Goods [1213] are named from use, [1214] not from lordship, and are not our own, and possessions are not a property but a loan. For how many masters has every estate had, and how many will it have! There is a sensible proverb, (and popular proverbs, when they contain any wisdom, are not to be despised,) "O field, how many men's hast thou been, and how many men's wilt thou be?" This we should say to our houses and all our goods. Virtue alone is able to depart with us, and to accompany us to the world above. Let us then give up and extinguish that love of wealth, that we may kindle in us an affection for heavenly things. These two affections cannot possess one soul. For it is said, "Either he will hate the one, and love the other; or else he will hold to the one, and despise the other." (Matt. vi. 24.) Seest thou a man with a long train of attendants, clearing a way [1215] along the streets, clothed in silken garments, riding aloft, and stiffening his neck? Be not overawed, but smile. As we laugh when we see children playing at kings, so laugh at his state, for it is no better than theirs, nor indeed so pleasant, for there is not the same innocence and simplicity as with children. With them it is laughter and pleasure, here is a man made ridiculous and contemptible.
Glorify God, Who has kept thee free from this theatrical ostentation. For, if thou wilt, humble as thy station is, thou mayest be higher than he who is exalted in his chariot. And why? because, though his body is a little raised from the earth, his soul is fixed upon it, for "My strength," he saith, "cleaveth to my flesh" (Ps. cii. 6.), but thou in thy spirit walkest in heaven. What though he has many attendants clearing his way? is he more honored by this than his horse? and what an absurdity is it, to drive men before one to clear the way for a beast to pass! Then what sort of honor is it to bestride a horse? an honor shared by his slaves. Yet some are so vain of this, that they have it led after them even though they do not want it. What greater folly can there be? To wish to be distinguished by their horses, by the costliness of their garments, by their retinue! What can be more contemptible than glory which consists in horses, and servants? Art thou virtuous? use not such distinctions. Have ornaments in thyself. Be not indebted for thy glory to the presence of others. To such honor the most wicked, corrupt, and base of men may attain; all indeed who are rich. Actors and dancers may ride on horseback with a servant running before them, yet are they but actors and dancers still. Their horses and attendants procure them no respect. For when the graces of the soul are wanting to such persons, the addition of these external things is superfluous and vain. And as when a wall is weak, or a body disordered, whatever you put upon it, it still remains unsound and decayed; so in this case; the soul continues the same, and receives no advantage from things without, not though the man wear a thousand ornaments of gold. Let us not therefore be anxious for such things. Let us withdraw ourselves from temporal things, and pursue greater, even spiritual distinctions, which will render us truly objects of veneration, that we also may obtain the blessings of futurity, through the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.
[1202] He had not noticed this reason on the passage, probably because he considered that St. Paul purposely deferred it to this place.
[1203] E.V.: "Their wives." The other is literal. [R.V.: "Women."]
[1204] i.e. the verse before.
[1205] Or, "in things below." He may refer to the Deacon's temporal ministry.
[1206] i.e. the truth in itself supports the Church, the Church through it supports the world.
[1207] [os is better attested than theos, and has been adopted in the R.V.--P.S.]
[1208] The word ekpompeuomen seems to be used in a bad sense, as of disgracing, or irreverently handling, the sacred doctrine.
[1209] So B. Sav. mar. and Old Lat. The printed text is, "It is a mystery which all know, yea, rather, which all knew not before, but which is now made manifest to all."
[1210] smilen.
[1211] dioiketas.
[1212] See on Philip. i. 19, Hom. ii.
[1213] chremata.
[1214] kechresthai.
[1215] sobounta.