HOMILY V.] HOMILIES ON THESSALONIANS. 397 benefit, being ashamed from anger, or put to confusion, yet nevertheless he immediately is made sensible of it. And it is impossible for a man that is insolent, though he be a very beast, to associate with one who is patient of evil, without going away much benefited. For al though we do not what is good, we however all praise it and admire it. Again, the wife, if she see her husband gentle, being always with him, receives great advantage, and the child also. It is therefore in the power of every one to be a teacher. For he says, " Build each other up, even as also ye do." (i Thess. v. n.) For tell me, has any loss befallen the family? The wife is disturbed, as being weaker, and more extrava gant, and fond of ornament ; the man if he be a philosopher, and a derider of loss, both con soles her, and persuades her to bear it with for titude. Tell me, then, will he not benefit her much more than our words? For it is easy to talk, but to act, when we are reduced to the necessity, is in every way difficult. On this ac count human nature is wont rather to be regu lated by deeds. And such is the superiority of virtue, that even a slave often benefits a whole family together with the master. For not in vain, nor without reason, does Paul constantly command them to practice virtue, and to be obedient to their masters, not so much re garding the service of their masters, as that the word of God and the doctrine be not blas phemed. But when it is not blasphemed, it will soon also be admired. And I know of many families, that they have greatly benefited by the virtue of their slaves. But if a servant placed under authority can improve his master, much more can the master his servants. Divide then with me, I beseech you, this ministry. I address all generally, do you each individual privately, and let each charge himself with the salvation of his neighbors. For that it becomes one to preside over those of his household in these matters, hear where Paul sends women for in struction ; " And if they would learn anything, let them ask their, own husbands at home " (i Cor. xiv. 35) ; and he does not lead them to the Teacher. For as in the schools of learning, there are teachers even among the disciples, so also in the Church. For he wishes the Teacher not to be- troubled by all. Wherefore ? Be cause then there will be great advantages, not only that the labor will be light to the Teacher, but that each of the disciples also, having taken pains, is soon able to become a teacher, making this his concern. For see how great a service the wife contrib utes. She keeps the house, and takes care of all things in the house, she presides over her handmaids, she clothes them with her own hands, she causes thee to be called the father of chil dren, she delivers thee from brothels, she aids thee to live chastely, she puts a stop to the strong desire of nature. And do thou also benefit her. How? In spiritual things stretch forth thy hand. Whatever useful things thou hast heard, these, like the swallows, bearing off in thy mouth, carry away and place them in the mouth of the mother and the young ones. For how is it not absurd, in other things to think thyself worthy of the pre eminence, and to occupy the place of the head, but in teaching to quit thy station. The ruler ought not to excel the ruled in honors, so much as in virtues. For this is the duty of a ruler, for the other is the part of the ruled, but this is the achievement of the ruler himself. If thou enjoy- est much honor, it is nothing to thee, for thou receivedst it from others. If thou shinest in much virtue, this is all thine own. Thou art the head of the woman, let then the head regulate the rest of the body. Dost thou not see that it is not so much above the rest of the body in situation, as in forethought, direct ing like a steersman the whole of it? For in the head are the eyes both of the body, and of the soul. Hence flows to them both the faculty of seeing, and the power of directing. And the rest of the body is appointed for service, but this is set to command. All the senses have thence their origin and their source. Thence are sent forth the organs of speech, the power of seeing, and of smelling, and all touch. For thence is derived the root of the nerves and of the bones. Seest thou not that it is superior in forethought more than in honor ? So let us rule the women ; let us surpass them, not by seeking greater honor from them, but by their being more benefited by us. I have shown that they afford us no little benefits, but if we are willing to make them a return in spiritual things, we surpass them. For it is not possible in bodily things to offer an equivalent. For what? dost thou contribute much wealth? but it is she who preserves it, and this care of hers is an equivalent, and thus there is need of her, because many, who had great possessions, have lost all because they had not one to take care of them. But as for the children, you both communicate, and the bene fit from each is equal. She indeed in these things rather has the more laborious service, always bearing the offspring, and being afflicted with the pains of childbirth ; so that in spiritual things only wilt thou be able to surpass her. Let us not therefore regard howwe shall have wealth, but howwe shall present with confidence to God the souls with which we are entrusted. For by regulating them we shall also most highly benefit ourselves. For he who teaches another, although he does nothing else, yet in speaking is affected with compunction, when he sees him-