Homily VIII.
Chapter IV. Verses 1, 2
"I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness."
It is the virtue of teachers to aim not at praise, nor at esteem from those under their authority, but at their salvation, and to do every thing with this object; since the man who should make the other end his aim, would not be a teacher but a tyrant. Surely it is not for this that God set thee over them, that thou shouldest enjoy greater court and service, but that thine own interests should be disregarded, and every one of theirs built up. This is a teacher's duty: such an one was the blessed Paul, a man who was free from all manner of vanity, and was contented to be one of the many, nay more, to be the very least even of them. Hence he even calls himself their servant, and so generally speaks in a tone of supplication. Observe him then even now writing nothing dictatorial, nothing imperious, but all chastened and subdued.
"I therefore," saith he, "the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called." What is it, tell me, thou art beseeching? Is it that thou mayest gain any end for thyself? No, saith he, in no wise; it is that I may save others. And yet surely they who beseech, do so for things which are of importance to themselves. True; and this, saith he, is of importance to myself, according to what he says also elsewhere in his writings, "Now we live, if ye stand fast in the Lord;" (1 Thess. iii. 8.) for he ever earnestly desired the salvation of those whom he was instructing.
"I, the prisoner in the Lord." Great and mighty dignity! Greater than that of king or of consul, or of any other. Hence it is the very title he uses in writing to Philemon, "As Paul the aged, and now a prisoner also of Jesus Christ." (Philemon 9.) For nothing is so glorious as a bond for Christ's sake, as the chains that were bound around those holy hands; more glorious is it to be a prisoner for Christ's sake than to be an Apostle, than to be a Teacher, than to be an Evangelist. Is there any that loveth Christ, he will understand what I am saying. Is any transported and fired with devotion for the Lord, he knows the power of these bonds. Such an one would rather choose to be a prisoner for Christ's sake, than to have the Heavens for his dwelling. More glorious than any gold were the hands he was showing to them, yea, than any royal diadem. Yes, no jewelled tiara bound around the head invests it with such glory, as an iron chain for Christ's sake. Then was the prison more glorious than palaces, yea, than heaven itself. Why say I than palaces? Because it contained a prisoner of Christ. Is there any that loveth Christ, he knows the dignity of this title, he knows what a virtue is this, he knows how great a boon he bestowed upon mankind, even this, to be bound for His sake. More glorious this, perhaps to be bound for His sake, than "to sit at His right hand," (Matt. xx. 21.) more august this, than to "sit upon the twelve thrones." (Matt. xix. 28.)
And why speak I of human glories? I am ashamed to compare earthly riches and golden attire to these bonds. But forbearing to speak of those great and heavenly glories, even were the thing attended with no reward at all, this alone were a great reward, this an ample recompense, to suffer these hardships for the sake of the Beloved. They that love, even though it be not God, but man, they know what I am saying, since they are more delighted to suffer for, than to be honored by those they love. But to fully understand these things belongs to the holy company, the Apostles, I mean, and them alone. For hearken to what the blessed Luke saith, (Acts v. 11.) "that they departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name." To all others indeed it seems to be foolishness, that to suffer dishonor is to be counted worthy, that to suffer dishonor is to rejoice. But to them that understand the love of Christ, this is esteemed of all things the most blessed. Were any to offer me my choice, the whole Heaven or that chain, that chain I would prefer. Were any to ask whether he should place me on high with the Angels, or with Paul in his bonds, the prison I would choose. Were any about to change me into one of those powers, that are in Heaven, that are round about the throne, or into such a prisoner as this, such a prisoner I would choose to be. Nothing is more blessed than that chain. Would that I could be at this moment in that very spot, (for the bonds are said to be still in existence,) to behold and admire those men, for their love of Christ. Would that I could behold the chains, at which the devils fear and tremble, but which Angels reverence. Nothing is more noble than to suffer any evil for Christ's sake. I count not Paul so happy, because he was "caught up into Paradise," (2 Cor. xii. 4.) as because he was cast into the dungeon; I count him not so happy, because he heard "unspeakable words," as because he endured those bonds. I count him not so happy, because he was "caught up into the third Heaven," (2 Cor. xii. 2.) as I count him happy for those bonds' sake. For that these are greater than those, hear how even he himself knew this; for he saith not, I who "heard unspeakable words," beseech you: but what? "I, the prisoner in the Lord, beseech you." Nor yet are we to wonder, though he inscribes not this in all his Epistles, for he was not always in prison, but only at certain times.
I deem it more desirable to suffer evil for Christ's sake, than to receive honor at Christ's hands. This is transcendent honor, this is glory that surpasseth all things. If He Himself who became a servant for my sake, and "emptied" (Philip. ii. 7.) His glory, yet thought not Himself so truly in glory, as when He was crucified for my sake, what ought not I to endure? For hear His own words: "Father, glorify Thou Me." (John xvii. 1.) What is this thou art saying? Thou art being led to the cross with thieves and plunderers of graves, thou endurest the death of the accursed; Thou art about to be spit upon and buffeted; and callest Thou this glory? [260] Yes, He saith, for I suffer these things for My beloved ones, and I count them altogether glory. If He who loved the miserable and wretched calleth this glory, not to be on His Father's throne, nor in His Father's glory, but in dishonor,--if this was His glory, and if this He set before the other: much more ought I to regard these things as glory. Oh! those blessed bonds! Oh! those blessed hands which that chain adorned! Not so worthy were Paul's hands when they lifted up and raised the lame man at Lystra, as when they were bound around with those chains. Had I been living in those times, how eagerly would I have embraced them, and put them to the very apple of mine eyes. Never would I have ceased kissing those hands which were counted worthy to be bound for my Lord. Marvellest thou at Paul, when the viper fastened on his hand, and did him no hurt? Marvel not. It reverenced his chain. Yea, and the whole sea reverenced it; for then too was he bound, when he was saved from shipwreck. Were any one to grant me power to raise the dead at this moment, I would not choose that power, but this chain. Were I free from the cares of the Church, had I my body strong and vigorous, I would not shrink from undertaking so long a journey, only for the sake of beholding those chains, for the sake of seeing the prison where he was bound. The traces indeed of his miracles are numerous in all parts of the world, yet are they not so dear as those of his scars. (Gal. vi. 17.) Nor in the Scriptures does he so delight me when he is working miracles, as when he is suffering evil, being scourged, and dragged about. Insomuch that from his body were carried away handkerchiefs or aprons. Marvellous, truly marvellous, are these things, and yet not so marvellous as those. "When they had laid many stripes upon him, they cast him into prison." (Acts xvi. 23.) And again; being in bonds, "they were singing hymns unto God." (Acts xvi. 25.) And again; "They stoned him, and dragged him out of the city, supposing that he was dead." (Acts xiv. 19.) Would ye know how mighty a thing is an iron chain for Christ's sake, bound about His servant's body? Hearken to what Christ Himself saith, "Blessed are ye." (Mat. v. 11.) Why? When ye shall raise the dead? No. But why? When ye shall heal the blind? Not at all. But why then? "When men shall reproach you, and persecute you, and say all manner of evil against you falsely for My sake." (Matt. v. 11.) Now, if to be evil spoken of renders men thus blessed, to be evil entreated, what may not that achieve? Hearken to what this blessed one himself saith elsewhere; "Henceforth there is laid up for me the crown of righteousness:" (2 Tim. iv. 8.) and yet, more glorious than this crown is the chain: of this, saith he, the Lord will count me worthy, and I am in no wise inquisitive about those things. Enough it is for me for every recompense, to suffer evil for Christ's sake. Let Him but grant me to say, that "I fill up that which is lacking of the afflictions of Christ:" (Col. i. 24.) and I ask nothing further.
Peter also was counted worthy of this chain; for he, we read, was bound, and delivered to soldiers, and was sleeping. (Acts xii. 6.) Yet he rejoiced and was not diverted from his right mind and he fell into deep sleep which could not have been, had he been in any great anxiety. However, he was sleeping, being between two soldiers: and an Angel came unto him, and smote him on the side, and raised him up. Now then, were any one to say to me, Which wouldest thou? Wouldest thou be the Angel that struck Peter, or Peter that was delivered? I would rather choose to be Peter, for whose sake even the Angel came, yea, I would that I might enjoy those chains. And how is it, say ye, that, as being released from great evils, he prays? Marvel not: he prays, because he is afraid lest he should die; and of dying he is afraid, because he would fain have his life to be still a subject for further sufferings. For hearken to what the blessed Paul himself also saith. (Philip. i. 23, 24.) "To depart, and to be with Christ, is very far better;" "Yet to abide in the flesh is more needful for your sake." This he calls even a favor where he writes, and says, "To you it hath been granted, (as a favor hecharisthe) in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf." (Philip. i. 29.) So that this latter is greater than the other: for He gave it of His free grace; verily, a favor it is, exceeding great, yea greater than any one of those, greater than to make the sun and the moon stand still, than to move the world! greater this than to have power over devils, or to cast out devils. The devils grieve not so much at being cast out by the faith which we exert, as when they behold us suffering any evil, and imprisoned for Christ's sake. For this increases our boldness. Not for this is it a noble thing to be in bonds for Christ's sake that it procures for us a kingdom; it is that it is done for Christ's sake. Not for this do I bless those bonds, for that they conduct on to Heaven; it is because they are worn for the sake of the Lord of Heaven. How great a boast to know that he was bound for Christ's sake! How great a happiness, how high an honor, how illustrious a distinction! Fain would I ever be dwelling on these subjects. Fain would I cling to this chain. Fain would I, though in reality I have not the power, yet still in idea, bind this chain round my soul by a temper like his.