctor magis et effector. Coherciat ergo quisque Deo deditus, et in Christum receptus, suum corpus ; ac, anima adherens Deo, id sustin- eat ; ne suapte proclivitate delabatur in facinus, et ex se in violationem sui; cum labifaetatione et dedecore corporis Christi, cumque etiam ipsius animas solutione a Deo, ac totius hominis damnatione. Et, ut jubet Paulus, glorificate vi. 20. et portate Christum in corpore vestro ; cujus ahquando gloria in to tam ecclesiam redundabit, non solum in admirabile lumen animarum, sed etiam in corporum inimortalitatem ; quando qui suscitavit Dominum, suscitabit per suam virtutem vi. 14. corpora nostra, quandoque mors a vita absorbebitur ; ut, qui salvi erunt, et animis et corporibus cum Christo et in Christo felicitate perfruentur sempiterna. 194 EP. I. AD CORINTHIOS VII. CAP. VII. De quibus autem.— Cap. vii. BONUS et misericors Deus, qui voluit suam voluntatem legemque ostendi hominibus oportuno tempore ad salutem eorum, et eandem predicari per suum ipsius verbum, hominem factum, qui ipse est Iesus Christus, qui os, sapientia, verbum et virtus est Dei, et hominum doctrina et salus; ille bonus et pius Deus in Christo tunc quesivit ' hominum ad se reconsiliationem, quando magna erat in terris personarum varietas; Iudei, gentes, domini, servi, Celebes, conjugati, vidui. Quae personae quanquam fere semper in humano genere fuerint, tamen nunc hujus varietatis mentionem facio, ut ostendam in illo mirabili advehtu Dei ad homines quo pacto se habuit Deus unus ad multiplicem in hominibus personam; quid etiam Paulus tradidit spiritu Dei de eiisdem personis ; quomodo scilicet in sua quseque vocatione ad Deum se gerant tum erga ipsum Deum, tum erga homines. In ilia admirabiH illustratione mundi per natum Christum in hominibus, quando sub ejus gratiosis et salutaribus radiis fuerint in teneno humano genere tum Judei, tum gentes ; et in eiisdem ambobus tum Celebes, tum conjugati, tum vidui ; et preterea conjugatorum, in quibus turn ambo con- guges, turn alterutra conjugii pars sola cessit in lucem: quando, inquam, Christus ad imitationem sui, ad fidem Deo, ad amorem boni, emissa quadam ex se spiritali vertute primum in Judeis, sed multo copiosius postea per suos apostolos ingentibus, hanc personarum varietatem accersivit; ille unus, multos; ille simplex, multiplices; file sui similis varios et inter se dissimiles ; plurimum etdiu erat dubitatum quidnam in nova professione quisque cum sua veteri qualitate et statu faceret ; abdicaret eamne, an teneret ; et, si teneret, faceret ex ea sicuti antea fecerit quam Christi observantiam protestatus est ? Ut, exempli gratia, gentes circumcideren- turne, et Judei an ad statum gentium se conferrent ? virgines EP. I. AD CORINTHIOS VII. 195 nubantne, et, si nupserint, exactum debitum reddant? vii. 3. preterea quos gratia comprehendit ambos conjugatos jure novae religionis, divortio secedantne ? et si conjugati manserint, exercendusne esset aliquando corporum coitus ? Item servi num occasione novas religionis se vendicent in libertatem ? et quorum conjugatorum alterutra pars fidehs fuerit, utrum licuit commanere cum altero conjuge infideli, an eum relinquere ? De hiis quidem apud gentes erant ancipites cogitationes et altercationes ambiguae, maxime apud Corinthios, ac in utramque partem varias sententise. Quapropter epistola magnum Paulum consuluerunfc, ut file lites sua sapientia dirimeret, sententiamque fenet quid sit faciendum. Hie homo ille, unus omnium divinissimus et considera- tissimus, in quo erat spiritus Dei et sensus Christi, in quo Christus ipse locutus est, qui habuit potestatem non ad 2 Cor. xiii destructionem eccles ice sed ad construcUonem; is tantus Paulus 10' sapienter et divinitus respondet Corinthiis, et sic respondet, ut misericordem Dei voluntatem videtur exprimere, et agnoscere prudenter hominum infir-mitatem, et vehementer cupere in hominibus perfectionem, et dolere homines omnes tam perfectos esse non posse, uti Christiana exposcit religio, cujus auctor et exemplar ideaque fuit Christus ; in quo divina vivendi ratio fuit discripta ac proppsita hominibus, tum spec tanda tum imitarida. Qui fuit ctmtinens se a contagione mundi, a corporis libidine ; qui venit ut prodesset hominibus, qui una cum hominibus vivit, ut mnltos sibi similes faceret, qui fuit misericors, qui rejecit nemmem, qui voluit omnes 1 Tim. ii. homines salvos fieri. Paulus igitur spectans ad Christum, ex Christoque gentiens et loquens, infirmis hominibus sic dat consilium, ut videatur velle in illis bonum quam maxime possit, et necessarium malum quam minime. Si enim in- firmitas est res mala, non potuit quin infirmis infirmum quiddam et ahquid mali concedat. Quod ipsum quia con- gruit infirmo, non est malum quidem ; tamen id in se, et infirmitas ilia etiam, cui accommodatur, res mala est. Hie quoque qui infirmus est, in malis est, nee potest aliquid expetere, ratione saltern illius infirmitatis, nisi malum. Quid enim suapto natura malum oxposoit, nisi malum ? quod 196 EP. I. AD CORINTHIOS VII. ' hoc tamen bene concedit, ne negato minori malo, majus malum sequatur. It ique bonus Paulus, volens optima, exhonens pessima, quo videt trahi non posse ad optimum, jubet sistant citra pesiimum; ut qui non valeant esse in primis, stent saltern in secundis, et in aliquo potius sint" loco gratias quam in nullo. Sed, antequam videamus quid Corinthiis a Paulo respon- detur, dicamus primum quid est preceptum, quid consilium, quid denique indulgentia. Ante omnia cognoscendum est in rebus, et in expetendis ab hominibus, et in hominis vita,' aha bona, aha mala esse : Deum, et Christum, et Paulum velle, idem etiam omnes homines debere cupere, ut, quam maxime possint, sequantur meliora; deteriora, quam maxime possunt, fugiant. Non enim est sanas mentis, qui sponte minus bonum eligit, si majori bono potiri potest. Quid autem hominibus bonum malumve sit, antequam Christus docuit, universo mundo fuit incognitum. Is primus faciem et cultum boni ostendit, non tam verbis quam re ipsa ; non foris, sed in se ipso, in sua ipsius vita, in qua bona et vera vivendi ratio discribi- batur. Itaque Christus est in hoc genere primum et metrum et mensura omnium aliorum. Is itaque exemplum est veritatis, ad quod omnes, qui ilium sectantur, contendere debent; cui quanto propius accedis, eo perfectior evades. Fuit enim Christus ipsa humanas vitas perfectio, qui venit ut perfectionem doceret, utque homines ad perfectionem tra- heret. Quod si susciperis Christi professionem, et ad formam illius vitas non contenderis, frustra tum est tua professio. Luc. vi. 46. Quid vocatis me Domine, Domine (inquit apud Lucam) et non facitis quce dico ? Quod autem dixit, fecit ; nee fuit in illo ahud dicere, aliud facere. '- Quo circa plane constat omnes, qui Ghristiani volunt esse, eniti oportere, ut Christum quam maxime possunt referant ; nee debere consistere sponte aliquo in loco, donee ilium adepti sunt. Necessitate autem et infirmitate si hereas in ascensu ad Christum, et sistas aliquo loco humihori, modo hoc invitus facias, et doles te non posse altius, et velis altius si possis, ac imploras dies npctesque auxilium ut cum Chiisto EP. I. AD CORINTHIOS VII. 197 Sis: hoc ammo profecto si heres humilis in aliqua hujus montis parte, tibi non potenti altius ascendere ad Christum, et volenti si posses, datur venia. Atque istud studium tuum ac conatus proficiscendi quoad possis, cum continuo desiderio pergendi altius, etiamsi altius non penexeris, satis est etsi non ad summum, tamen ad aliquem salutis gradum et felicitatis.Verum si sub professione Christiani nominis et vitae, quas iter et continua assensio ad Christum est, ac renovatio spiritus de die in diem, ut tandem cum ipso Christo et pleno .spiritu sancto simus, si in hoc itenere nostra sponte et volun tate eligamus aliquo loco consistere, non desiderantes, nee curantes altius progredi, sed, inquam, consistere aliquo loco inferiori volentes et libentes ; profecto ut illi qui aliquo itin- erantur, si medio in cursu sistant, non perveniunt ad finem, ita hii qui nee re nee voluntate attingunt Christum, sed sponte et ex voto in gradu aliquo longe ab eo distante quies- cunt, nunquam sunt sane ad Christum perventuri. Quo oportet pervenias, antequam ad gloriam venias. Nam per justiciam quae fuit in Christo, est via ad gloriam. Ideo dixit se fuisse viam et veritatem. Verum ubi est ardens voluntas Joan. xiv. perficiendi itineris, etiamsi hie non perfeceris, tamen voluntas 6* ea quae hie attigit Christum, necessario ex Christo post hanc vtam pendebit. Quisque ergo oportet contendat et certet, ac in infirmitate nitatur pro viribus, nee sponte quiescat nisi in summo. Nam hoc est quasi nolle summum, et damnabile. Quod qui summum bonum nolit, videtur nihil habere ; et qui in bonis aliquid habet, velit omnia. Verum omnes homines non possunt quantum velint. Debent tamen velle posse, et assidue petere, ut possint quatenus desiderant, ne distare a . Christo magis voluntate quam necessitate videantur. Volun- taria enim a Christo distantia plane damnabilis est ; neces- saria vero, ex infirmitate et invita, venialis. Miseretur enim Deus infirmitatis ad deterius, ubi videt promptam voluntatem ad melius. Item proculdubio damnat potentiam ad melius, ubi videt perversam ad deterius voluntatem. Quapropter quod potes facito : velis posse optima ; ut faciens optima sis optimus. Non potes nisi ex Deo.. Exi- 16. 198 EP. I. AD CORINTHIOS VII. gitur abs te nocessario et jure, ut velis et facias quatenus possis ; ne divina gratia ad posse, et dato talanto ad multi- plicationem, abuti videaris. Memento finem itineris, quo 2 Cor. v. tendis, esse Christum ; quem, ut ait Paulus, si secundum carnem novimus, sed jam non novimus. ¦ Hoc iter ingredi, et pergere incessanter, donee ad Christum perveneris, consulitur universis. Cut consilio, quatenus ad primam ejus partem, videlicet ut iter ad Christum ingredia- mur, oportet necessario omnes pareant ; alioquin sane salvi esse non possunt. Ingredi autem ad Christum est ilium agnoscere a Deo patre venisse, et credere filium Dei incar- natum, et interiisse in ara crucis ; ut seipso, sacrosancta hostia, et Deum placaret hominibus, et homines Deo recon- ciharet; ac summatim quae spectant ad fidem adbibendam Christo, Dei nuncio, et mediatori inter Deum et hominem. Haec sunt in primo limite et quasi vestibulo salutis, quae Christus et apostoli consulerant predicantes, ut universi credant, et ad primum ingressum in salutis domum diver- santur, ut deinde pergant. In hoc recusando nulla est venia, Heb. xi. 6. ne impotentias quidem et infirmitati. Nam sine fide impos sibile est placere Deo. Est ergo faciendum omnino ut inci- pias hoc iter quod ducit ad celum, credasque in Christum, ac hominibus hoc consulentibus pro tua salute obedias. In hoc nulla potest esse excusatio infirmitatis ; quum, id si nobs, ut videtur, infirmitas non est in causa sed malitia. Nam ut Rom. x. meminit illud Esaias Paulus ad Romanos : Prope est verbum in ore tuo, et in corde tuo. Quod idem Apostolus exponens addit : Hoc est verbum fidei, quod predicamus. Quia si con- fitearis in ore tuo dominum Iesum, et in corde tuo credideris quod Deus ilium suscitavit a mortuis, salvus eris. ¦ Corde enim ereditur ad justiciam ; ore autem confessio fit ad salutem. Et bene inquit ad justiciam, et ad salutem, ut ostendat illuc tendere fidem, et inchoamentum esse necessarium, quo ad justitiam salutemque eatur ; non tamen ipsam fidem per se ad justitiam satis esse, quae consistit supra fidem, ex amore in continua actione bonorum. Quod si credens simul non recte egeris (ut in epistola ad dispersos Judeos gravissime disputat divus Jacobus) , profecto frustra et vana est ista tua fides quam profiteris. Nam inquit apostolus 8 10. EP. I. AD CORINTHIOS VII. 199 ille : Quid proderit,fratres mei, si fidem quis dicat se habere, Jao. ii. opera autem non habeat? Numquid poterit fides salvare I426' eum? Quasi diceret, minime. Et addit idem: Si autem f rater aut soror nudi sint, et indegeant victu quotidiano, dicat autem aliquis ex vobis illis : lie in pace; califacimini et satu- ramini; non dederitis autem eis quae necessaria sunt corpori, quid proderit? Sic et fides, si non habet opera, mortua est in semet ipsa. Si eredis Deum unum ; item demones credunt ct contremescunt. Abraam non solum quia credidit, sed etiam paratus fuit re ipsa Isaac filium offerre et immolare Deo, jusUfieatus est. Unde fit, ex operibus justificatur homo, non ex fide tantum. Ideo ex hiis concludit Jacobus : Sicut corpus sine spiritu mortuum est, ita fides sine operibus. Ioannes autem apostolus adhuc majus quiddam loquitur in epistola sua prima canonica, et significat fidem sine operibus non modo vanam, sed etiam plane nullam esse; ac ejusmodi homines mendaces esse omnino qui dicunt se nosse Christum, et mandata ejus non custodiunt. In hoc i Jo. ii. seimus, inquit, quoniam cognovimus eum (id est, ei credimus ; 3' 4- nam nostra cognitio Christi hie est sola credulitas) si mandata ejus observamus. Qui dicit se nosse eum, et mandata ejus non custodit, mendax est, et in hoc Veritas non est. Vera ergo fides cognitioque Jesu Christi non potest esse ullo modo sine comite bona actione ; quas est quasi progressio in cepto itinere a fide ; qua tandem pervenitur ad finem. Finis autem et felicitas nostra est Christus. In quo, ut ad Galathas scribit Paulus, nihil valet nisi fides quce per chari- Gal. v. 7. • tatem operatur. Credere igitur evangelio, bonoque nuncio Christi, oportet possis et velis ; operari autem simul velis, quatenus possis. Operari autem, iaqaamj sicut operatus est Christus, oportet velis omnino quairas». possis. 'Quod Joannes Apostolus testatur, dicens: Qui dicit se in'i%Uo*i'ja.&.i. manere, debet, sicut ille ambulavit, et ipse ambulare ; quatenus videlicet possit. Potest autem quisque quatenus ei a potente Deo in Christo datur. Unusquisque, inquit Paulus, pro- 1 Cor. vii. vrium donum habet ; alius quidem sic, alius quidem sic. '• Et sunt a divisione et infirmitate ad unitatem et potentiam varii tractus per unificos Christi radios et prepotentes, qui, tanquam a sole veritatis fusi, multiplicatos quasi colligunt ct 200 EF. I. AD CORINTHIOS VII. contrahnnt ad se in unitatem, ut luceant, ut deinde ex luce caleant. Ut enim potentes, luminosi et calentes solis radii .profecti in ahquod, quod faciant solare, primum agunt ut ?• quod apprehendunt id simplex omnino et sui simile faciant, et, quoad fieri potest, vere sibi unum in se ; quae rei sua unitas potentia est; tum illustrant, postremo califaciunt; ut ex unitate lux, ex luce calor, enascatur; ita similiter , omnino ab uno, vero et bono Christo in homines ubi vult proficiscitur quidem quod primum unit infirmos in poten tiam, deinde illuminat in veritatem, postremo calefacit in bonitatem ; ut ex unitione hominis Veritas, ex veritate bonitas sequatur. Fuit enim- et est quoque Deitas'in Christo nostro unaA vera et bona, quas admirabili commertio assumpsit hominem ex inconupta virgine, coitque cum humana natura ineffa- biliter in unitatem, veritatem et bonitatem divini suppositi ; ut homines eo gratioso suffitu deitatis et quasi fermentatione tandem deificati uni in Deo, veri et boni fiant : in Deo, inquam, per Iesum Christum, in cujus homine incepit haec divina et salutaris subfumigatio ; a quo deinde pergit miri- fice sapore deitatis dirivato per massam electam, pergetque continuo sane, donee qui salvabuntur omnes oleant deitatem; Joan.i. 16. quae cepta in homine Christi, a cujus plenitudine nos homines aecepimus, procedit pro voluntate Dei, donee compleatur quod predestinatum est ad perfectionem Christi, qui constat ex Deo et hominibus vocatis gratiose. CoL ii. 9. Haec deitas, cujus plenitudo fuit in Christo corporaliter, tanquam sol bonus, potens, et luculentus, effulsit ahquando in tenebris, et tenebricosos terrenosque homines inadiavit ; hos quos intime tetigit primum ab omni aliena et contraria sibi ratione solvens et liberans,"ac perpurgans in simplici- tatem proprias naturae et veritatem, multiplici et falsa malicia pehitus discussa, in quam homines improbe et misere dege- nerarunt. Tum deinde secundo eosdem ad se et suam uni tatem restitutos sol ille divinus gratioso suo radio illuminat, ' ut simplices nunc tandem in eo eluceant. Tertio loco pergit idem radius assidue instans donee simul cum luce ingentem flammam excitavit; ut, quod simpliciter lucet in Deo, simul simpliciter ardeat. EP. I. AD CORINTHIOS VII. 201 Hac quidem simplici potentia, luce et calore reformatus homo, regignitur hie mirifice vitali Dei spiritu et renascitur, ut nunc deinceps non hominis sed Dei filii agnoscantur ; ut illud Pauli testatur : Qui aguntur spiritu Dei, Mi sunt filii Rom. viii. Dei. 14. Simplicitas ilia naturae, puritas et unitas, ad quam, omni conuptela depulsa, expurgantur, spes quidem certe est in Deo, jam potens et expectans Deum. Nam ut desperatio quiddam vacillans est ex infirmitate, quas infirmitas accidit ex adnlteratione et ammixtione contrarii ; ita restituta re in simphcitatem et sinceritatem suam, ex potentia tunc 63t constans et perseverans secum spes; quas nihil est aliud quam, cum desperatione tibi ipsi, certa expectatio omnium ab omnipotente Deo. Quod quidem facit quisque, quo est simplicior, et sincerior, et sui similior, atque (ut summatim dicam) quanto est a mundo,, mundanisque rebus omnibus, et a se ipso denique abductior, Deoque deditior; ut non amphus in mundo, sed in Deo sit solo, habeatque suum esse et posse totum in Deo ; quod revera suum sperare est, et / expectare sibi omnia, dependereque a solo Deo. Haec spes et unitas hominis in se per Deum in Christo, est ilia spes quam dicit Paulus non confundere, qui ad ilium1 trahimur ab Rom. v. 5. amore et spiritu Dei quse charitas appellatur, quas est diffusa in cordibus nostris per spiritum sanctum, qui datus est nobis. Hanc etiam spem in eadem Epistola ad Romanos significat quasi gigni ex hominis probatione et patientia, quam tribu- 74. ver. 3. latio operatur. Quid autem operatur tribulatio, nisi ut homo hinc extrudatur in se ipsum et Deum ? Qui recursus in se ipsum et suam ipsius simplicitatem in Deo, est recursus in fortitudinem et altam patientiam. Patientia enim malo- rum fortitudo est. In qua si invictus secum constiterit homo, quod non facit suis viribus sed expectans subsidium a Deo, tunc patientia ilia probat et declarat spem suam in Deo totam fuisse. Ideo hoc ordine rerum motus, Paulus admonuit Romanos, ut in tribulationibus glorientur. Quia tribulatio, inquit, Rom. v. patientiam operatur, patientia probationem, probatio spem. ' ' An legend: illaiu? 202 EP. I. AD CORINTHIOS VII. Kom. viii. Spe salvi facti sumus. Tribulationibus igitur ex inferiori 24- loco hinc exturbantibus nos, et illinc simul ex superiori loco spiritu nos sursum trahente, spiritu illo quem dicit Paulus Rom. viii. adjuvare infirmitatem nostram, et postulare pro nobis gemi- 26- tibus inenarrabilibus, ascendimus in nosmet ipsos, in hanc unitatem nostram, in simplicitatem, in spem, in -Deum nostrum ; a multiplici et infirmo mundo in unum et poten- tem Deum; ex quo nostra condicio divisa, debilis, et caduca, unitur in fortem et constantem spem in Deo. . Quas spes eum locum tenet in hominibus erga Deum, , quem in Deo ipsius potentia erga homines. Potentia autem est Patris et gingnentis. Tota trinitas operatur in refec- Jo. v. 17. tionem et perfectionem nostram. Pater, inquit, meus ope ratur, et ego operor. Sunt personarum operationes com munes, quas sunt equipotentes, equisapientes, equibonas. Tamen, ut habetur Patris proprium posse et gingnere, ita quod regeneratur in nobis, quo possumus esse, quae mihi videtur spes, quae est ex unitate essentiaque potentia nostra, quum fiimus fihi Dei, Deo Patri referenda est. Ut ergo redeamus adpropositum, deificans Christi radius regingnit nos, qui nihil, desperantes, eramus, ut speremus in Deo, speque essemus. Nam desperantes Deo, et nobis sperantes, nihil prorsus fuimus, nee incepimus esse, donee per gratiam cepimus sperare in Deo, expectareque et esse ex illo ; ut geniti in esse, deinde ex eodem sapiamus verum, et ex eodem deinde. bonum amemus. Inicium ergo salutis nostras est spes, qua sumus in Deo et vivimus. Qui quum incipimus omnia ^ expectare a Deo, tum simul incipimus sapere ex eodem Deo. Sapientia autem nostra doctrina et fide constat. Nam doceamur oportet, et doctis credere : doceamur quidem quas sunt Dei divinarumque rerum, qua- rum cognitio sapientia est : doceamur, inquam, iis, ut qui cepimus in Deo esse spe, in eodem Deo fide vere vivamus. l Cor. ii. Omnis enim sapientia instrumentum vitse esse debet. At quis novit. quai sunt Dei, nisi spiritus Dei? Quid faciet nos tandem sapere veritatem Dei, nisi vera ipsa Dei sapientia, Matt. xi. qui Filius est Dei, quem nemo cognovit nisi Filius, et cui vult Filius revelare ? Non omnibus est datum nosse mys- Ib. 15. teria Dei, sed iis solis qui habent aures audiendi, ut audiant. EP. I. AD CORINTHIOS VII. 203 Alii autem videntes non vident, et audientes non audiunt. Matt xiii. Cecos videre, et surdos audire fecit Dei sapientia incarnata. I3- Hie obstupesco, et exclamo illud Pauli mei : 0 altitudo Eom. xi. . diviciarum sapientice et scientice Dei ! O sapientia admira- 33' biliter bona hominibus et misericors, ut jure tua pia benig- nitas altitudo divitiarum potest appellari. Qui commendans charitatem tuam in nobis, voluisti in nos tam esse liberalis ut temet ipsum dares pro nobis, ut tibi et Deo nos reddere- mur. 0 pia, 0 benigna, 0 benefica sapientia! 0 os, verbum, et Veritas Dei in homine ; verbum veridicum et verificans; qui voluisti nos docere humanitus, ut nos divinitus sapiamus ; qui voluisti esse i» homine, ut nos in Deo essemus: qui denique voluisti in homine humiliari usque ad mortem, mortem autem orucis, ut nos exaltaremur Phil. ii. 8. usque ad vitam, vitam autem Dei. In illo admirabili commercio creatoris humani generis, animatum corpus sumentis, qui de virgine dignatus est nasci et procedere sine semine, ut nobis suam elargiatur deitatem ; in illo, inquam, admirabili et adorando comertio, id est, in Iesu Christo, sacrosancto mediatore Dei et homi num, qui f actus est nobis sapientia et justitia et sanctificatio l C<>r. i. et redemptio : in illo omnis est cognitio et salus nostra ; qui ' est vera Dei virtus et Dei sapientia. Quas sapientia tandem, quasi humanata, in persona hu mana erudivit et edocuit homines voluntatem Patris sui; videlicet, quid velit Deus a nobis intelligi et fieri hie, ut nos etiam eum Patrem habeamus, et in- ejus filiis numeremur, adoptemurque in divinam familiam, ut Deum clamemus Abba Patrem, et simus filii Dei et heredes, confratres primo- genito,et coheredes Christi. Hasc ut doceret et traderet, verbum Dei homo f actus est ; ut non aliunde quam a suo ipsius verbo suum beneplacitum discamus, ut in nobis sibi complaceat, sicut in Christo complacuit. Olim patribus Heb. i. hebreorum locutus est in prophetis ; nobis locutus est tandem in filio suo; qui splendor et gloria est Patris, et exacta atque expressa imago et figura substantias illius, qui portavit omnia verbo virtutis suce et in hominibus fecit purgationem peccatorum. Hoc verbum mirificuni humanatum, ratio Dei in. homine, 204 EP. I. AD CORINTHIOS VII. l Cor. xv. Jesus Christus, homo de celo celestis, extitit tempestive et 47- apparuit in tena, ut homines de terra terrenos ad celestia instrueret, promoveret, raperet denique secum, et cum Deo suo et communi Patre deificaret; primum animas nostras 2 Cor. i. quas signavit, et quibus dedit pignus spiritus sui, tum deinde 22- tandem etiam corpora. Nam si anima,. spiritus noster vitalis, hlcidus, bonus, eternus et immortalis, potest esse in hoc corpusculo nostro finito, temporali, malo, tenebricoso et moribundo, idque sua vi finita ad longum tempus sustinere; multo tunc magis potest esse in immortali anima vera ilia ipsa et benigna eternitas, ac earn apud se eternam felicissime . sustinere. Quas anima etiam quum viribus naturae suae ' potuit sustinere caducum corpus ad ,tempus, tunc necessario quum in eternitate fuerit, eternitatis iUius viribus sine fine beatissime poterit vel multo facilius sustentare. Jo. i. 5. Sapientia ilia Dei luculenta, quam tenebros ullce non com- prehenderunt, voluit tamen quodammodo obumbrata esse, et 2 Cor. v. quasi peccatum pro nobis facere, umbramque hominis in se 21 • assumere, et inter tenebras et ipsam lucem quiddam medium constitui, ut extinctam lucernam accenderet in tenis, illus- Jo. i. 9-13. traretque tenebras, illuminaretque omnem hominem venientem in hunc mundum, daretque eis potestatem filios Dei fieri et lucis, iis qui credunt in nomine ejus ; ut ex Deo nati non hominum deinceps filii, sed per hominis fib'nTn Dei filii essent. Nam hominum .filii per Dei et hominis filium habent accessum et facultatem, ut renascantur filii Dei, Rom. i.3, non ex sanguinibus, sed ex ipso Deo parente, per eum qui f actus est ex semine David, secundum carnem, qui predesti- natus est filius Dei in virtute, secundum spiritum sanctifi- cationis, per quem homines revivificavit, ut resurgant a mortuis toti aliquando, et sint Jesu Christi. Fuerunt autem homines uniti in quandam spem a Deo Patre, cujus est precipue potens unitas, longe ante Christum, expectaruntque salutem a Deo jugiter, quam - sibi a Deo promissam habuerint. Nam veteres hebrei Christum, qui salus est hominum, expectarunt tamdiu Ps. cxvui. scilicet, ut in Davidis hynmo est : Defecerunt oculi a salidari tuof Quod salutare datum tandem, Jesum Marias filium, Luc. ii. quum Simion in ulnas acceperit : Nunc, inquit, dimittis ser- 28-30. . EP: I. AD CORINTHIOS VII. 205 vum tuum, Domine, secundum verbum tuum, in pace : quia vtderunt oculi salutare tuum. Sed ceca Judeorum turba, quem venturum certo expectarunt, quum venerit non agno- verunt. Itaque expectarunt a Deo Patre quod promis- sum fuerat; datum promissnm filium non viderunt. Erat ergo in illis spes futuri; sed in presenti defectus fidei. Constituti fuerunt a Deo Patre, ut essent in spe supra gentes, quas sine spe nihil fuerunt. Sed flluminati non fuerunt omnes a filio ut viderent quod presens fuit ; nt fide et filii beneficio gentibus sint inferiores, ut deinde etiam sancti spiritus munere, qui amor est, careant ; ut qui cepe- rant esse aliquid spe, odio et stultitia sua propria nihil fiant. Spes est expectatio hominum sibi omnium a Deo. Quod expectatum fuit, qui hominibus presens esset omnia, omni- potens fuit Jesus Christus, gentium expectatio. Non est Gen. xlix. faciendum solum ut expectemus futurum aliquid, sed etiam 10' quum is venerit qui ven turns erat, credamus venisse, et eundem peramemus, ut per ilium Deo credere, a quo expec- tavimus, et Deum amare possimus. Spes igitur et expectatio fuit Christi venturi; fides et amor venti ejusdem. Is talibus, qui in nomine ejus credi- derunt, dedit potestatem filios Dei fieri, nova fide et spe et Jo. i. 12. charitate ; videlicet, si credant nuntiis suis, si nunciata . expectent, si expectata desiderant. Ut enim hebrei audi entes Deum expectarunt Christum, quem ventum non ama- verunt, ita vocati ad Christum, audientes ipsum, expectant Deum, quem jam desiderant aliquatenus, sed aliquando plene et feliciter amaturi. A fide ergo indubia Christo nuncianti veritatem futuram, et a firma spe expectacioneque illius quod erit, et denique ab amore tum ejus quod jam agnosci- mus fidepCT" speculum in enigmate, tum ejus quod plene agnos- 1 Cor. xiii. cemus posthac facie adfaciem, quum apparuerit quod erimus, '. quando videbimus Deum, ut Joannes testatur, sicuti est ; ab i j0. iii. 2. his tribus et hoc triplici fune tracti hinc ex hac regione mala, tenebrosa, mortifera, rapimur Dei gratia, modo sequi volumus ; ut in regno bonitatis -et lucis sine fine vivamus ; interea quidem, dum hie vivitur, si damus operam inser- vientes Christianis, evangelicis, et apostolicis preceptis, quoad possumus, ut virtute scilicet, et justicia, gradatim 206 EP. L AD CORINTHIOS ^VII. proficiamus, propinquemnsque ideae justiciae nostras Jesu Christo, cotidie magis atque magis, ut tracti a clantate m claritatem a domini spiritu demum in eandem imaginem transformemur. _ . . Quod autem credamus Christo nuncianti, est, et in pnmis, ut credamus eum verum Dei nuncium fuisse, et quae nunci- avit omnia vera esse ; partim hie agenda dum hie vivitur ; ' partim expectanda futura. Quae hie agantur, est ex amore boni contentio ad earn rectam vivendi rationem piam et justam, quam in se ipso Justus Christus tanquam exemplar nobis representavit. Quod autem expectatur futurum, est 2 Cor. iv. supra modum illud in sublimitate eiernum glorice pondus, 17' 18' quod talis imitacio Christi operatur mi nobis, non contem- plardibus quce videntur, sed quce non videntur. Desiderio illius tanti et tam beatifici premii, anhelo cursu in Christi vestigiis ilium sectari debemus antecedentem ; ut, quo ille pervenerit, nos perveniamus : et hoc quadrnpedis inster, ut mihi videtur, pedibus quatuor pernicibus ; id est, patientia boni ex superiori ; patientia mali ex inferiori ; actione boni erga superos, quae pietas dicitur; actione etiam continua boni erga inferos homines et equales, quas justitia appellatur. Nam hac quadrata forma incedendum est in hac vita, ut 2 Cor. vi. .firmius nobiscum constemus. Per haec arma justitice a dextris et a sinistris eundum est in hac peregrina tena, ut tuti ab injustitiae periculis evadamus. Eundum est primum ad' Christum, ut deinde eamus ad gloriam. Consulitur autem et precipitur universis, quibus triplex file aureus finis1 est injectus ut ad Deum trahantur; ut, quatenus maxime ¦> possunt, assidue querant Deum fide, p'etant spe, pulsent charitate ; currant in Christi semita, ut inveniant quod quesierint ; accipiant quod petierint ; aperta sibi habeant pro quibus pulsaverint, Omnes autem istam vestigationem accincti totis viribus et alacriter ingredi de- bent ; alioqui nullo modo salvi esse possunt. Ingredi autem debent non solum, sed etiam velle, proficere ; alioquin cen sentur non ingressi quidem. Promoventur autem in melius, quatenus a Deo propius atque propius Christo attrahuntur. 1 Leg. funis. 7. EP. I. AD CORINTHIOS VII. 207 Attrahitur autem quisque, quanto magis et ardentius amatur. Amor enim inflammat hominem in cursum et actionem. Erat ante Christum in Judeis multa spes, sed parum fidei. Sub ipsa Christi luce multa fides, sed modicus amor. Nam instante passione, omnes illius discipuli eum deserue- runt,ita ut etiam Petrus accessit ad ignem, ut se califaceret. At post filius discessnm in celum, venit amoris effectus in Christi discipulos quiquagesimo die, per amorem ipsum, be- nignum Dei Spiritum, qui incendens credentium corda, fecit inflammatos et indubitantius credere, et certius quam ceperint omnia expectare. Hoc spiritu Christi parclito quem hino abiturus suis se promisit missurum, et misit largius' absens quam presens ipse dederat : qui presens suos afflans jussit, accipiant spiritum sanctum; absens autem Jo. xx. 22. omnes una eodem spiritu replevit, ut igniti ignita loque- renter, quas alios essent ignitura : — -hoc, inquam, spiritu et igne, quo baptizavit Iesus, quem venit ut mittat in terram, i,uc. ¦&. ut spinas et vepres adurat, ut purgata terra viciis ex con- 49- ceptis divinis seminibus proferat multiphcem fructum, alia Matt. xiii. tricesimum, alia sexagesimum, alia centesimum : — hoc (jam 8' tertio dico) spiritu califiimus ut luceamus in Christo ; lucemus deinde ut in eodem vivamus. Nam calor ad lumen, lumen perducit ad vitam. Ex vita Dei lux pendet Christi ; ex luce calor spiritalis. Per spiritum ergo amoris credimus Christo; per hanc fidem in vitam imus eternam. Spiritu aguntur omnia; quo emisso recreantur omnia, et renovatur facies Ps. ciii. 30. terras, frigida recalescunt in lucem, et relucescunt in vitam ; aversi, et abeuntes, et sedentes tandem in cathedra pestilen- Ps. i. 1. tice, revocantur sursum in-thronum vitse, et benigniter re- ducuntur in celum ad majestatem Dei ; ut filic filii dulcem -patrem patriamque revisanfc Qui ergo spiritus ductum" sequi vehnt, qui sunt quidem qui incalescunt amore optimi, toti versi in optimum persequi debent, conantes, quoad maxime possunt, ut in se quod est optimum assequantur ; ut ipsi facti optimi saltern in genere suo optimo habeantur non indigni. Exemplar autem optimi in humana vita, uti sepe dixiinus, fuit qptimus Jesus Christus; qui et vita et verbis invitavit ad optimum ; qui jussit ut sui tollant crucem suam cotidie et sequantur ipsum. Ratio suao 208 EP. I. AD CORINTHIOS VII. optimas et verissimas condicionis fuit in se abducto a mundo quam longissime, et tradito Deo quam conjunctissime ; qui con-' Jo. xv. 19. fessus est mundum odisse se, et se mundum, et suos a mundo odio habitos esse propter se, alioquin eos suos esse non potuisse. Mundus autem est ratio vivendi in mundo ea tota quae fuit ante Christum, quae tota inimica est Deo. In quo Jacobus 1 Jo. ii. 16. contestatus est nihil esse nisi concupiscentiam earnis, et ocu- lorum, et superbiam mice. Et Joannes Apostolus sepe malig- l Jo. ». 19. num vocat, ac totum mundum in maligno positum esse asserit. In quem quanto quis magis descendit, eo miser magis .malignis spiritibus, qui sunt principes (ut loquitur Paulus) Eph.vi.i2. harum tenebrarum, se subjicit in fedis'simam et perniciosissi- mam pravitatem. Unde nulla est alia exeundi ratio quidem, quam abstrahi et per gratiam sequi Christum, qui se omnino supra mundum tenuit ab ejus contagione intactum. Quo quanto propius accedis, eo sordes mundi eluis magis. Omnino autem purgatus esse non potes, donee ad eum ipsum perve- neris, repfesentarisque eundem ipsum in te ipso. Quod dum hie vivitur, perquam difficile est sane, ne dicam impossibile. Nam in homine assumpto ad utilitatem nostram et doctrinam, videtur Deus exemplum impossibilitatis non proposuisse. Id enim discussisset magis infirmos a vita, quam ad vitam Ps. xvii. conciliasset. At in Deo, qui inclinavit celos et descendit, qui comendavit "charitatem suam in redemptione hominum, Matt xi. ilhusmodi cogitare nephariae impietatis est. Onus dixit suum Christus suave, et jugum leve, relevans sane, et in altum homines elevans, subjiciensque Deo, in quo est dulcis jucun- •Ji..28.,29. daque libertas. Quocirca vocans ad se Jesus : Venite, inquit, hie ad me omnes qui laboratis, et onerati estis, et ego reficiam vos. Tollite jugum meum super vos, et discite a me, quia mitis sum et humilis corde; et invenietis requiem animabus vestris. Is films Dei, qui solus novit Patrem, docuit imitationem. ¦ patris, et jussit sui perfect! essent, sicuti Pater in celis. Cujusmbdi autem perfectio ilia celestis in hominibus sit, docuit ipse Jesus homo celestis sua ipsa vita, quasi loquens exjressius et instruens homines. Quam profecto est omnium totis conatibus imitari, qui illius tam re quam nomine haberi 1 Leg. Joannes. EP. Z AD CORINTHIOS VIL ¦ 209 .volunt, et tanquam ad commune signum, propositum omni bus, illuc dirigere vitam, ut prope quasi sagittantes ad vitam, ipsam vitam lucrentur,'qua mensurabuntur omnia. Atque ut quisque hie in terris ad illud signum se habet vel pro- pmquius vel distantius, sic et tabs profecto ille et ad damnationem et ad vitam censebitur. Quocirca Simeon, .qui accepit non se morituxum prius quam Christum viderit, Luc. a, 26. quando illud signum et exemplar humanae vitas in templo est ulnis amplexus, tum ejus matri, Marias virgini, dixit : Ecce positus est hie in ruina/m et in resurrectionem multorum ib. ver. 34. in Israel, et in signum cui contr adicetur. Nam quamplurimi fuerunt qui illuc suum cursum dirigere recusarunt. Qui autem eum ludum ingressi sunt, tracti gratia, ut experiantur adjuti eadem gratia quid assequi possunt, quique in eo vitas eurriculo ad vitam Christum ipsum vitale bravium possint consequi ; in hiis quisque ut contenderit et voluerit perfectus esse, secundum eum certe gradum quem adeptus est, modo voluerit altiorem si posset et dedit operam assidue ut altius aspiraret, et simul doluit continuo quod non erat in altis- simo; profecto bona voluntas ilia hominis et conatus ad melius, quatenus poterat, satis acceptus est Deo, ut et laudetur et pro ratione meriti remuneretur. Sed ipsius optimi ratio, et perfecta figura vivendi, cujus1 fuerit in Christo videamus, ut.ex contrario quid quodque ab illo differat clarius possimus discernere. Quum vero ille ex alto venit, ut quas in imo sunt illuc unde venerat traheret, quumque non venit nisi ut rediret, nee descendit nisi ut ascenderet, nee denique venit ascensurus, nisi ut multi secum conscenderent, quos regnum tradat patri suo ; proculdubio est necesse ut ille totus spectaret sursum, . nee aliud hie ageret quam ut viam in celum monstraret, quam ille ingressus primus aliis formam illuc eundi ostendit, ut ilium secuti qui velint,scandant montem, montem (inquam) Ps. ii. 6. sanctum domini, ubi post exantlatos labores cum eodem duce dulciter requiescant. Tota quidem vita hie Jesu Christi nihil aliud fuit quam ex hoc loco ascensus in celum, quum tota non hue sed illuc spectavit. Anima enim illius tota 1 Leg. cujusmodi. P 210 EP. I. AD CORINTHIOS VII. erat dedita Deo, nihil curans nisi voluntaten Patris in terris, nt quamplurimi bine decedant propere et ilium sequantur. Unde, nisi qui fecerit voluntatem patris sui, in cognatione et sanguine agnovit ncminem, nee voluit audire illam mn- Luc. xi. herem de turba clamantem : Reatus venter qui te portavit, et 27' 28' ubera quce suxisti. Sed corrigens dixit : Quinimmo beati qui audiunt verbum Dei et custodiunt ilium. Erat totus pius, benignus, mansuetus, misericors, patiens malorum, ferens • injurias, pro sua veritate exhonens vanam famam popularem, ut et hominibus et demonibus imperarit ne suam magnificam virtutem devulgarent ; pro sua bonitate semper bene faciens Matt.v.45. etiam malis, ut Patrem refenet suum, qui facit solem suum oriri super justos et injustos. ' Quod si in omnibus hiis imitatus est Patrem qui in alto est, hiis virtutibus perseverare nihil aliud fuit quam in altum ad Patrem ascendere. Corpus habuit omnino obediens'et inser- viens beatas animas, sensus omnes sursumversus spectantes, ex inferiori loco nihil appetentes, nisi quod ad summam necessitatem pertinuit. .Post longa enim jejunia esuriit, post longas vigilias dormivit, ab omnibus sensuum delinimentis abstinens, a venere castus, ab illis denique quae -in mundo sunt, quae in fortunes bonis numerantur, alienus. Erat Luc. xi. oculus ejus penitus simplex, ut totum corpus ejus lucidum esset. Unde invidia, ira, odium, emulatio, rixa, avaritia, ambitio, contentio, injuria, deceptio, dolus, rapina, superbia, con- temptus Dei et hominum, pluriim >,ctio sui, gula, luxuria, desidia, vanitas, bellum, homicidimn, eversio rerum, quae duplex et divisus oculus, deorsum spectans, spisse in mundo parit cotidie, non modo in Christo, sed et in suis sequacibus ne ullo quidem modo esse possunt. Itaque Christus, ab- ductusa mundo, abductus a corpore, adductus et inductusin Deum intime, omnia illuc sursum et animi et corporis versa habuit; qua forma precessit dux; convocans et contrahens secum quamplurimos, qui prorsus aversi a mundo et con- versi in Deum semper sursum et simpliciter intentis oculis, sollicito gradu, ilium sequerentur. Talem ergo habuimus in celum itineris ducem, qui mor- tuus est mundo, qui resurrexit Deo, qui ascendit in celum qui sedit ad dextrain patris, et orat pro nobis; quem EP. I. AD CORINTHIOS VII. 211 absque dubio si amplis viribus, quoad possumus, non se- quamur, in celum nunquam veniemus. Oportet abneges omnino temetipsum, ut Deum affirmes ; oportet moriare ut .renascare; stultus fias ut sis sapiens; malus et miser non dico sis, sed a malis et miseris talis habearis in mundo, ut bonus tandem et felix fias. Si discedens a mundo non moriaris mundo, Deo vivere non potes. Hoc est, non potes accedens ad vitam, vitas vivere, nisi discedens a morte, morti moriaris. Oportet crucifigare mundo, ut gloriere in Deo ; et mundus omnino crucifigatur tibi, ut tibi Deus gloria sit. Nemo Matt vi. enim potest duobus [dominis servire] ; nemo simul sursum 24, et deorsum, nisi distractus dirumpatur. Hluc si vis ubi est ipsa simplicitas, est necesse tunc sis omnino integer et simplex *fpse, et iri unam dumtaxat partem latus, conten- dasque solummodo sursum, nee queras a tergo quicquam, nisi quod valde necessarium est ad tenuem corporis susten- tationem. Et hoc quoque, non quod velis hie libenter vivere, sed ne sis inobediens Deo, et onus animas, quod est corpus, tuo tedio abjecisse videare. Vanitati enim, ut ait Horn. viii. Paulus, creatura subjecta est, non volens, sed propter eum qui ¦subjecit earn in spe. Et nemo debet habere odio carnem Eph. i. 29. suam, sed exercere, ut simul cum anima possit promoreri immortalitatem, et facere ut in hoc mundo mundo careat, in vitam animae; ut extra mundum corpus in vitam suam animam habeat. Hujus veritatis et viae bellum exemplum proposuit Christus, Veritas ipsa et via et hostium in celum, ut per ejus vivendi formam, tanquam per hostium, in celum ingrediamur. Quod tibi aperietur, si ardenti charitate iilius continuo pulsaveris. Pulsate, inquit, et aperietur vobis. Sed, ut jam propius ad rem nostram accedamus, de qua incepimus, ut videamus quid inter preceptum, consilium et indulgentiam interest; quum agnovimus modo opti mum quiddam et perfectissimum in Christo proposition fuisse in tenis et hominibus, est intelligendum pro salute omnium consultum esse universis, ut so in ilium statum^ qui erat Christi, reforment. Nee aliud quosivit vel illius, vel post ilium Apostolorum evangelizatio, nisi ut ad exemplar Christi omnium vitas reformentur. Hinc Paulus scribit: Imitatores mei estate, sicut ego Christum; et, Vellem vos iCor. iv. 16. 212 EP. I. AD CORINTHIOS VIL lb. vii. 7. omnes esse sicut ego sum. Vis autem infertur nemini ; sed consulitur cuique et precipitur, si salvi esse volunt, salva- torem Christum sequantur, quatenus valent, bono animo et spe, in ea vivendi ratione qua ille vixerit ; Ut, ilium secuti, ubi file prior ingressus est, ipsi quoque per eundem ingre- diantur. Qui huic consfiio et precepto Dei non obedit ullatenus, is in salvandis numerari non potest. Qui vero, quatenus valet, paret huic precepto, de eo certe est spes, salutem eum Dei misericordia assecuturum. Ut autem quisque habeat fidem Christo, credatque bono nuncio suo, utque eundem amet, illiusque vivendi formam ardenter desideret, utque simul quae promiserat Christus sequacibus suis firmiter expectet ; haec, inquam, ita sunt necessaria, ut, qui hsec recusant, sicuti recusaverunt innu- merabfies, ii omnino salutem censentur recusare. Nee talibus ulla indulgentia et venia esse potest. Nam ipsum spiritum sanctum, qui eos vivificet, recusant ; in quem qui Matt xii. peccat, non remittetur ei, neque in hoc seculo, neque infuturo. Fides ergo doctrinas Christi, et amans imitatio vitas illius, cum expectatione finis ejus quo proficiscitur, oportet neces- sario in quoquam sit, qui se sperat aliquando salvum fore. Atque hominibus id consulentibus est necesse ut sponte obediant omnes, inserviantque illorum consfiio. Hoc autem consulitur universis, ut universi salvi fiant. Quod consi lium versus optimum, propterea quod oportet audiant omnino qui salvi esse volunt omnes, et id necessario quod consulitur sponte agant ; propter earn, inquam, necessitatem rei, pecu- liari verbo vacatur preceptum, quod potest diffiniri consilium, cui necessario pareas si salvus esse velis. In quo non est excusatio impotencias, sed, si nolis, tuse infirmitatis damnatio. Ut autem, postquam ceperis credere veritati Christi, et filius bonitatem amare, et expectare denique quae promiserat; ut, inquam, in hoc incepto salutari pergas, insinuesque te intus magis atque magis in ipsam veritatem et bonitatem Christi, ut, quoad possis, assimilatus illi, ipse quoque verus et bonus fias, ut deinde t expectatam veram bonitatem, quo tendis, tandem habeas ; — in hac quidem provectione ulto- riori ad perfectionem Christi, unum certum et commune consilium, cui necesse est omnes pareant, nullo modo dari 32, EP. I. AD CORINTHIOS VII. 213 potest, propter hominum varietatem, et differentiam virium, quibus nihil debet consuli ultra vires. Sed ut quisque valet viribus et facilitate ad cursum, ita ei consilium adhi- bendum est. ' Cui consfiio eidem accommodato, cui arbitratur se parere posse, si non paruerit, profecto tunc tanquam inobediens in . eo ubi potest obedire, indignus salute censetur. Nam non solum oportet incipiat aliquis, sed etiam pergat pro viribus, quatenus potest ; ut si audierit consilium, cui estimat se obe dire posse, tunc ei saltern id consilium preceptum est, cui est necesse pareat, si salvus esse velit. Est enim necesse faciat quisque quatenus potest, si salutem assequatur. Quocirca semper ubi agnoscitur posse, consilium precep tum est ; quandoquidem precipitin- cuique ut faciat quoad maxime potest, ut in salvatorum numero habeatur. Nam non sunt condignce passiones, ut scribit Paulus, ad futuram Rom. viii. gloriam. Quatenus autem "quisque potest, et ad optima 8" consilia quam valens est, ipse audiens consilium optimi maxime novit ; qui se ipsum maxime agnoscit. Qui ince- perunt proficisci ad optimum, illis omnibus consulitur ad optimum eant, quia a consulente singulorum vires non cog- noscuntur. Quod si suam cujusque potentiam ad bonum consiliarius file, quisquis sit, cognitam et perspectam ha- buisset, tum proportionaliter singulis propria daret consilia ; ex perpensis viribus quid quisque fene potest; quod suum cuique consilium, ei potenti obedire proculdubio preceptum est, cui oportet omnino pareat, ne minus faciens quod possit, magis recusetur a Deo quam velit, condemneturque de abusu talenti, quod ignaviter datis viribus ad maximum sibi emolumentum non est usus, sicuti debuerat necessario, si voluerit judicari optimum desiderasse. Quod oportet omnino faciat, tametsi quod optimum est, pras infirmitate, assequi nequeat. Ab ignorante hominum facultates, et quod est in quoque gratias donum, proponitur ratio optimi, sicut Christus ipse optime inter omnes vixit ; et consulitur omnibus paritcr ut aspirent pro viribus ad optimum ; quod consilium potenti obedire preceptum est sane, cui necessario ille obedire obli gator. Impotenti autem consilium est, cui non cogitur 214 EP. I. AD CORINTHIOS VII. obedire, nisi quatenus valet. Ad eum vero terminum cogi- tur; et eousque ei consihum optimi preceptum est; non quod obligatur re efficere optimum, sed quam melius poterit ad optimum, id facere obligatur. Debet autem quisque et obligatur necessario semper velle et facere optimum. Cogi- tur autem re ipsa ut efficiat non plus quam possit. Ut breviter ergo diffinitionibus distinguamus consilium et pre ceptum, possumus consilium appellare sententiam optimi propositam, ut ei quisque pareat, et secundum idem agat pro viribus quatenus potest : preceptum autem sententiam dictam cuivis ad bonum, pro ratione virium, cui debet omnino parere is qui estimat se Dei gratia parere posse, saltern si salvari velit. , Itaque videtur consilium generale preceptum esse optimi, cui debent velle omnes posse parere ; preceptum particulare consilium singulo cuique et suum, cui is qui potest debet omnino obedire. Omne ergo preceptum consihum est, sed non omne consilium preceptum ; quia omnes debent facere bene quatenus possunt, quod precipitur ; sed non obligatur quisquam facere optime nisi potest, quod consulitur. In consultore est ignorantia quid homines facere possunt; in preceptore cognitio. Quod si tu consulas accommodate cuique ex cognitis viribus, tunc ex consultore preceptor es factus, et tuum consilium preceptum est. Quia ignoramus vires hominum, et potentiam obediendi, ideo consuhmus optima, omnibus. Quando cognoscimus quid quisque potest, si hoc cognosci potest, tunc ut quisque hoc certum faciat, quatenus potest, precipimus. Omnino oportet quisque incipiat bene, fide spe et charitate, aliquousque quoad potest. Nam hoc generale consilium preceptum est cuique generale. Ut vero deinceps pergas, et assequare optimum, consulitur. Et certe illuc usque quo potes (quod noveris ipse melius quam consultor) ut pergas omnino et agas precipitur. In generali ergo consfiio ad optimum est cuique suum particulare preceptum ; ut ex proposito et consulto optimo id estimet quisque sibi preceptum esse, quod ipse, suas vires agnoscens, itnmo in se gratiam Dei, spcrat se facere posse. Consulitur opti mum omnibus ; precipitur cuiquo id assoquatur quod potest, EP. I. AD CORINTHIOS VII. 215 quam propriusque accedat ad Christum, qui hie fuit opti- mus. Quisque agnoscit quid potest : quisque ergo agnoscit ex consilio ad optimum quid sibi preceptum est, quum videt quatenus consiho parere potest. Consihum videtur esse omne preceptum, quum est ad optimum ; quia cuique preceptum ad quodvis bonum in se continet. Si dicas te non posse facere optimum ; tum precipitur tibi facias quam melius potes. Debes tamen simul velle optimum. Velle ergo oportet te obedire consfiio optimi; facere autem co gens, quantum dictat preceptum accommodatum : ut consi hum, etiam si non potes, ad voluntatem spectat ; preceptum ad facultatem, quatenus potest. Consihum itaque videtur indeterminatum preceptum ex ignorantia ; preceptum deter mination consihum ex cognitione quid quisque facere potest. Hinc in doctore tutius est consilium quam preceptum; in hiis quibus consulitur fructuosius preceptum quam consi lium ; quanto magis conducit homini id cui potest obedire, quam cui non potest; quanquam id cui non potest melius est multo quam id cui potest. Sed nemo obligatur ultra posse ; obligator tamen velle semper ultra quam potest, et facere, quoad potest, quas velit. Ut summatim ergo dicam, precipitur cuique ut faciat quoad potest ; quod quia ignoratur quantum quisque po test, iccirco quod optimum est in commune consulitur. Nam donee cognoscatur cujusque infirmi tas, suspicanda et speranda sunt meliora. Quando autem deprohenditur aliquis prae defectu virium altius ad Christum non posse ; ex hoc nequam mundo et tota ratione ej usdem ad Christum et ad rationem vivendi illius ; hie modo veht altius si possit, conceditur ibi stet ubi maxime potest, ex misericordia infirmitatis ejus; quas permissio indulgentia dicitur. Quae est, quum non potes optimum, ut illic stes quo ultimis viribus pervenisti, con- cessio; modo doleas te altius non posse, et velis altius si possis. Quas indulgentia in communi tractu sursum ad Christum est remissio cuique ut sua exposcit infirmitas, et quasdam invita concessio, ut habeat ille aliquid ex ratione hujus mundi in bonis corporis et fortunae, qui totus spiritu ad rationom Christi reformari non potest. Quas indulgentia 216 EP. I. AD CORINTHIOS VII. tendit deorsum relaxans semper. Ideo invita; et, quanto magis laxans habenas, magis invita est. Cujus indulgentise finis est nolle amplius, et vetare omnino ne ulterius cadas, ne decidens sis ilhc tam longe a Christo, ubi tibi indulgeri non potest. Nam aliquo usque procedit indulgentia et permissio mali quodammodo, ne magis malum sequatur; et facile patitur in mundo sit aliquis parumper, et quasi caudam.intingat aquis, qui totus igneo spiritu siccus esse nequit. Quod quidem non est patiendum ut bonum, sed tanquam malum ; ut, qui non possit esse optimus, fiat quam minime malus potest esse. Nam est boni procuratoris per- fectionis in mundo, non solum curare nt omnia sint quam optima, sed etiam procurare simul ut quam minime mala extent: atque ubi cernitur voluntas et desiderium optimi, concedere interea distet is aliquo gradu ab optimo, si necesse sit ad tempus ; propterea quod ubi bona voluntas est proficiendi in melius, nee est causa cur absit ab optimo nisi infirmitas, ibi non est spes deponenda, sed propter spem melioris sinenda sunt indulgenter deteriora, quae gratia Dei in melius trahi possunt, saltern ubi est voluntas semper et desiderium ad optimum perveniendi. Nam quoquunque inferiori' gradu sistis, oportet aveas esse in optimo, et invitus stes in inferiori, ac doleas te in summo esse non posse. Nam proposito optimo omnibus, nemo debet eligere sibi aliquid sub optimo ; quasi contentus inferiori gradu, in quo velit conquiescere, et amplius noht requirere. Is perinde agit ac file, quisquis sit, qui in stadio inter cursores ad unum propositum bravium et metam sistit sponte, antequam ad finem curriculi venerit; qui nullo modo particeps potest esse premii, si nolit amplius, prudens saltern et sciens quo esset perventurus. Quod si veht et desiderat amplius, et sistit non voluntatis defectu sed virium, hie misericordia locum habet- et indulgentia; ut sinas et foveas hominem in gradu suo, et in eodem quibus adjumentis potes sustineas, ne infirmius relabatur, et decidat a bonitatis gradu quem adeptus est ; contineas eum sollicite in loco quo est, medendo ei remediis quibus sua egritudo quasquunque eget, donee evadat gratia fortior, et potest in ascensu altius pergere. EP. L AD CORINTHIOS VIL 217 Quod si fieri non poterit (nam unusquisque proprium l Cor. vii. donum habet, alius quidem sic, alius vero sic), at tunc omni 7- cura et opera agendum, ut quem adeptus est in salutis via gradum, in eodem sic teneatur, ut nullo modo residat in deterius. Quod a tergo est malum, et quasi sub se, a quo decessit modo, vetandum est ei. Quod consecutus est in bono, ut id conservet precipiendum est ei. Quod distat ab optimo, modo id nolit si posset alitor, modo simul veht et desideret optimum continuo, et agit etiam jejunio et preci- bus assiduis lit Christo propius attrahatur : — quod, inquam, tab mente distat ab optimo Christo, non volens, sed invitus et dolens, indulgendum est ei. Quod veht ante omnia et cupit optimum, et quod tedet se morbi sui, avetque con- valescere ac perfecte sanus esse, quibus rationibus hanc perfectionem consequatur, considerate et prudenter et amanter consulendum est ei Sic vetans, et jubens, indulgens, et consulens ; quas qua- tuor semper una concurrunt; quoad fieri potest et Deus sinet, a spiritali medico querenda est salus cujusque eorum qui ingressi salutis viam contendunt totis eonatibus ut in Christo salvi fiant, quas est ipsa salus et hominum sanitas ; quas consistit in absoluto et puro statu a malo tum animi tum corporis, ut neutra pars aliquo usque deorsum ex appe- titione inferiorum descendat ; sed utraque simul ex vehe- menti desiderio superiorum tota sursum conspiret ; ut, sicut in Epistola est ad Romanos : Quemadmodum exhibuistis Rom. vi. membra vestra servire immundicice et iniquitati ad iniquita- 19- tem, ita nunc exhibete membra vestra servire justicice in sanctificationem. Quod debent omnes quidem facere, qui se in Christo mortuos esse et resurrexisse profitentur, et abdicare mundum prorsus et omne malum, atque non exhi- lb. 13. bere deinceps membra arma iniquitatis peccato ; sed quasi ex mortuis viventes se totos Deo jam et membra eorum arma justicice eidem Deo ; ut veri, justi et quidam Christi, in con- spectu Dei, et ejusdem etiam, ex representationo in . so deitatis, filii appareant, simul cum Christo aliquando ftpud communem patrem in celis corregnaturi. Illuc vero ut homines traheret ex hoc mundo quotquot poterat, egregie navavit operant Paulus, soquens suum 24. 13 218 EP. I. AD CORINTHIOS VIL. sapientem amorem Dei et pros imi, ut divinitatem generet in hominibus, augeret et conservaret, utque perficeret homines in Christo et Deo ; qui voluit omnes homines esse sicut file esset, et jussit omnes imitarentur so, sicut ille Christum ; ut se ducem sectati ad Christum eant, et per simplicitatis portam, id est, Christum, filiusque vitam simplicem, ingre- diantur ad vitam sempitemam. Quas quidem porta admodum angusta est, ipsius salutis Luc. xiii testimonio ; et multi querunt intrare et non poterunt, prop- terea quod ipsi non sunt contracti in se sursum in simplici- tatem et unitatem et quasi in angustum, ut intrare possint, a divisione, multiplicitate et latitudine hujus mundi ; in quo Matt. vfi. lata est ilia via et spaciosa, quce ducit ad perditionem. A qua lata, revera angustia potius quam amplitudine, si non contraxeris te in unum penitus, coierisque tecum in simpli- citatem Christi, in indivisam quandam vivendi rationem et divinam, ut quodammodo quasi angustatus in unum possis Matt. xix. foramen acus penitrare, quod camelum penitrare est impos sibile : nisi, inquam, coactus fueris simpliciter in punctum veritatis, in punctum amplissimum, in angustiam latitudinis, in servitutem libertatis, ubi in augusto esse in amplo est esse, et servire regnare est: hoc est, nisi reformeris totus quoad fieri potest in altam et simplicem Christi rationem vivendi, induasque parvum illius statum et contemptum in terris, sed magnum et honorabilem in celis, atque hanc angustissimam et simul amplissimam portam, quas est in vita unica, nisi ingressus fueris ; plane credas ad patrem Jbmilias et celestis domus thesauros te pervenire non posse. Luc. xiii. Hinc rogatus a quodam Christus, ut Lucas refert : Si pemci sunt qui salvantur ; non respondit aperte questioni, sed jussit dicens ; Contendite intrare per angustam portam ; significans suam vivendi rationem simplicem, quod exemplar proposuit omnibus ; ad quod innuebat, qui non contendit pro viribus, eum in salvatis esse non posse. Nam etsi non perveneris ad Christum, portam celi, tamen oportet pro rafii tuo contendas illuc quoad possis, et quam longius possis in filo progrediare. Quod si feceris conatus tuos, esdra Dei misericordiam non es censendus. Non plus potes qpsiin tibi datur, nee minus debes quam datur. Datur enim 24. 23, 24. EP. I. AD CORINTHIOS VII. 219 quod datur tibi, non ad interitum sed ad vitam, modo uteris tuo dato donoque ad id quod potes maxime, ut sequaris lubens et alacriter quatenus traheris, in ultimoque tui tractus fortiter constiteris, petens assidue et expectans et sperans meliora. Si sic contenderis intrare, sperandum est gratia Dei te angustam portam intraturum ; id est, per Christum salvum fore, per strictum vivendi modum, quas angusta porta appellatur, qui fuit Christi ; qui ambulavit in semita veritatis, abhonens longe a platea falsitatis et trita via sceleribus, in qua regnat scelus et hujus mundi iniquitas, et servit misere ad interitum sempiternum. Nam regnare in hoc mundo servire est peccato ; cujus stipendium mors est. A quo abire Rom. vi. longissime, et inire quandam simplicitatem in Christo, gracia certe est Dei et vita eterna. Quod quidem sine magna Dei gratia nemo potest ; quia ad ilium nemo potest sine illius gratia. Hie dat quo potes. Hie potentem ' adjuvat, et adjutum perficit ; qui operatur in nobis et velle et perficeret Phil. ii. 13. Ille suscitat a terra inopem, et de stercore erigit pauperem, Ps. cxii. ut collocet eum cumprincipibus, cum principibus populi sui. ' ' Ad quem proculdubio si velis, oportet hinc aversus totus iu ilium conversus sis, totus illuc contendas, omnibus viribus ad ilium aspires. Exigit enim ilia provincia, et conatus ut in regnum Dei te recipias, et apud Deum cum Christo regnes, quicquid potes, undequunque contractis auxiliis. Nam quum nihil potest esse majus homini quam ad magnum Deum pervenire, in quo magnus efficiatur, profecto ut hoc opus tam arduum et difficile consummat, ab eo nihil potest fieri nimium. Icchco, ut veht parabola Christi ad turbas Luc. xiv. apud Lucam disserentis, in tantum edificium computandi sunt sumptus, ne incoatum opus derelictum derideatur. In tantum bellum pensitandas sunt vires, et considerandum quanto cum hoste dimicandum est. Hostis autem est hie mundus sub duce diabolo, sub vexfilo iniquitatis, quem se vicisse apud Ioannem Christus dicit. Cum quo sane nostra Jo. xvi. 33. fortissima pugna fuga est, quoad maxime fieri potest; qui nihil aliud molitur nisi ut suis falsis illecibris nos in so con- tineat, ac navigantes in hoc mare quasi Syrenorum cantibus sic nos demulceat ut Deum ot quictis portum non meditemur. 13 220 EP. 1. AD CORINTHIOS VII. Quod si tuto vis preterire et evadere, obturandi sunt aures tiias, et ab hoc falso et fallaci mundo avertendi sunt oculi penitus, et tu ipse totus in ceptum cursum tradcndus es, assidue oculis et mente illuc intenta quo velis, ut optatam Ps. xxvi. tandem terram, terram filam viventium, feliciter potiaris ; pro qua sunt relinquenda omnia, divitias, opes, honores, amici, parentes ; immo tu ipse quoque a te ipso deserendus ; et tantus sumptus, tantas impensae sunt necessario pro tanta margarita, cujusmodi est celorum regnum, faciendae. Quod voluit Iesus Christus, salvator noster, computet secum quisque graviter, quanta est celestis hereditas, et quam magni venditur; quae profecto (veritatis sententia) tanti est pretii, venditurque tanti, ut quicquid hie habes, etiam te ipsum, oportet des, si earn tuam velis esse. Nam quid aliud velint ilia verba Christi, nequeuntis mentiri, apud Lucam, quibus ex parabolis de computandis sumptibus, et gerendo . bello, suam sententiam concludit, dicens turbis etiam, nedum Luc. xiv. discipuHs : Sic ergo omnis ex vobis qui non renunciat omni bus quce possidet, non potest meus esse discipulus. Hasc, inquam, verba quid aliud velint quam danda esse omnia, ut habeas tibi quod ipsum est omne ? Quod si habes, nihilo carere potes. Quocirca apud eundem Lucam est paulo ante lb. 26, 27.. quod a Christo fuit dictum : Si quis venit ad me, et non odit patrem suum, et matrem, et uxorem, et filios, fratres, et sorores, adhuc autem et animam suam, non potest meus esse discipulus. Et qui non bajulat crucem suam et venit post me, non potest meus esse discipulus. Itaque oportet necessario, versa facie in celum, Christi vestigia sequamur. Alioquin in suis non numerabimur. Nee retrospiciendum est ullo modo ad nostros, nisi quatenus eos nobiscum trahere velimus, ut nobiscum felices fiant : qui revera non sunt nostri amplius, nisi quatenus nobiscum voluntate Dei conjunguntur. Matt xii. Rle, inquit, frater mihi et soror est, qui facit voluntatem patris mei. Nee in itinerantibus ad Deum est habenda ulla alia cognatio quam coitinerantium ; ut, qui tecum in tua profectione sursum ad celestem hierusalem volunt esse comites, hii sint soli qui tecum in sanguine conjunctis sunt reputandi. Patrem autem, et fratres, et reliquam cogna- tionem, dabis operam ut tibi asciscas ad societatem felicitatis 50. EP. I. AD CORINTHIOS VIL 221 copulesque tibi hac nova cognatione celesti in Deo ; in qua quisquis tecum evaserit major, is tibi vera affinitate et sanguine est cognatior. Nam in Christo omnis vetustas in hoc genere abolenda est. Transierunt Vetera, inquit Paulus, 2 Cor. v. ecce nova sunt omnia. Noluit audire Salvator filam de turba 17- mulierem, quae acclamavit : Reatus venter qui te portavit. Luc. xi.28. Sed dixit : Beati qui audiunt verbum Dei, et custodiunl illud: volens divertere oculos hominum in aliud, ut non hominum more spectent ad humilia, advertantque cogna- tiones in terris, sed divina gratia suspiciant Deum et illius justiciam, atque in ea cognationem solum et beatitudinem reponant. Verum ne hoc disputans videar esse impius in parentes, et charitatem eorum quos natura conjunxit dissolvere, hoc dico, te non posse magis amare tuos quam non amare eos, nisi tecum Deum ament; nee magis agnoscere quam ignorare eos, nisi tecum a Deo cogniti, Deum pie recognoscant ; quem regeneratus in Christo solum agnoscit verum Patrem; in quo filius solos habes fratres eos qui tecum filii Dei regig- nuntur. Nee est nunc alia cognatio quam fraternitas in Deb, in qua omnis cognatio consanguinitasque continetur ; longe verior et arctior quam ea quas antea in mundo fuerat, vel natura vel hominum affectu constituta. Et hie etiam major ac amplior charitas et pax exoritur, non contracta in paucis, sed diffusa in omnes, quam unquam vel naturalis in mundo vel humana appetitio potuit procurare. Quamobrem apud Ioannem Salvator noster ita suos alloquitur : Pacem Jo. xiv. meam do vobis; pacem meam relinquo vobis. Et addit, 27- significans hujus charitatis et pacis prestantiam : Non . quomodo mundus dat, ego do vobis. Sed filic subaudiamus, multo excellentibrem ; charitatem, videlicet, filam quas dif fusa est in cordibus nostris per spiritum sanctum, qui datus R0m. v. 5. est nobis. Ut nemo fuit unquam, qui tantopere tantaque pietate dilexit vel suum indulgentissimum patrem matremve, quam quisque vere filius Dei suum fratrem vero in Deo diligit. Ut quum dicimus te tuum patrem carnalem non ao-niturum nee amaturum, nisi quatenus tibi idom est re- genitus frator in Deo, vere tecum secundum Deum vivens, significamus tunc te eundem longe plus et verbis et ..j3W7»y 222 EP. I. AD CORINTHIOS VII. vehomentius amare fratrem in Deo, quam unquam in mundo patrem amare potuisti. Quod si contendas, in Deo etiam jam, eum qui te genuit, et agnoscendum patrem et preamandum ; tu hoc intellige, in hac nova regeneratura, in qua Dei gratia omnes sumus filii Dei, et confratres, neminem se ullius filium debere appellare, Rom. viii. 'nisi illius unius Dei, in quo clamamus Abba, pater; quum „¦ , nunc nan secundum carnem ambulemus, sed secundum Deum. 10. 1. . , In quo, iterum dico, quantoquunque amore velis, non potes plus amare patrem quam eundem fratrem, nee sub patris nomine plus honorare quam 'debes si eum fratrem voces ; sub quo nomine convenientius est sane, a quo genitus eras, modo file regenitus in filium Deo est, omni amore et honore prosequare, quam patris appellatione ; ut hoc magnificum nomen jure debitas reverentias gratia ab- omnibus soli Deo deferatur ; a quo fuimus geniti feliciter, et ab eodem deinde Eph.iii. 15. postea fehcius regenerati ; a quoque omnis paternitas et in celo et in terra denominatur. Quod ut fiat, ut in Matthei evangelio est, apertissime precepit magister veritatis, dicens Mattxxiii. suis : Et patrem nolite vocari vobis super terram. Unus est enim pater vester, qui in celis est. Vos autem omnes fratres estis. Sed redeamus ahquando perventuri illuc quo omnis hie superior tam vagus et. tam diffusus sermo spectat, ut quid tum consulens, tum precipiens, tum indulgens, tum pro- hibens, Corinthios edocet Paulus, videamus; hoc tamen premisso summatim et breviter, quod tot verbis in ante- cedente sennone tractavimus, et paucis absoluto quid inter ¦haec quatuor, Consulere, Jubere, Indulgere, Vetare, discri- minis est; quorum duo posteriora ad malum semper, duo priora ad bonum spectant. Consulis enim, quando suades optimum, quod quisque sequi debet. Jubes, quando pre- cipis ut quisque id et tantum bonum sequatur, quantum potest. Indulges vero, quando invitus necessitate quadam concedis malum, quod quispiam dolens prae infirmitate nequit vitare. Vetas, quando prohibes omnino ne ultra id quod indulgetur malum decidat, relabaturque extra indulgentiaa fines in ea scelera quas morti destinantur ; quorum non est venia, nisi resurgentem te decidisse peniteat. EP. I. AD CORINTHIOS VII. 223 Itaque in consfiio spectatur quod debes, etiam si non potes. In prohibitione, quod non debes etiam si possis. In precepto, quod quisque potest facere bonum. In indul gentia, quod quisque nequit vitare malum. Fortitudo a Deo est; infirmitas ex nobis. Potes in * malum quatenus velis; quod posse est non posse. Potes in bonum quatenus traheris a bono, tractumque sequeris ; quod est incipere posse, et in majorem potestatem ire. Qui tractus gracias non rapit violenter, sed naturaliter et dul- citer: immo dulcius et molius quam natura potest, super- naturali suavitate restituit quod trahit in arbitrii libertatem, quae proprie est ad bonum duntaxat bona et constans vo luntas. In quam libertatem tendit voluntas suapte natura, sed impotens omnino ut in earn prodeat, nisi liberse gratias subsidio promoveatur. Quod voluit Paulus dicere, quando dixerit : Velle mihi adjacet ; perficere autem non invenio. Rom. vii. Quod est, naturalis inclinatio est mei animi ad libertatem in bonum; sed in earn ex servitute in malum non exit; nee perficitur quidem hoc desiderium hbertatis ex me ullo modo, sed ex gratia, quas liberal me de corpore mortis hujus ; gratia lb. 24. Dei, per Dominum, nostrum Iesum, Christum. Verum nunc demum, hiis expositis vel effusis delatatius, ad Paulum nostrum propius accedamus. « Qui rogatus a Corinthiis quidnam agendum sit in re uxoria iis qui Christum profitentur, primum veht omnes in hac re sibi similes esse, celebesque vivere ; quo castius et quietius Deo, qui ipsa castitas quiesque est, inserviant. Nam voluit ut quisque, quoad maxime fieri potuit, esset quam optimus, unique Deo in Christo quam simplicissime- deditus. Quapropter innuptis suadet, si virgo sit, non nubat; sin vidua, non renubat ; ut magis unita et simplex sanctitati et orationibns se Deo possit devovere. Verum quanquam id optimum cuique voluit, et in primis cupivit, tamen non agnoscens quorsum et ad quantum bonum sua cujusque virtus potuit, abstinentiam omnino omnibus a re uxorea non ausus est imperare ; ne ultra potentiam astricti rumpant vinculum legis, et prescriptum terminnm transgre- diantur. Quapropter indulgentor agons cum Corinthiis, illorum 5 224 EP. I. AD CORINTHIOS VIL infirmitatis habens rationem, permisit facile quisque ducat uxorem, remediumque sui ardoris asciscat mulierem unam matrimonio legittimo, qui pras infirmitati agnoscit se celebem vivere non posse; ut qui non possit ab omnibus, ab omnibus - tamen preterquam ab una abstineat; quae una conceditur, ne sua proclivitas in hbidinem earnis prorumpat forsan in abquod facinus detestabilius. Ut ergo malum vitetur quam maxime possit, et bonum quoad fieri potest conservetur, misericorditer conceditur ut qui non possit in primo esse gradu, stet in secundo ; habeatque unam, qui non potest nullam. Ultra quem gradum descensus non conceditur, propter quod, quatenus ad rem spectat refrigeriumque morbi, una sufficit ; quae haec quoque non conceditur nisi infirmitatis I Cor. vii. causa, et, ut Paulus ait, ob incontinentiam; ut, ubi non sentitur ilia infirmitas, ibi ilia ab nuptias licentia non est usurpanda, ne ridicule et damnabiliter personam egroti hominis volun-= tate magis quam necessitate agamus, velimusque non sanare nos egrotos, sed adhibita medicina non necessaria ex sanis sponte egrotare. Quo nihil miserabilius, nee homine Chris- tianae professionis indignius fieri potest. In ipsis quoque nuptiis, veneris petulantia non nostra voluntate contractis, ut semper videamur velle magis caste vivere quam solute, in conjuge profecto quam minime pos- sumus nos exolvemus ; ut nuptiae nobis, sicuti esse debent, remedium sint involuntariae libidinis, non diversorium spon- ' taneae voluptatis. Quocirca detestandi sunt illi profecto, qui et proposito et voto se in matrimonio copulant, ut in eo mutuo suas libidines expleant ; quandoquidem in conjugio, ¦ quod debet esse, quatenus concedit infirmitas, castum, tur- piter et flagitiose meritriCantur. Hie caveat quisque existimet Paulum ob ullam aliam causam permittere nuptias quam ob impotentiam continendi ; ob quam causam non solum primas, sed etiam secundas, et si velit etiam tercias, concedit. Quod si ejusmodi quidem causa nulla est, tum persuade tibi ne primas esse concessas. Quoniam nuptias nihil habent bonitatis, nisi quatenus mali sint remedium necessarii. Sic quidem bonas sunt, quum vicicitudinario subsidio conjugatos tenent, ne passim per plures mulieres fornicentur. Olim autem in principio erat EP: I. AD CORINTHIOS VII. 225 m illis utilitas prolis procreandas, ut multiphci humani generis propagine mundus repleretur; item quasdam ratio sacramenti, spectans ad Christum et suam s'ponsam ecgle- siam. Christus fuit ex virgine natus, ut Christiani ex eccle sia, et matre et virgine, enascantur. In secunda epistola inquit Paulus : Despondi vos uni viro, virginem castam ex- 2 Co.-. xi. hibere Christo. Quum autem nunc sponsus advenerit, veri- 2- tasque spiritalis matrimonii adimpleta est, nihil est necesse amplius extet conjugium ut figura futuri. Neque vero incrementum sobolis exposcit in Christianitate coitum in conjugio ; quandoquidem nostra procreatio regenitura est in Deo, non genitura; qui sumus, ut 'Joannes scribit, non ex Jo. i. 1 :». sanguinibus, neque ex voluntate earnis, neque ex voluntate viri, sed ex Deo nati. Quod si omnes vocati in fidem vir- gines permansissent, superfuisset tamen semper ex gentili- tate qui materiam gratias Christiano spiritui suppeditasset, et ecclesia in se integrior atque Christo sponso castior conjux adhesisset. Quod si rogas, quidnam futurum erat, si universa multi- tudo gentium ad Christi cultum conversa fuisset ? Fuisset profecto tunc futurum, quod docuit Christus ut petamus cotidie et deprecemur aliquando fiat ; videlicet, adveniat regnum Dei, fiatque voluntas ejus sicut in celo et in terra. Fuisset futurum etiam in/ universo orbe tenarum, quod Paulus Romanos obsecrat ut illi faciant ; videlicet, ut exhi- Rom. xii. beant corpora sua hostiam viventem, sanctam, Deo plaoentem, • '*• obsequentem rationi ; utque ipsi reformentur toti in novitatem sensus, nt probent quce sit voluntas Dei bona, beneplacens et perfecta. Fuisset denique futurum tunc ut totus mundus 1" sanctus esset et animo et corpore, ac in tanta sanctitate inter- risset, statim resurrectura Deo et sine fine victura ; quo fino hominibus nihil felicius, et Deo in hominibus nihil gratius fuisset. Qui misit suum filium ut perficeret mundum, ut in perfectione finem faceret, et tradat regnum Deo et Patri, ut i Cor. xv. ait Paulus, quum evacuaverit omnem principatum, potestatem, 24"28, et virtutem, subjeceritque omnia sibi et Deo; quem oportet regnare donee id fecerit, donecquc tandem mortem ipsam destruxerit, fecoritquo ex mortalibus et tenonis immortalia Q" 226 EP. I. AD CORINTHIOS VIL et divina, ut Deus sit omnia in omnibus; concludanturquo omnia optimo fine cum maxima misericordia et beatitudine hominum, et cum eorundem quam minimo dispendio. Si provincia Christi et bellum quod indixit mundo, qui hostis est celi et celestium, et milicia apostolorum, quam armis justitias, sub Christo duce, sub vexfilo veritatis strenu- iter egerint, eum celerem et prosperum exitum habuisset, ac preterea tantam et tam fehcem victoriam in hominibus, ut, discussis omnibus stulticias tenebris, et malitias frigore dissi- pato, ereptis, inquam, e manibus eorum istis armis infirmi tatis, universi ubique gentium victi, subjecti, concaptivati 2 Cor. x. 5. (ut Pauli more loquar) in obsequium Christi et servitutem Deo, dedidisseht se novo Imperatori, in filiusque victoris potestate se totos posuissent, accepissentque novam arma- turam, arma splendidas fidei et ardentis amoris Dei, obliga- tique fuissent sub Christo duce omnes sacramento militari accepto, signo crucis, ut totis conatibus in celestem rem- pubhcam studeant, ac fortes et firmi spe comilicium Christ- ianum alacriter inhssent, conseruissentque manus cum illis, a quibus adjuti divina gratia profugerint, ut ea prorsus a se abigerent, omnem videlicet stulticiam et vanam appeticionem inferiorum; atque ita pugnantes, confugientesque in Deum, tantopere in celestem quandam vitas racionem contendissent, sursum fide et amore Dei ascendentes, ut mundo longe a tergo relicto, et corpore in obsequelam animas intime con- tracto, et ipsa anima penitus in spiritum ingressa, in omnibus scilicet hominibus, ut universi, absoluti a mundo, abducti a caduco corporis affectu, expediti et liberi, nihil desiderassent nisi Deum, nihilque hie viventes nisi ex Deo egissent, cum omni fide Christo, spe superiorum, charitate Dei et proximi, Marc. xii. quasi eorum conversatio esset in cells, ubi nee nubent neque nubentur : si, inquam, ad hunc felicem statum in hoc mundo universo Cristi et apostolorum predicatio perrexisset, ut omnes illico, Cristi similes, soli Deo sancti et casti inserviis- sent, ac regenerati ex hominibus defluentibus in hbidinem corporis, quasi facti angeli, in terris Celebes secum dcinceps constitissent, ac sic singulus, quisque suo tempore, Deo puriter interiisset, mundusque totus sic particulatim defecis- sot, finitusque tandem fuisset ; — quis, te queso, si hasc sic EP. I. AD CORINTHIOS VII. 227 fuissent futura, humani generis in terns, et hujus hie -homi num perigrinationis et vitas aut magis oportunus aut magis optatus finis esse potuisset ? Sed infirmitate hominum factum est, fitque cotidie, ut tardius ad nos redeat noster Salvator, Jesus Christus, finem hujus mundi conclusurus; utque nova creatura in Deo longius gemens hie expectet R<>m. viii. adoptionem filiorum Dei ; qui, ut in secunda sua epi- 23- stola scribit Petrus, non tardat promissum, sed patienter agit 2 Pet iii. 9. propter nos, nolens aliquem periri, sed omnes ad penitentiam reverti. Quas infirmitas etiam ab indulgenti Deo exegit nuptias, et feminarum remedium pro ratione morbi ; ut, quatenus necessitas cbgit, eis ardore hbidinis egroti modice utantur. Debet tamen optare quisque ut tab morbo non afficiatur, utque masculina castitate Deo, qui ipsa est castitas, magis assimiletur. Omnis enim nostra vita et actio eo contendere debet, ut Deum in nobis, quoad fieri potest, referamus, ea pura et constanti simplicitate, eo in nobis sapienti ordine, ea denique consummata perfectione, ut, dum hie vivitur, nihil solute et infirmiter, nihil turpiter et stulte, nihil imperfecte et deficienter agamus ; sed angelis ^imitate, pulchritudine et unius Dei amore, similes simus. Sed ut Deus misericors et indulgcns est, ita in humana hierarchia, id est, ecclesia, est misericordia et patientia im- potentum. Itaque Paulus permittit nuptias, et in nuptiis reddicionem mutui debiti ; et post primas nuptias, impoten- tibus continere, si velint, secundas. Atque hasc omnis indul gentia, ut ipse ait, est vitandas fornicationis causae, et propter hominum incontinentiam. Quod si potentia con- tinendi esset, multo melius et quietius ipsis hominibus, et \Deo gratius esset, virginibus non nubere ; nuptis in ipso conjugio caste et sine coitu vivere ; innuptis viduisque non rursum renubere. Verum, ut ait, unusquisque proprium donum habet, alius 1 Cor. vii. quidem sic, alius vero sic. Summa est : et ante nuptias, et ' post nuptias, contentio, quoad maxime fiori potest, turn viro- rum tum feminarum Christianarum, debet esse ad angelicam castitatem, spiritalemquc foennditatem et masculinam, magis 228 EP. I. AD CORINTHIOS VII. spiritu quam corpore; ut spiritalia et invisibilia pariant magis quam talia quae sensiantur ; quo officio belluis nihil prestant, a Deo et vita angelica longe precipitantur. Quanquam autem nolit Paulus, si esse posset, in ecclesia Christi, nee nuptias, nee coitum in nuptiis ; tamen connubii solutionem non patitur eorum qui connupserint, vel si altei'- utra pars gentilis sit, modo cum fideli parte velit comma- nere. Siquidem converti et reformari potest quod deterius est presentia melioris ; et ubi utraque pars fidelis est, mutuo se fovent in obsequio Dei. Ubi autem alter utra pars infide- lis sit, nisi haec voluntatem habet commanendi, ilia altera fidelis pars non cogetur commanere. Nam ad lites et jurgia non est vocatio. Ubi vero est animus commorandi, jubet lb. 12. Paulus commorentur,' propter spem quam habuit, fideliorem partem infidelem convertere ad Deum posse. Ubi vero non est animus convivendi, sinit divortium, propter timorem ne' pars fidelis importunis jurgiig pervertatur. Omnia metitur Paulus edificatione et incremento ecclesise Christi in pace et charitate. Idque est proprium Pauli semper in ambiguis spem bonam habere in parte meliori ; oonfisus Christi gracias, quas operatur incrementum et eccle- siae perfectionem, per predicationem apostolorum, superve- niente Dei gratia, et Solaris Christi radiis, passim homines, personis et qualitatibus differentos, illustrantibus ad purga- tionem, illuminationem et perfectionem eorum. Interea, inquam, dum benefica vi divinae gracias in Christo hominum unitas, ordo et salus agitur, nolit Paulus ullo modo aliquam turbam et quasi fluctuationem, ex personarum discrepantia ; ne hominum instabilitate supracelestes radii impediantur, retardeturque opus Dei in hominibus, edificatioque ecclesise. Ut enim placido et tranquillo mari solis radii et altius et firmius impremuntur, ita quietis, et longe a perturbationo alienis, hominibus descendentes divinae gratise radii et latius se fundunt, et efficatius operantur ; ut homines Deo gratifi- cent et citius et copiosius. Quapropter apud Corinthios, quum multas et variae et dissimiles erant personae ; alii celibes, alii conjugati, alias Virgines, alii vidui ; et horum circumcisi alii, alii incircumcisi EP. I. AD CORINTHIOS VIL 229 ain domini, alii sorvi ; . generatim suadet quietem et tranqui- htatem, atque ut nemo se mpveat mutetque statum, sed unusquisque sicut vocatus est, ita ambulet, ea persona et qualitate qua vocatus est. Quoniam Deus non habet re- spectum ad personas ; una est ei quidem sola persona quas placet, persona videlicet Christi; quam sibi construit indiffe- renter ex omni personarum genere, donee tandem plenus in eo Christus perficiatur. Velit ergo prudentissimus Paulus quisque eo loci maneat, et eo statu perseveret, quo accitus est : Judei, gentes ; domini, servi ; virgines, nupti ; non respicientes humiliter ad personarum differentiam, quod nihil est, sed suspicientes sublimiter ac conspirantes omnes obe- dienter in unam personam Christi ; ut in eo omni dissimili vetustate abolita, nova et una et simplex et similis forma Christi ab omnibus induatur ; ut in innovatione spiritus et novitate personas convenientes condiligant, nulla deinceps habita recordatione antecedentis dissimilitudinis qua pluri mum dissiderint homines et discrepaveiint. Christus est oblitteratorvetustatis; extinctor illius humilis oculi, terrenani varietatem discernentis ; innovatio hominum omnium in novam et similem formam sui ; reconciliatio eorundem inter se in unitatem spiritus ; restitutio denique in Deum, et per- fectio. Quamobrem. non quales, sed ad quid vocamur, considerandum; nee qui eramus dissimiles, sed qui sumus uni futuri ; spectantes sursum, et expectantes dominum ; facientes ea quas hie sunt, tanquam non facientes, necessitate semper magis, si quid fiat, quam sponte. Velle enim debe- mus nihil nisi innovationem nostri, et perfectionem in Domino nostro Iesu Christo ; cui honor et gloria per secula secu- Bom. xvi. lorum. .-., 27- . 230 EP. I. AD CORINTHIOS VIII. CAP. VIII. ABDUCTI ab idolorum et simulacrorum cultu, Corinthio rum nonnulli, adhuc recentes in fide, non potuerunt om nino simulachra, quibus immolare consueverunt,contempnere. Ex inveterato usu alte insedit mentibus eorum, in quibus fides adhuc in perfectionem non adolevit, nescio quid, quo putaverunt ex immolatis idolis sibi gustare non licuisse. Alii vero fuere eo majori scientia, ea opinione et audacia, quod idolotita nihil exhonuerunt, nihilque cum idolatris commedere sunt veriti. Quo factum fuit ut infirmiores so offensos sentirent, quum persuadere sibi non poterant ullo modo id a quoquam recte factum esse posse. Quapropter quod ipsi sine scrupulo facere non poterant, alios inoffensi facere non cecernerunt. - Paulus autem, homo sapientissimus, intelligens propter immolata idolis Corinthios non satis concinne convenire, quum novit morbi causam 'esse defectum charitatis; sino* qua nihil recte, cum qua etiam nihil oblique fieri potest; persuadet hie illis, qui sibi sapientiores videbantur, scien- tiam eorum unius Dei inutilem esse et . periculosam, nisi simul eundem diligunt ; in quo proximi dilectio continetur. 1 Cor. viii. Hoc scitum est unum esse Deum patrem, ex quo omnia, et unum dominum, per quem omnia; item simulachra, et ea quas a gentibus dii et domini vocantur et creduntur, nihili esse; atque etiam immolata iis nihil polutionis accipere. Ib. I. Verum scientia inflat ; charitas autem edificat. Oportet lb. 3. quemque scire Deum cum charitate ejusdem. Si quis dili- git Deum, inquit, hie cognitus, id est, approbatus, est ab illo. 1 lo. iv. 8. Qui non diligitpa.it Joannes, non novit Deum. Quapropter I Cor. viii. Paulus inquit, si quis existimat se scire aliquid, nondum cog novit quomodo oporteat eum scire: oportet eum scire cum charitate. Alioquin sua scientia non est scientia. Ut Ho.iv. 12. in epistola disserit Joannes: Nemo Deum videt. Si dili- gamus invicem, Deus in nobis manet, et charitas ejus in nobis perfecta est. Declaratur amor Dei amore proximi. Quod si proximi, cum pietate, rationem non habes, Deum ostendis te non diligere ; quem si non diligis, ignoras. EP. I. AD CORINTHIOS VIII. 231 Unde sequitur scientiam illam stulticiam esse, quae cum charitate non habet rationem proximi. Velit ergo et docet Paulus, sic sapiant illi apud Corinthios in illis in quibus putant se posse, ut fratrum in Christo infirmitatis rationem habere videantur ; sic sibi placeant, nt non displiceant aliis ; sic denique placeant Deo charitate, ut et aliis et sibi placere possint. Non enim semper facies quod arbitraris te posse. Sapientia invisa est, et potentia Ecclus. i. infirmis intolerabilis ; at bonitas semper grata et amabilis. 26- Fac ergo semper quod scis ; sic scilicet ut non minus bonus esse quam sapere videare. Semper habenda est ratio in factis nostris, non quid possumus ipsi, sed quid alii fene possunt; ut charitate et amore proximi, quae facias, non scientia et potentia tua metiaris ; maxime in bus quae nihil ad rem pertinent, cujusmodi est esca et potus ; quce si man- 1 Cor. viii. ducaverimus, non abundamus ; si non manducaverimus , non deficiemus. Esca enim non commendat hominem Deo ; sed charitas proximi, et accurata ratio ne quempiam insolentia tua offendat ; cujus debes misereri, ut velis Christum miser- turn esse tui. Conmembrum est Christi ; cujus conscientiam tua audacia non percellas, vel ab omnibus abstinens potius quam tale facinus committas. Si esca scandalizat fratrem meum, non manducabo, inquit, carnem in eternum , ne fratrem Ib. 13. meum scandalizem. Summa est, reprobam scientiam quantumquunque, quas non est cum amore Dei. Is agnoscitur in amore proximi ; si eos ames ut velis amari, sicpe, ut nolis offendi, non offendas. CAP. IX. * VELIT Paulus Corinthii se imitentur, sicut ille Chris tum; semperquo id arbitrentur se posse solum et licere, quod ecclesias conducat in Christo, incremento vide licet et firmitati illius. Quod autem contra, non licere omnino, tametsi id forsitan liceat simpliciter. Verum homo consideratus non solum spectat quid absolute ct simpliciter liceat, sed etiam quid omni loco et tempore, et apud quasque porsonas, liceat. Quod enim licet simpliciter, idom sepenu- 232 EP. I AD CORINTHIOS IX. mero, adversante aliqua circumstantia, non licet. Fine m'eti- imda sunt omnia. Finis Chris tianita tis auctio et stabilitas ecclesias est Christi; quo si referas omnia charitate, en-are non potes quidem. Statue ergo tecum hoc tantummodo licere, tantumque te hoc posse, quod prosit ecclesias incremento et stabilitati illius. Erat Paulus liber, siquidem apostolus, et Corinthiorum apostolus : tamen quod simpliciter et per se licuit, judicavit apud Corinthios sibi non licuisse ; ne sua potestate abutere- 2 Cor. xiii. tur, quae erat non ad destructionem, sed ad constructionem "' ecclesias. Itaque nee ex evangelio vivere, nee feminas minis tras circumdueere voluit; tametsi per legem Christi et aliorum apostolorum exempla licuit. Verum homo studens, ut debuit, emolumenti Christi et evangelii, a licitis absti- nuit, ubi vidit licitis uti non licere, ne quod offendiculum det evangelio Christi. In hoc enim cursu, in hoc Christiano . certamine sub Iesu Christo, abstinendum est ab omnibus quas adeptionem bravii impedire possunt. Cursoribus quidem. licet edere. At si volunt bravium consequi, non" hcet. Omnia sunt agenda ex re et utilitate ecclesise, fra- trumque comodo, ex charitate ; quam regulam si sequare, vel agens quippiam vel omittens, peccare non potes. Unus- Rom, xv. quisque, scribit ad Romanos, vestrum proximo suo placeat in ' 3' bonum ad edificationem. Etenim Christus non sibi placuit. Et Paulus sequax Christi hoc voluit solum quod aliis utile i Cor. ix. esse cognoverit ; qui omnibus omnia f actus est, ut omnes lucrifaceret. Corinthii ergo, exemplo Pauli, non tam quid possunt ipsi, spectare debent, quam quid socii fene possunt ; judi- cantes id nequaquam licere, quod fratribus aliquo modo possit esse inutile. Paulus quidem quod potuit, et in cir- cumductione feminarum ministrarum, et etiam in accipiendo victu pro evangelio, noluit facere consulto ; timens ne con- secutio finis et incrementum evangehi impediretur ; in quod quam accuratissime statuit secum dirigenda omnia. Quod si non fecisset, caste et legittime non evangelizasset. Quas dispensatio non habet mercedem et gloriam, nisi sponte et considerate, et cum abstinentia ab omnibus quae ejus cursui obesse possunt, agatur. EP. I. AD CORINTHIOS IX. 233 Ut in stadiis, ita in curriculo ad vitam etemam, absti- nentia oportet sit penitus a quoque, quod vel frustrare vel evangelium retardare possit. Alioquin periculum est ne evangelizator ipse etiam in evangelii mysterio, inutilis servus periat. Omnia, inquit, facio propter evangelium, ut lb. 23. ¦ particeps ejus ejficiar. In quo partem non habuisset, si omnia quas possit non fecisset. Hinc et illud paulo post sequitur : Sed castigo corpus meum, et in servitutem redigo ; lb. 27. ne forte, quum aliis predicaverim, ipse reprobus ejficiar. Non quid ipsi volumus, sed quid aliis prosit, solicite et semper agendum est ; nee quid corpus appetit ullo modo, sed ad id quod spiritus desiderat, enitendum. Nee denique quod ipsi possumus, sed quod ecclesias conduc • t Christi, omnibus aliis posthabitis, omnibus viribus contendendum est ; semper existimantes id solum licere, quod est- ecclesias et hominum saluti in Christo perutile. Quod autem contra se habet, dum navigas in portum quietis sempiternje, tan quam scopulum fuge. Si credis Christo, si speras in Deo, ¦si agis omnia charitate, si oculos habes fixim in fine intentos : — finis autem est Christus et incrementum ac com- plecio salutis hominum in ipso : si, inquam, istuc omni fide, spe et charitate intendas, dirigasque omnia, delirare non potes. Hoc belle et constanter facies, si aversus a mundo, a corpore, a te ipso, si pauper, castus, humilis, totus sis con- versus in Deum ; querens in illo solo dives, fecundus .. et altus esse, per dominum nostrum Iesum Christum. Propositiones ex superioribus excusscc'. Non quod ipse possis semper, sed age quod aliis sit utile. Non sapis, nisi cum aliorum charitate sapis. Non es nee potens nee sapiens, nisi simul bonus piusque sis fratribus. In bonitate, benefaciendo aliis in Christo, est omnis nostra et sapientia et potentia. Deum nequis alio imitari, nisi benefaciendo misericor- diter. In hoc quod Deum imitamur ex amore sapimus. 234 EP. I. AD CORINTHIOS IX. Hoc tibi per tuam libertatem dumtaxat licet, quod-aliis et ecclesise sit utile. Fine et utilitate ecclesias in Christo metiunda sunt omnia. Is se salvat, qui in salute ecclesise perit; is se exauget, qui in incremento ecclesias se diminuit : qui perdit animam suam, inveniet earn. Quod ages, oportet id et sponte et considerate agas. Alioquin nihil remunerabere. Caute incedas, et cave impedimenta omnia, ut compre- hendas. Qui non facit quoad maxime potest, quam minime com- prehendet. Hoc tantum licet, quod utile est ecclesise. Hoc tantum puta te posse legittime, quod celeritati tui cursus in vitam eternam conducat. Non oportet curras solum, sed curras ut comprehendas. Comprehensio est in omnimoda contentione ad finem, et in omnium impedimentorum abstinentia. Imitare Deum bonitate et pietate. Quaere salutem ho minum in Christo. Exemplum ostende paupertatis, casti- tatis et humfiitatis in te ipso. Accommoda te aliis, ut eos quosquunque in imitationem tui trahas. Exauge ecclesiam ; conquire gloriam Dei in Christo, et salvus eris. CAP. X. viii. i. A B illo capite octavo, cujus inicium est, De hiis quce idolis xi. i. IX. i/mmolantur, deinde usque ad filam clausulam, Imita tores mei estote, sicut ego Christi, continuato sermone una res agitur, et emendatio Corinthiorum eorum, qui freti qua- dam audacia temere ege^unt quicquid parum prudentes puta- runt se posse sine periculo, maxime in idolothitarum degus- tatione cum idolatris ; ad quod partim solita familiaritate, partim epularum dulcedine, tracti fuerint. Quam impie- tatem excusare voluerunt conscientia, et opiniono recti facti (quod noverunt idolum nihili esse) , et libertate in Christo ; dicentes aliud se non facere quam facere possunt sapientia EP. I. AD CORINTHIOS X. 235 et libertate adepta in Christo ; homines qui non adhuc cog- viii. 2. noverunt quemamodum oporteat eos scire, et in Christo sapere ; qui victi solito more et amore dapum, nee charitatis in proximum, nee sacrosanctas communionis in Christo, rationem habuerunt. Quamobrem Paulus, ut eos revocet in sinceram et castam Christi communionem, atque etiam ut doceat boni, pii, be- nigni et' misericordes sint maxime, habeantque amabilem et firmum respectum in omnibus, ad fraterculum quemque in Christo infirmiorem, ne opinione sapientias et audacia insolenter ilium offendant, tria quae ad propositum spectant, conatur filis persuadere : primum, in Christo sapientiam non esse quae non est cum charitate, in quo proculdubio ex caritate agere solum sapere est ; secundum, hoc solum licere, quod est ecclesise utile, posseque hoc tantum quemque quod prosit aliis ; tertium, castam et integram in Christo com munionem non esse, videlicet, earnis et sanguinis Christi, in unitatem cum ipso, ubi cum idolatris est communicatio ; non quod idolum quidem et simulachrum est aliquid, quodve epulae illas immolate aliquatenus containment ; sed propter demonum cultum, quibus sacrificant gentes demonicas, cum quibus non possunt so commisceri confratres dominici, nisi una cum illis quodammodo, separati a Christo, demones colere videantur. Quatenus ergo ad hanc partem spectat, reintegratio- nemque illius communionis, quas quam simplicissima et sanctissima debet esse in Christo, commemorat Paulus, in umbris illis veteris testamenti, et Mosaicis imaginibus tanti et tam veri mysterii quod est in Christo, quot et quanta dispendia acciderint, propter transgressiones et peccata populi. Qui quum Moyses illos continere voluit in quadam figura significatrice ecclesias, illi tamen dilapsi. defliixerunt in idolatriam, adulteriam, diffidentiam, discordiam. Quod si illi, in quibus erat dumtaxat figurata per maro et nubem eorum renascitura hominum in Christo ex aqua et spiritu sancto ; in quibus etiam per manna et liquorem ilium qui ex petra percussa emanavit, significatum fuit ipsum corpus, ot sanguis Christi, quibus, ut coalescant in unum vesenntur Christiani : — si, inquam, illi qui erant com- 236 EP. I. AD CORINTHIOS X. positi in quodam ordine, ut hsec nostra significent tanta, peccatores passi sunt, quam timendum est hominibus in domino, qui in ipsa veritate constituti sunt, ne quid peccent; et Corinthiis ne quid idolatrice, fornicarie, infideliter et inquieter agant ; ne majoris et verioris rei transgressores longe majorem et veriorem ultionem sensiant. In ilia enim vitia proclivi erant Corinthii ; facileque in idolatriam, adulterium, diffidentiam et murmurationem delapsi sunt. Sed hanc sententiam testatam apud illos relinquit Paulus, cui vult credant omnino ; videlicet, ut et cum quibus com- participat homo 'sponte, cum illis eum socium esse et con- cultorem; Corinthiisque, si voluntarie commisceant se et coepulentur cum idolatris, eos in Christo cultores Dei non esse ; in quo qui sit, oportet totus sit, totusque ex Christo oleat, sapiatque nihil nee agat, nisi ex simplicitate et puri- l Cor. x. tate spiritus Christi in ipso. Non potestis, inquit, calicem ' domini bibere et calicem demoniorum; nee mensce domini participes esse, et mensce demoniorum. Emulandus et imitandus est Christus, quo non sumus fortiores ; immo in quo solo sumus fortes. Ideo non debe- mus quippiam temptare extra ipsum, extra quem infirmi sumus. Christus ipse non usus est sua potestate, nisi quatenus hominibus, pro quorum salute mortuus est, prosit. Rom. xv. Non sibi placuit, inquit in epistola ad Romanos. Hoc est ¦ quod Paulus dicit, interrogans : An emulamur dominum, 22. solutius discurrendo in convivia gentium, et immiseri- ¦ cordius agendo cum fratribus ? quasi diceret, Sic agendo sane non emulamur dominum; sed, quasi fortiores illo essemus, confisi ipsis, ex nobis aliquid attemptamus. Hlud plane dominicum est, nihil licitum nisi quod utile ecclesias est ; sapientiam esse nullam quas non est cum charitate ; immo charitatem ipsam esse sapientiam hominis consummatam. Sunt iis Pauli docti Corinthii ut se sanctos et inviolatos in Christi societate contineant ; cum amore et pietate agant omnia ; idque ex Christo solum esse putent, quod est factum cum omnium quam maxima utilitate, et, quoad fieri potest, cum nullorum offensione. Sed nunc ex hoc' novo capite quam insignia proloquia et sententias erui possunt videamus. Sunt et sequuntur : EP. I. AD CORINTHIOS X. 237 Renascituram electorum in Christo, et eorundem alimo- niam in vitam eternam, quod corpus et sanguis est Christi, prefiguratam fuisse apud Moisem in mare ac nube, quas aqua et spiritus sanctus est ; in manna et liquore ex petra emanante, quod caro et sanguis est Christi. Christus enim est petra, qui constanter passus et percussus cruce, profudit •sanguinem vivificum, sitim e'xplentem in eternum. Item : ad majora qui vocantur, si delinquant, graviores sequi ultiones. Item : in Mose et penarum et premiorum umbras spectari posse. Item : ut profectis in Christum tentationes vehementiores sunt (siquidem ad militiam deleguntur), ita munitiones in eodem Christo et resistendi vires majores sunt. Sed faciei, inquit, etiam cum temptatione proventum, utpossitis sustinere. i Cor. . In benedicto calice et fracto pane est salutaris commu- 13- nicatio ipsius veri corporis et sanguinis Iesu Christi, quod communicatur a multis ut unum sint in eo ; multi uniuntur in participatione unius, et reformatione in id ipsum, certe in hoc conformes Christo, et ipsi in ipso. Hoc est quod dicit : Unus panis et unum corpus multi sumus ; omnes, qui de lb. 17. uno pane et uno calice participamus. Alimentum est unum quo vescimur, distributum in universam societatem ut in unum corpus ; ut alti omnes homines uno unum sint in eo quo aluntur ; non vertentes alimentum in se, sed ab ahmento, tanquam a fortiori, transformati in ipsum. Inde enim est conformitas omnium et unitas, quod Christus, communicatus a diversis, non vadit in naturam diversorum. Nam ii communicantes non sunt communicato fortiores ; sed diversi, reformati a fortiori Christo in unum, in eundem ipsum quo vescuntur, feliciter evadunt. Forsan ad hunc sensum non inepte potest id dictum a Paulo non minus obstare, quam breviter accommodare ; quod est : An emulamur dominum ? Numquid fortiores lb. 22. illo sumus ? Nam in mensa Domini ita se res habet, ut communicantes Christum transform en tur in ipsum ; in mensa demoniorum vol transferunt demones in se, vel in demones transferuntur. Si dicant anogantius se transferre, tunc emulantur dominum; et ei invidcnt, attoinptantes 238 EP. I. AD CORINTHIOS X. facere quod illius est. Reliquum est ergo ut transferantur in demones. Qui homines sine Christo infirmiores sunt, facileque vincuntur. In mensa ergo demonum evadunt demonici, qui non sunt fortiores domino. In quibus communicat aliquis, ejusmodi evadit. Ex hoc loco etiam elicere possumus : qui consecrantur Deo in Christo, ut Christum epulentur, non debent se conferre nisi ad earn mensam ubi Christus ministratur. Mensa autem constructa multiplici ferculo ciboque Christi sacra scriptura -est; in cujus omni parte sapor et solidus cibus Christi est vivifici. Vetus testamentum, sicuti Paulus Rom. xi. exponit in epistola ad Romanos, David mensam vocavit, p ... quando dixit : Fiat mensa eorum coram ipsis in laqueum. Sed 23.' ibi operta sunt fercula et tecta, et obsignata etiam omnia. In novo testamento, operculorum depositio est, aperitio et revelatio epularum veritatis, et ad esum invitatio. Aperuit magister convivii, qui Mose ministro primum exstruxit Joan. ii. 9. mensam magnifice tectis patenis, in quibus ipse erat archi- triclinus, sed invisus. Postea idem ipse discussis operculis seipsum, ipsamque veritatem, affatim delectis conviviis prebuit epulandum. Cum Christo ergo solo debemus convivere in lauta mensa scripturarum, et coepulari largius in novo testamento, in quo ab ipso Christo aqua mosaica factum vinum est. In aliis mensis et libris, qui sunt paganorum, in quibus nihil est quod sapit Christum, nihilque est quod non sapit demonem, profecto in illis nemo Christianus discumbere debet, nisi - veht videri magis demonis conviva quam domini. In quibus "agris et, ut compascit homo, talis evadit. Si queramus - vesci sapientia paganorum, quas demonica est, non domi- .nica, rationem domini amittimus. In quorum mensis, id est, libris, nemo cibum sumit nisi vel diffidens scripturis, vel eas negligcns; quod utrumque nephandum et impium est, et detestabilis Dei temptatio. Quod si dicant, quod diei solet, paganorum librorum lectiones juvare ad sacrarum literarum intelligentiam, videant isti si non hoc ipso maxime obsunt, quod eis con- fisum est ; quod dum facis, diffidis te per gratiam solam et orationes sacras litems intelligere posse, atque per ,.adju- ¦BP. I. AD CORINTHIOS X. 239 mentum Christi et fidei ; sed per rationes et auxilium paganorum. Hiis potest diei : Quce immolant gentes, demo- l Cor. x. niis immolant et non Deo. Eos cultores librorum gentium 20>21- non posse calicem domini bibere et calicem demoniorum; et mensce domini participes esse et mensce demoniorum. Illi libri legendi sunt solum, in quibus est salutaris degustacio Christi ; in quibus Christus apponitnr epulandus. In quibus vero non est Christus, mensa demoniorum est. Nolite fieri vos philosophorum lectores, socii demoniorum. In lauta et copiosa mensa sacrarum literarum continentur omnia quas sunt veritatis. Animus qui avet ahquid quo vescatur praeter veritatem, certe parum est sanus, et sine Christo. Veritas autem intelligitur gratia ; gratia com- i paratur audita oratione ; oratio auditur exacuata dovotione et fortificata jejunio. Alio si te devertis deliratio est. Item id excuditur : id tantum licere in ecclesia, quod expedit. Item : quemque in ecclesia alius commodum debere que- rere, non suum. Haec charitas est in alios non in nos. Charitas non querit quce sua sunt; et hie dicit : Nemo quod i Cor. xiii. suum est querit, sed quod alterius. Conquisitione suas cujus- 5- que proprias utilitatis vel primum interemptio ecclesias est. ,l + - Aliorum utilitatis studium in primis, et omnium habunde est, tametsi non quesita, utilitas. In cibis nihil discretionis esse. In omnibus babendam considerationem eorum quibuscum vivimus. Offensio vite- tur; gratia prestetur. Omnia in gloriam Dei. Gloria Dei est in bonitate ecclesias in Christo. 2 240 EP. I. AD CORINTHIOS XL CAP. XI. Deus. Christus. Vir detectus, imago et gloria Dei. Mulier tecta, gloria viri, creata propter virum, de vii-o, cui coma decus. I D maxime convenit, et in rato ac stabili usuhaberi debet, certe in ecclesia Christi, ut discipuli doctoribus obediant, et ascultantes precepta magistri, sine contentione omnino, et prompte eis acquiescant. Alioquin enim disturbabitur ordo, et deformitas extabit. Quapropter Paulus, precepturus et instituturus aliqua apud Corinthios melius quam apud eos in usu erant, quibus illos omnino parere voluit, quo facilius eos 1 Cor. xi. inducat ad obedientiam, inquit : Laudo vos, fratres, quod per omnia mei memores estis ; et, sicut tradidi vobis , precepta mea tenetis ; quiete non contendentes. Et paulo post, quum quiddam quod decuit in ecclesia utrumque sexum docuerat, lb. 16. tum, ut sine reluctatione obediant, addidit : Si quis videtur contentiosus esse, nos talem consuetudinem non habemus, neque ecclesia Dei ; quae est quieta, et ordine pulchra, inferioribus superioribus parentibus. Docet autem Paulus Corinthios quiddam decorum, et quod decet in babitu in utroque sexu in ecclesia ; videlicet, ut in societate quas est ex viris et mulieribus, heae tectis, illi detectis capitibus sint, vel orantes vel prophetantes. Conans I Cor. xi. reddere causam cur tegatur mulier in ecclesia, eam dicit ex 7"9- viro, et propter virum, et viri gloriam ; et comam decere earn; natura motas feminas ut nutriant capillum; mores naturam imitari debere, optimam magistram : feminas indus- tria debent tegere quod natura tectum velit. Videtur Paulus, quanquam aliud agit, et per ambages circuit sermone, quasi dissimulans se non videre quod vidit, tamen videtur hac accurata rationacione, quod maxime vidit in feminis Corinthiis, superbiain videlicet iUarum in capel- licio, velle extinguere et obrucre ; inducens ut obvolutis capitibus comam non ostentent ; rem in qua facile insolescit femina; in quaque etiam facile, ut quadam illecebra, adolcs- centes capiuntur. EP. I. AD CORINTHIOS XI. 241 Sed hoc tacet consulto, propter causam quam novit ipse ; et agit rem ex honestate et decoro in habitu, et ut sit sig num in feminis subjectionis, quas vult natura, ut corpus capiti, subjici viris suis : velamen figuram esse subjectionis. Vir autem, capud mulieris, presedet mulieri, imago et glcn-ia Dei. Ideo ad mulierem comparatus, sine velamine oportet sit ; ut prasesse, non subesse, videatur. Quanquam Christo, capiti nostro et Deo, omnes in eccle sia sunt quasi feminae, et quasi corpus, omnesque subjici- untur. Immo etiam ipse Iesus Christus, quatenus homo est, Deo. Et omnes etiam velantur, non velamine aliquo, obedi- entias et subjectionis signo, sed ipsa obedientia, velaminis veritate, quod mentis verum velamen est. Deus solus, ex quo omnia, et 'qui omnibus prasest, vir est ipse sine vela mine ; cui universis presidenti omnia subjiciuntur ; in cujus que conspectn omnia obedientiae velamen in capite mentis habere debent, etiam ipse Iesus, in quantum homo ; et huic viri, et viris feminas, obedientias et subjectionis velamine premi debent. Sed hie Paulus, in more quodam spectabili, quid decorum sit in virorum et feminarum conventu, anim- adversa viri prestantia et feminae subjectionoin habitu capitis, docet et jubet tegantur feminas in ecclesia, viri detegantur; ut hoc indicetur feminas viris, viros non feminis subesse. Est animadvertendum hic, quanquam Paulus dicit, Omnis xi. 5. mulier orans et prophetans non velato capite, non tamen hiis verbis significat mulierum esse prophetare in ecclesia ; quas in eadem epistola postea jubet in ecclesia taceant. Nam inquit, Mulieres in ecclesiis taceant; non enim permittitur eis xiv. 34, 35. loqui. Si quid autem volunt discere, domi viros suos inter- rogent. Turpe est mulieri loqui in ecclesia. Prophetare hic docero et interpretari scripturas est et revelationes ; quod virorum est tantum, in ecclesia saltern virorum. In femina rum ecclosia nihil impedit feminas prophetent. Sunt enim sanctae moniales omnes viragines. Sed hic' Paulus agit solum ex proposito de tectura et velatione capitis : do oratione ¦ et prophetia, quas rei, veritatis et sensium proloqntio est per spiritum, postea suo loco determinatius loquturns. Nunc velamen, postea taciturnitatcm, mulioribus edicit et im- perat. 242 EP. I. AD CORINTHIOS XI. Sequitur : Hoc autem preeipio. Heresis manifestatio est probatorum. In divisione et lapsu ostenditur quis secum stat in veritate. Miru'm'est quam bonis omnia sunt bona, etiam ipsa mala, quamque pro bonitate Dei ex ipsis malis bona nascuntur. Quid tam mor- tiferum quam secta et heresis ? At simul quid tam declarans unitatem et constantiam bonorum in veritate ? Propterea ait, xl 19. Oportet herises esse ; ut qui probati sint manifesti fiant ; et mala, ut bona appareant. Ignis aufum probat ; et Veritas in faucibus falsitatis secum constat et declaratur. Decidunt et divisim delabuntur defectu sanitatis infirmi. Sanitas in veritate est ; Veritas in unitate firma est, in se luculenta, in omnes bona et benigna ; non vinci, non extingui, non depra- vari quidem potest. Ad consolationem verorum apud Corin thios et probatorum, ex falsis heresibus significat illis bonum esse posse ; videlicet exactam examinationem et probationem eorum, quisnam sit verus et sincerus et sanus in Christo sano. Venti vel yehementissimi non evertunt nisi eas arbores, quarum radices parum alte et firme figuntur in terra. Terra, fundamentum, petra et stabilitas nostra Iesus Christus est. : Dominica cena fractus panis est et distributum suum ipsius sacratissimum corpus : item una cum pane compotatio sanguinis ejusdem, quo novum Dei cum hominibus pactum et fedus conservation est. Sanguine enim sanctarum hosti- arum consecrantur rataque fiunt omnia. Immolati agni, immaculati Christi, sanguine redimente et sanctificante, cum redemptis^ et sanctificatis Deo fedus et novum Dei testamentum conseeratur. Quod est, si per Christum et in Christo, imitantes ilium, serviamus Deo, tum ex con- ventione et pacto, sanguine Christi confirmato, ejusdem Iesu Christi glorias comparticipes erimus. Alioqui pactum irritum est. Habet dominica hsec cena, manducatioque panis et calicis degustacio, commemorationem annunciationemque et re- presentationem mortis Christi. Siquidem est fractio cor poris, et quasi effusio sanguinis. Sed fractio et effusio est ut ea hostia vescantur electi; ut, Christus mbriens in ipsos, ii reviviscant in illo ; ut totum habentes in se EP. I. AD CORTNTHIOS XL 243 Iesum, sint toti et penitus in Iesu ; jam incorporati et con- corporati cum illo, comparticipatione corporis unifici et vivifici ilhus, qui se totum in sua dominica cena impartit nobis, ut nos totos transformet in ipsum, faciatque com- membra secum, ut ipso capite cum suis unum quasi corpus constet, totum habens Deum, et totum in Deo ; non solum communicatione deitatis in animis, sed etiam in corporibus communicatione corporis filius, ut in unum corpus coale- scamus in ipso. Ita ipse (quas ecclesia est) vescitur se ipso, nee alio alitur papulo ecclesia quam ipso Christo ; omnes in eo sacerdotes et consacrificantes et coepulantes in eadem hostia : ipsa ecclesia, certe ipse Christus, se ipso Christo altus et nutritus in vitam sempiternam. Mactatus et immolatus et mortuus erat Iesus Christus, ut eo vescamur sacrificio, donee veniat ; utque vescentes recor- daremur illius mortui pro nobis, participes mortis illius, ut vivamus in illo; participes ejusdem vitas, ut mortui jam simus in ipso, ex mortuis jam vivi in illo. In templo nunc sumus, ut hostia vescamur omnes, omnesque simus participes altaris Dei, immo ipsi Dei immolati in ara crueis ; ut una cum illo, et in illo, crucifixi immolatique Deo grate simus hostiae. Sic etiam concenatio cum Domino est common cum illo. Filiis Zebedei dixit : Potestis calicem bibere quem ego Matt. xx. bibiturus sum ? Et suam mortem calicem vocavit, quando 2" precatus est : Transeat a me calix iste. Et Paulus : Non lb. xxvi. potestis calicem Domini bibere et calicem demoniorum; id 39' est, mori in Christo et vivere cum demonibus. Dedit corpus 20. suum suis, quod pro illis traderetur ; quod voluit comparti- cipent in recordatione mortis illius ; et id quoque digne, ne rei sint mortis domini. Indigne si edant, necant Christum : digne si edant, vivunt ipsi in mortuo, et commortni in ipso vivunt in ipso. Dignitas est in innocentia ; ut innocentes sint; sicut Christus innocens; ut innocentes convescentes innocentissimi Iesu mortem representent. Sontes qui sunt, una cum luda rei sunt corporis et sanguinis domini ; necantos xi. 27. id, non vivificati in illo, in eodem com mortui ut vivificentur, utque dijudicent docernantque corpus Domini. Est ille robustus,1 sollidus et validus cibus ; mors est egrotis in pec- 1 Leg. robustis. 244 EP. I. AD CORINTHIOS XL lb. 30. catis tum animi tum corporis. Ideo, inquit, inter vos multi infirmi et imbeciUes, et dormiunt multi. Affligit et castigat Dominus eos, qui abutuntur beneficiis suis. Castigare, conipere, examinare, temptare, probare se ipsum debet quisque sane ; ut laude Dei, non castigatione meriatur. Experiatur quisque si imitatur Christum, ante quam ilium participet ; ne moriatur cibo peccatori intollera- Ib. 28, 29. bili. Hoc est quod Paulus jubet : Probet se ipsum homo, et sic de pane illo edat, et de calice bibat. Qui manducat et bibit indigne, judicium sibi manducat et bibit. Unitas, Con cordia, caritas membrorum, id est, hominum innocentium in Cbristo, facit societatem. dignam ut Christum conipar- ticipent. Comederunt discipuli Iesum moriturum ipsum, morituri in illo, ut cum eodem resurgant, quando veniet. Idem sacramentum deinceps omnes concipiunt, commorituri omnes in eodem, ut in adventu illius corresurgant. D CAP. XII. Capud duodecimum. i E spiritalibus, iisque quas sunt in hominibus ex spiritu Dei sancto, de origine, effectu et fine eorum, nunc disserit Paulus ; ut doceat Corinthios quinam sunt ex spiritu in Christo, et ad quid spiritales facti sunt. Primum hanc magnam sententiam affirmat, confitentes et credentes in Christo universos spiritales esse, spiritumquo "habere, et esse in spiritu. Alioquin Christianos non esse ; quibus est in Christo per spiritum Dei et novum esse, et operari prorsus spiritale. Sicut extra Christum esse est sine spiritu Dei esse, ita in spiritu Dei esse est in Iesu .Christo esse; unde profluit in universos spiritus Dei, ut Rom. viii. spiritales sint in eo. Ad Romanos scribit: Si quis spiritum Christi non habet, hic non est ejus. Et ad Corinthios in 2 Cor. v. secunda epistola : Ex hoc, id est, amodo, neminem cognovimus secundum carnem. Homo enim, quicquid sit, oportet cesset in Christo, cedatque spiritui Dei, vivatque non secundum 9, EP. I. AD CORINTHIOS XII. 245 carnem, id est, hominem, sed secundum sphitum. Ad Romanos : Si secundum carnem vixeritis, moriemini ; si Rom. viii. autem spiritu facta earnis mortificaveritis, vivelis. Et ad 13' eosdem : Vos in came non estis, sed in spiritu. Per carnem lb. 9. fere semper Paulus significat totum hominem, cujus pru- dentia mors est, sapientia inimica est Deo. Ut ad Corinthios scribit in ilia secunda epistola : Si unus pro omnibus mortuus 2 Cor. v. est, omnes ergo mortui sunt : et pro omnibus mortuus est 14"17- Christus, ut, qui vivunt, jam non sibi, id est, homini, vivant, sed ei qui pro eis mortuus est ; id est, Deo, in spiritu Dei. Si qua ergo nova creatura, — toto homine verso in spiritum — Vetera transierunt ; ecce facta sunt omnia nova, renovatis hominibus spiritu Christi, ut sint penitus novi in ipso. Ideo Paulus, hic asseverans omnes in Christo, eum con- fitentes, spiritales esse, ait : Nemo potest dicere, Dominus 1 Cor. xii. Iesus, nisi in spiritu sancto spiritificante. Hoc autem pro vero et confesso habito, fideles omnes in Christo in spiritu Dei esse, ut in eo sint, sapiant, et ope- rentur omnia spiritualiter ; nee vocationem hominum in Christum ahud esse, quam a falsitate hominum abduc- tionem, et eorundem attractionem " in veritatem spiritus ; deinde jam de ortu et progressu, de viribus et facultati- bus, de effectu et fine spiritus Dei in hominibus in Christo disputat, docetque summatim tria: profusionem spiritus; in profusione multiplici degenerationem ; in graduali dege- neratione recompensationem : de quibus paulo post, mentem Pauli secuti, fusius explicabimus. lam interea parumper textuni ipsum, vel retextum, contemplemur. r Deus ..... operationes. < Dominus .... ministrationes. I Spiritus . . gratis. {Deus . . . . \ Ardor charitatis Jesus Christus Spiritus Sanctus . . . f Lux fidei 1 Angeli ..... {.Unitas spei | Homunculi paulo minus ab angelis ( Infirmi, stulti, malitiosi. 246 EP. I. AD CORINTHIOS XII. I in homine loquitur sapienter . . . Apostoli Seraphim 1 in alio loquitur scienter . ... Prophetic Cherubim > in alio credit et confidit neo . . . Doctores . ... Throni ^ ) expellit morbus et sanitatem revocat Curatio Dominationes 1 operatur vii*tutes et miracula . . . Virtntes . Virtutes r prophetat Opitulatio. . . . . Potestates ) discernit spiritus Gubernatio Principatus ) diversis Unguis loquitur Linguarum genera , . Archangeli > interpretatur sermones divinos . . . Interpretationes sermonum. Angeli J Eic omnia ipsius Spiritus sunt solius, si in homine non sit charitas. Spiritus Dei ubi vult spiral, et quatenus vult, et quamdiu 1 Cor. xii. vult. In hominibus in Christo hcec omnia operatur unus 1 idemque spiritus sanctus, dividens singulis prout vult, ut spiritu vivificentur, sapiant et operentur omnes in Christo aliquid, quod sit toti ecclesise, cujus capud est Christus, lb. ver. 7. utile. Quia unicuique datur manifestacio spiritus ad utili- tatem, ad id quod expedit et quod edificat ecclesiam. Hic finis est spiritus ; quo quod non tendit, non est ex spiritu Dei. Nee utilitatem in ecclesia querunt homines suopte ingenio, sed spiritus Dei in hominibus. Neque vero ipsi homunculi vel sapienter loquuntur, vel scienter, vel credunt et confidunt Deo in Christo, vel sanitatem restituunt tum in animo tum in corpore, vel miracula ostentant et opera Dei supra naturam, vel prophetant et vaticinantur, et vaticinia oraculaque divina interpretantur, vel discernunt et ponunt differentiam inter spiritus, dijudicantque uter bonus uterque malignus est, vel variis linguis utuntur, vel incognitos ser mones recte interpretantur. Qui ipsi homines in se impo tentes sunt et stulti et mali, et infantes denique. Sed in ipsis gratia vQcatis in omnipotentem, omnisapientem, omni- bonum Iesum Christum, ipsius Dei verbum et eloquentiam, I Cor. xii. hcec omnia operatur unus et idem spiritus, dividens unicuique sicuti vult ; ut alii possint mirifice in Christo, alii sapiant splendide, alii sublimiter a Deo dicta in prophetis interpre- tentur, alii ipsi quoque ex Deo ex sublimi veritate pro- fentur. In potentia vero, sapientia, bonitate, operatione, elo- quentia, in efficacia, multitudine, varietate, ordine, pul- chritudine, in benignitate et beneficiis, in sermone et veritate, in eruditione et doctrina, purgationo, illuminatione, perfectione hominum in Christo, in constructione et com- pletione Christi in Deo, quas ecclesia est, versatur et se exercet et operatur Spiritus Dei in hominibus. In quo qui il EP. I. AD CORINTHIOS^ XIL' 247 sunt, facta earnis, id est, humanas operationes ab humana autoritate, prudentia, et voluntate profectas, penitus mortifi- caverint ; quas inventiones hominum vocat David in spiritu, et saspe detestatur. Dabit illis, inquit, Deus secundum Ps. xxvii. opera eorum, et secundum nequitiam adinventionum ipsorum. *' Et alibi : Et dimisit eos secundum desideria cordis eorum ; 13.' ibunt in adinventionibus suis. Item in alio psalmo: Et Ps.xcviii ulciscens, inquit, in omnes adinventiones eorum. Et illud in 8* psalmo : Et irritaverunt eum in adinventionibus suis, et multiplicata est in eis ruina. Idem alibi : Deus scit quoniam Ps. xciii. cogitationes hominum vance sunt. Homo ipse per se, et infirmitas ejus, stulticia, improbitas, verba, operationes, effectus ; hoc est quicquid hominis est absolute et ipsius, cujus nihil est nisi infirmum, stultum, malum, vanum, perditum, nihili, cujus potentia infirmitas est, sapientia stulticia, voluntas mahcia, operatio demolitio, effectus destructio; — hic, inquam, totus homo uno ore et spiritus sententia in universa sacra scriptura et divina con- demnatur. In religione ergo et in rebus pubheis, in insti- tutis eorum et legibus, in vita hominum et moribus, in artificiis, in exercitiis, in ludis, in laboribus, tum animi tum corporis ; hiis ut divitias conquirant, illis ut sapientiam ; quicquid decreverunt et sancitum esse voluerunt, vanitas, frustratio et nihili erat. Equidem nihil est nisi spiritus, et quod ex spiritu est in Domino nostro Iesu Christo ; virtus, sapientia, bonitas, bona operatio, prophetia, veridicus sermo, eruditio, doctrina, agnitio Dei, confessio Christi, imitatio Iesu, discessus a mundo, vita in spiritu, vahtudo in visceri- Phil. i. 8. bus Iesu Christi, operatio assidua pro mensura spiritus in eodem, fides, spes, charitas, beneficentia aliis, purgatio, filuminatio, perfectio, paupertas, castitas, jejunia, vota, sacrificia, preces, renovatio in spiritu de die in diem, trans- 2 Cor. iii. formatio a claritate in claritatem a domini spiritu, deside- *®\ . rium desolvi et esse cum Christo, immortalitas, eternitas, felicitas, requies in beatissimo Iesu in celis : — haec sunt revera quae sunt in hominibus, et est quisque ipse quatenus in iis est. Quo autem minus in iis est, eo minus in se ipse, quisquunque is sit, est. Nee debet quisquam certe deside- r'are ut vivat hic longius, nisi ut in iis altius Dei spiritu 248 EP. I. AD CORINTHIOS XII. promoveatur ; nee querere quae ad hanc vitam pertinent, nisi ut vivat in aliam vitam, quam nunc incepit vivere in Christo ; ut secundum rationem mundi, secundum desideria earnis et hominis appeticionem, amplius non vivat. Quae haec vita, incohata in Christo, quia spiritalis est et celestis, tenenorum paucis eget, paucisque et facile sustine- tur. Siquidem is in Christo, quisquis sit, quasi spiritus est, celestibus magis altus et nutritus in vitam eternam, quam terrenis ad mortem. Quamobrem quas ex tena sunt, et Eph.vi.13. hujus temporis ac diei (ut vocat Paulus) mali, petet quae necessaria sunt dumtaxat, et ea quam minime, et invitus . etiam, atque, ut docet supra in hac Epistola, quasi non l Cor. vii. faciens ; ut non hic velle vivere libenter, sed vivere hic, ut alibi plenius vivat, videatur. Spiritum sustineat hic tenui- ter, ut altiore spiritu totus et spisse et plene respiret in Deum in Iesu Christo, qui est ipse in homine, non homo per se in ipso. Nescio .an rideam cum Democrito an cum Heraclito defleam hominum vana et perdita studia in hoc mundo ; qui levia, caduca, et momentania impensissime sectantur; ignari se una cum eis quorum tractum sequuntur, in mortem. contrahi sempiternam. A qua deliratione et errabundo cursu ut avocet homines, utque reducat in viam veritatis, in semitam vitae, in callem eternitatis, apparuit in hominibus Iesus Christus ; Veritas ipsa et vita et immortalitas ; jussitque ipse ut se sequantur ; qui aatggressus est et calvavit et monstravit vestigia, in quibus po3t~eujn sine errore itur in celum. Quos autem vocavit in iter vitamque celestem, capud ille Iesus, sui spiritus vi equabiliter fusa in omnes, eos counivit secum, ut membra, ex membro dependeant decenti ordine, et una cum Christo in Deo perpulchrum et divinum corpus constituant ; cujus anima et (ut utar Aristotelis verbo Greco) entelechia, id est, actus perfectio et consummatio, Deus ipse, Trinitas Col. ii. 9. sancta, est ; quae est plena in capite, in quo est omnis pleni- tudo divinitatis corporaliter . A capite deinde impartitur l Cor. xii, membris singulis prout vult Deus, ut loquitur Paulus, qui _ posuit membra, unumquodque in corpore sicut vult; impar titur eis Deus suam deitatem, ut sint cum Christo in eo, et EP. I. AD CORINTHIOS XII. 249 sapiant et . boni sint, et aliquid utile in corpore agant, aliquidque divinum, cooperatores Dei in hoc mundo ad vin- cendas malas ejus rationes. In quo se ducem prebuit Iesus . Christus, ut nos conjuncti cum eo in hoc negotio ancillemur et subserviamus ; universa scilicet ecclesia Iesu, ut corpus suo capiti ; quod ipsum certe servire est in domino glorias dominari. Ratio ilia et sapientia, quo regatur tota ecclesia, in Iesu est, ut in arce ; cui dum inservit ecclesia, sana est, et pul- ¦chra, et efficax alicujus utilitatis. Contra vero si accidat ; si quae humana ratio, via et cupiditas excurrat et insolentius prescriptos a' Spiritu Dei terminos transgrediatur ; tum tumultuantur misere, et fede perturbationibus vexantur omnia in ecclesia Dei quidem ; quod nunc in hac nostra etate. aceidit, propterea quod deciderint homines a spiritu Dei in suas ipsorum rationes, iras et libidines. Quum autem omnia in se continet et suo quodque ordine conservat spiritus, contemperatque sic omnia membra hominesque in ecclesia, ut omnes vigeant et sentiant et agant omnia spiritu; tunc in Deo pulchram formam et figuram pras se fert eccle sia, et est tota sana, et integra, et viva, et valens, et divino nitens colore ; quando quodque membrum vere dicat : Non Gal. ii. 20. vivo ego jam, sed vivit in me Christus. Christus enim ipsa est vita, in vita Dei ; in quo humanitas a Deo, tanquam a magnete, et contrahitur sursum et sustinetur. Quas eadem divinitas, magnetis instar, qui sunt reliqui homines ejusdem sortis cum Christo, eos simul contractos sursum, counitosquo cum Iesu, membra cum membro, in alto sustentat, quasi feneos homines, et suapte natura in terram caducos, si a _ spiritu Dei deserantur. In illo ergo lapide pretioso, et petra prepotente, ac celesti ac divino magnete, ecclesia suspensa innititur tota, et supra vallem mundi et miserias in monte extat spectabili in Christo ; suspiciens celum et micantia sidera, despiciens terrain et atros caliginososque homines ; inter celum et tei-ram in jugo montis excelsi Christi, interea respirans in liquido et vitali aere spiritus Dei, pergentes illic cotidie in eodem Christo • in purgationo sui a divino igne : qui tandem in eo quum evaserint, penitus simplices, puri et uni, tunc simul porspicui 250 EP. I. AD CORINTHIOS XII. et illuminantur luce divini solis, et consnmmato Dei amore perficiuntur in Christo in celis. Hic finis est fidei nostras, et 2 Cor. iii. spei hominum in Christo, et charitatis ; ut a claritate in clari- ,8- tatem in eandem imaginem transformemur a Domini spiritu. Venit Iesus ipse in mundum in subsidium angelorum / ut purget, illuminet et perficiat mundum. Quos vero primos purgavit, illuminavit, et perfecit in se profecto,1 fecitque quasi angelos et spiritus, ut ipsi nunc homines una cum angelis in emendatione mundi elaborent, eos vocavit jam sales et luces, a purgatione et filuminatione ; et sunt apostoh, primi in ecclesia, in Christo ample volutantes, ac longe lateque caritate delati, potentia efficaces, prestantes luce, bonitate mirabiles : ii sunt orbes et celicii globi in eo qui omnia continet Iesu Christo, se in vivificatione mundi volventes, qui per omnes mundi partes decurrere voluerunt, ac celestis sobs radios Iesu Christi in omnem tenam jacere ; ut post hyemem et noctem, exorto vere et die Christi, revi- rescant et luceant omnia. Id est quod David ait de illis : Ps. xviii. l. Celi enarrant gloriam Dei, et sub sole veritatis lumen predi- candi defundunt ; quorum sonus exivit in omnem terram, et lb. 5. in fines orbis terrce verba eorum. In firmamento anibiunt omnia, Firmamentum Iesus est Christus, qui annunciat opera Dei. Sub ipsis ambiunt tenam hominum, et ab ipsis constituti, minores orbes et celi angustiores ; atque deinceps sub ipsis contraxio est ad infimos quosque. Omnes tamen sunt orbes, etiam ipsa terra, rotunda et perfecta figura con- stantes,. Ita in hoc novo et Christiano mundo nemo est nisi forma et figura perfecta ac rotunda celestique in Christo; tametsi alius alio angustior sit et inferior ; quod non facit • quominus equalitate necessitatis, in condicione mundi hujus et Christianas civitatis, amplissimis et superioribus recom- pensentur. Qui Christianus mundus conditur et seriatim constituitur ex perfectis in Deo ; qui adequat examussim alterum mun dum, quum capud habet Deum, pedes tenenos homines. Es.lxvi. 1. Celum celi sedes ejus, terra autem scabellum pedum ejus. 1 Leg. perfecto. EP. I. AD CORINTHIOS XII. 251 Hii sunt qui damnabuntur, qui conculcabuntur ab infimis ecclesias. Ut Deus creavit mundum, ita recreavit homines, ut alius ex hominibus et novus mundus condatur a creatore ipso. In quo sunt quae singula singulis illius mundi refeno possunt ; Deum verbum, Deo Patri ; (verbo enim recreatur et conditur haec nova machina humani mundi) ; spiritibus angelicis, homines in verbo quam maxime spiritales ; celes- tibus orbibus, qui deinde sunt minus spiritales. Igni deinde et aeri et aquae et terras compara alios inferiores, imaginare- que alios teneos esse homines, abos aqueos, alios aereos, alios igneos. Vel potes ingeniosius et verbis spiritalem mundum ex novem angelorum ordinibus constantem cogitare, qui sunt quasi novem orbes, in spiritali circumferentia et firmamento Deo se beatissime volventes, ut filius quietem et felicitatem assequantur. In quibus primus est seraphicus ille, uti nona spera ; secnndus cherubicus, uti octava ; tercius, ut septima saturni ; quartus, ut sexta Jovis ; quintus, ut quinta martis ; sextus, ut quarta solis ; septimus, ut tercia mercurii ; octa- vus, ut secunda veneris ; nonus, ut prima lunas. .-,.., t, ( Decima spera, Deus ISublunaris regio prima, Deus Jesus Christus . . . Deus . . ..j oMaJ .' . . f elimentorum, P Homines primi ord. . Seraphim . . Nona Nona ignea regio. secundi ord. Cherubim . . Octava stellarum . Octava minus ignea. tercii ord. . Throni. . . Septima saturni . 7. Aerea vergens in igneam, quarti ord. . Dominatioues Sexta jovis ... 6. Plus aerea. quinti ord. . Virtutes . . Quinta martis . . 5. Aqaea et vergens in aercam. sexti ord. . Potestates. . Quarta solis ... 4. Pins aquca. .. . . t. . . . rr .- _ ¦: (3. Adhuc minus terrea. et aquea septimi ord. Pnncipatus . Tertia marcuni. .1 . non_nji,;i octavi ord. . Archangeli . Secunda veneris . 2. Minus terrea. noni ord. . Angeli . . . Prima lunaj ... 1. Ipsa terrea. In orbibus spiritalibus illis et celis volutantibus in centro Dei, sunt celestes orbes corporei, item ii novem ordine digesti. Primus quasi seraphicus : quinimmo vocetur ille nonus, proximus suo quasi Deo stabili, decimas speras. Octavus quasi cherubicus ; septimus throneus, saturnius et religiosus ; sextus sub ipso joveus dominans ; quintus mar- cius virtute plenus ; quartus Solaris potestate prestans ; tertius mercurialis principans ; secundus vcnerous arch- angelicus ; ultimus lunaris angelicus. In hiis deinde contincntnr quae sub luna sunt, sublunaris orbis mundusquo ; et is quoque in decern rcgiones disparti- 252 EP. I. AD CORINTHIOS XII. tus. Quae decima regio fila in concavo lunas quasi centrum et perfectio est omnium. Sub ilia mera ignea regio est nona ; octava minus ignea ; septima magis aerea ; sexta aerea mera ; quinta nonnihil aqnea ; quarta aquea tota ; tercia parumper terrea ; secunda magis tenea ; prima ipsa terras crassitas. Hiis tribus mundis constat universitas quas una est. Quo rum ut se habent duces, atque ut hii inter se duces inter se comparantur, cognationeque et affinitate mutua cognominan- tur, ita similiter rebqua et in natura, viribus, officiis, actioni- bus, nominibus, communicant ; quoniam omnia sunt in om nibus, sed in primis et melioribus nota meliori, in ultimis degeneratiori et adulterata, in mediis medio modo. Hlic stabfiitas sapientia et amor est; in mediis stabilis motio, lux et calor ; in infimis et ultimis conuptio, humor et ardor. Potes etiam in celo quod stellse incolunt novem ordines, aliquem ducem sequentes, inter se et magnitudine et clari tate differentes, statuere. Sol fons luminum et decimus ille potest esse. "Potes sub celo, in hiis quas incolunt hunc sublunarem mundum, cujusmodi sunt mixta ; utpote in metallis, novem ordines ; in lapidibus, novem ; in plantis, novem ; in piscibus, novem ; in brutis, novem ; in volucribus, novem ; in colori- bus, sonis, odoribus, saporibus, figuris, moribus etiam eorum, et in reliquis qualitatibus et quantitatibus omnibus, ab optimo in eo genere sereatim in deterius, novem gradus discernere. Tamen semper sis memor ut statuas cuique novenarias seriei ducem quo regantur et mensurentur omnia; qui dux ad Deuni referatur ; quod sit ipsa in quoque genere absoluta perfectio, quod est decimum in quoque ordine, mensura, centrum et unitas, ad unitatum unitatem referenda. Id velim significet decimarum oblationum sacramentum, ex optimis et perfectissimis in omni genere rerum ; quoniam hoc jure Dei, quas omnium perfectio, cujus omnis deciaaria perfectio imago est. Atque ut omnis decimaria perfectio cujusque novemphcis ordinis imago est Dei, ita novempliccs illi ordines in quoque genere, abus alius, superioris inferior, imago quasdam est. Est enim novinarium ordinum inter se ordo secundum melius et deterius ; qui inter se comparatus, EP. I. AD CORINTHIOS XII. 253 singula in utrisque singulis examussim quadrant et con- veniunt. Quarum affinitates et amicitias contemplatus Moises, et prophetas illi theologi, allegoria omnia significarunt ; com- muniter utentes nominibus eorum quas similitudine con- veniunt, et femininis rebus masculas significantes. Quia nihil est in superiori novemplici masculum, quod in inferiori suum femininum non habot. In superiori omnia mascula sunt ; in inferiori feminea ; in infimo feminissima. Quod si quis scivisset in omni serie quae ejusdem sunt gradus col- ligere, atque rite in unum congerere, feminae ita masculinis fecundarentur, quod miracula par erent. Hoc esset mundum •maritare et feminina mascubs substernere. In genere rerum et novinariis ordinibus facile suos duces decumanos sequuntur quaeque, exceptis hominibus ; qui ut redigantur in novemplicem ordinem, ad simihtudinem celes- tinm, ad exemplar supracelestium, ad veritatem Dei, ordinator ipse rerum omnium voluit homo esse, et capud et centrum et idea et firmamentum et primum et perfectio et Deus hominum ; ut, ilium imitati, quisque pro impartitis viribus, pulchra serie ab illo dependiant ordine novemplici, cujus premitias et decima oblatio perfecta hostia erat, decimus ille et ordinis caput, Iesus ; qui humani ordinis decimns, et quod proprium erat Dei, Deo oblatum fuit in sanctificationem reliquorum ; quo spectant decimae Mosaicae. Hlo oblato optimo, in eodem omnia quodammodo offeruntur; quia in illo -optimo quodque continetur, quicquid est in aliquo minus bono. Ducem ergo Iesu Christum, Deum nostrum et solem sequimur ; ut angeli Deum, ut orbes decimam speram, ut stellas solem, ut novem regiones id quod optimum est in mundo sublunari, ut preciosissimum lapidem abi lapides, ut angularem lapidem reliquum edificium, ut radicem reliqua arbor, nt capud corpus, membra de membro. In qua hominum societate novem ordines distingui possunt, nitentes assimulari se Iesu Christo centro suo, ut in illo quiescant. Et quia homo, minor mundus, comprehensio est totius universitatis, qui animas potentiis novem angolos refert; luculentiore corpore colum ; infimo, mundum sublunarem ; in quo novinaria distinctio crassi hum oris est; in quo ossa, 18, 254 EP. I. AD CORINTHIOS XII. infimas terras locum habent. In ipsis etiam partibus dis- similaribus, pedibus, manibus, ocubs, capite, ordo est, sed mutua necessitate recompensante. Tanta est simibtudo omnis composite multitudinis, dependentis ab aliquo uno, ut quas videntur minus composite, simibtndine sumpta ab eis quas magis composita videntur, ordo et compositio decla- rari potest. Ita Paulus, similitudine sumpta a corpore humano, humani mundi in Deo et composituram et ordinem et mutuam actionem ad utibtatem in uno Deo ostendit; qui est opifex hujus humani mundi et hierarchise ; qui vocavit omnes . omnium generum, et baptizavit uno spiritu ut unum sint in 1 Cor. xii. eo ; qui etiam disposuit membra hominesque, unumquemque eorum in corpore, sicut vult ; qui denique dividit singulis spiritus sui vires et potentias ut vult ; ut in ipsis, uti in organis et instrumentis quibusdam, divinus spiritus suam potentiam exerceat. Est universa ecclesia nihil aliud nisi organum et instrumentum Dei spiritus, uti corpus animas suas ; quam ecclesiam cogit in unum, vivificat et perficit spiritus, ut in ea suas vires exerceat. In aliquibus ser- monem sapientias et visorum mysteriorum ; -in aliquibus sermonem scientiae ; in aliquibus fidem duntaxat ; in aliis opitulationem ; in aliis opera mirifica ; in aliis loquitur variis linguis ; in aliis interpretatur ipse spiritus sermones. Ad varias suas vires digerit et disponit diversa membra, homines, et organa, proportione conveniento et concinno ordine ; ut in universa ecclesia in ipso resultet pulchra ittili- tas et ultilis pulchritudo, ex hominibus pulchris in ipso et utilibus ; in quo nemo nisi pulcher et utilis. Sed in fusione spiritus in corporis vivificationem, ut est progressus degenerans quodammodo (ut ita dicam) in deterius, ita in ipso progressu simul mirabilis est repensatio ; ut, quum omnia membra, et homines in ecclesia veri spiri tales, sunt pulchri et utiles infusione spiritus, ut pulchritudo degenerat et diminuitur in deformius, ita simul gradatim exoritur et crescit; atque quanto longius prbcedis ad defor- miora membra, in ipsis magis atque magis exaugetur utili- tas ; ut, sicut superiores et prestantiores partes possunt jac- tare speciem et pulchritudinem, ita contra inferiores osten- EP. I. AD CORINTHIOS XII. 255 tare utilitatem ; ut, sicut illas pulchriores superant specie et formositate, ita has deformiores excellunt usu et utilitate. Ita in dissimilitudine est similitudo, et in degeneratione recompensatio, et in vi fusa a spiritu in ecclesia, si hbres omnia, equabilitas quasdam et equa lanx in nullam partem magis depressa ; ut equus sit respectus omnium in omnes, et agnitio equabilitatis, et ex equabibtate consensus, co- amor, et congaudium, et condolentia, et denique omnium affectuum mutua coresonantia ; ut, si patitur unum mem- l Cor. xii. brum, compatiantur omnia membra ; sive gloriatur unum 26" membrum, congaudeant omnia membra. Hanc hominum concordiam in ecclesia et concentum armonicum, ad similitudinem humani corporis, preclare dis- cribit Paulus ; docens et profusionem unius spiritus, et con vocation em hominum in ecclesiam, et constructuram eorum arbitrario ordine in quoddam corpus, et degenerationem pulchritudinis et recompensationem utilitatis^ et partium ubique equabilitatem ; unde in ecclesia omnium studiorum, voluntatum, officiorum, actionum in spiritu debet esse con- sentio, et omnium hominum in eadem ad communem utili tatem conspiratio. De qua re sub oculis divina Pauli ipsius contexta verba ponamus. Inquit enim primum omnes confitentes Iesum in spiritu sancto esse ; neminem posse dicere Dominus Iesus l Cor. xii. nisi in spiritu Dei ; divisiones gratiarum, ministrationum et ' operationum esse, eundem vero spiritum Dominum et Deum, qui est anima ecclesiae, et operatur omnia in omnibus. Posuit lb. 18. Deus membra, unumquodque eorum in corpore, sicut vult. Varie operatur in ecclesia, dividens singulis prout vult. H>- n. Unicuique datur manifestatio spiritus ad utilitatem. Multa lb. 7. membra, unum coipus : multi et vaiii homines, una ecclesia " " Dei. • Nihil in ea non necessarium, saltern si sit a spiritu Dei. Immo quce viliora sunt membra, multo magis sunt ne- lb. 22,23. cessaria, et habundantiorem honorem ac cm-am habent propter necessitatem. Deus temper avit corpus, ei cui deerat abun- lb. 24, 25. dantiorem honorem tribuendo, id non sit schisma in coipore. Ita in ecclesia repensa sunt omnia quadam paritate; ut non sit in ea nisi unitas ex caritate, et ex unitate charitas. Similitudo enim ct equalitas mater est charitatis. 256 EP. I. AD CORINTHIOS XIII. CAP. XIII. DE spiritalibus Paulus agens in superioribus, quum eorum originem a spiritu, in ecclesia progressum, degeneratio-- nem, recompensationem, equabibtatem, ostendebat, cujusmodi spiritalia et dona spiritus sancti sunt, loqui bnguis multis et preclaris, prophetare et mysteria et arcana nosse, scientiam et scientias sermonem, fidem prepotentem et mirificam, opi- tulationem et elymosinam, passionem et gloriosum marty- rium, et ejusmodi quae tum hic tum supra copiosius comme morat, superioribus jam ad dit, istiusmodi, quotquunque ea sint et quantaquunque, ipsa tamen sine charitate nihil prorsus valere. Quod verbum quid significat videamus. Xapi£w grecum dono et gratificor significat : inde Xapto- gratia et Xa.ptap.oc gratice donum; charistoo gratia impleo. Amor est haec charitas, sed charitas hominum est amor omnium. Charitas est flos fidei; operatio fructus charitatis. Deus homines amat, et gratificatur eis" mfile modis, charitatisque argu- menta ostendit gratias et gratificationes suas. Sed con- ferens in nos gratias suas, ac donationes gratiarum et cha rismata, nos tamen ei gratos non facit, nisi ahquando ipsam amoris gratiam nobis dederit, dederitque nobis ut ipsum principium omnis bonas operationis in nobis amorem habea- mus, et dilectionem Dei ac proximi, amaveritque nos Deus ita ut nos amati flagremus amore. Opera multa spiritus esse possunt sine charitate, quae inflant. Charitas autem sine omni bono opere esse quidem non potest. Potest spiritus donare quamplurima, non addita perfectione chari tatis, quae coniplet omnia. Spes purgat in unitatem, sim- pKcitatem et stabilitatem ; fides illuminat in scientiam reve- 'latorum: utrasque falsse, vanas et deceptorias, sine consum- matione charitatis. Charitas inflammat in perfectionem, ut perfecti grati simus Deo. Non habetur in precio opus, tametsi belle et prospere inchoata, nisi perficiatur. Com- plet et consummat omnia charitas, quas approbatur a Deo. l Cor. viii. Si quis diligit Deum, inquit, hic cognitus est ab eo, id est, 3. EP. I. AD CORINTHIOS XIII. 257 ]¦', approbatur. Scientia inflat,- charitas edificat. Si amas ut lb. 1. amare a Deo, Deo gratus es. Potes stare in spe ut spiritus te statuit ; potes credere ut spiritus te facit ; potes operari ut spiritus movet; potes loqui sapienter et scienter, et prophetare, ut spiritus te illuminat; potes denique et stare tecum, et credere, et loqui, et operari mirabilia, ex spiritu Dei. Immo in te, figmento et organo suo, hasc omnia facere spiritus file [potest], ad eos fines quos novit ipse. Tu tamen adhuc nihil o magis Deo gratus et cognitus et approlu.tus es; qui ipse sine charitate imper- fectus es, perfecto Deo minime gratus ; cui non est gratum quicquid nisi perfectum. Perfectio quidem est charitas. Antequam amaris sic ut redames, tu non hasc operaris, sed spiritus in te. Si melius illud charisma, et cbarismatum forma, ac grata species amoris, etiam ex Dei dono in te sit, tum profecto perfectus, et forma consummatus, ac gratus es Deo. Et ipse tum ista omnia agis in spiritu ; nedum in te spiritus, sicuti antea. Disponit agens in formam ; res formata denique per se agit. Omnis proba actio rei perfecte est sua forma unde actio procedit. Homo quasi materia rudis est, spiritalis formas expers, idonius tamen ut formetur a spiritu ; qui ipse homo suapte natura privatur deitate. Causa autem trans- mutans hunc carnalem hominem in spiritum, et efficiens, spiritus ipse Dei est, qui tractat quasi materiam vi sua, ut fiat demum homo quod potest esse, transformeturque pro arbitrio tractantis spiritus (qui dividit singubs prout vult) , non aliter atque mollis c'era manus ductu et tractatu, in aliquam figuram. spiritalem et divinam; cujus gratia agit spiritus. Nam finis saltern proximus actionis est consecutio formas et inductio. Nam hoc consilio plane agit spiritus Dei, et versat materiam -carnalemque hominum, ut is ad per fectum formas habitum perducatur. Inter versandum vero afficit hominem prius, et disponit, et preparat congruis qualitatibus ; quas antecedunt, partim ut ordine procedat actio, partim ut experiatur in iis quam homo bumilis et patiens et materias instar est. Postremo species ipsa gratias, et decoctionis flos, emergit pulchroque eflulget. Hasc florens forma charitas est, unde fructus operam procedit ; quas 258 EP. I. AD CORINTHIOS XIII. opera Paulus saspe fructus vocat, quia ex charitatis flore prodeunt. Itaque post morosam dispositionem tandem extat pre mium individuo momento charitatis, quas spiritalis hominis forma intrinseca est et essentialis, effecta in ipso ab opifico et causa spiritu Dei ; qua homo ipse jam spiritalis perfec tione charitatis potens est in Dei spiritu spiritalis actionis et compos, agitque ipse jam perfectus spiritus opera in spiritu coagente. Nam sicuti placet Platonicis, tametsi res perfectas in natura, naturalesque agentes causae, nobis appareant ipsa© solas agere transmutareque et formare in sui similitudinem externas materias, tamen revera ipsse primarily non sunt causse eorum quas Sunt, sed instrumenta potius divinae artis et actionis, cui obediunt et famulantur. Sic, eodem modo, homo sic amatus a spiritu Dei ut redamet, redamansque perfectus quum sit, tametsi tunc suapte forma et charitate agit et operatur in ecclesia quam plurima, tamen certe ipse suarum operationum non est primaria causa, sed jam vivum et perfectum est instrumentum, coagens cum eo et in eo, qui maxime agit, spiritu Dei. Qui etiam spiritus Dei agit in eis qui non vivificantur charitate, ut in instrumentis mortuis ; qui serviunt spiritui et voluntati Dei, ut cultrum homini, non ut manus et membrum in corpore. Habet spiritus Dei, anima divini hujus compositi et cor poris mystici, duo instrumenta, et quasi servos ; unum mor tmain adhuc sine caritate, id quod non est de corpore ; aliud vivum et modulo suas charitatis perfectum ; quod hoc in- trinsicum est corporis membrum Christi perfecti, in quo nullum membrum esse potest nisi perfectum. Non enim constat perfectus Christus nisi ex hiis, quorum quodque suo in genere perfectum est. Christus potest multa agere seorsum ipse instrumentis et servis mortuis, ad id quod novit ipse, et forsan etiam in edificationem ecclesias parum- per. Sed verissime et intrinsece et efficacissime certe agit. in edificationem sui eis instrumentis et servis, quos ipse sibi vivos fecit, et viva membra corporis sui cocalentia in ipso, et coagentia cum ipso ex charitate. Quas edificata edificant ; quod maxime cdificare est. De quibus Paulus : EP. I. AD CORINTHIOS XIII. 259 Charitas edificat. Alia mortua organa, non edificata ipsa, 1 Cor. viii. nonnunquam forsan edificant vel ipsa inflata. In illis ope- 1- ratur sphitus solus. In hiis homo, jam vivum organum . et instrumentum, et ex corpore, cum spiritu cooperatur, dono sibi dato, in virtute spiritus, causas et agentis exem- plaris, et animas corporis, et architecti domus Dei, id est, ecclesias. In qua quanquam, ut oculi et manus, homines et membra hujus corporis, et hujus domus quasi lapides vivi, calore charitatis agere, operari, transformare et effingere omnia videantur ; tamen certe tota domus factura accepta referenda est spiritui Dei ; cujus intima arte in hominibus, in architectures fabricam, concipiuntur parti culatim, dige- runtur et expbcantur omnia. Cui famulantur, serviunt et obediunt homines, vivificati et perfecti charitate, ut causae organicae et instrumentales. ? Quod Paulus signiScavit quum dixit : Sic nos existimet 1 Cor. iv. homo ut ministros Christi, et dispensatores ministeriorum 1' Dei. Et alibi : Quid est Apollo, quid Paulus ? ministri ejus lb. iii. 4-5. cui credidistis, et unicuique sicut Deus dedit. Dei enim sumus lb. 9. adjutores et coedificatores super fundamentum Iesu Christi. Omnes debent coedificare, ad rationem exemplaris in animo architecti, qui spiritus est Christi. Aliquin violatum opus detrimentum patietur ; violator ipse disperdetm-. Si quis lb. 17. templum Dei violaverit, disperdet ilium Deus. Quemadmodum certe fabri manus et ocuh, in construenda domo, omnem materiam, ligna, lapides, cementa, conquirunt, componunt, ordinant, transmutant, erigunt, formant, per- ficiunt ; ipsse tamen quanquam solas videantur agere, tamen ipsis tota domus factura accepta non reforatur, quum opera- trices organicae sunt dumtaxat, inservientes arti quae in architecti animo est constituta ; ad eundem modum homines spiritales, qui manuum et oculorum instar operantur in structuram templi Dei, quod ab ipsis fit, tanquam primarias et maximas et exemplari causae, totum spiritui Christum acceptum referatur, ad cujus exemplar, cum cooperante spiritu Dei, fiunt omnia ab hominibus perfectis, Christi membris, spiritu Dei. Perfectio vero est charitas, flos oporum per so in charitate Dei. Quas, ut posterior perfectio, non potest esse in homine 260 EP. I. AD CORINTHIOS XIII. sine prioribus ; priores autem in homine sine posteriore, et charitate hominis ; non tamen sine charitate Dei, qui opera tur ilia in homine, non homo ilia in Deo. Homo enim in Deo operatur, quando ipse in amore Dei preditus charitate ex charitate propria operatur. Intellege nulla esse opera spiri tus sine charitate, quia non sunt opera spiritus sine spiritu : spiritus' autem est charitas. Veruntamen possunt esse opera spiritus in homine sine hominis charitate ; quas opera sunt bona, et ad finem bonum a spiritu cognitum pertinentia, qui nihil agit frustra et temere ; tamen ipsi homini, modo is sine charitate sit, non sunt bona. Quum autem is sic amatur ut inflammatus et perfectus charitate una cum spiritu amoris cooperetur, tunc opera sunt ipsius quoque hominis perfecti in Deo, et illi homini etiam bona et meritoria. Et haec charitas est quas edificat in homine in Deo ; ad quamque nunc, tanquam ad charismata meliora et omnia alia perficientia, Paulus Corin thios exhortatur. Alioquin in omnibus aliis spiritalibus, mortua organa et instrumenta Dei, quae aguntur a spiritu Dei, ut cultrum, ut scopa; non agunt ipsi. In quibus agitur quae- sunt charitatis, et cum charitate, non tamen charitate eorum, sed charitate Dei quas est spiritu. Ut modo diximus, opera spiritus non sunt in homine sine cha ritate : possunt tamen esse in homine sine charitate hominis ; quando videlicet homo ipse non inflammatur ut coeat cum spiritu. Quod si quando coeat cum spiritu, cumque eo evadat unum illi adherens, tunc fecundatus ipse homo quo que in spiritu, una cum eo parens est bonorum operum, quas non solum spiritui sed homini in spiritu attribuantur ; qui amatus redamans, et adherens Deo, unus est Spiritus. De hac charitate loquitur hic Paulus ; quas, ut alia, homini excidere et frustrari non potest ; quas quum adest, omnia deinde reliqua spiritus sunt hominis in spiritu ; quum vero abest, ne ea quidem quas sunt in homine spiritus, 1 Cor. xiii. ipsius sint hominis ; ut jure Paulus dicat : Si Unguis homi num loquar et angelorum, charitatem non habeam, f actus sum velut es sonans et simbalum- tinniens. Et si habuero prophitiam, et noverim mysteria omnia et omnem scientiam ; ¦et si habuero omnem fidem, ita ut mantes transferam, chari- EP. I. AD CORINTHIOS XIII. 261 tatem autem non habeo ipse, nee ego redamans coago cum spiritu et charitate Dei, nihil sum. Et si distribuero in cibos pauperum omnes facultates meas, et si tradedero cor pus meum ita ut ardeam (vel, quod magis refert grecum, Hieronimo teste in commentariis ad Galathas, ut^glorier) nihil mihi prodest. Prodest tamen simpliciter, quia temere non agit spiritus. Sunt enim haec omnia spiritus in homine mortuo organo. Sed ait Paulus : Nihil mihi protest, si sim sine charitate. Per me tamen prodesse possunt hasc omnia aliis ; ego interea expers fructus, qui sim sine vita et flore charitatis ; quo tanquam instrumento mortuo utitur spiritus Dei in spiritahbus suis operibus ; quas Paulus, dis- 1 Cor. xii. serens de spiritahbus quas sunt omnia unius spiritus Dei, spisse commemorat: quae sunt in ecclesia sicut in organo et instrumento mortuo, nisi vivificatur et inter se et cum Christo" unia tur charitate, ut in charitate Christi coagant cum eo, sintque ipsi in eo non mortua organa, sed quasi vivas manus et coherentia membra, conviventia et coagentia in Christo una Christi charitate in tota ecclesia. Et, ut ait in epistola ad Phibppenses: Unanimes in eodem spiritu Phil. i. 27. colaboremus fidei evangelii. Ut ille meminit in eadem epistola : Erant quidam Romas, qui ex contentione Christum lb. i. 16. annunciarunt, non sincere, existimantes se pressuram susti nere Paulo. Tamen, modo annuncietur Christus, gavisus est, vel a parum sinceris. Qui quanquam tenebrosis suis mentibus obfuscant evangebcum radium, tamen non possunt facere quin forsan non nihil prosit potentibus lucem ex tonebris eximere, et bonum av malo secernere. Ex fedo visu et deformi vasculo sua'vis bquor hauriri potest. Evan gelium vel a peccatore depromptum, si non dispicias pecca- torom, sapit. Vult in vasculis indignis digna dare Deus aliquando ; ut non homines sed sua spectemus in hominibus vel indignis quoque. Charitas autem facit nos coadjutores cum spiritu Christi et cooperatores ipsos vivos, florentes et fructificantes justi tiam in Christo, arboro fructifcra justiciae. Quod si amati redamamus, non emulamur, non invidemus, gaudemus de bono ubique, do malo dolemus, semper ipsi charitate boni in spiritu bene facimus, non turgemus, non tiimemus, non 202 EP. I. AD CORINTHIOS XIIL superbimus, sed humfies et pressi benigniter et sponte inservimus omnibus ad bonum, non ambitiosi et honoris cupidi sumus, sed vfiipendentes nos, et alios pras nobis efferentes, in universis honorem et gloriam querentes Dei, nihil nobis sed omnia Deo, et bono in omnibus, studentes, querentes commodum aborum non nostrmn, putantes nos magis in aliis quam in nobismet ipsis abundare, satis habentes quod benefecinius abis ; hoc Deum imitati ; in quo quum" ei assdmulamur, satis emolumenti nos quesisse nobis putamus. Quid enim mebus et nobis mehus ac ditius, quam similes fieri Deo ? quod fit in nobis maxime bberabtate et datione aliis largiter ; in quo solo videmur Deum posse imitari. Nam aha^ quae sunt, in Deo, uti sunt sapientia et potentia, non sunt a nobis imitabfies: bonitatem fibus et amoris spiritum in bberabtate et eliniosina possumus imitari. Charitas ergo, nitens imitari optimum, larga et liberahs 2 Cor. ix. est, non querens quas sua sunt. Hillarem datorem diligit '¦ Deus. Beatius est dare qv.am accipere. Si accipis, friges 35. tibi in angustiis perdite; dans autem,- ba amplum cales salutariter tibi et lucrose. Nequit ergo vera charitas non dare omnia. Homo etiam in amore' Dei redimans Deum et homines, non initatur provocaturque ullo modo in ham. Ad Ephesios Eph.iv.26. quod est : Irascimini et nolite peccare. Sol non oceidat siqier iracuiidiam vestram, indulgenter est dictum. Quoniam hic j Cor. xiii. ait: Chaiitas non irritatur; non cogitat malum. In vera charitate est etiam semper veritatis amor et horror falsitatis. Est enim charitas plana imitatio Dei et assimulatio. Qui file bonns, benignus, clem ens, pius, pro- pitius, bberalis, ignoscens, adjuvans, amplus, dans omnia, accipiens nihil. Quae ad imaginem Dei quum omnia nobis Mat.v. 48. in se expressit Iesus Christus, jussit : Estate perfecti, sicut pater vester perfectus est in celis. Charitas perfectio hominis est, completio veritatis, consummatio justitise, assimfiatio Dei: omnia suffert, ut sincera sit et integra, nihil mab rependens. Omnia credit, calore confidents et luculentia veritatis. Claret mirum in modum animus in charitate, nedum calet. In ea non est aliqua diffidentise nubecula; EP. I. AD CORINTHIOS XIII. 263 quas ubi est, ibi aerem, spiritum et aninium hominis, discussis nubibus diffidentias omnibus, serenat et penitus sincerum facit ; ut nequit liquidior animus in charitate non admittere revelata et credere omnia. Omnia etiam sperat charitas Dei in homine ; siquidem quae serenat prius' cogit in unum, ut spe stent in Deo, non fluctuantes vacillent et titubent in desperatione. Est charitas ipsa in se pura et simplex, sincera et dilucida maxime. Ideo maxime credit et sperat omnia. In qua vera est hominis fides et spes ; sine qua si quae fides et spes in homine est, ea non hominis sed spiritus est in homine organico. Omnia sustinet ad bonum, agens sedulo ut nihil cadat • in deterius, ipsa nunquam cadens. A qua si deciderit homo, flammula ilia animi sui redit in spiritum Dei. Prophetia, lingua, scientia disperire potest; et perient, quae sunt duntaxat hujus vitas quas finietur. At charitas, qua radi- camur in Christo, cresuimus, floremus, fructificamus in vitam eternam, qua vivimus uni et simplices, fortes et nitidi fide, qua sumus quasi connaturales et homogenii cum Christo immortali, nunquam excidet. Est perfectio nostra, quas non discutietur," qua agnoscemur et admittemur. Ex parte hic sunt alia, scientia videlicet et prophetia, ut nos quoque ex parte sumus, qui nondum apparet quod erimus. Videmus i Jo. iii. 2. enim parvuli nunc per speculum in enigmate imaginarium l ^or. *"'¦ vultum veritatis. Quum autem venerit quod perfectum est, j cor- jj^ tunc evacuabitur quod ex parte. Et viri cernemus veritatem, 10- facie ad faciem; retinentes charitatem quam habemus pusiones, sed aversi ab imaginaria scientia et prophetia ; ex spoculo in verum ipsum vultum veritatis. Hic nota, in scientia, sermone et prophetia multum glo- riatos Corrinthios ; maxime in scientia et eloquentia ; inter quos etiam erant nonnulli acti spiritu prophetise. Nunc manent fides, spes et charitas ; major autem hoiiim 1 Cor. xiii. charitas ; quas non excidet nee transmutabitur, quando spes transferetur in possessionem, et fides in veritatem. Etenim charitas, quas nunc est cum fide et spe, eadem tunc erit cum possessione et veritate ; quando viri habebimus, et cernemus facie ad faciem. Ut amamur ergo amemus ; no cadamus non amantes. Amore prosimus aliis, ne ipsi deficiamus. In 264 EP. I. AD CORINTHIOS XIV. aliorum abundantia per nos, abundamus ipsi maxime. Quum alios maxime amas, aliorumque commodum queras in Deo et Christo, tum te amas ipsum maxime, tibi queris maxime. A1 CAP. XIV. B eo loco ubi scribitur de spiritahbus usque ad finem hujus xiiii. capitis, continua et perpetua est oratio, do- cens in spiritahbus meliora, et ad meliora exhortans. Optima est in ecclesia sapientia cum charitate. Corinthii anogantes fuerunt, et facultate linguarum glo- riati sunt. In superioribus ita exhortatus est ad charitatem, ut sine ea nihil hominibus in spiritahbus prodesse statuit. Nunc ad spiritalem intellectum eorum in ecclesia quas vel leguntur vel dicuntur, ita precipit, ut homines intendant, ut si non recte intelligunt quod vel eloquentissime loquuntur ex revelatione superne dimissa, omnino taceant, et ecclesias nihil I Cor. xiv. loquantur ; loquantur sibi soli et Deo si velint. Linguarum peritia bona est, sed sonus inanis est sine intellectu; et qui loquitur, in aera loquens et barbarus. Quocirca velit Paulus, vel in hoc quoque munere lingua- 74. ver. 2. rum, Corinthii ad spiritalia contendant. Spiritus loquitur mysteria ; prophetia et spiritalis interpretacio docti et sapi- .entis spiritu prophetali et Deo, loquitur, et homines eteccle- siam edificat ; maxime si re ipsa et effectu prestat, exemplo- que et actione, quod intebigens loquitur. Ut enim intel lectus vita sermonis est, ita actio intellectus. Quapropter intellige quod loqueris ; ora ut intelligas ; quod intelligis age ; ut actio vivificet intellectum, intellectus illustret ser- Heb.iv. 12. monem. Tunc, ut scribit; Paulus ad Hebreos, vivus est tuus sermo, et Dei, et efficax et penitrabilior omni gladio ancipiti, et pertingens usque ad divisionem animce ac spiritus, com- pagum quoque ac medullarum, et discretor cogitationum et in- Epli.vi.i7. tentorum cordis. In epistola ad Ephesios, gladium spiritus vocat verbum Dei. Quod si intellectis verbis, vita non re- sponderit, tunc barbari sunt cbncionatores, et in aera loquen- tes; ot tanquam cythora, cujus oytherizatio ignoratur, ut ad EP. I. AD CORINTHIOS XIV. 265 guid saltent homines et tripudiant non intelligant. Audiunt nescio quid, sed non vident. In actione emicant omnia. Hinc David recinit : Peccatori dixit Deus, quare tu enarras Ps. xlix. justicias meas, et sumis testimonium meum per os tuum? 16- Vide alte et perspicaciter. Nolite pueri effici sensibus, sed 1 Cor. xiv. perfecti. Tum factis maxime, tum verbis, quod vidos elo- " ' quere. Mulieres in ecclesia taceant. R>. ver.34. 'Quia, ut ait David, declaratio sermonum Dei illuminat, et in- Ps. cxviii. tellectum dat parvulis, iccirco voluit Paulus Corinthii maxime studeant, ut quod legerunt in ecclesia intelligant. Quem intellectum spiritalem vocat mysterium, prophetiam, -virtu tem, sensum, mentem, interpretationem, eruditionem idio- tarum, infidelium superationem, edificationem denique eccle- siae. Quapropter orationibus et precibus Deo enitendum est, ut quod dicas in ecclesia rite intellectum edoceas abos : alioquin taceas, tecumque ipso solo loquare. Nam sermo populo, nisi audiatur sensus spiritalis, scilicet quidnam sit quod divino oraculo dicitur, lingua est solum, et aereus spiritus, quiddam sine anima, sine sensu, verba et spiritus hominis aereus, sine spiritu divino ; qui spiritus solus intel- hgit verba prophetias. Admonet ergo Paulus : Conveniant omnes in ecclesia, quisque cum eo quod habet, consensu et charitate ; pro phetas, homines spiritales, divino sensu prediti, quae audi- untur lecta particulatim interpretentur ; et, ubi plures sunt prophetae, cedat quisque judicio meliori, quia a prophetis prophetiae intelliguntur ; quas rite interpretatse mirifice movent, et rapiunt in Christum. Mulieres in hiis taceant in i Cor. xiv. ecclesia et cetu sanctorum. Domi discant a viris suis. 34, 266 ~ EP. I. AD CORINTHIOS XV. CAP. XV. Joan. i. 4. 1 ? RIT quidem aliquando ab ipsa vita quas lux est hominum, -»— - quasdam admirabilis revivificatio rerum et moribunda- rum creaturarum. Qui creavit ex nihilo, ruinas recreabit, ex nullis omnino meritis. Quae erat causa in creatione, mera voluntas et Dei bonitas, eadem erit sola et unica causa recreationis. Haec vivificatio mortis incipit ab homine. Angeli prius peccaverunt. Sed quod ex impotencia et inscitia seductum fuit, misericordia et gratia apprehendit. Malus, tenebreco- sus, mortuus erat homo. Ex malitia tenebras, ex tenebris mors suborta est. Induit vita ipsa misericorditer malum, tenebras, mortem ; 'dt in ea recabfactus et illuminatus homo spiritaliter reviviscat, adolescatque indies in statum spirit- alem, totusque tandem homo spiritalis fiat. Haec bonifica, clarifica et vivifica vis vitas, incipiens in homine, perg.et vivificabitque, quatenus reperit quod vivificetur. Invivifi- cabilia vero, quorum peccatum nee impotentia nee ignorantia exensat, quorumque impia voluntas, et gratiam recusans, dani- nat ; in quibus sunt angeli illi decidui, et homines item qui Christum repudiarunt; ab ipsa potenti vita longe discuti- entur, extra omnes vitas terminos, in ipsam mortis miseriam sempiternam. Qui autem a vita bonifica et clarificante in- cipiente in homine Christi, quas ut ignis serpit in mundo vivificans, califacti et illuminati rapiuntur radiis Dei ut in Christo sint, hii boni et sapientes viventes ex Deo in Christo ad vitam designantur sempiternam. Ut quod assumpsit in se vita, vivificavit id in se, in vitam et gloriam immortalem ; ita quod deinceps apprehendetur radiis Christi, pariter re- formabitur spiritali et divino calore et lumine ; in eis mirifice transmutationem a morte in vitam et statum spiritalem operante. Qui vivificator quum vivificavit quod vivificatum erit, simulque quum exterminaverit fecem mortem, quumque pos tremo suo magnifico splendore omnes creaturas illustravit in clarius, tunc finis erit, victa militia, tenebris et morte, quum EP. I. AD CORINTHIOS XV. 267 victor tradidit regnum Deo et patri, et unus ille in orbe vitas l Cor. xv. et obedientias regnabit gloriosus ; cui subjicienlur omnia, ut A Deus sit omnia in omnibus. 28. Iesus, noster Christus, resm-rexit et visus est quampluri- mis. Homines ergo in illo omnes resurgent. Hie primitias est ; vita jam ipsa vivificans reliquos. Aboquin Christiani miser abiliores sunt omnibus gentibus ; quorum professio est I Cor. xv. mala pati temporaba, ut bonum agant regnum eternum. Seminantur mortales, ut suo tempore vivificati emergant novi et. immortales ; varii pro mentis et claritate et perfec tione. Suo tamen in genere perfectum erit quodque, et tale quidem qualis homo ille celestis. Qui, ut scribit ad Philip- lb. ver. 47. penses, reformabit corpus humilitatis nostrce, configuratum Phil.iii.21. corpori claritatis suce, secundum operationem qua etiam possit sub jicere omnia. Mysterium est, Resurgent omnes, sed non iCor.xv. omnes t omnes j immutabuntur. Immutabuntur in melius, et in formam Christi, sob veri Christiani. Impii non resur gent in judicio, neque peccatares in consilio justorum. Rece- Ps. i. 5. perunt enim mercedem suam : bonis temporalibus emerunt Mat. vi. 2. sibi mala sempitcrna. Qui veniet tanquam fulgur, erumpens ex oriente, et pergens Hat. xxiv. raptiin in occidentem, is suos corripict in se, et sibi in sui 27" similitudinem couniet; simul fugatis et discussis tenebris, morteque exacta et exterminata, ut vita et lux occupet omnia. In qua qui erunt, quam beatissimi erunt, in glorioso domino nostro Iesu Christo. In qua qui non erunt, infcli- cissimi erunt, sine domino ¦ nostro Iesu Christo; in frigore, in tenebris, in morte ilia sempiterna, in qua potius quam sit homo, prestaret eum omnino non esse. Qui erit tunc ut sine fine non sit infoliciter in se ipso. 268 EP. I. AD CORINTHIOS XVI. H CAP. XVI. ABUIT iu memoria et cura peragrans regiones Paulus, et Christum hominibus ac salutem in eo nuncians, ut egentibus et inopibus Christi sequacibus Hierosolimas, ex fidelium bberabtate et gratia, subsidium victus collectum fibs convehetur. Partim enim Iudeorum impietate et inju- riis, quibus Christi nomen erat odiosum, partim frugurn iriopia et famis, quam fore predixit Agabus, extrema penuria cruciati erant. Est verisimile Paulum sibimet ipsi nusquam nee petivisse quicquam, nee, si quando quid oblatum fuit ultro et datum, 2 Cor. xi. accepisse ; preterquam a Macedonibus, ut ipse testatur in secunda epistola ad Corinthios. In Grecia quidem et in Achaia protestatus est accepturum se nihil ; non quod non l Cor. ix. licuerit ; nam, ut scribit in hac prima ad Corinthios : Domi nus ordinavit, qui evangelium enunciat, do evangelio vivere; sed ne occasio detur ulla malivolis et invidis obtrectandi ; utque ex omni parte integerrimus sit suUs labor, sitque nus quam locus scandab et offensionis vel levissimus. Quam etiam integritatem abstinentiamque manuum apud Ephesios in Asia servavit, sicuti testatur idem ipse Paulus, auctore Luca. Qui ultimo discedens ab Epbesiis, tunc Hierosoli- mam profectus, cum fibs collocutus hasc verba habuit : Act. xx. Argentum et aurum aut vestem nullius concupivi, sicut ipsi scitis ; quoniam quce mihi opus erant et hiis qui mecum sunt, ministraverunt manus istce. Erat tamen ei precipua cura, ut Sanctis, qui erant Hiero solimas, subveniatur. Quam ebmosinam in secunda ad Cor- 2 Cor. viii. inthios vocat benedictionem, quod Grece elagia dicitur ; quas sunt munera quae minutili sacerdotes ad sinodum conveni- entes, majoribus sacerdotibus summatibusque deportant. 1 Cor. xvi. Marhanatha, hebroo verbo, asserit Paulus et affirmat 22, Dominum venisse. Finis epistolce primce ad Corinthios. INDEX. The Roman numerals refer to the pages of the Introduction. ADAPTATION", principle of, 33 n, 34. ' Affections, family, &c, 87 n. Akenside, 33 n, 133 n. Alchemy, allusions to, 132 n, 139. Allegory, excesses of, xliv. Angels, 125 ; Orders of, 128. Anger, 146. Apostles, 127. Appetites, bodily, 47. Aquinas, Thomas, Etymolo gical knowledge of, xxxv n. Archery, illustration from, 70. Arches, Court of, xxii. Aristotle, happiness defined by, xxix ; De Ccelo, xliv n ; on fishes, 39 n; quoted, 123, 130 n. Astronomy, mediteval notions of, xl, 127, 130 n; early writers on, xii n. Atonement, double work of the, 55 n. Augustine, St., quoted, xxi n, xxxiv, 63 to. Authors, Heathen, study of, xxxii, 109. Baptista, Joannes Mantuanus, xxxiv. Barbcyrac, M., quoted, xxix. Barrow, Dr., 24 n. Behmen, Jacob, 139 n. Bellarmine, xxvii n. Bembo, Cardinal, xxxvii. Best, to be always aimed at, 54, 76,. 80. Beza, quoted, xviii n, 6 n, 8 n, 35 n, 106 n. Billing, Chief Justice, xxv. Bishoprics, sale of, xxiv. Body, and its Members, 134. Breadth, and narrowness, 83. Bricot, the Minorite, li n. Browne, Sir Thomas, 131 n. Building, God's, and Man's, 30, 142. Campbell, Lord, quoted, xxiv n, xxv n. Canon Law, xxv, xxvi. Carpenter, John, Life of, li n. Causes, the scholastic, 140, , 141 n. Celibacy, xxvii ; reaction against, xxxii. Censorinus, quoted, 127 n. Chancery, Court of, xxiii. Charity, xiii, xvi ; compared with Faith, 56 n, 147 ; de fined, 136 ; all useless with out it, 143. Charismata, 137. Chastity, to be sought, 94-5. Chaucer, quoted, 55 n. 270 INDEX. Cheist, peculiar use of the name, 5 n, 140 ; man, no thing, if not in Him, 18 ; Incarnation of, 62 ; hated by the world, 69 ; imitation of, not impossible, 70 ; His life a continual ascent, 72 ; object of His coming, 123. Church, the, rise of, 22 ; how to be reared up, 29 ; quali ties by which it prospers, 40 ; how upheld, 125. Cicero, Iiii ; quoted, xxi, 128 n. Classics, the, how studied in the Middle Ages, xxxv n; revival of, in Italy, xxxvi ; enlarged views respecting, xxxix ; Colet's directions for, lii. Clergy, the, wrong in litigation, 39 ; how differing from the laity, 41. Coldness, analogies of, xv, 14 n, 42, 68, 93. Colet, Dean, Convocation Ser mon of, xxx ; consistency of, xlvii; supposed barbarity of, xlix n ; liberation of prisoner by, 1 ; School Statutes of, lib ; no poet, liv; high quali ties of, lv ; litigation avoided by, 42 n ; readiness of, in Scripture, 64 n ; lived as he preached, 149 n ; preaching of, 1.50 n. Colet, Thomas, of Wendover, In. Communion, Holy, 107, 115. Copernicus, xlvi. Cord, threefold, 67 n. Cobinthians, the, given to liti gation, xviii ; ungrateful, 8 ; divisions among, 10 ; self- esteem of, 25 ; errors of, 36 ; special offender amongst, 37 ; inconsiderate, 104 ; vain of gifts, 147. Corruption, meaning of, 59 n. Counsel, defined, 52, 75, 11, 88. Courts, Consistory, &c, xxii. Cousin, M.Victor, quoted, xiiin. Crystalline, defined, xiv. Cyprian, St., 69 n. Dcemoniu, how rendered, 105 n. Dante, quoted, xliv. Decreta, cited, xxi n. Delambre, xii. Democritus, 122. Dionysius, the Areopagite, xiii, 11 n, 19, 55 n. Dionysius, Carthusianus, 30 n. Dishes, comparison taken from, 109 n. Disorder, 124. Distillation, 139. Doctor, meaning of the name, xxi. Dudley, Attorney- General, xxv. Du Hamel, 141 n. Durandus, 28 n. Elogia, 154. Empson, xxiv. Emulate, use of the word, 106, 108. End, the, measure of all, 100, 103. Entelechy, 123. Epicycles, xii n. Epitaph, on Agnes Lilly, xlix n. Epistolce Obscuronvm Virorum, xxxv n. Erasmus, De Tadio et Pavore, xvi ; on Warham, xxv n ; contrasted with Colet, xxx ; cited, xxxi n; on Augustine, xxxiv n; importance of work done by, xxxviii ; on Inspi ration, xxxix; catches Colet's INDEX. 271 tone, xlvii ; cited, xlix m, 87 n, 112 n, 121 n, 153 n. Euclid, xiii. Existence, the only true, 121. Expediency, 45. Faber, Jacobus Stapulensis, 114 re, 146 n. - Faith, compared with Charity, 56 ; office of, 137. Fathers, what reverence due to, 87. Fathers, the Christian, on Hea then authors, xxxiii. Fecundity, true, xvii. Ficino, Marsiglio, 26 n; quoted, xliii, 48 n, 56 n, 58 n, 130 n, 140 m. Fiction, writers of, xxxii. Fire, purification by, 125. Fish, illustrations from, 21, 39. Fisher, Bishop, xxx. Flight, when wisest, 84. Form, scholastic term, 73 n, 138. Foxe, quoted, 150 n. Fuller, Thomas, li n. Fumigation, 58. Gale, Theophilus, quoted, 133«. Gale MS., the, quoted, xix n, 95 n, 100 n. Gassendi, xiv n, 128 n. Gate, the strait, 83. Gentiles, state of the, 15. Gifts, spiritual, 118. Greek, quoted by Colet, 136 ; when first printed in Eng land, ib. n. Greek race, character of the, 8. Gregory, Nazianzcn, xxxiv n. Gregory, Pope, ib. Greswell, W. Parr, qnoted, xxxv n, xxxvii n, xxxviii n. Hair, pride in the, 113. Halifax, John, see Sacro Bosco. Hampden,- Bishop, xxix n. Head-dress, 112 n. Heat, emblem of love, 59. Heathen Authors, study of, xxxiv, 109. Heavens, the, 128 n. Henry VIL, reign of, cha racterized, xxii. Heraclitus, 122. Heresies, use of, 114. Hierarchies, the, 105 n, 110 n, 125 n, 128 n. Homer, allegorical interpreta tion of, xv n, 67 n. Hope, analogies of, 11 n, 59, 61, 137. Humanists, excesses of the, xxxviii. Iamblichus, on parent age, xxxii. Idol-meats, 98. Indulgence, defined, 52, 88. Instruments, 140. Intelligible World, the, 32. Invalids, food suitable for, 31, 34. Jamieson, 130 n. Jerome, St., quoted, xxxiv n, 91 n, 143 n. Jews, the, powerless against Christ, 13, 14 ; superior to Gentiles in respect of hope, 65 ; deficient in love, 68 ; ordinances of, typical, 105. Justin Martyr, xxviii n. Kaye, Bishop, xxviii n, 101 n. Knight, Dr. S., cited, lii «, Iiii n. Knowledge, worthless without charity, 99. Knyvott, Edmund, xx n. 272 INDEX. Lactantius, Iiii, 63 n. Lsetus, Pomponius, xxxvih re. Latimer, quoted, 113 n. Law, Colet's^ views on, xviii ; abuses in, xx ; of Nature, xxv ; of Gi'ace, ib. ; Munici pal, xxvi ; Canon, ib. Laws, no new ones wanted, Lectures, Divinity, at St. Paul's, li. Lichfield, Dr. William, li Light and darkness, 152-3. Lilly, William, the Gramma rian, xlix. Litigation, to be avoided, L, 38, 43. Loadstone, the, 124. -Longland, Bishop, 110 n. Love, see Charity. Lucretius, quoted, 9 n. Lull, Raymond, 13 n. Luther, opinion of, concerning Dionysius, xv n ; on As tronomy, xiv n ; on Faith and Charity, 56 re. Magnet, the, 124. Maitland, Dr., quoted, xxxv n. Male and Female, 113, 131 re. Man, the natural, 121 ; a mi crocosm, 133 ; the material of grace, 138. Mapes, Walter, quoted, xxxv re, 33 re, 41 re, 110 re, 137 re. Maranatha, 155. Marriage, Colet's views on, xxvii ; of Priests, approved by Erasmus, xxxi re; Tyn dale on, -g-mri ; how to be used, 91 ; not required in Christendom, ib. Masculine and Feminine, 131. Metals, classified, 130. Microcosm, 133. Milton, quoted, xliv n, 58 re. Mirandola, Pico della, quoted, xiv, 6 re, 22 re, 32 re, 132 re, 138 re. Montesquieu, quoted, xxvi re. More, Sir Thomas, xxv, 149 re. Moses, Law of, xx ; adaptation employed by, 33. Multiplicity, xiii, xvii, 23, 57, 59, 82. Municipal Law, Colet's esti mate of, xxvi Nine, analogies of the number, 129. Numbers, 130. Order, 124. Organs, ' animate and inani mate, 134, 141. Pace, Richard, his De Fructu, 1. Parents, duty to, 86. Parker, Archbishop, quoted, xxiii re, xxxvi re. Passover, the Christian, 36. Paui, St., on law-suits, xviii, 44 ; on marriage, xxvii ; tact of, 9 ; style of, 12; eulogy on, 51 ; indulgence of, 51, 90, 95 ; hopeful of the best, 96 ; refrains from things lawful, 101 ; collects alms for others, 154. Paul, St., Statutes of Cathedral of, xlvii, li re, 43 re. Philo, Judaeus, xiv. Philosophy, so-called, liv, 110. Plague, outbreaks of the, 58 re. Planets, the, xliii, 129. Plato, Republic of, xliii ; Timceus of, ib., 48 re ; Epino- mis, xliii. Platonists, the, opinions of, 140. INDEX. 273 Plotinus, quoted, xv re. Senses, theory of manifold, Poet,- name of, in bad odour, xvi. xxxix. Sex, what becoming to each, Pomponazzo, Petro, xxxvii. 112. Porphyry, quoted, 59 n, 124 re. Shakspeare, quoted, xliv re. Power, human, 18. Simplicity, 73, 82 : see also Preachers, lives of, 149. Unity. Precept, defined, 52, 75, 11, Sirens, xv re, 84. Society, state of, at Christ's -Proba, Valeria, Iiii re. Probate, Courts of, xxi, xxiii. Proclus, quoted, 128 re. Prohibition, defined, 88. Propositions, various, 102, 107, 111. " ¦ Prudentius, Iiii, liv re. Ptolemy, Almagest of, xl. Purgatory, 30 re. coming, 50. Soul, defined, 12 ; immortality ofthe, 63. Spheres, the nine, xii, xliv, 127. Standish, Bishop, 1 re. Suffering, true action, 13. Sun, rays of the, xiv, 25, 57, 96. . Sunrise, illustration from, 24. Quadrupeds, comparison from, Supper, of the Lord, 116. gg Synods, dues payable at, 155. Quotation, minuteness in, 4 re. Table, allegorical meaning of, t? • r 109,110. Regiomontamis, xh T j Bigh j 91 „_ Relationship, ties of, 86. Tertullian, 101 re. Resurrection, 153. Testaments, the two, 109 re. Ricciolus xhvre,xlvre. Text, analysis of, 119. Romans Lectures on, xix 13 TheanthropoSj 20. * 14 re, 20 re, 21 re, 43 re, TimaraS; Locrus> xliv. Tithes, contention about, xix ; 95 re. Romans, MS. Commentary on xx re, 4 n, 28 re, 79 re, 109 re. origin of, 131. Tongues, gift of, 148. Touch, sense of, 48.* Tribulation, work of, 60. Truth, light of, 115. Tyndale, quoted, xxxi. Sacrameniis Ecclesice, De, cited, xlvii re, 92 n, 131 re. Sacro Bosco, Joannes de, xii. Savonarola, on modern poetry, xxxvii. Scandalous, meaning of the word, 14. Scripture, Holy, fruitfulness of, xvii. Sedulius, Hii ; liv re ; quoted, Vergers, at St. Paul's Cathe '22 re. dral, xlviii. Unity, xiii, xvi, xlvii, 57, 59, 61, 64, 82, 147. Urceus, Codrns, Scrmones of, xxxvi. 274 INDEX. Vergil, Polydorc, 155 re. Virago, meaning of the word, 114 re. Virgil,, quoted (?), 69 re': see xv re. Vulgate, readings of the, xviii re, 12 re, 16 re, 30 re, 35 re, 63 re, 65 re, 74 re, 89 re, 106 n, 114 ; ; m, 119 re, 143 re, 144 re, 149 re, 150 re, 153 re. Warham, Archbishop, xxii, xxv. Warmth,' 152. Water, figurative use of the word, 21 re, 80 ; turned into wine, 109. Wills, Probate of, xxi, 109 re. Wisdom, human, 18 ; only true, 61 ; of God, 62. Women, ministering, 101; to be veiled, 112; subjection of, 113 ; to keep silence in Church, 114, 151. 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