They Wandered About In Sheep-Skins, In Goatskins, Being Destitute, Afflicted, Tormented (Of Whom This World Was Not Wort
HOMILY XXVIII
HEB. 11:37, 38.
THEY WANDERED ABOUT IN SHEEP-SKINS, IN GOATSKINS, BEING DESTITUTE, AFFLICTED, TORMENTED (OF WHOM THIS WORLD WAS NOT WORTHY); WANDERING IN DESERTS, AND MOUNTAINS, AND DENS, AND CAVES OF THE EARTH.
AT all times indeed, but especially then when I reflect upon the achievements of the saints, does it come over me to feel despondency concerning my own condition, because we have not even in dreams had experience of the [sufferings] among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.
For consider, I beseech you, Elijah, to whom our discourse has come round to-day, for it is of him that he is speaking in this passage, and in him his examples end: which very [example] was appropriate to their case. And having spoken of what befel the Apostles, that they were slain with the sword, were stoned, he goes back again to Elijah, who suffered the same things which they did. For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.
For they went about (saith he) in sheep-skins, in goatskins, being destitute, afflicted, tormented, of whom this world was not worthy.
They had not even raiment, he says, owing to the exceeding greatness of their affliction, not a city [a home], not a house, not a lodging-place; the very same which Christ said, but the Son of Man hath not where to lay His head. Why do I say “not a lodging-place?” no, not a standing-place: for not even when they had gained the wilderness, were they at rest. For he said not, In the wilderness they sat them down, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befel [them].
Then next, he saith, they bring accusations against you on account of Christ. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which very same thing these [Hebrews] were at that time suffering. At least the brethren it is said decided to send [relief] to those of the disciples who were afflicted. As each person had the means, they determined each one to send relief unto the brethren that dwelt in Judea, which was [the case] of these also.
Tormented [or ill-treated], he saith; that is, suffering distress, in their journeyings, in their dangers.
But They wandered about, what is this? wandering, he says, in deserts and mountains and in dens and the caves of the earth, just like exiles and outcasts, just like persons taken in the basest [of crimes], just like those who are not worthy even to see the sun, they found no refuge even from the wilderness, but must alway be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.
[2.] What then, is the reward of so great an exchange? what is the recompence?
They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, do you complain?
Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. Just as an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received thy reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what [shall] Noah [do]? And what, they who lived in those [early] times: seeing that they are waiting for thee and for those who shall be after thee?
Dost thou see that we have the advantage of them? For God (he says) has provided some better thing for us. In order that they might not seem to have the advantage of us from being crowned before us, He appointed that the time of crowning should be one for all; and he that gained the victory so many years before, receives his crown with thee. Thou seest His tender carefulness?
And [the Apostle] did not say, “that they without us “might not be crowned,” but that they without us might not be made perfect, so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honoured us. For they themselves also wait for their brethren. For if we are all one body, the pleasure becomes greater to this body, when it is crowned altogether, and not partially. For besides in this [respect] also the righteous are worthy of admiration, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is [to them] a great delight.
[3.] (Ch. 12:1) Wherefore (he says) we also being compassed about with so great a cloud of witnesses. In many places does the Scripture derive its consolation in evils from things which commonly happen to us. As when the prophet says, From burning heat, and from storm, and rain. This at least he says here also, that the memory of those holy men, re-establishes and recovers the soul which had been weighed down by woes, just as a cloud does him who is burnt by the too hot rays [of the sun].
And he did not say, [a cloud] “lifted on high above us,” but, compassing us about, which was more than the other; so that we are in greater security.
What sort of cloud? A load of witnesses. With good reason he calls not those in the New Testament only, but those in the Old also, witnesses [or martyrs]. For indeed they also were witnesses to the greatness of God, as for instance, the Three Children, Elijah, all the prophets.
Laying aside all things. All: what? that is, slumber, indifference, mean reasonings, all human things.
And the sin which doth [so] easily beset us; εὐπερίστατον, that is either, “which easily circumvents us,” or “what can easily be circumvented,” but rather this latter. For it is easy, if we have the will, to overcome sin.
With patience (he says) let us run the race that is set before us. He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us battle: but, which was lightest of all, the [contest] of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this [which we have], let us not faint. Let us run (saith he) the race that is set before us.
[4.] In the next place as the sum and substance of his exhortation, what [he had put] first, this also he puts last, even Christ, ver. 2. Looking (saith he) unto JESUS the Author and Finisher of our Faith; The very thing which Christ Himself also continually said to His disciples, If they have called the Master of the house Beelzebub, how much more them of His household? and again, The disciple is not above his Master, nor the servant above his Lord.
Looking (saith he), that is, in order that we may learn to run. For just as in all arts and games, it is by looking to our masters, that we impress the art upon our mind, receiving certain rules through our sight, so in this case also, if we wish to run, and to learn to run well, let us look to Christ, even to JESUS the author and finisher of our faith. What is this? He Himself has put the Faith within us. For He said also to His disciples, Ye have not chosen Me, but I have chosen you; And Paul too saith, But then shall I know, even as also I have been known. He Himself put the Beginning into us, He will Himself also put on the End.
Who, saith he, for the joy that was set before Him, endured the Cross, despising the shame. That is, it was in His power, if He so willed, not to suffer at all. For neither had He done any sin, nor was guile found in His mouth; as He Himself also saith in the Gospels, The Prince of the world cometh and hath nothing in Me. It lay then entirely in His power, if so He willed, not to come to the Cross. For, I have power, He saith, to lay down My life, and I have power to take it again. If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!
Who for the joy that was set before Him (he says) endured the cross, despising the shame. But what is, Despising the shame? He chose, he means, that ignominious death. For suppose that He died. Why [should He] also [die] ignominiously? For no other cause, but to teach us to account as nothing the glory which [comes] from men. For this cause though under no obligation He chose it, [even shame], teaching us to be bold against it, and to set it at nought. Why did he say not “pain,” but shame? Because it was not with pain that He bore these things.
What then is the end? He is set down at the right hand of the throne of God. Thou seest the prize of the conflict? which very same thing Paul also says in an epistle, Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that in the Name of JESUS Christ every knee should bow. He is speaking of that which relates to the flesh. Well then, even if there were no prize, the example would be abundantly sufficient to persuade us to accept all [such] things. But now in fact prizes also are set before us, and these no common ones, but great and ineffable.
[5.] Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why His whole life was full of insults. For indeed He was continually hearing Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said, Nay, (it saith) but He deceiveth the people. And again, That deceiver said while He was yet alive, after three days I rise again. As to sorcery too they calumniated Him, saying, It is by Beelzebub that He casteth out the devils. And that He is mad and hath a devil. Said we not well (it saith) that He hath a devil and is mad?
And these things He was wont to hear from them, when He was doing them kindnesses, performing miracles, shewing forth the works of God. For indeed, if He had been so spoken of, when He did nothing, it would not have been at all so wonderful: But [it is wonderful] that when He was teaching what pertained to Truth He was called a deceiver, and when He cast out devils, was said to have a devil, and when He was overthrowing all that was opposed [to God], was called a sorcerer. For these things they were continually alleging against Him.
And if thou wouldst also know the scornful jests and the ironical jeerings, which they used to make against Him (a thing which particularly wounds our souls), hear first those which [were drawn] from His family. Is not this (it saith) the carpenter’s son, whose father and mother we know? are not his brethren all with us? Also scoffing at Him from His country, they said that He was of Nazareth. And again, search, it saith, and see, for out of Galilee hath no prophet arisen. And He endured the being so greatly calumniated. And again they said, Doth not the Scripture say, that Christ cometh from the town of Bethlehem?
Wouldst thou see also the ironical jeerings which they made? Coming, it saith, to the very cross they worshipped Him; and they struck Him and buffeted Him, and said, Tell us who it is that smote Thee; and they brought vinegar to Him, and said, If Thou be the Son of God, come down from the Cross. And again, even the servant of the High Priest struck Him with the palm of his hand; and He saith, If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me? And in derision they put a robe about Him; and they spat in His face; and they were continually applying their tests, tempting [and making trial of] Him.
Wouldst thou see also the accusations, those that were made in secret and the open ones, those that came from His disciples? Will ye also go away? saith He, and that saying, Thou hast a devil, was uttered by those who already believed.
Was not He Himself continually a fugitive, sometimes in Galilee, and sometimes in Judea? Was not His trial great, even from the very swaddling clothes? When He was yet a young child, did not His mother take Him and go down into Egypt? For all these reasons he saith, Looking unto JESUS the Author and Finisher of our Faith, who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
To Him then let us look, also to the [sufferings] of His disciples, reading the [writings] of Paul, and hearing him say, In much patience, in afflictions, in necessities, in persecutions, in distresses, in stripes, in imprisonments. And again, Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat. Has any one [of us] suffered the smallest part of these things? For, saith he, [we are] As deceivers, As despised, as having nothing. And again, Five times received I of the Jews forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in famine. And that these things seemed good to God, hear him saying, For this I besought the Lord thrice, and He said to me, My Grace is sufficient for thee: for My strength is made perfect in weakness. Wherefore, he saith, I take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. Moreover, hear Christ Himself saying, In the world ye shall have tribulation.
[6.] ver. 3. For consider, saith he, Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds. For if the sufferings of those who are near to us greatly arouse us, how much earnestness will not those of our Master give us! What effect will they not have on us?
And passing by all [else], he expressed the whole by the [word] Contradiction; and by adding such [contradictions]. For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by the [word] contradiction. And not these only, but also the things which befel Him during His whole life, [His whole life I mean] as a teacher.
For a great, a truly great consolation are both the sufferings of Christ, and those of His Apostles. For so [surely] did He know that this is the better way of virtue, that He even Himself went that way, who had no need thereof: so [surely] did He know that tribulation is expedient for us, and that it becomes rather a ground and occasion for repose. For hear Him Himself saying, If a man take not his cross, and follow after Me, he is not worthy of Me. If thou art a disciple, He means, imitate thy Master; for this is [to be] a disciple. But if while He went by [the path of] affliction, thou [goest] by that of ease, thou no longer treadest the same path, which He trod, but a different one. How then dost thou follow, when thou followest not? how shalt thou be a disciple, when thou dost not go after the Master? This Paul also says, We are weak, but ye are strong; we are despised, but ye are honoured. How is it reasonable, he means, that we should be zealously pursuing opposite things, and yet that you should be disciples and we teachers?
[7.] Affliction then is a great thing, beloved, for it brings to a successful issue those two great things: It wipes out sins, and it makes men firm [and steady].
What then, you say, if it overthrow and destroy? It is not affliction which does this, but our own slothfulness. How (you say)? If we are sober and watchful, if we beseech God that He would not suffer us to be tempted above that we are able, if we always hold fast to Him, we shall stand nobly, and set ourselves against our enemy. So long as we have Him for our helper, though temptations blow more violently than all the winds, they will be to us as chaff and a leaf borne lightly along. Hear Paul saying, In all these things (are his words) we are more than conquerors. And again, For I reckon that the sufferings of this present time are not worthy to he compared with the glory which shall be revealed in us. And again, For the light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.
Consider what great dangers, shipwrecks, afflictions one close upon another, and other such things whatsoever, he calls light; and emulate this [rock of] adamant, who wore this body simply and heedlessly. Thou art in poverty? but not in so great [poverty] as Paul was, who was thoroughly tried by hunger, and thirst, and nakedness. For he suffered this not for one day, but endured it continually. Whence does this appear? Hear himself saying, Even unto this present hour we both hunger and thirst and are naked. Oh! how great glory had he already [attained] in the preaching [of the Gospel], when he was undergoing so great [afflictions]! having now [reached] the twentieth year [thereof], at the time when he wrote this. For he saith, I knew a man fourteen years ago, whether in the body, or out of the body, I know not. And again, After three years (saith he) I went up to Jerusalem. And again hear him saying, It were better for me to die, than that any man should make my glorying void. And not only this, but again also in writing he said, We are become as the filth of the world. What is more difficult to endure than hunger? what than freezing cold? what than insidious attacks made by brethren: whom he afterwards calls false brethren? Was he not called the pest of the world? [was he] not [called] an Impostor? one that turned [the world] upside down? was he not cut to pieces with scourging?
[8.] These things let us take into our mind, beloved, let us consider them, let us hold them in remembrance, and then we shall at no time faint, though we be wronged, though we be plundered though we suffer evils innumerable. May it be granted us to be approved in Heaven, and all things [are] endurable. May it be granted us to fare well there, and of things here no account [need be made]. These things are a shadow, and a dream; whatever they may be, they are nothing either in nature or in duration, while those other are hoped for and expected.
For what wouldst thou that we should compare with those fearful things? what with the unquenchable fire? with the never-dying worm? Which of the things here canst thou name as equal, in comparison with the gnashing of teeth, with the chains, with the outer darkness, with the wrath, the tribulation, the anguish? But as to duration? why what are ten thousand years to ages boundless and without end? not so much as one little drop to the boundless ocean.
But [what can we compare] to those good things? There, however the superiority is [still] greater. Eye hath not seen (it is said), ear hath not heard, it hath not entered into the heart of man, and these things again shall be during boundless ages. For the sake of these then were it not well to be cut [by scourging] times out of number, to be slain, to be burned, to undergo ten thousand deaths, to endure every thing whatsoever that is dreadful both in word and deed? For even if it were possible for one to live when burning in the fire, ought one not to endure all for the sake of attaining to those good things which have been promised?
[9.] But why do I trifle in saying these things to men who do not even choose to disregard riches, but hold fast to them as though they were immortal? And if they give a little out of much, think they have accomplished every thing? This is not Almsgiving. For Almsgiving is that of the Widow who emptied out all her living. But if thou art not capable of contributing so much as the widow did, yet at least contribute the whole of thy superfluity: keep what is sufficient, not what is superfluous.
But there is no one who contributes even his superabundance. For so long as thou hast many servants, and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live; these things are superfluous, and are uselessly superadded. Let us then see, if you will, what we cannot live without. Even if we have only two servants, we can live. For whereas there are some who live without servants [at all], what sort of excuse have we, if we are not content with the two? We can also have a house built of brick of three rooms, and this were sufficient for us. For, tell me, are there not some men with children and wife who have but one room? Let there be also, if you will, two serving boys.
[10.] And how is it not a shame (you say) that a gentlewoman should walk out with [only] two servants? It is no shame, that a gentlewoman should walk abroad with two servants, but it is a shame that she should go forth with many. Perhaps you laugh when you hear this. Believe me it is a shame. Just like dealers in sheep, or like dealers in slaves, you think it a great matter to go out with many servants? This is pride and vain-glory, the other is philosophy and respectability. For a gentlewoman ought not to be known from the multitude of her attendants. For what virtue is it to have many slaves? This belongs not to the soul, and whatever is not of the soul does not shew gentility. When she is content with a few things, then is she a gentlewoman indeed; but when she needs many, she is a servant and inferior to slaves.
Tell me, do not the angels go to and fro about the world alone, and need not any one to follow them? Are they then on this account inferior to us? they who need no [attendants] to us who do need them? If then the not even needing an attendant at all, is angelic, who comes nearer to the angelic life, she who needs many [attendants], or she who [needs] few? Is not this a shame? For a shame it is to do anything out of place.
Tell me who attracts the attention of those who are in the public places, she who brings many in her train, or she who [brings but] few? And is not she who is alone, less conspicuous even than she who is attended by few? Seest thou that that [first-named conduct] is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments, or she who is dressed in a simple and unstudied way? Again who attracts [the attention of] those in the public places, she who is borne on mules, and with trappings ornamented with gold, or she who walks out simply, and as it may be, with all decorum? Or as to this latter, is it not the case, that we do not even look at her, if we even see her; while as to the other, the multitudes not only force their way to see her, but also ask, Who is she, and Whence [she comes]? And I do not say how great envy is hereby produced. What then (tell me)? is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one [does]? when they inform themselves about her, or when they do not even care [about her]? Thou seest that we do every thing, not for modesty’s sake but for vain-glory?
However, since it is impossible to draw you away from this, I am content for the present that you should learn that this [other conduct] is no disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace, but everything rather than it.
[11.] Let your dress be such as is needful, not superfluous. However, that we may not shut you up into too narrow a space, this I assure you, that we have no need of ornaments of gold, or of lace. And it is not I who say this. For that the words are not mine, hear the blessed Paul saying, and solemnly charging women to adorn themselves, not with plaitings [of the hair], or gold, or pearls, or costly apparel.
But with what kind [of apparel] wouldest thou [that they adorn themselves]? tell us, O Paul. For perhaps they will say, that only golden things are costly; and that silks are not costly. Tell us too with what wouldest thou [that they be adorned]? But having food and coverings, there-with (saith he) we shall be content. Let our garment be such (he means) as merely to cover us. For for this cause hath God given them to us, that we may cover our nakedness, and this any garment can do, of whatever sort it be, though but of trifling cost. Perhaps ye laugh, ye [women] that wear dresses of silk, for in truth one may well laugh, considering what Paul enjoined and what we practise!
But my discourse is not addressed to women only, but also to men. For the rest of the things which we have are all superfluous; it is only the poor who possess no superfluities; and perhaps they too [do so only] from necessity: since, if it had been in their power, even they would not have abstained [from them]. Nevertheless, whether in pretence or in truth, they have so far no superfluities.
[12.] Let us then wear such clothes as are sufficient for our need. For what is the meaning of a quantity of gold? To persons on the stage these things are suitable, this apparel belongs to them and to women that are harlots, who do every thing in order to be looked at. Let her beautify herself, who is on the stage or the dancing platform. For she wishes to attract all men to her. But a woman who professes godliness, let her not beautify herself thus, but in a different way. Thou hast a means of beautifying thyself far superior to that. Thou also hast a theatre: for that theatre do thou make thee beautiful: clothe thyself with the ornaments that belong thereto. What is thy theatre? Heaven, the company of Angels. I am not speaking of Virgins only, but also of women who are in the world. All as many as believe in Christ have that for their theatre. Let us speak such things that we may please those spectators. Put on such garments as that thou mayest gratify them.
For tell me, if a woman that is a Harlot putting aside her golden ornaments, and her robes, and her laughter, and her witty and unchaste talk, clothe herself with a cheap garment, and having dressed herself in an unstudied manner come in [on the stage], and utter religious words, and discourse of chastity, and say nothing indelicate, will not all [the spectators] stand up? will not this theatre be dispersed? will they not cast her out, as one who does not know how to suit herself to the crowd, and speaks things foreign to that Satanic theatre? So thou also, if thou enter into the Theatre of Heaven clad with her garments, the spectators will cast thee out. For there, there is no need of these garments of gold, but of different ones. Of what kind? of such as the prophet names, clothed in fringed work of gold, and in varied colours, not so as to make the body white and glistering, but so as to beautify the soul. For the Soul it is, which is contending and wrestling in that Theatre. All the glory of the King’s daughter is from within, it saith. With these do thou clothe thyself. For so thou both deliverest thyself from other evils innumerable, and thy husband from anxiety and thyself from care.
For so thou wilt be respected by thy husband, when thou needest not many things. For every one is wont to be shy towards those who make requests of him; but when he sees that they have no need of him, then he lets down his haughty spirit, and converses with them as with equals. When thy hushand sees that thou hast no requests to make of him, that thou thinkest lightly of the presents which come from him, then, even though he be of very haughty mind, he will, respect thee more, than if thou wert clad in golden ornaments; and thou wilt no longer be his slave. For those of whom we stand in need, we are compelled to stoop to. If, however, we draw back from making requests, we shall no longer be regarded as criminals, but he knows that it is from the fear of God that we pay him obedience, not for what is given by him. For as it is, on the view that he confers great favours on you, whatever honour he receives, he still thinks he has not obtained all [that is due to him]: but in the other case, though he obtain but a little, he will account it a favour. He does not reproach [thee]; nor will he be himself compelled to be over-reaching on thy account.
[13.] For what is more unreasonable, than to provide golden ornaments, to be worn in baths, and in market places? However, in baths and in market places it is perhaps no wonder [that they should be worn], but that a woman should come into Church so decked out is very ridiculous. For for what possible reason does she come in here wearing golden ornaments, she who ought to come in that she may hear [the precept] that they adorn not themselves with gold, nor pearls, nor costly array? With what object then, O woman, dost thou come? Is it indeed on the view of battling with Paul, and shewing that even if he repeat these things ten thousand times thou regardest them not? Or is it from wishing to put us your teachers to shame as discoursing on these subjects in vain? For tell me; if any heathen or unbeliever, after he has heard the passage read where the blessed Paul says these things, having a believing wife, sees that she makes much account of beautifying herself, and puts on ornaments of gold, that she may come publicly into Church and hear Paul solemnly charging [the women] that they adorn themselves, neither with gold, nor with pearls, nor with costly array, will he not indeed say to himself, when he sees her in her little room, putting on these things, and arranging them beautifully; ‘why is my wife staying within in her little room? why is she so slow? why is she putting on her golden ornaments? where has she to go to? Into the Church? For what purpose? To hear, not with costly array;’ will he not smile, will he not burst out into laughter? will he not believe that our religion is a mockery and a deceit? Wherefore, I beseech [you], let us leave golden ornaments to processions, to theatres, to shopwindows. But let not the image of God be decked out with these things: let the gentlewoman be adorned with gentility, and gentility is the absence of pride, and of boastful display.
Nay even if thou wish to obtain glory from men, thou wilt obtain it thus. For the wife of a man who is rich we shall not wonder at so much, when she wears gold and silk (for this is the common practice of them all), as when she is dressed in a plain and simple garment made merely of wool. This all will admire, this they will applaud. For in that adorning indeed of ornaments of gold and of costly apparel, she has many to share [the admiration] with her. And if she surpass one, she is surpassed by another; Yea, even if she surpass all, she must yield the palm to the Empress herself. In this other case, however, she outdoes all, even the very wife of the Emperor. For she alone in the midst of wealth, has chosen the [dress] of the poor. So that even if we desire glory, here too the glory is greater.
[14.] I say this not only to widows, even those that are rich; for in that case the necessity of widow-hood seems to cause this: but to those also who are under [the authority of] a husband.
‘But, you say, I do not please my husband [if I dress plainly].’ It is not thy husband that thou wishest to please, but the multitude of poor women, or rather [thou dost] not [wish] to please them, but to make them pine [with envy], and to give them pain, and make their poverty greater. How many blasphemous speeches are uttered because of thee! ‘Let there be no such thing as poverty’ (say they). ‘God hates those that are become poor.’ ‘God loves not those who are in poverty.’ For that it is not thy husband whom thou wishest to please, nor for this cause that thou deckest thyself out, thou shewest plainly to all by what thou thyself doest. For as soon as thou hast passed over the threshold of thy chamber, thou immediately puttest off all, both the robes, and the golden ornaments, and the pearls; and at home of all places thou dost not wear them.
But if thou really wishest to please thy husband, there are ways of pleasing him, by gentleness [I mean], by meekness, by propriety of conduct. For believe me, O woman, even if thy husband be infinitely debased in his habits, these are the things which will more effectually win him, gentleness, propriety, freedom from haughtiness and expensiveness and extravagance. For as to the profligate, even if thou devise ten thousand such things, thou wilt not restrain him. And this they know who have had such husbands. For however thou mayest beautify thyself, he being a profligate will go off to a courtesan; while [the husband] that is chaste and regular thou wilt gain not by these means, but by the opposite: yea by these thou even causest him pain, clothing thyself with the reputation of a lover of the world. For what if thy husband out of respect, and that as a sober-minded man, does not speak, yet in his heart he will condemn thee, and will not rid himself of ill-will and feelings of jealousy. Wilt thou not drive away all pleasure for the future, by exciting ill-will against thyself?
[15.] Possibly you are annoyed at hearing what I have said, and are indignant, saying, ‘He irritates husbands still more against their wives.’ It is not to irritate your husbands that I say this, but I wish that these things should be done by you of your own accord, for your own sakes, not for theirs; [I say them] not to free them from envy, but to free you from the parade of this life.
Dost thou wish to appear beautiful? I also wish it, but with beauty such as God seeks for, which He the King greatly desires. Whom wouldst thou have as a Lover? God or men? shouldest thou be beautiful with that beauty, God will desire thy beauty; but if with that other apart from this, He will abominate thee, and thy lovers will be profligates. For no man who loves a married woman is a good man. Consider this even in regard to the adorning that is external. For the other adorning, I mean that of the soul, attracts God; but this, [attracts only] profligates. Seest thou that it is for you that I care, about you that I am anxious, that ye may be beautiful, really beautiful, splendid, really splendid, that, instead of profligate men, ye may have for your Lover God the Lord of all. And she who hath Him for her Lover, to whom will she be like? She has her place among the choirs of Angels. For if one who is beloved of a king is accounted happy above all, what will her dignity be who is beloved of God with much love? Though thou put the world [in the balance against it], there is nothing that is equivalent to that beauty.
This beauty then let us cultivate; with these embellishments let us adorn ourselves, that [so] we may pass into the Heavens, into the spiritual chambers, into the nuptial chamber that is undefiled. For as to this beauty, it is liable to be destroyed by any thing; and when it lasts well, and neither disease nor anxiety impair it (which is impossible), it does not last for twenty years. But that other is ever blooming, ever in its prime. There, there is no change to fear; no old age approaching brings a wrinkle with it, no disease coming vehemently down withers it; no desponding anxiety disfigures it; but it is far above all these things. But as to this [earthly beauty], before it appears it takes flight, and if it appears it has not many admirers. For those of well-ordered minds do not admire it; and those who do admire it, admire with wantonness.
[16.] Let us not therefore cultivate this [beauty], but that other: to that let us cleave, that with bright torches we may pass into the bridal chamber. For not to virgins only has this been promised, but to virgin souls. For had it been the [privilege] of virgins absolutely, those five would not have been shut out. This then belongs to all who are virgins in soul, who have been freed from worldly imaginations: for these imaginations corrupt our souls. If therefore we remain unpolluted, we shall depart thither, and shall be accepted. For I have espoused you, saith he, to one husband, to present you a chaste virgin unto Christ. These things he said, not with reference to Virgins, but to the whole body of the entire Church. For the uncorrupt soul is a virgin, though she have a husband: she is a virgin as to that which is Virginity indeed, that which is worthy of admiration. For this of the body is but the accompaniment and shadow of the other: while that is the True Virginity. This let us cultivate, and so shall we be able with cheerful countenance to behold the Bridegroom, to enter in with our torches bright, if the oil should not fail us; if by melting down our golden ornaments we procure such oil as makes our lamps bright. And this oil is kindness towards men.
If we impart what we have to others, if we make oil therefrom, then will it stand forth to protect us, and we shall not at that time say, Give us oil, for our lamps are going out, nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, I know you not. But He will acknowledge us, and we shall go in with the Bridegroom, and having passed into the spiritual Bride-chamber we shall enjoy good things innumerable.
For if here the bride-chamber is so bright, the rooms so splendid, that none is weary of contemplating them, much more will it be so there. Heaven is the chamber, and the bride-chamber better than Heaven: into this shall we enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?
And why do I say, “Let us put away our golden ornaments, and impart to those that need?” For if ye ought even to sell yourselves, if ye ought to become slaves instead of free women, that so ye might be enabled to be with that Bridegroom, to enjoy that Beauty, [nay] merely to look on that Countenance, ought you not with ready mind to welcome all things? A king upon the earth we look at and admire, but when [we see] a king and a bridegroom both, much more ought we to welcome him with eagerness. In very deed these things are a shadow, while those others are a reality. And a King and a Bridegroom in Heaven! To be counted worthy also to go before Him with torches, and to be near Him, and to be ever with Him, what ought we not to do? what should we not perform? what should we not endure? Wherefore, I entreat you, let us conceive some desire for those blessings, let us long for that Bridegroom, let us be virgins as to the true Virginity. For it is the virginity of the soul which the Lord seeks after. With this let us enter into Heaven, not having spot, or wrinkle, or any such thing; that we may attain also to the good things which have been promised to us, of which may we all be partakers through the grace and mercy of Jesus Christ our Lord, with Whom to the Father together with the Holy Ghost, be glory power honour, now and ever, and world without end. Amen.